Hymns and Hymnwriters of Denmark Part 5

Signs of a new awakening, nevertheless, were appearing here and there, especially in certain rural communities. Influenced by the Haugean movement in Norway and Grundtvig's own earlier work, scattering groups of Evangelicals and Pietists began to evince new life and activity. Peasants in a number of parishes in Jutland refused to accept the Evangelical Christian hymnal and a new rationalistic colored catechism, choosing to go to jail rather than to compromise their faith; and groups of Evangelical laymen on the island of Fyn began to hold private a.s.semblies at which they nourished themselves by reading Luther's sermons and singing Kingo's and Brorson's hymns. Most if not all of these groups admired Grundtvig for his bold defiance of Biblical Christianity and looked hopefully to him for encouragement. If, as his enemies charged, he had wished to make himself the head of a party, he could easily have done so by a.s.suming the leadership of the private a.s.semblies.

But Grundtvig never compromised his views for the sake of attracting a following, and he did not approve of private a.s.semblies. Such groups, he wrote, had frequently disrupted the church, bred contempt for Scripture, and fostered a perverted form of piety. Even as a release from the present deplorable situation, they might easily produce more harm than good.

Although Grundtvig could not approve of the a.s.semblies he, nevertheless, sympathized deeply with the distressed laity. A layman was then bound to his parish, and Grundtvig clearly understood the difficulty of laymen who had to accept the ministry, have their children baptized, instructed and confirmed by pastors denying fundamental doctrines of their faith. With his usual frankness he therefore threw caution to the winds and reminded the pastors that it was their own failure to preach and defend the Lutheran faith that was forcing Evangelical laymen to seek in the a.s.semblies what was arbitrarily withheld from them in the church. "Whether it be good or bad, recommendable or deplorable," Grundtvig wrote, "it is, at any rate, a fact that the spirit of the church service has changed so greatly during the last half century that it is almost impossible for an Evangelical Christian to derive any benefit from it, and it is this situation that has forced earnest laymen to invent such a subst.i.tute for the church as the private a.s.semblies evidently are."

For a number of years Grundtvig thought and wrote almost ceaselessly about this problem. With conditions so perverted that the lawbreakers were imprisoning the victims of their own lawlessness, something ought evidently to be done about it. But what could he do?

He tried to attack Rationalism from new angles. In a carefully written article in "The Theological Monthly," a magazine that he published in collaboration with the learned but crusty Dr. G. A. Rudelbach, he argued that any inquiry concerning the nature of Christianity should distinguish between the questions: What is true Christianity? and Is Christianity True? The first was a historical question, and could be answered only by an examination of the original teachings of Christianity; the second was a question of conscience and depended on the att.i.tude of the individual. He was he a.s.serted, perfectly willing to recognize the right of the Rationalists to believe what ever they choose, but as a historian he had to protest against the propagation of any belief under the name of Christianity that clearly denied what Christianity originally affirmed.

His writing, however, produced no evident result. The rationalists either maintained a contemptuous silence or answered him by their favorite cry of ignorance and fanaticism. The true teachings of Christianity, they a.s.serted, could be ascertained only by the trained theologian, able to read the Bible in the original and trained to interpret it in the light of current knowledge. Such men knew, it was claimed, that many of the doctrines formerly held by the church, such as the divinity of Christ, the atonement and the triunity of G.o.d, were not found in the Scriptures at all or were based on misread or misinterpreted texts.

Although these contentions were almost as old as Christianity itself, Grundtvig still found that a clear refutation of them was practically impossible. He could not disprove them by Scripture, for the Rationalists would claim their interpretation of the Bible to be as trustworthy as his own; nor could he appeal to the confessions, for his opponents openly repudiated these as antiquated conceptions of a less enlightened age. His only hope of giving any real guidance to the confused and distressed laity of his church thus appeared to depend on the possibility of discovering an expression of Christianity so authoritative that the most learned perverter of the faith could not repudiate it and so plain that the humblest believer could understand it. In his anxiety it even seemed to him that the Lord had failed adequately to provide for His little ones if He had not supplied them with such a shield against the storm of confusing doctrines.

"Being greatly distressed with the thought that all humble Christians must either fall into doubt concerning their only Savior and His Gospel or build their faith on the contradictory teachings of learned theologians," he wrote, "I perceived clearly the pressing need of the church for a simpler, more dependable and authoritative statement of that word of G.o.d which shall never pa.s.s away than all the book-worms of the world could ever produce. But while my anxiety for the distressed laity of my church grew and I sought night and day for a clear testimony of Jesus that would enable them to try the spirits whether they be of G.o.d, a good angel whispered to me: 'Why seekest thou the living among the dead?' Then the scales fell from my eyes, and I saw clearly that the word of G.o.d which I so anxiously sought could be no other than that which at all times, in all churches and by all Christians has been accepted as a true expression of their faith and the covenant of their baptism, the Apostolic Creed."

