Grundtvig wrote most of his hymns2 when he was past middle age, a man of extensive learning, proved poetical4 ability and mature judgment5, especially in spiritual things. Years of hard struggles and unjust neglect had sobered and mellowed6 but not aged7 or embittered8 him.
His long study of hymnology together with his exceptional poetical gift enabled him to adopt material from all ages and branches of Christian9 song, and to wield10 it into a homogenous11 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 imprint12 of his ripe knowledge and spiritual understanding. They are for the most part objective in content and sentiment, depicting13 the great themes of Biblical history, doctrine14 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 belittling15 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 possessed16 an exceptional ability to absorb the essential implications of a text and to present it with the terseness17 and force of an adage18.
Although Grundtvig’s hymns at times attain19 the height of pure poetry, their poetic3 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.
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His style is often rough but expressive20 and rich in imagery. In this he strove to supplant21 time-honored similes22 and illustrations from Biblical lands with native allusions23 and scenes. Pictures drawn24 from the Danish landscape, lakes and streams, summer and winter, customs and life abound25 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 prolific26 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 dreary27 stretches of rambling28 loquacity29, hollow rhetoric30 and unintelligible31 jumbles32 of words and phrases. He could be insupportably dull and again express more in a single stanza33, 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 vistas34.
This inconsistency in the work of a man so eminently36 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 lookout37 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 quiescent38 nor lifeless but, on the contrary, lifted up into an exceptional state of sensitiveness in which he sees and feels things with peculiar39 vividness and power. I know of nothing in this material world to which the skjald may more fittingly be likened than a tuned41 harp42 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 mere43 intellect or catalogued by supposed science.
He knew, however, that his work was frequently criticized for [130]its ambiguity44 and lack of consistency35. 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 dictates45, 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 momentary46 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 verities47 of existence, of God 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.
Bishop48 H. Martensen, the celebrated49 theologian, relates an illuminating50 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 lengthy51 discourse52 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 speculative53 theologian, was principally interested in the first part of the assumed 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 irreconcilable54 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 conversion55 until the hour of his death, his one consuming interest was to illuminate56 the contrast between the two irreconcilable enemies and to encourage anything that would strengthen the one and defeat the other.
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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 hell,” 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, frustration57 and destruction the great destroyer brought into the world. There can be no reconciliation58 or peace between the two, the one must inevitably59 destroy or be destroyed by the other. He could see nothing but deception60 in the attempts of certain philosophical61 or theological phrasemakers to minimize or explain away the eternal malignity62 of death, man’s most relentless63 foe64. A human being could fall no lower than to accept death as a friend. Thus in a poem:
The sons of the Highest now look for relief
In the ways of damnation
And find consolation66
In hopes of eternal death.
But death is not present only at the hour of our demise67. It is present everywhere; it is active in all things. It destroys nations, corrupts68 society, robs the child of its innocence69, wipes the bloom from the cheeks of youth, frustrates70 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,
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 God.
Grundtvig’s hymns abound in terms of adoration72 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 [132]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 God than as the invincible74 conqueror75 of death and the heroic deliverer of man.
Like his other hymns most of his hymns to the Savior are objective rather than subjective76. They present the Christ of the Gospels, covering his life so fully77 that it would be possible to compile from them an almost complete sequence on His life, work and resurrection. The following stately hymn1 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.
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 God 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.
Gave Him birth,
Who rules the heavens and the earth;
Hallelujah, hallelujah.
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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,
Hallelujah, hallelujah.
Now all our fears have passed away,
Passed away,
The Savior blest was born today;
Hallelujah, hallelujah.
God’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
Happy were the ears that duly
Listened to His living word.
Of God’s mercy, love and glory.
Prayed to see His day appear;
Angels with desire were burning
When God’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
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By His cup and at the font,
Is with light and grace now present.
Eyes by sin and darkness blinded
May now see His glory bright;
May obtain His Spirit’s light.
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 passion hymns have not been translated into English. In the original, the following hymn undoubtedly90 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
And to offer praise to Thee.
O what moved Thee so to love us,
When enthroned with God above us,
That for us Thou all wouldst offer
And in deep compassion92 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 contrition93
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 passion
Flows a river of salvation
Which can bid the mountain vanish,
And restore my heart in Thee.
