Good King Wenceslas

Christmas-time is generally regarded as the season of giving--and today in Western countries, sadly, the season of buying. But how many of our Christmas gifts involve real sacrifice on our part, beyond the mere purchase price? How often, at this (or any) time of year, do we venture outside our comfort zone and emulate Jesus' example of bestowing real help, person-to-person, upon someone of society's lowliest, poorest individuals? Do we set examples to our young people of real charity, or only of tokenistic materialism?

The repertoire of traditional Christmas hymns and carols includes at least one that exemplifies, in the most endearing way, what Christmas--and being Christian--is all about. You've almost certainly heard the carol Good King Wenceslas, and maybe even sung it. But do you know the compelling story behind the carol?  Have you carefully read and thought about the words' meaning and significance?

BACKGROUND AND ORIGINS OF THE CAROL

Good King Wenceslas tells the story of a king who, with his page, ventures out of the palace to bring alms to a poor peasant whom he has seen gathering firewood on the Feast of Stephen (the day after Christmas, December 26). During the journey, the page is about to give up the struggle against the cold and stormy weather, but is enabled to continue by the warmth miraculously emanating from the king's footprints in the snow.

This legend is in turn based on the life of the historical Saint Wenceslaus I, Duke of Bohemia (907–935 A.D.). He presided over Bohemia (which today forms part of the Czech Republic) from 921 until his assassination in 935, purportedly in a plot by his own brother, Boleslav the Cruel (c. 915-972 A.D.). During his short reign, Wenceslas strove to alleviate the oppression of serfs, reform the judicial system, and spread Christianity throughout his country. Wenceslas' martyrdom (his brother was backed by pagan factions), and the popularity of several biographies of him that circulated widely within a few decades of his death, gave rise to a reputation on his part for heroic goodness, resulting in his being elevated to sainthood, posthumously declared king, and seen as the patron saint of the Czech state. Wenceslas came to personify the High Middle Ages concept of the rex justus, or "righteous king"—that is, a monarch whose power stems mainly from his great piety, as well as from his princely vigor.

But how did this legend become a famous Christmas carol?

John Mason Neale

Thomas Helmore

In 1853 the British ambassador to Sweden, G. J. R. Gordon, returned to England with a copy of the 16th-century song book Piae Cantiones, which he presented to Anglican clergyman John Mason Neale (1818–1866), who was known for his interest in early music. Neale in turn passed the book on to Rev. Thomas Helmore (1811-1890), whom he knew to an expert interpreter of the mensural notation in which the tunes were given. Helmore adapted the carol melodies, while Neale translated the words of the songs into English, or in a few cases wrote completely new texts for them. He and Helmore published 12 of these tunes in the same year as Carols for Christmastide. This set included Good King Wenceslas, consisting of Neale's original words set to the tune of the 13th century Finnish carol Tempus adest floridum ("The time is near for flowering"), which had been included in the Piae Cantiones.

As noted by one researcher, Neale's new carol was not well received by literary critics of the day, one calling it "poor and commonplace to the last degree" and others "doggerel." But the public wasn't influenced by the critics, and they made it "the hit of the century." The carol's popularity grew in Great Britain, and it was soon sung in the New World as well. Eventually, it became the signature carol for St. Stephen's Day (or Boxing Day as it is known in the British Commonwealth and some Scandinavian countries), December 26, when alms boxes often kept in churches were traditionally opened so that the contents could be distributed to poor people. One can see why from Neale's text:

Good King Wenceslas looked out on the Feast of Stephen,
When the snow lay round about, deep and crisp and even.
Brightly shone the moon that night, though the frost was cruel,
When a poor man came in sight, gathering winter fuel.

Hither, page, and stand by me, if you know it, telling,
Yonder peasant, who is he? Where and what his dwelling?
Sire, he lives a good league hence, underneath the mountain,
Right against the forest fence, by Saint Agnes’ fountain.

Bring me food and bring me wine, bring me pine logs hither,
You and I will see him dine, when we bear them thither.
Page and monarch, forth they went, forth they went together,
Through the cold wind’s wild lament and the bitter weather.

Sire, the night is darker now, and the wind blows stronger,
Fails my heart, I know not how; I can go no longer.
Mark my footsteps, my good page, tread now in them boldly,
You shall find the winter’s rage freeze your blood less coldly.

In his master’s steps he trod, where the snow lay dinted;
Heat was in the very sod which the saint had printed.
Therefore, Christian men, be sure, wealth or rank possessing,
You who now will bless the poor shall yourselves find blessing.

WHY WAS THE CAROL WRITTEN?

The question remains why John Mason Neale would choose an obscure medieval figure from a far-away country, who was not widely revered in England at the time, upon whom to base a carol about charity at Christmas. Some understanding about this may be gleaned from Neale's own life and character, which--apart from scholarship--were centered largely on alleviating the distress of poverty and illness.