In his search for an effective means of arming the laity against the confusing claims of the Rationalists, Grundtvig thus came to place the Creed above the Bible, or rather to a.s.sert that the two should stand side by side, and that all explanations of the latter should agree with the plain articles of the former so that every Christian personally could weigh the truth or error of what was taught by comparing it with his baptismal covenant.

Grundtvig supported his "great discovery" with pa.s.sages from the Bible and the church fathers, especially Irenaeus. He advanced the theory that Jesus had taught the Creed to His disciples during the forty days after His resurrection in which He remained with them, "speaking of the things pertaining to the kingdom of G.o.d"; that the Creed through the early centuries had been regarded as too sacred to commit to writing and, therefore had been transmitted orally; and that it const.i.tuted, together with the words of inst.i.tution of the sacraments and the Lord's prayer, in a special sense "the living word of G.o.d" by which He builds and vivifies His church. It should be stated, however, that Grundtvig's intention by distinguishing between what he called "the living" and "the written word," was not to belittle the Bible but only to define its proper place, the place of enlightening and guiding those, who through G.o.d's living covenant with them in their baptism already have become Christians. A Christian, he believed, is reborn in his baptism, nourished in the Communion and enlightened by the Word.

A critical examination of Grundtvig's theory, about which thousands of pages have been written, lies beyond the scope of this work. Grundtvig himself felt that his "discovery" had given him a solid foundation for his stand against the Rationalists. And his theory unquestionably did enable him, in the midst of an almost hopeless religious confusion, to rea.s.sert the essentials of Evangelical Christianity, to refute the contentions of the Rationalists by weighing them on an acknowledged historical basis of faith, and to reemphasize that the Christian church is not a creation of theological speculations but of G.o.d's own work in His word and sacraments.

Grundtvig for some time previous to his discovery had felt exceedingly depressed. His long struggle for the reawakening of his people to a richer Christian and national life appeared fruitless. Most of the intellectual and spiritual leaders of his time looked upon the very idea of sharing the richer cultural and spiritual values of life with the common man as a visionary conception of an unstable and erratic mind. One ought naturally, they admitted, to be interested in improving the social and economic conditions of the lower cla.s.ses, but the higher treasures of mind and spirit belonged in the very nature of things to the cultured few and could not be shared with the common herd.

In spite of these discouragements, Grundtvig somehow experienced a wonderful rebirth of his hope in the spring of 1824, an experience to which he gave eloquent expression in his great poem, "New Year's Morning." He writes in the preface that he has "long enough battled with a witch called indifference, and has discovered that the battle wherein one is most likely to be defeated is the battle against nothing." He therefore urges his friends to ignore the witch and join him in a determined crusade for a reawakening of the Northern spirit to the accomplishment of Christian deed.

Grundtvig's hope for a season of quiet and peaceful cooperation with his friends was, however, soon shattered. In the summer of 1825, a young professor of theology, H. N. Clausen, published a book ent.i.tled: The Const.i.tution, Doctrine and Rituals of Catholicism and Protestantism. As Prof. Clausen enjoyed a great popularity among his students and, as a teacher of theology, might influence the course of the Danish church for many years, Grundtvig was very much interested in what he had to say. He obtained the book and read it quickly but thoughtfully, underscoring the points with which he disagreed. And these were numerous. At the very beginning of the book, he found the author a.s.serting that "the Protestant theologian, since he need recognize no restriction of his interpretations by creeds, traditions, or ecclesiastical authorities, is as once infinitely more free and important than his Catholic colleague. For as the Protestant church unlike the Catholic possesses no conclusive and authoritative system of belief either in her creeds or in Scripture, it devolves upon her trained theologians to set forth what the true teachings of Christianity really are. "Why, O why!" the professor exclaims, "should eternal Wisdom have willed revelation to appear in a form so imperfect? What other purpose, I ask you, can an all-wise Providence have had with such a plan than to compel the children of man to recognize that it is only through the exercise of their own, human intelligence that the revelation of G.o.d can be comprehended!"

As Grundtvig mused upon these a.s.sertions so expressive of all that he had denied and fought against, he felt at once that they const.i.tuted a challenge which he could not leave unanswered. He had shortly before written to a friend: "Since the perverters of Christianity have become so self-confident that they will not answer any charge against them except when it is addressed to themselves personally and by name, one may eventually have to employ that form of attack." And that was the form he chose to use in his now famous book. The Reply of the Church to Prof. H. N. Clausen.

"By the publication of this book," he writes, "Prof. Clausen has put himself forward as a leader among the enemies of the church and the perverters of G.o.d's word in this country. A church, such as he advocates, that has no determinable form, exists only in the brains of the theologians, and must be construed from theological speculations on the basis of a discredited Bible and according to the changing thoughts and opinions of man, is plainly nothing but a fantastic dream, a comic if it were not so tragic conception of a Christian congregation which claims to confess the same faith, but knows not what it is, and holds that it is inst.i.tuted by G.o.d, but cannot tell for what purpose before the theologians have found it out.

