| Love Divine, All Loves Excelling | |
|---|---|
 Charles Wesley | |
| Genre | Hymn |
| Written | 1747 |
| Text | Charles Wesley |
| Based on | 1 John4:16 |
| Meter | 8.7.8.7 D |
| Melody |
|
| Audio sample | |
Sung to the melody "Blaenwern" | |
"Love Divine, All Loves Excelling" is a Christian hymn by Charles Wesley on Christian perfection. [1] Judging by general repute, it is among Wesley's finest. Judging by its distribution, it is also among his most successful.
It first appeared in Wesley's Hymns for those that Seek, and those that Have Redemption (Bristol, 1747), apparently intended as a Christianization of the song "Fairest Isle" sung by Venus in Act 5 of John Dryden and Henry Purcell's semi-opera King Arthur (1691), [2] on which Wesley's first stanza is modelled.
Wesley wrote:
Dryden had written:
In Dryden's song, the goddess of love chooses the Isle of Britain over her native Cyprus; in Wesley's hymn divine love itself is asked to choose the human heart as its residence over its native heaven.
The last lines of the hymn are likewise adapted from existing material. Wesley's final lines,
evidently derive from (and improve on) Addison's opening lines from his "Hymn on Gratitude to the Deity"
It has been suggested that Wesley's words were written specifically for the tune by Purcell to which Dryden's song had been set, and to which the hymn's words themselves were later set (under the tune name "Westminster") by John Wesley in his Sacred Melody, the "annex" to his Select Hymns with tunes annext (1761 et seq.). [5]
Like many hymns, Love Divine is loosely Trinitarian in organization: Christ is invoked in the first stanza as the expression of divine love; the Holy Spirit in the second stanza as the agent of sanctification; the Father in the third stanza as the source of life; and the Trinity (presumably) in the final stanza as the joint Creator of the New Creation. Like many hymns, too, this one is a tissue of Biblical quotations, including "Alpha and Omega" (st. 2) as an epithet of Christ, from Revelation 21:6; the casting of crowns before God's throne (st. 4), from Revelation 4:10; the promise that Christians shall be "changed from glory into glory" (st. 2 and 4), from 2 Corinthians 3:18; as well as other, more general allusions. [6]
At its first appearance, the hymn was in four stanzas of eight lines (8.7.8.7.D), and this four-stanza version remains in common and current use to the present day, being taken up as early as 1760 in Anglican collections such as those by Madan (1760 and 1767), Conyers (1772), and Toplady (1776); in hymn books associated with Whitefield (1767, 1800) and the Countess of Huntingdon's Connection (1780, and 1800); and in Methodist hymn books slightly outside the mainstream (the Select Hymns of 1783; Spence's Pocket Hymn Books of the early 19th century; and the American "Wesleyan" Methodist hymn books). [7]
A second, abridged version (with the second stanza omitted), appeared as early as 1778 in Hymns and Psalms for the Service of Fitz-Roy Chapel (London, 1778), then in the Wesleyan "Large Hymn Book" of 1780, and thence in many others, chiefly British and predominantly Anglican, but including also many later official Methodist hymn books. A sample collation of 85 hymn books containing some version of this hymn suggests that the abridged version appears in roughly 25% of Protestant hymn books; the full four-stanza version in most of the remainder. [8]
The omission of the second stanza is consistent with several other loci of textual variation in the hymn in this respect: the passages which are most subject to change tend for the most part to be those that advance a distinctively Wesleyan "Perfectionist" account of the Christian life—i.e. those that suggest that one can be completely cleansed of sin in this life, [2] by means of a "second blessing" whereby committed and sanctified Christians rest wholly in God and may be said to share the holiness of Christ himself. [9]
Many—certainly including those of a more Calvinist persuasion, and even perhaps Wesley's brother John—found this idea troublesome.[ citation needed ] Even some fairly innocuous lines ("Let us all thy Life receive," stanza 3) were probably read as suspiciously Perfectionist, hence the common alteration to "Let us all thy Grace receive." [10]