Ordained in the Church of England during the middle of the 19th century, Neale's health was so frail that he could not supervise a parish. Instead, he was assigned to be warden of a poorhouse named Sackville College. In the course of his duties, Neale had many opportunities to see the misery of the poor in rural villages, some of whom died unattended. Neale also denounced churches that allowed the wealthy to box off sections of the church to separate themselves from commoners. In 1854, Neale co-founded the Society of Saint Margaret, an order of women in the Anglican Church dedicated to nursing the sick.

As one observer suggests:

Perhaps Neale found in Wenceslas the symbol of Christian charity and servitude which had become Neale's own most important principle of Christian life. Neale connected Wenceslas to Christmas, a season of special "good will." By setting his touching story of a medieval Saint to a catchy, medieval tune, he created a hybrid carol that has become a classic. Through this song, Neale's own spirit of charity lives on, and has encouraged people, generation after generation, to practice this Christian virtue.

(Margaret Vainio, Good King Wenceslas--An "English" Carol: The Appearance of Piae Cantiones Melodies in 19th Century England (1999), p. 37).

MEANING AND SIGNIFICANCE OF THE CAROL

What is especially inspiring about Good King Wenceslas--and makes it so fitting for the Christmas season--is the spirit of love, giving, and self-sacrifice that infuses it. The King is touched by the plight of the peasant he sees braving the elements to provide for his family, and willingly steps out of his comfortable, privileged world and into the raging storm himself, carrying provisions in his own arms to bring help to the poor man. There is also great love and trust between the King and his page, whom he encourages and enables, through a wonderful miracle,to endure the challenge before them. Is this story an allegory of Christ, the Good King who lowers Himself to succor the wretched and helpless, and the faithful but self-doubting servant, his page?

PERFORMANCES

Because Good King Wenceslas is so widely known and loved in its traditional form, rather few recordings of it really stand out. One that surely does is a December 18, 2012 performance by the Mormon Tabernacle Choir, with actress Jane Seymour narrating the Wenceslas story to delightful dance, music, and song.



Perhaps the most famous recording of Good King Wenceslas is one made in the 1940s or 50s by Bing Crosby. Here's a video version, with images taken from an engaging old comic book telling of the story.



Perhaps reflecting the tune's origins as a spring dance, here is a sprightly, Renaissance-tinged version of Good King Wenceslas sung by American vocalist/lyricist Candice Night with the folk-rock band Blackmores Night:

* * * * * * *

May we all emulate the Good King's example this Christmas--and all year--by extending ourselves to share our blessings with others less fortunate.

       

But when thou makest a feast, call the poor, the maimed, the lame, the blind:

and thou shalt be blessed; for they cannot recompense thee:

for thou shalt be recompensed at the resurrection of the just.  Luke 14:13-14

Now Thank We All Our God

The Angelus, by Jean Francois Millet (1859)

One of the great miracles of sincere faith in God is that thanks may be given to Him even amidst the deepest suffering. The Bible tells us that we should "[i]n every thing give thanks" (1 Thess. 5:18), and "[give] thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Eph. 5:20). Indeed, we should "[c]ount it all joy" when we encounter various trials, knowing that the testing of our faith produces endurance (James 1:2-3). Even Job, the archetype of sufferers, could humbly declare: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." (Job 1:21)

Some of Christendom's most moving hymns of thanksgiving have been born of personal tragedy, prominent among them Horatio Spafford's It is Well WIth My Soul.  Communal suffering, arising from such calamities as war and pestilence, has likewise and improbably inspired great treasures of choral thanksgiving. One of the foremost is the beloved German hymn "Nun danket alle Gott", known in English as Now Thank We All Our God. 

The text was written by Lutheran minister Martin Rinkart (1586-1649) in or about 1636, in Eilenburg, Saxony (a province of Germany). At that time and place was raging the Thirty Years' War, among the bloodiest and most destructive conflicts in European history--and one of the longest, dragging on from 1618 to 1648. Initially a war between Protestant and Catholic states in the fragmenting Holy Roman Empire, it gradually developed into a more general conflict involving most of the great powers of Europe. This war devastated and depopulated whole regions of the German and Italian states, the Kingdom of Bohemia, and the Low Countries. The war also bankrupted most of the combatant powers. Hordes of mercenary troops looted property, extorted tribute, and murdered common people by the thousands. The displacement of civilian populations and the overcrowding of refugees into cities led to famine and the spread of dread diseases such as typhus, dysentery, and bubonic plague.