"Against such a church, I place the historical church, that is the church of the Gospel, inst.i.tuted by Christ Himself, created by His word and vivified by His Spirit. For I contend that the Christian church now as always consists of that body of believers who truly accept the faith of their baptismal covenant, Holy Baptism and the Lord's Supper as the faith and means of salvation."

The Reply of the Church caused a sensation. It was read and discussed everywhere. But if Grundtvig had hoped to force a general discussion of the plight of the church, he was disappointed. Prof. Clausen answered him with a lawsuit "for malicious injury to his professional honor"; his enemies all condemned him, and his friends were silent. If they approved of the substance of his charges, they disapproved of their form. Grundtvig appeared to have thrown away the last remnant of his already tattered reputation, and only the years would reveal that in doing so he had struck a deadlier blow against Rationalism than he had expected, that he had, in fact, for years to come made Rationalism impossible in Denmark as a form of Christianity.

Meanwhile the Danish church was preparing to celebrate its thousandth anniversary in May, 1826. Grundtvig looked forward to the event with almost child-like antic.i.p.ation, hoping that the celebration might serve to awaken a new appreciation of the old church. To heighten the festivities the authorities had authorized pastors to select the hymns for the services in their own churches, and Grundtvig had written and published a pamphlet of hymns to be used in his church. But shortly before the festival, his bishop informed him that only hymns from the authorized hymnal could be chosen. As no one else had composed hymns for the occasion, Grundtvig could not doubt that this new ruling was aimed solely at him, and this new evidence at the length to which his enemies would go for the sake of humiliating him appeared to him like the last straw. He had long suffered under the difficulty of serving a church which honored the law-breaker and persecuted the law-abiding and thought of resigning. But he had a family to support. And while he himself would gladly bear the poverty his resignation would inevitably bring him, he doubted his right to impose such a burden upon his family. The difficulty was finally solved for him by his wife, who one day came into his study and said: "Father, I know what is troubling you. You wish to resign and hesitate to do so for our sake. But I want you to do whatever you think is right. The Lord will provide for us."

And so it was settled. His resignation was handed to the authorities a few days before the festival, and it was accepted so quickly that he was released from office before the following Sunday. When the festive Sunday came which he had looked forward to with so much pleasure, he sat idly in his study across from the church and watched people come for the service, but another pastor preached the sermon, he had earnestly wished to deliver, and other hymns than his own beloved songs served as vehicles for the people's praise.

Public sentiment regarding Grundtvig's resignation varied. His friends deplored the action, holding that he should have remained in his pastorate both for the sake of his congregation and the cause which he had so ably championed. But his opponents rejoiced, seeing in his resignation just another proof of an erratic mentality. For who had ever heard of a normal person withdrawing from a secure and respectable position without even asking for the pension to which he was ent.i.tled?

The six years during which Grundtvig remained without a pulpit were among the busiest and most fruitful of his life. He published his Sunday-Book, a collection of sermons which many still rate among the finest devotional books in Danish; made extended visits to England in 1829-1831, for the purpose of studying the old Anglo Saxon ma.n.u.scripts kept there, an undertaking that awakened the interest of the English themselves in these great treasures; wrote his splendid Northern Mythology or Picture Language, and The World's History after the Best Sources, works in which he presents the fundamental aspects of his historical, folk and educational views that have made his name known not only in Scandinavia but in almost every country in the world.

Meanwhile he again had entered the pulpit. As a compensation for the loss of his ministry, a group of his friends shortly after his resignation began to hold private a.s.semblies. When Grundtvig still firmly refused to take part in these, they decided to organize an independent congregation, pet.i.tion the government for permission to use an abandoned German Lutheran church and call Grundtvig as their pastor. The pet.i.tion was promptly refused, though Grundtvig himself pleaded with the authorities to permit the organization of an independent congregation as the best means of relieving the dissatisfied members of the church and declared that he would himself join the a.s.semblies unless some such measure of relief was granted. When the authorities ignored his plea, Grundtvig made good his threat and appeared at the a.s.semblies, drawing such a crowd that no private home could possibly hold it, whereupon it was decided to secure a public hall for future meetings. But when the authorities heard this, they suddenly experienced a change of heart and offered the troublesome preacher and his friends the use of Frederik's church for a vesper service each Sunday.

The eight years Grundtvig served as an independent preacher at the Frederik's church were among the happiest in his life. He rejoiced to know that the large, diversified audience crowding the sanctuary each Sunday came wholly of its own free will. It also pleased the now gray-haired pastor to see an increasing number of students become constant attendants at his services. Even so, his position had its drawbacks. He was permitted neither to administer the sacraments nor to instruct the young people, and the authorities even denied him the right to confirm his own sons. Grundtvig felt especially this refusal so keenly that he again was thinking of resigning his pulpit when the king offered him an appointment as pastor of Vartov, a large inst.i.tution for the aged.

