Niquet’s performances of Charpentier with Le Concert Spirituel are generally characterised by their liveliness. Niquet uses quite small forces, which emphasises the chamber nature of much of Charpentier’s writing, even in his grandest works. Niquet’s version of the Te Deum is one of the bounciest that I have heard. Crisp and lively playing from the instrumentalists emphasises the work’s dance-like qualities in a charming way. The faster sections are taken with remarkable speed and dexterity, but never feel rushed and they contrast admirably with the slower movements.

We don’t know much about Carlo Sturla, not even the dates of his birth and death, and he is absent from Google – quite an achievement! The sole reference to him is in the register of the Convent of Santa Brigida belonging to the Sisters of the Sacred Heart. Sturla worked here, but apparently his assiduous attendance upon and training of the young women under his tutelage was viewed with some suspicion.

Mate saule is Mother Sun – and Peteris Vasks worships her. Any meeting or interview with the Latvian composer is likely to end up with a tramp through the forests or a swim in the Baltic. And much of Vasks’s music is a meditation on the eternal attributes of Nature, in a continuum of life which stretches beyond the fever and the fret of his own fast-changing world. Mate saule is an early choral work, its voices oscillating like the shimmer of a sun slowly rising from the horizon, and lit by flares and fragments of chant. Vasks’s choral music has tended to be instrumental in texture, focusing on the overall mood rather than the specific verbal activity of any text he is setting. The ‘white diatonicism’ of Mate saule gives way to more disturbed, aleatoric harmonies and more disruptive textures as political change and human turmoil take centre stage in the late Eighties in Zemgale, a song about the anguished dilemmas of exile. This is a subject at the very core of the work of the Polish-Lithuanian writer Czeslaw Milosz (now resident in the USA); and the three poems set by Vasks in 1994 receive their world premiere recording. They were originally written for the Hilliard Ensemble: here the excellent Latvian Radio Choir works with concentrated focus on the spare harmonies and elusive metres which recreate the wonder of three transient moments out of time.

Norwegian folk musician Sinikka Langeland, singer and player of the kantele (the Finnish table harp) is a distinctly non-traditional traditionalist, redefining "folk" in successive projects. 'Maria's Song' finds her in the company of two distinguished classical musicians - organist Kare Nordstoga and "giant of the Nordic viola" Lars Anders Tomter - and on a mission to restore Marian texts to sacred music, weaving folk melodies in between the timeless strains of J S Bach. Langeland made a lot of friends with her sparkling ECM debut Starflowers: "There are jewels everywhere on this arresting example of ego-free music-making. One of the albums of this or any other year" raved the Irish Times. Where Starflowers brought Langeland into the orbit of jazz improvisers, Maria's Song is a meeting and cross referencing of folk and 'classical' energies, and also a righting of historical 'injustice': Religious folk songs are amongst the most distinctive elements of the Norwegian folk tradition, yet the Virgin Mary rarely appears in them.

The works of Tomás Luis de Victoria are today an international paradigm of the Spanish Renaissance heritage. This master, born in Avila, rises like a standard-bearer from the huge spectrum of Spanish composers who carried the art of polyphony to its highest musical and liturgical significance.

Dominique Visse and his group Ensemble Clément Janequin have been involved in many outstanding projects over the years, but this 2002 Harmonia Mundi recording has to be one of the most spectacular; the Missa "Et ecce terrae motus" (aka, "The Earthquake Mass") of Antoine Brumel. Brumel is one of many mid-renaissance composers whose reputations are so far overshadowed by Josquin Desprez that – like Rodney Dangerfield – they "just don't get no respect." In Brumel's own time, however, he was considered one of Josquin's equals and his death in 1512 was widely observed in a number of "déplorations." Although the mass itself survives in only a single manuscript copy, it bears the signatures of singers who revived the work in Munich in 1570 – probably close to a century after it was first given – and among them is a bass named Orlandus Lassus.

Beata es Maria is made up primarily of vocal music in praise of the Virgin that features three men's voices, a counter tenor, tenor, and bass. It's an especially attractive ensemble, and Charpentier, who is known to have sometimes sung the tenor parts, knew how to make the vocal lines terrifically appealing. The Magnificat that opens the album beautifully illustrates his skill in taking a much-used convention the chaconne, with a harmonic progression that (the composer reports) repeats 89 times and keeping it endlessly intriguing with his inventive handling of the voices.

With four recordings in six months, this seems to be open season for the Poulenc motets. The newcomers are up against stiff competition, and don't emerge unscathed from comparison either with the college next door (under Marlow on Conifer) or with the choir under the musical director of the one further along the road (Rutter on Collegium/Gamut).

Harnoncourt is a strongly individualist conductor, and his individualism is much more strongly pronounced in the 1986 B minor Mass than in the 1968 version. That's why quite a few reviewers prefer the earlier version - finding the later one mannered, even eccentric. I understand their views, though I don't share them.

Cancoes, vilancicos e motetes portugueses, séculos XVI-XVII, performed by the Huelgas Ensemble under Paul van Nevel, is one of the recordings issued to mark Lisbon's status as European Cultural Capital in 1994. It concentrates on more varied aspects of Portuguese music than does the Ars Nova recording; first, the majority of the works included, whether sacred or secular, have vernacular texts (Spanish and Portuguese); second, the composers mostly represent the diaspora of Portuguese musicians within Spain, other parts of Europe, and the New World.