Caught in this maelstrom was Eilenburg, where Martin Rinkart was born into a poor coppersmith's family on April 23, 1586. Despite his humble origins he became a boy chorister in the famous Thomaskirche (St. Thomas Church) of Leipzig, where Johann Sebastian Bach was later musical director and is buried. Rinkart studied at the University of Leipzig and was ordained to the Lutheran Church ministry. At the age of 31, he became a pastor in his native town.

Eilenburg, Germany today

Rinkart arrived there just as the chaos of the Thirty Years' War was starting. The steady stream of refugees pouring through the gates of this walled city brought famine and disease in its wake. The Rinkart home served as a refuge for the afflicted victims, even though Martin often had trouble providing food and clothing for his own family. Eilenberg was also overrun by invading armies, once by the Austrian army and twice by the Swedish army. As the latter surrounded the city, nearly a thousand homes were destroyed, and the death toll soared. The handful of pastors remaining in the town had to conduct dozens of funerals daily. Finally, the pastors also succumbed, and Martin Rinkart was the only one left. At the height of the great plague in 1637, he conducted as many as 50 funerals in a day, and more than 4000 funerals in that year, including his wife's. By the end of the year, the refugees had to be buried in trenches without services.

Soldiers Plundering a Farm During the Thirty Years' War, by Sebastian Vrancx (1620)

The story is told that when the Swedes demanded a huge ransom, Rinkart left the safety of Eilenburg's walls to plead for mercy. At first the the Swedish commander refused, so the pastor turned to his humble flock and said, "Come, my children, we can find no mercy with man; let us take refuge with God."  Rinkart knelt and led his parishioners in prayer, and in the singing of a familiar hymn. The Swedish commander was so impressed by his faith and courage that he lowered the ransom demand. (Kenneth W. Osbeck, 101 Hymn Stories (Kregel Publications, 1982), p. 174).

THE TEXT

Despite all the horrors he had witnessed, and all he had lost among family and friends, Martin Rinkart was still able to declare joyfully, "Nun danket alle Gott."  This text is said to have been inspired by a passage in the Apocryphal book Ecclesiasticus (Sirach) 50:22-24 ("And now bless the God of all, who in every way does great things; who exalts our days from birth, and deals with us according to his mercy. May he give us gladness of heart, and grant that peace may be in our days in Israel, as in the days of old. May he entrust to us his mercy! And let him deliver us in our days!"). The verses are few and simple, but bursting with thanksgiving and praise to our loving Heavenly Father and His Son, our Savior:

Now thank we all our God, with heart and hands and voices,
Who wondrous things has done, in Whom this world rejoices;
Who from our mothers’ arms has blessed us on our way
With countless gifts of love, and still is ours today.

O may this bounteous God through all our life be near us,
With ever joyful hearts and blessèd peace to cheer us;
And keep us in His grace, and guide us when perplexed;
And free us from all ills, in this world and the next!

All praise and thanks to God the Father now be given;
The Son and Him Who reigns with Them in highest Heaven;
The one eternal God, whom earth and Heaven adore;
For thus it was, is now, and shall be evermore.

Catherine Winkworth

This text is thought to have first appeared in Rinkart's 1636 hymn collection Jesu Hertz-Buchlein, but no copy of that publication is now known. The text also appears in the second (1663) edition of Jesu Hertz-Büchlein, where the wording slightly varies, and the piece is entitled "Grace" ("Tisch-Gebetlein," that is, a short prayer at table). But its real fame derives from its 1647 appearance in Praxis Pietatis Melica, a hymn collection edited by renowned German composer Johann Crüger (1598-1662), and regarded as the outstanding German hymnal of the 17th century.

The text was translated from German to English by Catherine Winkworth (1827-1878), in 1856. This was not its first translation into English, but is generally regarded as the best.  According to The Harvard University Hymn Book, Ms. Winkworth "did more than any other single individual to make the rich heritage of German hymnody available to the English-speaking world."

THE MUSIC

 

Johann Crüger

 Felix Mendelssohn

The tune to which Rinkart's text has been sung, ever since they appeared together in the 1647 Praxis Pietatis Melica, is NUN DANKET, also known as the Leuthen Chorale. The melody is generally attributed to Johann Crüger, although Catherine Winkworth believed that Martin Rinkart wrote the tune in 1644. The now-standard harmonization was devised by Felix Mendelssohn in 1840 when he adopted the hymn, sung in the key of F major and with its original German lyrics, as the chorale to his Second Symphony, known as the Lobgesang or Hymn of Praise.

After the Battle of Leuthen in 1757, during another conflict between European powers known as the Seven Years' War, an unknown Prussian soldier standing near Frederick the Great is said to have begun singing the Leuthen Chorale spontaneously, upon which the hymn was taken up by the entire assembled Prussian army, about 25.000 men.