Thus from 1839 until Grundtvig's death the chapel at Vartov became his home and that of his friends and the center of the fast growing Grundtvigian movement. People from all walks of life, from the Queen to the common laborer, became regular attendants at the unpretentious sanctuary, and the eyes of some old people still shine when they recall the moving spirit of the services there, the venerable appearance and warm monotone voice of the pastor, and, especially, the hearty, soul-stirring singing. Many of Grundtvig's own great hymns were introduced at Vartov. From there they spread throughout the church. And it was to a large extent the hearty, inspiring congregational singing at Vartov which made the Danish church a singing church.

Chapter Fourteen.

The Hymnwriter.

Splendid are the heavens high, Beautiful the radiant sky, Where the golden stars are shining, And their rays, to earth inclining, -: Beckon us to heaven above :- It was on a Christmas night, Darkness veiled the starry height; But at once the heavens h.o.a.ry Beamed with radiant light and glory, -: Coming from a wondrous star :- When this star so bright and clear Should illume the midnight drear, Then, according to tradition, Should a king of matchless vision -: Unto earth from heaven descend :- Sages from the East afar When they saw this wondrous star, Went to worship and adore Him And to lay their gifts before Him -: Who was born that midnight hour :- Him they found in Bethlehem Without crown or diadem, They but saw a maiden lowly With an infant pure and holy -: Resting in her loving arms :- Guided by the star they found Him whose praise the ages sound. We have still a star to guide us Whose unsullied rays provide us -: With the light to find our Lord :- And this star so fair and bright Which will ever lead aright, Is G.o.d's word, divine and holy, Guiding all His children lowly -: Unto Christ, our Lord and King :- This lovely, childlike hymn, the first to appear from Grundtvig's pen, was written in the fall of 1810 when its author was still battling with despair and his mind faltering on the brink of insanity. Against this background the hymn appears like a ray of sunlight breaking through a clouded sky. And as such it must undoubtedly have come to its author. As an indication of Grundtvig's simple trust in G.o.d, it is noteworthy that another of his most childlike hymns, "G.o.d's Child, Do Now Rest Thee," was likewise composed during a similar period of distress that beset him many years later.

For a number of years Grundtvig's hymn of the Wise Men represented his sole contribution to hymnody. Other interests engaged his attention and absorbed his energy. During his years of intense work with the sagas he only occasionally broke his "engagement" with the dead to strike the lyre for the living. In 1815 he translated "In Death's Strong Bonds Our Savior Lay" from Luther, and "Christ Is Risen from the Dead" from the Latin. The three hundredth anniversary of the Reformation brought his adaptation of Kingo's "Like the Golden Sun Ascending" and translations of Luther's "A Mighty Fortress Is Our G.o.d" and "The Bells Ring in the Christmastide." In 1820 he published his now popular "A Babe Is Born at Bethlehem" from an old Latin-Danish text, and 1824 saw his splendid rendering of "The Old Day Song," "With Gladness We Hail the Blessed Day," and his original "On Its Rock the Church of Jesus Stood Mongst Us a Thousand Years."

These songs const.i.tute his whole contribution to hymnody from 1810 to 1825. But the latter year brought a signal increase. In the midst of his fierce battle with the Rationalists he published the first of his really great hymns, a song of comfort to the daughters of Zion, sitting disconsolately at the sickbed of their mother, the church. Her present state may appear so hopeless that her children fear to remember her former glory: Dares the anxious heart envision Still its morning dream, View, despite the world's derision, Zion's sunlit height and stream? Wields still anyone the power To repeat her anthems strong, And with joyful heart embower, Zion with triumphant song.

Her condition is not hopeless, however, if her children will gather about her.

Zion's sons and daughters rally Now upon her ancient wall! Have her foemen gained the valley, Yet her ramparts did not fall. Were her outer walls forsaken Still her cornerstone remains, Firm, unconquered and unshaken, Making futile all their gains.

Another of his great hymns dates from the same year. Grundtvig was in the habit of remaining up all night when he had to speak on the following day. The Christmas of 1825 was particularly trying to him. He had apparently forfeited his last vestige of honor by publishing his Reply of the Church; the suit started against him by Professor Clausen still dragged its laborious way through the court; and his anxiety over the present state of the church was greatly increased by the weight of his personal troubles. He felt very much like the shepherds watching their flocks at night, except that no angels appeared to help him with the message his people would expect him to deliver in the morning. Perhaps he was unworthy of such a favor. He rose, as was his custom, and made a round into the bedrooms to watch his children. How innocently they slept! If the angels could not come to him, they ought at least to visit the children. If they heard the message, their elders might perchance catch it through them.

Some such thought must have pa.s.sed through the mind of the lonely pastor as he sat musing upon his sermon throughout the night, for he appeared unusually cheerful as he ascended his pulpit Christmas morning, preached a joyful sermon, and said, at its conclusion, that he had that night begotten a song which he wished to read to them. That song has since become one of the most beloved Christmas songs in the Danish language. To give an adequate reproduction of its simple, childlike spirit in another language is perhaps impossible, but it is hoped that the translation given below will convey at least an impression of its cheerful welcome to the Christmas angels.