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Lord, with tears I pray Thee ever:
Lead into my heart that river,
Heart and soul of all offences,
Lord, Thy life for sinners giving,
Let in Thee me find my living
So for Thee my heart is beating,
All my thoughts in Thee are meeting,
Finding there their light and joy.
Though all earthly things I cherish
Like the flowers may fade and perish,
And from death and judgment hide me;
Thou hast paid the wage of sin.
Yes, my heart believes the wonder
Of Thy cross, which ages ponder!
Be my staff when life shall fail me;
Take me to Thy Paradise.
Grundtvig’s Easter hymns strike the triumphant103 note, especially such hymns as “Christ Arose in Glory”, “Easter Morrow Stills Our Sorrow”, and the very popular,
Move the signs of gloom and mourning[10]
From the garden of the dead.
For the wreaths of grief and yearning,
Plant bright lilies in their stead.
Carve instead of sighs of grief
Angels’ wings in bold relief,
And for columns, cold and broken,
Words of hope by Jesus spoken.
His Easter hymns fail as a whole to reach the height of his songs for other church festivals. In this respect, they resemble the hymnody of the whole church, which contains remarkably104 few really great hymns on the greatest events in its history. It is as though the theme were too great to be expressed in the language of man.
Grundtvig wrote a number of magnificent hymns on the themes of our Lord’s ascension and His return to judge the quick and the dead. Of the latter, the hymn given below is perhaps the most favored of those now available in English.
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Lift up thy head, O Christendom!
Behold above the blessed home
For which thy heart is yearning.
There dwells the Lord, thy soul’s delight,
Who soon with power and glory bright
Is for His bride returning.
And when in every land and clime,
Then shalt with joy thou lift thine eyes
And see Him coming in the skies,
While suns and stars are falling.
Forget not why His last return
The Savior is delaying,
And ask Him not before His hour
To shake the heavens with His power,
Nor judge the lost and straying.
O saints of God, for Sodom pray
Until your prayers no more can stay
Then cries the Lord: “Behold, I come!”
And ye shall answer: “To Thy home
The dead awake, death’s kingdom falls,
And God’s elect assemble.
While hearts in gladness tremble.
Grundtvig is often called the Singer of Pentecost. And his hymns on the nature and work of the Spirit do rank with his very best. He believed in the reality of the Spirit as the living, active agent of Christ in His church. As the church came into being by the outpouring of the Holy Ghost on the day of Pentecost, so our Lord still builds and sanctifies it by the Spirit, working through His words and sacraments. His numerous hymns on the Spirit are drawn from many sources, both ancient and modern. His treatment of the originals is so free, however, that it is difficult in most cases to know whether his versions should be accepted as adaptations or originals. Of mere translations there are none. The following version of the widely known hymn, “Veni Sancte Spiritus,” may serve to illustrate113 his work as a transplanter of hymns.
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Holy Spirit, come with light,
Break the dark and gloomy night
With Thy day unending.
Greet the Lord’s triumphant day
Now with might ascending.
Comforter so wondrous kind,
Noble guest of heart and mind
Fill each troubled heart and life
With Thy joy excelling.
Make salvation clear to us,
For without Thine aid and love
All our life and work must prove
Vain and without merit.
Raise or bow us with Thine arm,
Break temptation’s evil charm,
Clear our clouded vision.
Tears of deep contrition.
Blessed Fount of life and breath,
Let our hope in view of death
Blossom bright and vernal;
And above the silent tomb
Let the Easter lilies bloom,
Signs of life eternal.
Many of Grundtvig’s original hymns evince a strong Danish coloring, a fact which is especially evident in a number of his Pentecost hymns. Pentecost comes in Denmark at the first breath of summer when nature, prompted by balmy breezes, begins to unfold her latent life and beauty. This similarity between the life of nature and the work of the Spirit is strikingly expressed in a number of his Pentecost hymns.