 

LEGACY

Now Thank We All Our God is often used in Christian weddings and other joyous religious ceremonies. It has been called the national "Te Deum" of  Germany because it has been sung on so many occasions of national rejoicing. (Kenneth W. Osbeck, 101 Hymn Stories (Kregel Publications, 1982), p. 173).

HEAR IT PERFORMED

In the beautiful video below, Now Thank We All Our God is performed by a magnificent, but unidentified, solo tenor backed by a choir.



The traditional choral rendition in the video below is by the Chamber Choir of Lincoln Minster School in Lincoln, Lincolnshire, England.



In this video, the Mormon Tabernacle Choir and Orchestra perform Now Thank We All Our God, in an arrangement by British composer and conductor John Rutter that emphasizes the hymn's exultant, celebratory character:



The lovely video below features the Chorale from Felix Mendelssohn's Second Symphony (Lobgesang), which is based on Johann Crüger's tune NUN DANKET (the Chorale ends at 4:22 of the video):

* * * * * 

Calamity and suffering are always occasions to pray, typically for mercy and relief. But they can also be occasions to thank God for all He has done for us and all we are confident He will yet do. Did He not give us life?  Did not Jesus suffer more than we can comprehend, to purchase for us redemption and eternal life? We will always be vexed less than many others, and always infinitely blessed through Christ's loving atonement. This is more than enough reason, despite our earthly trials, to sing with the Psalmist: "O give thanks unto the Lord, for he is good: for his mercy endureth for ever." (Psalm 106:1)

HAPPY THANKSGIVING!

The First Thanksgiving at Plymouth, by Jennie Augusta Brownscombe (1914)

Christ the Lord is Risen Today

The angel said to the women, "Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here;
He has risen, just as He said." ~ Matthew 28:5-6

Easter is the happiest and holiest of holy days in the Christian faith. It is the day we celebrate the Resurrection of our Lord Jesus Christ, the fulfillment of God's promise of redemption and salvation for all men who would receive Him--the victory of Goodness and Love over Sin and Death, making possible Eternal Life with Him. Even as a youngster I was awestruck by the dramatic swings of the Easter story, from the triumphal entry into Jerusalem on Palm Sunday, through the darkness and horror of Jesus' trial and crucifixion only a few days later, and finally His miraculous Resurrection and loving reassurance to His grieving disciples. The anguish and despair they must have been feeling in the immediate wake of the Master's death is beyond comprehension. Equally unimaginable is their joy upon seeing Him again, hearing His voice, and even touching Him. He lives still today, and forever--and so the disciples' joy is ours too!

The perfect theme for history's greatest triumph might be the beloved hymn Christ the Lord is Risen Today, with text written by Anglican minister, preacher, and co-founder of Methodism Charles Wesley (1707-1788). Considered by some the greatest hymnist of all time, Wesley wrote many thousands of hymns, far more than the only other possible candidate, Isaac Watts. Among his earliest was Christ the Lord is Risen Today, which was written to be sung at the first worship service in London's Wesleyan Chapel (the famous "Foundry Meeting House") on Easter Sunday in 1739. The hymn was then titled “Hymn for Easter-Day,” but we know it today by the first line of Wesley's text. This exuberant song is one of the most popular Easter hymns in the English language.

The hymn's appeal lies in its perfect marriage of inspiring words and soaring music. Originally comprising eleven four-line stanzas and published by John and Charles Wesley in Hymns and Sacred Poems (1739), the text celebrates exultantly our Savior's everlasting triumph over evil and death through His own death and resurrection, which redeems us from Hell and opens for us the door to Eternal Life.














Christ the Lord is Risen Today ("Hymn for Easter-Day"), as it appeared in Hymns and Sacred Poems (1739)

The most distinctive element of the hymn as sung today is the conclusion of each line with an extended "Alleluia," the anglicized form of a Hebrew term meaning “Praise the Lord!” Alleluia is meant to convey emphatic joy, thanksgiving, and triumph; early Christians greeted each other on Easter with the call and response: "Alleluia! He is risen!" "Alleluia! He is risen indeed!"

Christ the Lord is risen today, Alleluia!
Sons of men and angels say, Alleluia!
Raise your joys and triumphs high, Alleluia!
Sing, ye heav’ns, and earth, reply, Alleluia!

Love’s redeeming work is done, Alleluia!
Fought the fight, the battle won, Alleluia!
Lo! the Sun’s eclipse is o’er, Alleluia!
Lo! He sets in blood no more, Alleluia!

Vain the stone, the watch, the seal, Alleluia!
Christ hath burst the gates of hell, Alleluia!
Death in vain forbids Him rise, Alleluia!
Christ hath opened paradise, Alleluia!

Lives again our glorious King, Alleluia!
Where, O death, is now thy sting? Alleluia!
Once He died our souls to save, Alleluia!
Where thy victory, O grave? Alleluia!