Be welcome again, G.o.d's angels bright From mansions of light and glory To publish anew this wintry night The wonderful Christmas story. Ye herald to all that yearn for light New year after winter h.o.a.ry.

With gladness we hear your sweet refrain In praise of G.o.d's glory solely; Ye will not this wintry night disdain To enter our dwellings lowly. And bring to each yearning heart again The joy that is pure and holy.

In humble homes as in mansions rare With light in the windows glowing, We harbor the babes as sweet and fair As flowers in meadows growing. Oh, deign with these little ones to share The joy from your message flowing.

Reveal the child in the manger still With angels around Him singing The song of G.o.d's glory, peace, good-will That joy to all hearts is bringing, While far over mountain, field and hill, The bells are with gladness ringing.

G.o.d's angels with joy to earth descend When hymns to His praise are chanted; His comfort and peace our Lord will lend To all who for peace have panted; The portals of heaven open stand; The Kingdom to us is granted.

In 1826 Grundtvig, as already related, published his hymns for the thousand years' festival of his church. But a few months later he again buried himself in his study, putting aside the lyre, which for a little while he had played so beautifully. Many had already noticed his hymns, however, and continued to plead with him for more. The new Evangelical revival, which he had largely inspired, intensified the general dissatisfaction with the rationalistic Evangelical Christian Hymnal, and called for hymns embodying the spirit of the new movement. And who could better furnish these than Grundtvig? Of those who pleaded with him for new hymns, none was more persistent than his friend, Pastor Gunni Busck. When Grundtvig wrote to him in 1832 that his Northern Mythology was nearing completion, Busck at once answered: "Do not forget your more important work; do not forget our old hymns! I know no one else with your ability to brush the dust off our old songs." But Grundtvig was still too busy with other things to comply with the wish of his most faithful and helpful friend.

During the ensuing years, however, a few hymns occasionally appeared from his pen. A theological student, L. C. Hagen, secured a few adapted and original hymns from him for a small collection of Historical Hymns and Rhymes for Children, which was published in 1832. But the adaptations were not successful. Despite the good opinion of Gunni Busck, Grundtvig was too independent a spirit to adjust himself to the style and mode of others. His originals were much more successful. Among these we find such gems as "Mongst His Brothers Called the Little," "Move the Signs of Grief and Mourning from the Garden of the Dead," and "O Land of Our King," hymns that rank with the finest he has written.

In 1835 Grundtvig at last wrote to Gunni Busck that he was now ready to commence the long deferred attempt to renew the hymnody of his church. Busck received the information joyfully and at once sent him a thousand dollars to support him during his work. Others contributed their mite, making Grundtvig richer financially than he had been for many years. He rented a small home on the sh.o.r.es of the Sound and began to prepare himself for the work before him by an extensive study of Christian hymnody, both ancient and modern.

"The old hymns sound beautiful to me out here under the sunny sky and with the blue water of the Sound before me," he wrote to Busck. He did not spend his days day-dreaming, however, but worked with such intensity that only a year later he was able to invite subscriptions on the first part of his work. The complete collection was published in 1837 under the t.i.tle: Songs of the Danish Church. It contains in all 401 hymns and songs composed of originals, translations and adaptations from Greek, Latin, German, Icelandic, Anglo-Saxon, English and Scandinavian sources. The material is of very unequal merit, ranging from the superior to the commonplace. As originally composed, the collection could not be used as a hymnal. But many of the finest hymns now used in the Danish church have been selected or adapted from it.

Although Songs for the Danish Church is now counted among the great books in Danish, its appearance attracted little attention outside the circle of Grundtvig's friends. It was not even reviewed in the press. The literati, both inside and outside the church, still publicly ignored Grundtvig. But privately a few of them expressed their opinion about the work. Thus a Pastor P. Hjort wrote to Bishop Mynster, "Have you read Grundtvig's Songs of the Danish Church? It is a typical Grundtvigian book, wordy, ingenious, mystical, poetical and full of half digested ideas. His language is rich and wonderfully expressive. But he is not humble enough to write hymns."

Meanwhile the demand for a new hymnal or at least for a supplement to the old had become so insistent that something had to be done. J. P. Mynster who, shortly before, had been appointed Bishop of Sjaelland, favored a supplement and obtained an authorization from the king for the appointment of a committee to prepare it. The only logical man to head such a committee was, of course, Grundtvig. But Mynster's dislike of his volcanic relative was so deep-rooted that he was incapable of giving any recognition to him. And so in order to avoid a too obvious slight to his country's best known hymnwriter, he a.s.signed the work to an already existing committee on liturgy, of which he himself was president. Thus Grundtvig was forced to sit idly by while the work naturally belonging to him was being executed by a man with no special ability for the task. The supplement appeared in 1843. It contained thirty-six hymns of which six were written by Kingo, seven by Brorson, and one by Grundtvig, the latter being, as Grundtvig humorously remarked, set to the tune of the hymn, "Lord, I Have Done Wrong."