The following hymn, together with its beautiful tune40, is rated as one of the most beautiful and, lyrically, most perfect hymns in Danish. Because of its strong Danish flavor, however, it may not make an equal appeal to American readers. The main thought of the hymn is that, as in nature, so also in the realm of the Spirit, summer is now at hand. The coming of the Spirit completes God’s [138]plan of salvation and opens the door for the unfolding of a new life. The translation is by Prof. S. D. Rodholm.
The fount of life and mercy tender;
Now bright Whitsunday lilies grow
And summer sparkles high and low;
Sweet songsters sing of harvest gold
In Jesus’ name a thousand fold.
The peaceful nightingales are filling
The quiet night with music thrilling.
Thus all that to the Lord belong
May rest in peace and wake with song,
May dream of life beyond the skies,
And with God’s praise at daylight rise.
It breathes from heaven on the flowers,
A balmy breeze comes to our coast
From Paradise, no longer closed,
Of life’s clear water at our feet.
This works the Spirit, still descending124,
And tongues of fire to mortals lending,
That broken hearts may now be healed,
And life with grace and love revealed
In Him, who came from yonder land
And has returned to God’s right hand.
Lord Jesus Christ, our blest Atoner;
To praise the Savior’s sacrifice.
And thou, His Church, with one accord
Of his other numerous hymns on the Spirit, the one given below is, perhaps, one of the most characteristic.
Holy Ghost, our Interceder128,
Blessed Comforter and Pleader
With the Lord for all we need,
That with Thee in blessed union
We may in our life succeed.
Heavenly Counsellor and Teacher,
Make us through Thy guidance richer
In the grace our Lord hath won.
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Blest Partaker of God’s fullness,
Make us all, despite our dullness,
Wiser e’en than Solomon.
Helper of the helpless, harken
To our pleas when shadows darken;
Rouse the careless, help the weary,
Bow the prideful, cheer the dreary,
Be our guest each passing day.
Comforter, whose comfort lightens
Every cross that scars and frightens,
Warm our heart, inspire our vision,
Add Thy voice to our petition
As we pray in Jesus’ name.
Believing in the Spirit, Grundtvig also believed in the kingdom of God, not only as a promise of the future but as a reality of the present.
Right among us is God’s kingdom
With His Spirit and His word,
With His grace and love abundant
At His font and altar-board.
Among his numerous hymns on the nature and work of God’s kingdom, the following is one of the most favored.
Founded our Lord has upon earth a realm of the Spirit
Wherein He fosters a people restored by His merit.
It shall remain
People its glory attain,
They shall the kingdom inherit.
Forward like light of the morning its message is speeding,
Millions receive and proclaim it with gladness exceeding
For with His word
God doth His Spirit accord,
Jesus, our Savior, with God in the highest residing,
And by the Spirit the wants of Thy people providing,
Be Thou our life,
Then shall Thy people as Lord of the nations restore Thee,
Even by us shall a pathway be straightened before Thee
Till everywhere,
Bending in worship and prayer,
All shall as Savior adore Thee.
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The kingdom of God is the most wonderful thing on earth.
Most wonderful of all things is
The kingdom Jesus founded.
No tongue has fully sounded.
Invisible as mind and soul,
And yet of light the fountain,
It sheds its light from pole to pole
Its secret is the word of God,
Which works what it proposes,
Which lowers mountains high and broad
And clothes the wastes with roses.
Though foes against the kingdom rage
And brings it to fruition.
Its glory rises like a morn
When waves at sunrise glitter,
Or as in June the golden corn
While birds above it twitter.
It is the glory of the King
That he the crown of life might bring
To sinners poor and lowly.
The Christian’s strife is ended,
What now we see as in a glass
Shall then be comprehended.
Then shall the kingdom bright appear
In glory true and vernal,
Of peace and joy eternal.
But the kingdom of God here on earth is represented by the Christian church, wherein Christ works by the Spirit through His word and sacraments. Of Grundtvig’s many splendid hymns of the church, the following, in the translation of Pastor141 Carl Doving, has become widely known in all branches of the Lutheran church in America. Pastor Doving’s translation is not wholly satisfactory, however, to those who know the forceful and yet so appealing language of the original, a fate which, we are fully aware, may also befall the following new version.