Soar we now where Christ hath led, Alleluia!
Following our exalted Head, Alleluia!
Made like Him, like Him we rise, Alleluia!
Ours the cross, the grave, the skies, Alleluia!

Hail, the Lord of earth and Heaven, Alleluia!
Praise to Thee by both be given, Alleluia!
Thee we greet triumphant now, Alleluia!
Hail, the resurrection, thou, Alleluia!

King of glory, Soul of bliss, Alleluia!
Everlasting life is this, Alleluia!
Thee to know, Thy power to prove, Alleluia!
Thus to sing and thus to love, Alleluia!

Hymns of praise then let us sing, Alleluia!
Unto Christ, our heavenly King, Alleluia!
Who endured the cross and grave, Alleluia!
Sinners to redeem and save. Alleluia!

But the pains that He endured, Alleluia!
Our salvation have procured, Alleluia!
Now above the sky He’s King, Alleluia!
Where the angels ever sing. Alleluia!

Jesus Christ is risen today, Alleluia!
Our triumphant holy day, Alleluia!
Who did once upon the cross, Alleluia!
Suffer to redeem our loss. Alleluia!

The tune "Easter Hymn," to which Christ the Lord is Risen Today is now commonly sung, was first published anonymously in Lyra Davidica (1708). Its sprightly rhythm and major C key give the hymn a positive, infectious, rafter-ringing quality loved by everyone who sings it!

As it turns out, however, the hymn we know as Christ the Lord is Risen Today differs significantly from the one written by Charles Wesley and sung in the Foundry Meeting House 173 years ago. First, whatever tune Wesley used with his hymn, it was not the "Easter Hymn" tune that we associate with it today. In Lyra Davidica, "Easter Hymn" is paired with the different, if quite similar, hymn Jesus Christ Is Risen Today, which was translated from a 14th Century Bohemian Latin carol. Moreover, the original Wesley hymn had no "alleluias." Someone whose name has been lost to history apparently decided to set Wesley's words to the "Easter Hymn" tune that we now use--a tune composed by still another unknown person--and since those words didn't fit that tune, he added the "alleluias" to make it fit. Thus, Christ the Lord is Risen Today is actually a hybrid of the work of several different people who lived hundreds of years apart!

Surprisingly, there seem to be few good video presentations of Christ the Lord is Risen Today. Following is one by the incomparable Mormon Tabernacle Choir:



Here is another (though it's a static, single-image video) by an unidentified full choir, and nicely orchestrated, with lyrics:



In the name of our risen Lord and Savior, I pray that each and every one of you has a joyous Easter this and every year!

Sweet Hour of Prayer

As for me, I will call upon God;
and the LORD shall save me.
Evening, and morning, and at noon, will I pray, and cry aloud:
and he shall hear my voice.
~ Psalms 55:16-17

When we were born, we passed from our Creator's presence into a world of shadows and fog, illusions and half-light, mountains and chasms. At any moment in our lives we grasp only part of the truth, and must search for the rest, which may be obscured and distorted. Our intellect is limited, and we are distracted from pursuing what is true and right by the temptations of this world. We are discouraged by obstacles and may fall into a pit of confusion and despair, over and over again. How do we regain the road of hope and purpose? How do we discern the will of Him who made us, and secure His aid and comfort amidst the stresses and storms of life?

Prayer! It is our lifeline to God, our tether to the Eternal, our anchor in an endless ocean of trouble. Through it we repent of our waywardness and lay our lives at His feet. Through it we can pour out our hearts and seek guidance and support from our loving Lord. Through it we gain strength to fight the powers of darkness and to do God's will. Prayer is also the means by which we thank our Heavenly Father for all our countless blessings and for His help, and by which our souls sing His praises, as it should every moment. Prayer opens to us the light of God's truth and peace, and involves our Lord in every aspect of our lives and our doings here on earth. It is truly a stairway to, and from, Heaven.

This is how we were meant to walk upon the earth, our whole lives offered up as a prayer of supplication, consecration, thanksgiving, praise, and joy to our beloved Lord. In order to do this, as the Apostle Paul taught, we must “[p]ray without ceasing.” (1 Thessalonians 5:17). The formula is to "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." (Philippians 4:6,7)

Nothing written, outside Scripture, better expresses the importance and miraculous role that prayer plays in the believer's life than the hymn Sweet Hour of Prayer. The traditional account of the story behind this beloved work is itself a simple but touching lesson in the power of prayer.