Mynster's influence was great enough to secure the supplement a wide circulation. The collection, nevertheless, failed to satisfy the need of the church. Dissatisfaction with it was so general that the pastors' conference of Copenhagen appointed a committee consisting of Grundtvig, Prof. Martensen, Mynster's own son-in-law, Rev. Pauli, his successor as Provost of the Church of Our Lady, and two other pastors to prepare and present a proposal for a new hymnal. It was an able committee from which a meritorious work might reasonably be expected.

Grundtvig was a.s.signed to the important work of selecting and revising the old hymns to be included in the collection. He was an inspiring but at times difficult co-worker. Martensen recalls how Grundtvig at times aroused the committee to enthusiasm by an impromptu talk on hymnody or a recitation of one of the old hymns, which he loved so well. But he also recalls how he sometimes flared up and stormed out of the committee room in anger over some proposed change or correction of his work. When his anger subsided, however, he always conscientiously attempted to effect whatever changes the committee agreed on proposing. Yet excellent as much of his own work was, he possessed no particular gift for mending the work of others, and his corrections of one defect often resulted in another.

The committee submitted its work to the judgment of the conference in January 1845. The proposal included 109 hymns of which nineteen were by Kingo, seven by Brorson, ten by Ingemann, twenty-five by Grundtvig and the remainder by various other writers, old and new. It appeared to be a well balanced collection, giving due recognition to such newer writers as Boye, Ingemann, Grundtvig and others. But the conference voted to reject it. Admitting its poetical excellence and its sound Evangelical tenor, some of the pastors complained that it contained too many new and too few old hymns; others held that it bore too clearly the imprint of one man, a complaint which no doubt expressed the sentiment of Mynster and his friends. A pet.i.tion to allow such churches as should by a majority vote indicate their wish to use the collection was likewise rejected by the Bishop.

Grundtvig was naturally disappointed by the rejection of a work upon which he had spent so much time and energy. The rejection furthermore showed him that he still could expect no consideration from the authorities with Mynster in control. He was soon able, however, to comfort himself with the fact that his hymns were becoming popular in private a.s.semblies throughout the country, and that even a number of churches were beginning to use them at their regular services in defiance of official edicts. The demand for granting more liberty to the laymen in their church life, a demand Grundtvig long had advocated, was in fact becoming so strong that the authorities at times found it advisable to overlook minor infractions of official rulings. Noting this new policy, Grundtvig himself ventured to introduce some of the new hymns into his church. In the fall of 1845, he published a small collection of Christmas hymns to be used at the impending Christmas festival. When the innovation pa.s.sed without objections, a similar collection of Easter hymns was introduced at the Easter services, after which other collections for the various seasons of the church year appeared quite regularly until all special prints were collected into one volume and used as "the hymnal of Vartov."

The work of preparing a new authorized hymnal was finally given to Grundtvig's closest friend, Ingemann. This hymnal appeared in 1855, under the t.i.tle, Roskilde Convent's Psalmbook. This book served as the authorized hymnal of the Danish church until 1899, when it was replaced by Hymnal for Church and Home, the hymnal now used in nearly all Danish churches both at home and abroad. It contains in all 675 hymns of which 96 are by Kingo, 107 by Brorson, 29 by Ingemann and 173 by Grundtvig, showing that the latter at last had been recognized as the foremost hymnwriter of the Danish church.

Chapter Fifteen.

Grundtvig's Hymns.

Grundtvig wrote most of his hymns when he was past middle age, a man of extensive learning, proved poetical ability and mature judgment, especially in spiritual things. Years of hard struggles and unjust neglect had sobered and mellowed but not aged or embittered him.

His long study of hymnology together with his exceptional poetical gift enabled him to adopt material from all ages and branches of Christian song, and to wield it into a h.o.m.ogenous hymnody for his own church. His treatment of the material is usually very free, so free that it is often difficult to discover any relationship between his translations and their supposed originals. Instead of endeavoring to transfer the metre, phrasing and sentiment of the original text, he frequently adopts only a single thought or a general idea from its content, and expresses this in his own language and form.

His original hymns likewise bear the imprint of his ripe knowledge and spiritual understanding. They are for the most part objective in content and sentiment, depicting the great themes of Biblical history, doctrine and life rather than the personal feeling and experiences of the individual. A large number of his hymns are, in fact, faithful but often striking adaptations of Bible stories and texts. For though he was frequently accused of belittling the Book of Books, his hymns to a larger extent than those of any other Danish hymnwriter are directly inspired by the language of the Bible. He possessed an exceptional ability to absorb the essential implications of a text and to present it with the terseness and force of an adage.

Although Grundtvig's hymns at times attain the height of pure poetry, their poetic merit is incidental rather than sought. In the pride of his youth he had striven, as he once complained, to win the laurel wreath, but had found it to be an empty honor. His style is more often forceful than lyrical. When the mood was upon him he could play the lyre with entrancing beauty and gentleness, but he preferred the organ with all stops out.

His style is often rough but expressive and rich in imagery. In this he strove to supplant time-honored similes and ill.u.s.trations from Biblical lands with native allusions and scenes. Pictures drawn from the Danish landscape, lakes and streams, summer and winter, customs and life abound in his songs, giving them a home-like touch that has endeared them to millions.