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Built on a rock the church of God
Stands though its towers be falling;
Bells still are chiming and calling,
Calling the young and old to come,
But above all the souls that roam,
Weary for rest everlasting143.
High above earthly strife and sin,
Yet He, whom heavens cannot contain,
Making their body His temple.
We are God’s house of living stones,
Built for the Spirit’s indwelling.
He at His font and table owns
Us for His glory excelling.
Should only two confess His name,
He would yet come and dwell with them,
Even the temples built on earth
Unto the praise of the Father,
Are like the homes of hallowed worth
Whence we as children did gather.
Glorious things in them are said,
Making us heirs of His kingdom.
There we behold the font at which
God as His children received us;
There stands the altar where His rich
Mercy from hunger relieved us.
There His blest word to us proclaim:
Jesus is now and e’er the same,
So is His way of salvation.
Grant then, O Lord, where’er we roam,
That, when the church bells are ringing,
People in Jesus’ name may come,
Praising His glory with singing.
“Ye, not the world, my face shall see;
I will abide with you,” said He.
“My peace I leave with you ever.”
As a believer in objective Christianity, Grundtvig naturally exalts150 the God-given means of grace, the word and sacraments, through which the Spirit works. In one of the epigrammatic expressions often found in his writings, he says:
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We are and remain,
We live and attain
In Jesus, God’s living word
When His word we embrace
And live by its grace,
Then dwells He within us, our Lord.
This firm belief in the actual presence of Christ in His word and sacraments lends an exceptional realism to many of his hymns on the means of grace. Through the translation by Pastor Doving the following brief hymn has gained wide renown151 in America.
God’s word is our great heritage,
And shall be ours forever.
To spread its light from age to age,
Shall be our chief endeavor.
Through life it guards our way,
In death it is our stay.
Lord, grant, while worlds endure,
We keep its teachings pure
Throughout all generations.
Of his numerous hymns on baptism, the following, which an American authority on hymnody calls the finest baptismal hymn ever written, is perhaps the most representative.
O let Thy spirit with us tarry,
Our Lord and Savior Jesus Christ,
So that the babes we to Thee carry
May be unto Thy death baptized.
O let them in Thy name arise!
That they may reach Thy paradise.
Give to Thine aged servants rest.
If short their race, let by Thine altar
Them like the swallows find a rest.
Upon their heart, Thy name be written,
And theirs within Thine own right hand,
They in Thy covenant firm may stand.
Thine angels sing for children sleeping,
May they still sing when death draws nigh.
Both cross and crown are in Thy keeping.
Lord, lead us all to Thee on high.
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His communion hymns are gathered from many sources. Of his originals the following tender hymn is perhaps the most typical.
Savior, whither should we go
From the truest friend we know,
From the Son of God above,
From the Fount of saving love,
Who in all this world of strife
Hath alone the word of life.
No, I dare not turn from Thee,
Though Thy word oft chasten me,
For throughout this world, O Lord,
Death is still the cruel word.
Whoso saves the soul from death
Brings redemption, life and breath.
“Eat my flesh and drink my blood.”
Saith our Lord, so kind and good.
“Whoso takes the bread and wine,
Shall receive my life divine,
And arise as I arose.”
Hear Him then, my heart distressed157,
Beating anxious in my breast.
Take Thy Savior at His word,
Meet Him at His altar-board,
Eat His body, drink His blood,
And obtain eternal good.
Grundtvig also produced a great number of hymns for the enrichment of other parts of the church service. Few hymns thus strike a more appropriate and festive158 note for the opening service than the short hymn given below.
Come, Zion, and sing to the Father above;
Angels join with you
And thank Him for Jesus, the gifts of His love.
We sing before God in the highest.
Strike firmly, O Psalmist, the jubilant chord;
Golden be your harp
In praise of Christ Jesus, our Savior and Lord.
We sing before God in the highest.
The Spirit draws nigh,
Whose counsels with comforts our spirits inspire,
We sing before God in the highest.
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Fair beyond telling,
Lord, is Thy dwelling,
Filled with Thy peace.
Wait for release
That I may enter Thy temple, O Lord,
With Thee communing in deepest accord.
With Thy compassion,
Lord of Salvation,
Naught can compare.