The same is probably true of other oft-changed lines. Most of the more enduring alterations occurred in one or another of the hymn books that together constituted the fledgling ecumenical Evangelical hymnody that emerged in the decades around 1770, partly from the Calvinist wing of the Church of England, partly from Calvinistic Methodists and their circle; preeminently among them the collections of Martin Madan (1760 and many subsequent editions), his imitator Richard Conyers (1772); the more overtly Calvinistic Anglican Augustus Toplady; the hymn books of erstwhile Wesley ally, George Whitefield; and those associated with the Countess of Huntingdon's chapels (and their later incarnation as the Countess of Huntingdon's Connexion). Madan in particular is known for his influential hymn tinkering:
It was doubtless on theological grounds that the line "Finish then thy New Creation" (stanza 4) was often replaced by "Carry on thy (or 'the') new creation," the latter suggesting an ongoing process of sanctification rather than its achievement; and "Let us see thy great Salvation / Perfectly restor'd in Thee," frequently changed to "...our whole salvation / secured by Thee"), a formulation which also resolves some ambiguous referents. Wesley's original probably meant (in crude paraphrase) "let us experience the great salvation that you provide, so that we will be perfected by participation in you"; unease with the ambiguity, and probably also with the theology, led to revised language that if less striking was felt to be clearer and more orthodox. Both of these changes were introduced by Augustus Toplady's collection of 1776, followed by the Countess of Huntingdon's collections (e.g. that of 1780 and 1800). [12]
"Pure and sinless let us be" (stanza 4) was toned down, or at least made less absolute, by alteration to "Pure and holy," (Toplady 1776 again, followed again by the Countess of Huntingdon 1780 and 1800) and similar substitutes, especially the very common "Pure, unspotted" (Madan, Conyers, and Whitefield) and "Pure and spotless" (John Wesley's Select Hymns for ... all denominations, 5th ed. (1774) through 9th ed. (1783), followed by his "Large Hymn Book" (1780), and the Methodist "Pocket Hymn Books.")
The second stanza, when it was not omitted altogether, offered, and continues to offer, two stumbling-blocks for theologically sensitive Christians: line 4 asks "Let us find that Second Rest"; and line 5, "Take away our Power of sinning." The phrase "Second Rest," to those for whom it was not simply obscure, would seem an explicit reference to Wesleyan "Second Blessing" theology; and the request to be stripped even of the ability to sin doubtless seemed to many unrealistic at best and blasphemous or immoral at worst, as appearing to "be a prayer to take away our free moral agency." [13]
Upon the two doubtful lines in the centre of this stanza, that refined critic, Mr. Fletcher, of Madeley, has remarked:-- 'Mr. Wesley says second rest, because an imperfect believer enjoys a first, inferior rest; if he did no, he would be no believer.' And of the line, 'Take away the power of sinning,' he asks, 'Is this expression not too strong? Would it not be better to soften it by saying, "Take away the love of sinning?" [or the bent of the mind towards sin.] Can God take away from us our power of sinning without taking away our power of free obedience?' [14]
"Second Rest" is very generally replaced, usually by "thy promised rest"; [15] or, later, by "the promis'd rest; [16] and "the Power of Sinning" by "the love of sinning" (probably introduced by Maddan 1767, followed by other representatives of the evangelical hymnody); [17] or "our bent of (or 'to') sinning" (originally and still chiefly in Methodist collections). [18]
In gist, editors (particularly Calvinists) were disposed to perceive Wesleyan doctrine (freewill Arminianism) lurking in the lyrics and to change them accordingly, thus eliciting John Wesley's statement against changes which would make him and his brother accountable for "the nonsense or the doggerel" of others. Several rephrasings of "Love Divine" continue in circulation.
