Little-known ancient Advent hymn: Come thou, redeemer of the earth

With Advent starting Sunday, Neale's hymn “Come, thou Redeemer of the earth” seems perfectly suited to the season. It is well known to English congregations, but not here in the U.S.

From Ambrose to the 20th Century via John Mason Neale

Neale’s translation of “Veni, Redemptor gentium” appears in Hymnal Noted. Then as now, the original Latin text is attributed to St. Ambrose (340-397). My copy of the (1909) hymnal companion to the New Edition (1904) of Hymns Ancient & Modern says that Augustine himself attests to the authorship by Ambrose, and the text has been used in the Mozarbic (Iberian), Ambrosian and Latin rites. It is based on Matthew 1:23 in the Christmas birth narrative.

The hymnal companion lists the first verse as

Veni, redemptor gentium;
ostende partum virginis;
miretur omne saeculum,
talis decet partus Deo.

The hymn was picked up in various English hymnals. Here is the version in 1906's The English Hymnal (hymn #14)

Come, thou Redeemer of the earth,
and manifest thy virgin-birth:
let every age adoring fall;
such birth befits the God of all.

Begotten of no human will,
But of the Spirit, thou art still
The Word of God, in flesh arrayed,
The promise fruit to man displayed,

The virgin womb that burden gained
With virgin honour all unstained;
The banners there of virtue glow;
God in his temple dwells below

From God the Father he proceeds,
to God the Father back he speeds,
His course he runs to death and hell,
Returning on God's throne to dwell.

O equal to thy Father, thou!
Gird on thy fleshly mantle now,
The weakness of our mortal state
With deathless might invigorate.

Thy cradle here shall glitter bright,
and darkness breathe a newer light,
Where endless faith shall shine serene,
And twilight never intervene.

All laud to God the Father be,
All praise, eternal Son, to thee:
All glory, as is ever meet,
To God the Holy Paraclete. Amen.

The 1986 New English Hymnal (#19) changes verse 2 to

Begotten of no human will,
but of the Spirit, thou art still
the Word of God, in flesh arrayed,
the Saviour, now to us displayed.

It also changes verse 7, as well as verse 8:

O Jesu, virgin-born, to thee
eternal praise and glory be,
whom with the Father we adore
and Holy Spirit, evermore. Amen.

Hymns A&M hews closer to Neale’s original, starting with “O come, Redeemer of the earth”.

I learned of the hymn while working on my next hymn research project. One of the people I met recommended Cantate Domino, a hymnal supplement (hymns #800-962) for traditional Episcopal parishes using Hymnal 1940. When I checked it out, #804 contains the Neale hymn.

Tune by Michael Praetorius

The two English hymnals list two tunes. One is the original tune from Hymnal Noted — listed as from the Salisbury Hymnal – which the A&M companion says is the tune used with the Sarum, York and Hereford hymns to this text. (As with all of Hymnal Noted, the tune was presumably adapted by its music editor, Thomas Helmore).

However, TEH and NEH list as an alternative Puer Nobis, the Michael Praetorius (1571-1621) tune that we already sing for Epiphany (“What star is this with beams so bright”) and Easter (“That Easter day with joy is bright”). 

All three hymnals use the 1901 harmonization by George Woodward (1848-1934); in Hymnal 1940, the harmony is listed (#47, #98) for accompaniment but the hymns are marked “unison” — i.e., few congregations have sung the parts. Hymnal 1940 lists a different harmonization (more like Praetorius’) for Hymn #158 (“O splendour of God’s glory bright”) while Hymnal 1982 (#124) lists a third harmonization attributed to Hymns Ancient & Modern, Revised Edition.

This Praetorius tune is found in the King’s College Cambridge recording on YouTube. The text skips verses 2 and 3, but follows the 1906 version except for the final verse (which is closer to but not exactly the same as the 1986 version). Unlike the Epiphany hymn, the tempo is almost dirge-like.

Inclusion in the Anglican Hymnal Supplement

My bishop doubts there will be demand for a 21st century Continuing Anglican hymnal, given the decline of books, traditional worship, and of course the 2017 publication of the REC hymnal. So instead he's encouraged me to think about what would go into a supplement to Hymnal 1940. (If H40 goes out of print, we might first have to assemble a public domain H40 based on Hymnal 1916 and other texts no longer in copyright).

Cantate Domino lists this for Advent, while the English list it for the 12 days of Christmas. An argument can be made for either one; for example, it was included in the 2016 Advent carols service by King’s College Cambridge. I would list it for Advent for two reasons. First, we need more good Advent hymns and don’t have enough time to sing all the Christmas hymns we have. Second, we already have a slightly different version of the tune (H40: 34) at Christmas, which would create even greater confusion.