The writer of the text, William W. Walford (1772-1850), was an elderly blind man occasionally called on to preach in a rural English church, who--by reason of his disability--composed sermons in his head to deliver on Sundays, while sitting by the chimney in his home carving shoe horns and other small implements out of bone. Despite his humble circumstances Mr. Walford's command of the Scriptures was so comprehensive and precise that, among those privileged to hear him speak, he had the reputation of “knowing the whole Bible by heart.” One day in 1842 he was visited in his home by Rev. Thomas Salmon, a native of New York who was then serving as pastor at a Congregational church in Coleshill, Warwickshire, England. Walford asked him to transcribe some text he had composed and memorized, as he had no one else at home to commit the lines to paper. Mr. Salmon jotted them down with a pencil as Walford recited them, the old man pausing occasionally to ask “How will this do?” with, as Salmon related, "a complacent smile touched with some light lines of fear lest he subject himself to criticism." After returning to America Salmon submitted the text to the New York Observer, which on September 13, 1845, published what came to be known and loved years later as the hymn Sweet Hour of Prayer:

Sweet hour of prayer! sweet hour of prayer!
That calls me from a world of care,
And bids me at my Father’s throne
Make all my wants and wishes known.
In seasons of distress and grief,
My soul has often found relief
And oft escaped the tempter’s snare
By thy return, sweet hour of prayer!

Sweet hour of prayer! sweet hour of prayer!
The joys I feel, the bliss I share,
Of those whose anxious spirits burn
With strong desires for thy return!
With such I hasten to the place
Where God my Savior shows His face,
And gladly take my station there,
And wait for thee, sweet hour of prayer!

Sweet hour of prayer! sweet hour of prayer!
Thy wings shall my petition bear
To Him whose truth and faithfulness
Engage the waiting soul to bless.
And since He bids me seek His face,
Believe His Word and trust His grace,
I’ll cast on Him my every care,
And wait for thee, sweet hour of prayer!

Sweet hour of prayer! sweet hour of prayer!
May I thy consolation share,
Till, from Mount Pisgah’s lofty height,
I view my home and take my flight:
This robe of flesh I’ll drop and rise
To seize the everlasting prize;
And shout, while passing through the air,
"Farewell, farewell, sweet hour of prayer!"

Little else is known of William W. Walford, except the exquisite lines he bequeathed to posterity. No photograph or portrait of him is known to exist, yet the impact of this simple, blind man on untold millions of lives is incalculable.

In 1860 or 1861, some 15 years after the text's publication, American composer William Batchelder Bradbury (1816-1868) wrote the tune "Sweet Hour" commonly associated with it (Bradbury also wrote the music for other popular hymns, including Just as I Am). The hymn was first published in a Methodist hymnal in 1878.

The beautiful rendition below is a traditional choral setting by the Mormon Tabernacle Choir:

Here is a solo rendition, along with a very moving video, by the great gospel singer and hymn composer George Beverly Shea:

Below is another solo rendition by American folk singer and song writer Iris Dement. Her unique voice may be somewhat of an acquired taste, but you won't find a more heartfelt and endearing performance of Sweet Hour of Prayer anywhere:

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. ~ Matt. 7:7-8

God Be WIth You Till We Meet Again

Life is full of hellos and good-byes, meetings and partings, beginnings and endings. The good-byes, partings, and endings can hard to bear, if we embraced and enjoyed what was and long to do so again, or aren't sure what will come next. You may feel that way about 2011, for example, if it was a good and happy year for you. On a more personal level, you may have lost the company of someone whom you hold dear--perhaps for the rest of your life on this earth, or hopefully, just for a time here. This is where I find myself now, bidding farewell to my youngest son as he moves far away from home to begin his first full-time employment, in a new and very different place. I miss him very much already, and worry about his welfare and peace of mind. There is little more I can do for him now but pray that Lord keep him from harm and discouragement.

While so reflecting I remembered the moving hymn God Be With You Till We Meet Again. It is one of my very favorites. The text was written in 1880 by the Rev. Jeremiah Eames Rankin (1828-1904) (left), an abolitionist, champion of the temperance movement, minister of Washington, D.C.'s First Congregational Church, and correspondent with Frederick Douglass. The music was composed specifically for the text at Rev. Rankin's request, also in 1880, by William G. Tomer, then music director at Washington's Grace Methodist Episcopal Church. Rankin attributed the hymn's popularity in large part to the music to which it was set, calling it "a wedding of words and music."

Rev, Rankin explained that God Be With You Till We Meet Again "was written as a Christian good-bye; it was called forth by no person or occasion, but was deliberately composed as a Christian hymn on the basis of the etymology of 'good-bye,' which means 'God be with you.'" But the message is much more than that. It is a prayer for the safety, guidance, sustenance, happiness, spiritual comfort, and life of the person to whom the wish is addressed.

God be with you till we meet again;
By His counsels guide, uphold you,
With His sheep securely fold you;
God be with you till we meet again.

