Having the privilege of writing about books of my choice, I think it appropriate to bring within the orbit the new hymn book. The personal pronoun will be used more than usual because, it must be understood, everything is a personal viewpoint free from suggestion or compulsion from outside sources. I am not concerned with the music. I love music, but I have no competence to criticse. I know what I like.
As we approach a new version of the Bible, so we approach a new hymn book. How much do we linger over the past and mentally weep, shaking our heads in implied disappointment because some familiar landmarks have disappeared? We are eager to know what old hymns are retained, and what new ones are included. How quickly do we complain that a committee of brethren, with the best will in the world—and, mark you, qualified for the task—have decided to replace old favourites with hymns and anthems they believe will be advantageous in our worship?
Let us be frank about these omissions. What is it we like about a hymn? What makes it so appealing? Is it the words? Or is it the tune? I press the question because I am convinced that the tunes make all the difference to likes and dislikes. If the words are difficult—if the writer has used a little poetic licence—we do not mind so long as the lilt and the rhythm are approved.
I happen to like the hymn, “Who is this that comes from Edom . . .”, but a brother for whom I have great respect dislikes it very much; he will be glad at its omission. A sister once explained to me the effect which, -I know that my Redeemer lives . . ” had upon her. I was not affected in the same way. She, too, will give a sigh of relief. All this amounts to the need to be tolerant, to be prepared to take the rough with the smooth( as the saying goes) and to see the good that is before us.
Set against those “losses”, and there are others, are the gains that will more than compensate. I was a member of the Advocate Fellowship which united with the Suffolk Street (“Fraternal Visitor”) Fellowship in 1920. For 38 years we sang with great appreciation hymns from the Suffolk Street hymn book which have not been our pleasure since coming to Australia because they were not in the book now in use. The hymn book in that Fellowship was one of the many gains that resulted from the union.
Now the new book is an important contribution to the unity effected in 1957. It was a move necessary in England to overcome the difficulties because two hymn books have been in use ever since. It was an unity—not an absorption. The new book is composed of hymns from both books in current use plus a number of others we have not used previously in our services. It is fitting that any move to consolidate the work of unity in England should spread to Australia.
With entirely new hymns we may have to think a little more over the words and if, on the surface, there are obscurities—that is not a bad thing. If we go to them without the intention of heresy hunting and set out to learn the tunes, problems and even apprehensions will be removed. To one sister’s ears came the awful information that a certain hymn taught heaven-going at death! We haven’t noticed it! Another instance of talking without information was the drastic criticism of the new hymn book by one who, when asked, admitted he had not even seen the book! Christadelphians should be beyond this sort of criticism.
I am quite thankful that I am now asked to sing, “For Christ shall come . . .” and not .-God shall appear, and we shall rise Literally, the latter is not true. At the same time, I shall have to sing, “God in his glory shall appear when Zion is rebuilt again”. No need for disturbance if we remember that the Lord will be manifest in Jesus and the saints. “Earth has many a noble city; Bethlehem thou dost all excel” is not true. It does not excel Jerusalem. The reverse is the case. We can glimpse an idea that the enthusiasm of the author wished to convey. The hymn reworded is now presented for us in better form.
A brother bemoaned the omission of, “Saviour, again to Thy dear name we raise . . .” He was right—but he was wrong. More correctly the hymn now reads, “Father, again to Thy dear name we raise”. In this way the book is full of surprises for the changes have been made with the utmost care.
Often have I thought what would be said if in an exhortation I told the congregation that they were growing weary in the Master’s service. Yet no hymn is more lustily sung than No. 120, “Our hearts are growing weary with Thy so long delay”. I always refuse to sing these words. Now in improved form we may sing, “Our hearts are sometimes weary that thou dost absent stay”.
Recently, a brother said there was a hymn that was not sung as frequently as it should be seeing it expresses the fundamentals of our faith. It was, “Jesus shall reign where’er the sun . . .” The reason is obvious: the tunes were unsuitable. Even most sisters find the air a struggle with such vocal gymnastics that the tune demands. Now there is a choice of three. The old one is still there—our brethren were merciful, I think. In addition is “Millenial Air” and a tune that became vastly popular even where “Millenial Air” is sung, “Riming-ton”. Confidently it may be predicted that this hymn will take its rightful place in our services.
Quite a number of hymns have alternative tunes, one from each book; on occasions quite a different tune. We are told, too, of other tunes in the book to which certain hymns may be sung.
Another feature of interest to me is the printing of acknowledgments of composers and authors. I have great dislike of anonymity. Part of our credo should be, “Honour to whom honour is clue”. Quite a few shocks come our way. There is a hymn by Francis of Assisi, and some from a variety of men and women whose theological statements have come in for severe handling from our platforms. Nevertheless where they strike the true chord of Christian living and express better than we are able to the earnestness of faith, then I gladly sing their words. With many of them I have done so unwittingly for a long time. I do not propose now to drop them because I know to whom I am indebted.
The acknowledgments bring quite a feeling of excitement when among the composers and authors are the names of brethren of high standing among us: Islip Collyer, C. C. Walker, C. J. Caldicott, J. Bland, J. P. Bland, C E Smith, S. J. Field and, I believe, F. R. Shuttleworth.
In this last category I would not omit the name of John Milton. We do not have to hold “Paradise Lost” and “Paradise Regained” against him. We remember that Professor Denis Saurat said, in “Milton, Man and Thinker”, that at the latter part of his life Milton joined a sect called, The Mortalists. He adds, “The doctrines of the Mortalists are still being taught in the parks of London, Birmingham, and other towns of Great Britain. The sect that preaches them has adopted the name of ‘Christadelphians’. I remember an occasion when visiting the waxworks of Madame Tussaud’s in London and seeing Milton’s effigy, I whispered to a sister nearby, “Brother Milton!”
Much more might be written, but I feel that if the book is approached with a spirit of gratitude, and with a mind intent on learning the new hymns in all their great variety we shall have many enjoyable experiences.
Every effort should be made to consolidate the work of unity that we may be found labouring enthusiastically for our Lord. If we perpetuate discord how can it be said in truth, “We are labourers together with God.”
Will there be a universal language of worship?