Aside from the Wesleys' own abridgement, other abridged versions include one that combines the first half of the second stanza with the first half of the third (omitting the remainder of each); [19] another that omits the third stanza, as well as introducing some aesthetic changes that tend toward the bland; [20] another that combines the first half of stanza 1 with the first half of stanza 2 into a single new stanza 1 and retains a modified version of stanza 4 as a new stanza 2; [21] and yet another that omits the fourth. [22]
Abbreviated Unitarian and Universalist versions of the hymn are typical of those traditions [23] in the radical alterations they make, replacing most references to Christ and all references to Trinitarian orthodoxy, as well as anything else they regarded as offensive to a universal and rational religion; typical too in that they therefore [24] replace "Charles Wesley" as the author in favor of "anonymous." In one American Universalist version from 1841 (and similarly in the Unitarian hymnal of 1872 [25] ) the four-stanza Trinitarian hymn to Christ and his Spirit is transformed into a two-stanza paean to God narrowly addressed as "Father...almighty"; [26] in another, widely but mistakenly attributed to Yorkshire Baptist John Fawcett [27] under the title "Praise to Thee, Thou Great Creator," "Love Divine" serves as a source for a cento, or pastiche, combined with the final stanza of Fawcett's genuine hymn, "Lo! the bright and rosy morning" (1782), this combination appearing apparently for the first time in the Exeter Unitarian Collection of Psalms and Hymns for Social and Private Worship (1812). [28]
More recent times have in general been more respectful of Wesley's original, with the exception of those collections that by policy eschew the second-person singular, replacing "thee" and "thou" with "you" and sometimes introducing other changes in order to maintain meter and rhyme. [29] Another exception is the two-stanza adaptation by Carroll Thomas Andrews (1969) that has been reprinted in several Roman Catholic hymn books set to the tune 'Hyfrydol.' Of the sixteen lines in Andrews' version, only three come directly from Wesley's hymn, and another four or five perhaps owe something to the original, but the theme and force of the original are wholly lost. [30]
Judging by general repute, it is among Wesley's finest: "justly famous and beloved, better known than almost any other hymn of Charles Wesley." [31] Judging by its distribution, it is also among his most successful: by the end of the 19th century, it is found in 15 of the 17 hymn books consulted by the authors of Lyric Studies. [32] On a larger scale, it is found almost universally in general collections of the past century, including not only Methodist and Anglican hymn books and commercial and ecumenical collections, but also hymnals published by Reformed, Presbyterian, Baptist, Brethren, Seventh-day Adventist, Lutheran, Congregationalist, Pentecostal, and Roman Catholic traditions, among others including the Churches of Christ. [33] Specifically, it appears in 1,328 of the North American hymnals indexed by the online Dictionary of North American Hymnology, comparable to Newton's "Amazing Grace" (1,036), Wesley's "O for a Thousand Tongues" (1,249), and Watts' "When I Survey the Wondrous Cross" (1,483), though still well short of Toplady's "Rock of Ages" (2,139) or Wesley's own "Jesu, Lover of my Soul" (2,164).[ citation needed ]
The hymn, initially sung by small Methodist societies, is now commonly performed at British state occasions, such as the wedding of Prince Charles and Diana [34] and the funeral of Queen Elizabeth II. [35]
In current use, the hymn seems to be set most often, particularly in American hymnals, to the tune Beecher by John Zundel (1815–1882; from Christian Heart Songs, 1870); [36] and to the stately Welsh tunes "Hyfrydol" by Rowland Hugh Prichard (1811–1887); [37] "Blaenwern" by William Penfro Rowlands (1860–1937); [38] and "Moriah" [39] —the latter two especially in Great Britain. One of several tunes known, inevitably, as "Love Divine," that by Sir John Stainer, appeared with the hymn first in the 1889 Supplement to Hymns Ancient and Modern and has persisted into several modern British collections; [40] Airedale, by Sir C. V. Stanford, appeared in the 1924 edition of Hymns A & M but seems confined there, [41] as does Bithynia (by Samuel Webbe, 1740–1816; from Webbe's Collection, 1792) in several Methodist collections. [42] There has also been at least one modern attempt to revive the hymn's original tune, "Westminster." [43]
Other settings include
A hymn is a type of song, and partially synonymous with devotional song, specifically written for the purpose of adoration or prayer, and typically addressed to a deity or deities, or to a prominent figure or personification. The word hymn derives from Greek ὕμνος (hymnos), which means "a song of praise". A writer of hymns is known as a hymnist. The singing or composition of hymns is called hymnody. Collections of hymns are known as hymnals or hymn books. Hymns may or may not include instrumental accompaniment.
Charles Wesley was an English leader of the Methodist movement. Wesley was a prolific hymnwriter who wrote over 6,500 hymns during his lifetime. His works include "And Can It Be", "Christ the Lord Is Risen Today", "Love Divine, All Loves Excelling", the carol "Hark! The Herald Angels Sing", and "Lo! He Comes With Clouds Descending".
A hymnal or hymnary is a collection of hymns, usually in the form of a book, called a hymnbook. They are used in congregational singing. A hymnal may contain only hymn texts ; written melodies are extra, and more recently harmony parts have also been provided.
A Selection of Hymns for Public Worship is a hymn book compiled by William Gadsby, a minister of the Gospel Standard Strict Baptists in England. First published in the 19th century, it is still in current use.