Refrain
Till we meet, till we meet,
Till we meet at Jesus’ feet;
Till we meet, till we meet,
God be with you till we meet again.

God be with you till we meet again;
Neath His wings protecting hide you;
Daily manna still provide you;
God be with you till we meet again.

Refrain

God be with you till we meet again;
With the oil of joy anoint you;
Sacred ministries appoint you;
God be with you till we meet again.

Refrain

God be with you till we meet again;
When life’s perils thick confound you;
Put His arms unfailing round you;
God be with you till we meet again.

Refrain

God be with you till we meet again;
Of His promises remind you;
For life’s upper garner bind you;
God be with you till we meet again.

Refrain

God be with you till we meet again;
Sicknesses and sorrows taking,
Never leaving or forsaking;
God be with you till we meet again.

Refrain

God be with you till we meet again;
Keep love’s banner floating o’er you,
Strike death’s threatening wave before you;
God be with you till we meet again.

Refrain

God be with you till we meet again;
Ended when for you earth’s story,
Israel’s chariot sweep to glory;
God be with you till we meet again.

Refrain

Today, only the first, second, fourth, and seventh stanzas of the original are widely sung.

The rendition in the video below is by the Mormon Tabernacle Choir; it is sung in a very quiet and reverent manner, and at an almost-too-stately pace.



The next rendition is by the contemporary Christian group Selah. This is a delightful arrangement and is sung more at the pace at which the hymn is typically sung.



God be with you, son.

"I am with you always, even unto the end of the world." ~ Matthew 28:20

For the Beauty of the Earth

Thursday is Thanksgiving Day in the United States, when loved ones gather together from far and near to remember and celebrate their blessings. On this day many people make and share around the dinner table lists of things that they're thankful for--employment, home, health, family, and friends being prominent. Hopefully, we remember the God from whom all of our blessings flow, and sing His praises at home or in church.

One of my favorite hymns, widely heard and sung around Thanksgiving time, is For the Beauty of the Earth, written in 1864 by English poet Folliott S. Pierpoint (1835-1917) (of whom no image, apparently, exists). It is related that Pierpoint was taking a walk one late spring day, in the lovely area surrounding his home in Bath, England. Overwhelmed with the beauty he saw, he sat down and wrote For the Beauty of the Earth.

Bath, Somerset, England

In this lovely hymn Pierpoint thanks God not only for His beautiful creation, but also for family, friends and other gifts God has bestowed upon us. The original text had eight stanzas.

For the beauty of the earth
For the glory of the skies,
For the love which from our birth
Over and around us lies.

Refrain

Lord of all, to Thee we raise,
This our hymn of grateful praise.

For the beauty of each hour,
Of the day and of the night,
Hill and vale, and tree and flower,
Sun and moon, and stars of light.

Refrain

For the joy of ear and eye,
For the heart and mind’s delight,
For the mystic harmony
Linking sense to sound and sight.

Refrain

For the joy of human love,
Brother, sister, parent, child,
Friends on earth and friends above,
For all gentle thoughts and mild.

Refrain

For Thy Church, that evermore
Lifteth holy hands above,
Offering up on every shore
Her pure sacrifice of love.

Refrain

For the martyrs’ crown of light,
For Thy prophets’ eagle eye,
For Thy bold confessors’ might,
For the lips of infancy.

Refrain

For Thy virgins’ robes of snow,
For Thy maiden mother mild,
For Thyself, with hearts aglow,
Jesu, Victim undefiled.

Refrain

For each perfect gift of Thine,
To our race so freely given,
Graces human and divine,
Flowers of earth and buds of Heaven.

Refrain

For the Beauty of the Earth is traditionally sung to the tune of Dix, written by German composer and organist Conrad Kocher (1786-1872) (left) in 1838. Originally used as a hymn for communion in Anglican services, it has since become a favorite in Thanksgiving services and for Sunday School children. The hymn was sung in the 1994 movie version of Louisa May Allcott's novel Little Women.

Here is a lovely video and choral rendition of this sweet hymn, by the Mormon Tabernacle Choir. I love this one because it celebrates and depicts not only the beauty of Creation, as the hymn's title might suggest, but also, and especially, "the joy of human love,/Brother, sister, parent, child"--my favorite lines from the hymn!



Also popular (though lacking the appealing rhythm and folksy simplicity of Dix, in my humble opinion) is an arrangement by British composer John Rutter:



Finally, here is a contemporary solo arrangement by Christian singer/songwriter Scott Dyer. It's very heartfelt and well captures the spirit of the original text.



Let us thank our Heavenly Father in prayer and song, every day, for all the infinite blessings he has bestowed upon us!