His poetry is of very unequal merit. He was a prolific writer, producing, besides many volumes of poetry on various subjects, about three thousand hymns and songs. Among much that is excellent in this vast production there are also dreary stretches of rambling loquacity, hollow rhetoric and unintelligible jumbles of words and phrases. He could be insupportably dull and again express more in a single stanza, couplet or phrase than many have said in a whole book. A study of his poetry is, therefore, not unlike a journey through a vast country, alternating in fertile valleys, barren plains and lofty heights with entrancing views into far, dim vistas.

This inconsistency in the work of a man so eminently gifted as Grundtvig is explainable only by his method of writing. He was an intuitive writer and preferred to be called a "skjald" instead of a poet. The distinction is significant but somewhat difficult to define. As Grundtvig himself understood the term, the "skjald", besides being a poet, must also be a seer, a man able to envision and express what was still hidden to the common mortal. "The skjald is," he says, "the chosen lookout of life who must reveal from his mountain what he sees at life's deep fountain. When gripped by his vision," he says further, the skjald is "neither quiescent nor lifeless but, on the contrary, lifted up into an exceptional state of sensitiveness in which he sees and feels things with peculiar vividness and power. I know of nothing in this material world to which the skjald may more fittingly be likened than a tuned harp with the wind playing upon it."

A skjald in Grundtvig's conception was thus a man endowed with the gift of receiving direct impressions of life and things, of perceiving especially the deeper and more fundamental truths of existence intuitively instead of intellectually. Such perceptions, he admitted, might lack the apparent clarity of reasoned conclusions, but would approach nearer to the truth. For life must be understood from within, must be spiritually discerned. It could never be comprehended by mere intellect or catalogued by supposed science.

He knew, however, that his work was frequently criticized for its ambiguity and lack of consistency. But he claimed that these defects were unavoidable consequences of his way of writing. He had to write what he saw and could not be expected to express that clearly which he himself saw only dimly. "I naturally desire to please my readers," he wrote to Ingemann, "but when I write as my intuition dictates, it works well; ideas and images come to me without effort, and I fly lightly as the gazelle from crag to crag, whereas if I warn myself that there must be a limit to everything and that I must restrain myself and write sensibly, I am stopped right there. And I have thus to choose between writing as the spirit moves me, or not writing at all."

This statement, although it casts a revealing light both upon his genius and its evident limitations, is no doubt extreme. However much Grundtvig may have depended on his momentary inspiration for the poetical development of his ideas, his fundamental views on life were exceptionally clear and comprehensive. He knew what he believed regarding the essential verities of existence, of G.o.d and man, of good and evil, of life and death. And all other conceptions of his intuitive and far-reaching spirit were consistently correlated to these basic beliefs.

Bishop H. Martensen, the celebrated theologian, relates an illuminating conversation between Grundtvig and the German theologian, P. K. Marheincke, during a visit which the Bishop had arranged between the two men. Dr. Marheincke commenced a lengthy discourse on the great opposites in life, as for instance between thinking and being, and Grundtvig replied, "My opposites are life and death" (Mein Gegensatz ist Leben und Tod).

"The professor accepted my statement somewhat dubiously," Grundtvig said later, "and admitted that that was indeed a great contrast, but--" The difference between the two men no doubt lay in the fact that Prof. Marheincke, the speculative theologian, was princ.i.p.ally interested in the first part of the a.s.sumed contrast--thinking, whereas Grundtvig's main concern was with the last--being, existence, life. In real life there could be no more fundamental, no farther reaching contrast than the continuous and irreconcilable difference between life and death. The thought of this contrast lies at the root of all his thinking and colors all his views. From the day of his conversion until the hour of his death, his one consuming interest was to illuminate the contrast between the two irreconcilable enemies and to encourage anything that would strengthen the one and defeat the other.

Grundtvig loved life in all its highest aspects and implications, and he hated death under whatever form he saw it. "Life is from heaven, death is from h.e.l.l," he says in a characteristic poem. The one is representative of all the good the Creator intended for his creatures, the other of all the evil, frustration and destruction the great destroyer brought into the world. There can be no reconciliation or peace between the two, the one must inevitably destroy or be destroyed by the other. He could see nothing but deception in the attempts of certain philosophical or theological phrasemakers to minimize or explain away the eternal malignity of death, man's most relentless foe. A human being could fall no lower than to accept death as a friend. Thus in a poem: Yea, hear it, ye heavens, with loathing and grief; The sons of the Highest now look for relief In the ways of d.a.m.nation And find consolation In hopes of eternal death.

But death is not present only at the hour of our demise. It is present everywhere; it is active in all things. It destroys nations, corrupts society, robs the child of its innocence, wipes the bloom from the cheeks of youth, frustrates the possibilities of manhood and makes pitiful the white hair of the aged. For death, as all must see, is only the wage of sin, the ripe fruit of evil.