For the text, I’m inclined to use the TEH text — improved through use over the 50 years after Neale’s original (but still out of copyright). With eight verses, at least some would need to be optional. Nowadays, there's an advantage to matching the recorded version, so I’d try to find the KCC text (and its copyright status).

The tune choice is much easier. In my research, I am realizing that beauty at the cost of complexity is still possible for choirs at medium or large sized Anglican (TEC, Continuing, ACNA…) churches. However, for hymns, a certain amount of realism is needed. I'm not sure that Helmore’s arrangement is worth the extra effort for the average choir or congregation, particularly when compared to this beautiful (and familiar) Praetorius tune.

Finally, I don't find the Woodward harmony particularly singable, and few Americans would know it already. So I would look at one of the other harmonizations, or even see about the original Praetorius version.

References

Episcopal Diocese of Chicago, Cantate Domino: Hymnal Supplement G-2264 (Chicago, GIA: 1979).

William H. Frere, ed., Hymns Ancient and Modern: Historical Edition, London: Wm. Clowes and Sons Ltd. 1909.

J. M. Neale and Thomas Helmore, Hymnal Noted: Parts I & II (London: Novello, 1851, 1856), available at https://books.google.com/books?id=2E3Dya5ON5oC

The English Hymnal, London: A. R. Mowbray, 1906. URL:  https://archive.org/details/theenglishhymnal00milfuoft

Dear Holy Ghost: Take My Life

For Pentecost Sunday, this morning’s Epistle featured the obligatory passage from Acts about the first Pentecost and the birth day of the church. The lectionary selected Old Testament and Gospel readings that foreshadow Penetecost, including that portion of Acts that cites Joel 2:28-31.

But what to sing on Whitsunday? There’s always Salve Festa Dies, but if not that, then Oremus has a list of Pentecost hymns (even if the hotlinks are broken.) What about the old-fashioned way of finding hymns? There are a number of hymns that make explicit reference to the Holy Ghost (or the Holy Spirit as our “contemporary” church refers to him). Some of these are overtly trinitarian in their outlook, so I’ll defer those to another Sunday.

As with other central themes of the Christian faith, for the Holy Ghost there are ancient (or at least medieval) texts that provide continuity across the millenia. One example is “Come Holy Ghost, Creator blest” (Hymnal 1940: 218). Taken from a 9th? 10th? century text, it was translated in the mid-19th century by Edward Caswall, an Anglo-Catholic CoE clergyman who followed John Newman to the Roman church.

Another, more personal favorite is “Come, Holy Ghost, with God the Son.” (H40: 160), with the original Latin attributed to St. Ambrose and as translated by J.M. Neale. Hymnal 1982 (#20) sets it to Wareham and a harmonization from Hymns Ancient & Modern, but (alas) bowdlerizes the words to become "Now Holy Spirit, ever one."

However, today’s sermon focused less on the historical truth of the Eleven in the upper room, nor on the glossolaly that mistakenly brought us Pentacostalism. Instead, the priest emphasized the importance of letting the Holy Ghost do its work in our daily lives, or — in the contemporary jargon — “being open to the power of the Spirit.”

This core message — surrending one’s will to that of God, working through the power of the Holy Spirit — reminded me of a hymn. I couldn't remember the song title during the service, but looked it up on the Internet when I got home:

Take my life, and let it be
consecrated, Lord, to thee;
take my moments and my days,
let them flow in ceaseless praise.
…

Take my will and make it thine;
it shall be no longer mine.
take my heart, it is thine own;
it shall be thy royal throne.

The hymn (H40: #408; H82: #707) was written by Frances Havergal (1836-1879), youngest daughter of an Anglican cleric and composer. Quoting from her autobiography, the Hymnal 1940 Companion recounts how the couplets came to Havergal in December 1973 in response to prayer.

The CyberHymnal lists eight different melodies. H40/H82 use Hollingside (by John Dykes) but The English Hymnal (#582) has Ives while Songs of Praise, Enlarged Edition (#257) has Benevento. Oremus also lists 12 couplets -- which The CyberHymnal groups into three verses. Americans only get 8/12 (2/3) of these, but the Brits get all 12.

As devotionals go, this one is both easy to sing and powerful in its message. If I were the music director — and our rector had his act together enough to plan his sermon theme a week ahead — I would have scheduled this as the offertory hymn, right after the sermon. It also seems like it would be effective for children’s ministry.