Enter into his gates with thanksgiving, and into his courts with praise:
be thankful unto him, and bless his name.
For the LORD is good; his mercy is everlasting;
and his truth endureth to all generations.
~ Psalm 100:4, 5

Lead, Kindly Light

O send out thy light and thy truth:
let them lead me;

let them bring me unto thy holy hill,
and to thy tabernacles.

~ Psalms 43:3

I am constantly frustrated by the feeling that I don't enough time to do the things that I find rewarding--scripture study, historical research and writing, genealogy, blogging, etc. Sometimes I wonder why God gave me a restless mind and an eagerness to strive and grow, but seemingly not a fair opportunity to use those gifts. Perhaps I should be more patient, but is that the whole answer? No indeed, for the Lord admonishes: "[S]eek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matthew 6:33; Luke 12:31) It's true that in this context the Lord was expressly talking about taking no thought for what to eat or drink, or what to wear. But perhaps the lesson applies also to higher personal goals and interests, notwithstanding their worthiness, upon which we can become so fixated as to blind us from other plans that God may have for us. Maybe the trick is to seek "first the kingdom of God"--study scripture, pray unceasingly, be honest and generous with others, do the right thing and serve wherever one can--and happiness and fulfillment will come in ways that God wills and that serve His loving plans for us, even if we can't see them just yet. Knowing our hearts, it may be that He will bless us with those goodly things we desire, as well: "Delight thyself also in the LORD; and he shall give thee the desires of thine heart." (Psalms 37:4) Or if not, perhaps He will lead us to glory in ways even more wonderful, that are simply beyond our imagination. In either case, we know we have a special and unique purpose in this life, which we will discover by and by if only we follow His ways and be alert every moment to the promptings of the Holy Spirit.

This lesson is exquisitely captured in the words of John Henry Newman (1801 – 1890), English scholar, Anglican churchman, and Roman Catholic Cardinal:

God has created me to Him some definite service; He has committed some work to me which He has not committed to another. I have my mission - I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good, I shall do His work.

I shall be an angel of peace, a preacher of truth in my own place while not intending it - if I do but keep his Commandments.

Therefore I will trust Him. Whatever, wherever I am, I can never be thrown away. If I am in sickness, my sickness may serve Him, in perplexity, my perplexity may serve Him; if I am in sorrow, my sorrow may serve Him.

He does nothing in vain. He knows what he is about. He may take away my friends, He may throw me among strangers, He may make me feel desolate, make my spirits sink, hide my future from me - still He knows what He is about.

This was not all Cardinal Newman had to say on the subject, however, for in 1833 he also penned the words to one of the most beautiful hymns ever written, Lead, Kindly Light. The hymn relates the experience of one who once was determined to pursue his own goals in his own way, who "loved to choose and see my path," who "loved the garish day," and whose will was ruled by pride. Now, the writer prays God to "Keep Thou my feet; I do not ask to see the distant scene; one step enough for me." The hymn was written in frustration while the young Newman was convalescing from a serious illness in Italy, and was unable to get home to England where his work awaited him. As originally written it had only three verses; a fourth was added later by Edward H. Bickersteth, Jr.

Lead, kindly Light, amid th’encircling gloom, lead Thou me on!
The night is dark, and I am far from home; lead Thou me on!
Keep Thou my feet; I do not ask to see
The distant scene; one step enough for me.

I was not ever thus, nor prayed that Thou shouldst lead me on;
I loved to choose and see my path; but now lead Thou me on!
I loved the garish day, and, spite of fears,
Pride ruled my will. Remember not past years!

So long Thy power hath blest me, sure it still will lead me on.
O’er moor and fen, o’er crag and torrent, till the night is gone,
And with the morn those angel faces smile,
which I Have loved long since, and lost awhile!

Meantime, along the narrow rugged path, Thyself hast trod,
Lead, Savior, lead me home in childlike faith, home to my God.
To rest forever after earthly strife
In the calm light of everlasting life.

Today, Lead, Kindly Light is usually sung to the tune Lux Benigna, composed by John Bacchus Dykes in 1865 (this is my favorite). However, it is also often sung to the tune Sandon, composed by Charles H. Purday in 1857.

It is reported that Lead, Kindly Light was sung in the pitch darkness of a mine by a small group of men and boys awaiting rescue during Great Britain's worst mining disaster in 1909, and by a soloist on the RMS Titanic during a hymn-singing gathering shortly before the ocean liner struck an iceberg on April 14, 1912.

Watch and listen to the two beautiful videos of Lead, Kindly Light below. The first is to the traditional tune Lux Benigna, by the Mormon Tabernacle Choir.



The next presentation is sung to the alternative tune Sandon, by the Wells Cathedral Choir.



I do believe this is the answer I've been seeking: simply to let God lead; follow His light first, rather than my own; and happiness and fulfillment will be mine at last, however and whenever God wills that to happen. Father Knows Best!