I recognize now clearly; Death is the wage of sin, It is the fruitage merely Of evil's growth within.

And its danger is so actual because it is active in every individual in himself as well as in others: When I view the true condition Of my troubled, restless heart, Naught but sin can I envision Even to its inmost part.

Such then is his fundamental view of the condition of man, a being in the destructive grip of a relentless foe, a creature whose greatest need is "a hero who can break the bonds of death". And there is but one who can do that, the Son of G.o.d.

Grundtvig's hymns abound in terms of adoration for the Savior of Man. He names Him the "Joy of Heaven", "The Fortune of Earth", "The Fount of Light", "The Sovereign of Life", "The Fear of Darkness", "The Terror of Death", and speaks of the day when all the "nations of the earth shall offer praise in the offer bowl of His name." But he sees the Christ less as the suffering Lamb of G.o.d than as the invincible conqueror of death and the heroic deliverer of man.

Like his other hymns most of his hymns to the Savior are objective rather than subjective. They present the Christ of the Gospels, covering his life so fully that it would be possible to compile from them an almost complete sequence on His life, work and resurrection. The following stately hymn may serve as an appropriate introduction to a necessarily brief survey of the group: Jesus, the name without compare; Honored on earth and in heaven, Wherein the Father's love and care Are to His children now given. Saviour of all that saved would be, Fount of salvation full and free Is the Lord Jesus forever.

Jesus, the name alone on earth For our salvation afforded. So on His cross of precious worth Is in His blood it recorded. Only in that our prayers are heard, Only in that when hearts are stirred Doth now the Spirit us comfort.

Jesus, the name above the sky Wherein, when seasons are ended, Peoples shall come to G.o.d on high, And every knee shall be bended, While all the saved in sweet accord Chorus the praise of Christ, the Lord, Savior beloved by the Father.

Grundtvig sang of Christmas morning "as his heaven on earth", and he wrote some of the finest Christmas hymns in the Danish language. A number of these have already been given. The following simple hymn from an old Latin-Danish text is still very popular.

A babe is born in Bethlehem, Bethlehem, Rejoice, rejoice Jerusalem; Hallelujah, hallelujah.

A lowly virgin gave Him birth, Gave Him birth, Who rules the heavens and the earth; Hallelujah, hallelujah.

He in a simple manger lay, Manger lay, Whom angels praise with joy for aye; Hallelujah, hallelujah.

And wise men from the East did bring, East did bring, Gold, myrrh and incense to the King; Hallelujah, hallelujah.

Now all our fears have pa.s.sed away, Pa.s.sed away, The Savior blest was born today; Hallelujah, hallelujah.

G.o.d's blessed children we became, We became, And shall in heaven praise His name; Hallelujah, hallelujah.

There like the angels we shall be, We shall be, And shall the Lord in glory see; Hallelujah, hallelujah.

With gladsome praises we adore, We adore, Our Lord and Savior evermore; Hallelujah, hallelujah.

His hymns on the life and work of our Lord are too numerous to be more than indicated here. The following hymn on the text, "Blessed are the eyes that see what ye see, and the ears that hear what ye hear", is typical of his expository hymns.

Blessed were the eyes that truly Here on earth beheld the Lord; Happy were the ears that duly Listened to His living word. Which proclaimed the wondrous story Of G.o.d's mercy, love and glory.

Kings and prophets long with yearning Prayed to see His day appear; Angels with desire were burning To behold the golden year When G.o.d's light and grace should quicken All that sin and death had stricken.

He who, light and life revealing, By His Spirit stills our want; He, who broken hearts is healing By His cup and at the font, Jesus, Fount of joy incessant, Is with light and grace now present.

Eyes by sin and darkness blinded May now see His glory bright; Hearts perverse and carnal minded May obtain His Spirit's light. When, contrite and sorely yearning, They in faith to Him are turning.

Blessed are the eyes that truly Now on earth behold the Lord; Happy are the ears that duly Listen to His living word! When His words our spirits nourish Shall the kingdom in us flourish.

Grundtvig reaches his greatest height in his hymns of praise to Christ, the Redeemer. Many of his pa.s.sion hymns have not been translated into English. In the original, the following hymn undoubtedly ranks with the greatest songs of praise to the suffering Lord.

Hail Thee, Savior and Atoner! Though the world Thy name dishonor, Moved by love my heart proposes To adorn Thy cross with roses And to offer praise to Thee.

O what moved Thee so to love us, When enthroned with G.o.d above us, That for us Thou all wouldst offer And in deep compa.s.sion suffer Even death that we might live.

Love alone Thy heart was filling When to suffer Thou wert willing. Rather givest Thou than takest, Hence, O Savior, Thou forsakest All to die in sinner's place.

Ah, my heart in deep contrition Now perceives its true condition, Cold and barren like a mountain, How could I deserve the fountain Of Thy love, my Savior dear.

Yet I know that from thy pa.s.sion Flows a river of salvation Which can bid the mountain vanish, Which can sin and coldness banish, And restore my heart in Thee.