Augustus Montague Toplady was an Anglican cleric and hymn writer. He was a major Calvinist opponent of John Wesley. He is best remembered as the author of the hymn "Rock of Ages". Three of his other hymns – "A Debtor to Mercy Alone", "Deathless Principle, Arise" and "Object of My First Desire" – are still occasionally sung today.
"O for a Thousand Tongues to Sing" is a Christian hymn written by Charles Wesley. The hymn was placed first in John Wesley's A Collection of Hymns for the People Called Methodists published in 1780. It was the first hymn in every (Wesleyan) Methodist hymnal from that time until the publication of Hymns and Psalms in 1983.
"Hark! The Herald Angels Sing" is an English Christmas carol that first appeared in 1739 in the collection Hymns and Sacred Poems. The carol, based on Luke 2:14, tells of an angelic chorus singing praises to God. As it is known in the modern era, it features lyrical contributions from Charles Wesley and George Whitefield, two of the founding ministers of Methodism, with music adapted from "Vaterland, in deinen Gauen" of Felix Mendelssohn's cantata Festgesang.
"Christ the Lord Is Risen Today" is a Christian hymn associated with Easter. Most of the stanzas were written by Charles Wesley, and the hymn appeared under the title "Hymn for Easter Day" in Hymns and Sacred Poems by Charles and John Wesley in 1739. The hymn eventually became well known for the "Alleluia" sung as a melisma after each line, which was added by an unknown author, probably to fit the commonly used hymn tune, "Easter Hymn". It remains a traditional processional hymn on Easter Sunday.
"Rock of Ages" is a popular Christian hymn written by the Reformed Anglican minister Augustus Toplady.
"We Gather Together" is a Christian hymn of Dutch origin written in 1597 by Adrianus Valerius as "Wilt heden nu treden" to celebrate the Dutch victory over Spanish forces in the Battle of Turnhout. It was originally set to a Dutch folk tune. In the United States, it is popularly associated with Thanksgiving Day and is often sung at family meals and at religious services on that day.
"Come Thou Fount of Every Blessing" is a Christian hymn written by the pastor and hymnodist Robert Robinson, who penned the words in the year 1758 at the age of 22.
"Holy, Holy, Holy! Lord God Almighty!" is a Christian hymn written by the Anglican bishop Reginald Heber (1783–1826).
A hymn tune is the melody of a musical composition to which a hymn text is sung. Musically speaking, a hymn is generally understood to have four-part harmony, a fast harmonic rhythm, with or without refrain or chorus.
"Lord of all Hopefulness" is a Christian hymn written by English writer Jan Struther, which was published in the enlarged edition of Songs of Praise in 1931. The hymn is used in liturgy, at weddings and at the beginning of funeral services, and is one of the most popular hymns in the United Kingdom.
"Our God, Our Help in Ages Past" is a hymn by Isaac Watts in 1708 that paraphrases the 90th Psalm of the Book of Psalms. It originally consisted of nine stanzas; however, in present usage the fourth, sixth, and eighth stanzas are commonly omitted to leave a total of six. In 1738, John Wesley in his hymnal, Psalms and Hymns, changed the first line of the text from "Our God" to "O God". Both Watts' original text and Wesley's rewording remain in current use.
"Come, Thou Long Expected Jesus" is a 1744 Advent and Christmas carol common in Protestant hymnals. The text was written by Charles Wesley. It is performed to one of several tunes, including "Stuttgart", "Hyfrydol", and "Cross of Jesus". The hymn is considered an enduring classic in Christian hymnody.
"Crown Him with Many Crowns" is an 1851 hymn with lyrics written by Matthew Bridges and Godfrey Thring and sung to the tune 'Diademata' by Sir George Job Elvey. The hymn appears in many hymnals.
Richard Conyers (1725–1786) was an English evangelical cleric, and the hymn-book compiler of a precursor to the Olney Hymns. He became well known as the parish priest of Helmsley in the North Yorkshire Moors, a cure of scattered villages.
"O'er the Gloomy Hills of Darkness", also titled "O'er Those Gloomy Hills of Darkness", is a Welsh Christian hymn by William Williams Pantycelyn written in 1772. The hymn was written as a missionary hymn; there are conflicting accounts of why the hymn was written. The hymn was later published in 374 hymnals worldwide, though it was censored and altered in the United States by slaveholders for evangelising to slaves. The hymn later fell out of favour with hymn book editors in the 1960s.