Even the sparrow
Safe from the arrow
Rests in Thy care.
And as Thou shieldest the bird in its nest,
So let my heart in Thy temple find rest.
Earth may afford,
Never can measure
One day of pleasure
Found with Thee, Lord,
When on the wings of Thy quickening word
Souls are uplifted and Thou art adored.
Quicken in spirit,
Grow in Thy merit
Shall now Thy friends.
Filled with Thy powers
Until at home in the city of gold
All shall in wonder Thy presence behold.
Grundtvig’s hymns are for the most part church hymns, presenting the objective rather than the subjective phase of Christian faith. He wrote for the congregation and held that a hymn for congregational singing should express the common faith and hope of the worshippers, rather than the personal feelings and experiences of the individual. Because of this his hymns are frequently criticized for their lack of personal sentiment. The personal note is not wholly lacking in his work, however, as witnessed by the following hymn.
Suffer and languish,
Tremble in anguish
Must every soul that awakes to its guilt.
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Sternly from yonder,
Sinai doth thunder:
Die or achieve what no sinner fulfilled.
Tremble with gladness,
Smile through their sadness
Shall all that rest in the arms of the Lord.
Grace beyond measure,
Comfort and treasure
Gathers the heart from His merciful word.
Bravely to suffer,
Gladly to offer
Praises to God ’neath the weight of our cross,
This will the Spirit
Help us to merit
Granting a breath from God’s heaven to us.
Even stronger is the personal sentiment of this appealing hymn.
Came the woman to the Master,
Knelt contritely171 at His feet,
Feeling with unfeigned contrition
How unfit was her condition
To approach the Holy One.
Like this woman, I contritely
Often must approach the Lord,
Knowing that I cannot rightly
Ask a place beside His board.
I can only cry in spirit:
Lord, be merciful to me.
Lord of Grace and Mercy, harken
To my plea for grace and light.
Threatening clouds and tempests darken
Now my soul with gloomy night.
Let, despite my guilt and error,
Thy forgiving smile, O Lord.
The following hymn likewise voices the need for personal perseverance174.
Let not thy spirit waver,
Nor pause for Sodom’s favor.
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For they, who sow with weeping,
With joy shall soon be reaping.
But should at times thy courage fail—
For all may fail and falter—
On thee thy course to alter.
Each moment lost in faint retreat
May bring disaster and defeat.
On God be thy reliance.
Our course is soon completed.
And death itself is but a sleep,
But those who conquer in the strife
Obtain the victor’s crown of life
And shall in constant gladness
Forget these days of sadness.
It is, perhaps, in his numerous hymns on Christian trust, comfort and hope that Grundtvig reaches his highest. His contributions to this type of hymns are too numerous to be more than indicated here. But the hymn given below presents a fair example of the simplicity185 and poetic beauty that characterize many of them.
God’s little child, what troubles you!
Think of your Heavenly Father true.
He will uphold you by His hand,
None can His might and grace withstand.
The Lord be praised!
Shelter and food and counsel tried
God for His children will provide.
They shall not starve, nor homeless roam,
Children may claim their Father’s home.
The Lord be praised!
Birds with a song toward heaven soar,
Neither they reap nor lay in store,
Gathers the little bird a seed.
The Lord be praised!
Clad are the flowers in raiment fair,
Wondrous to see on deserts bare.
Neither they spin nor weave nor sew
Yet no king could such beauty show.
The Lord be praised!
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Flowers that bloom at break of dawn
Only to die when day is gone,
How can they with the child compare
That shall the Father’s glory share?
The Lord be praised!
God’s little child, do then fore’er
Cast on the Lord your every care.
Trust in His love, His grace and might
Then shall His peace your soul delight.
The Lord be praised!
Even tomorrow as yesterday,
And when the sun for you goes down
He will your soul with glory crown.
The Lord be praised!
Grundtvig’s friends were sometimes called the “Merry Christians188.” There was nothing superficial or lighthearted, however, about the Christianity of their leader. It had been gained through intense struggles and maintained at the cost of worldly position and honor. But he did believe that God is love, and that love is the root and fount of life, as he says in the following splendid hymn. The translation is by the Reverend Doving.
Love, the fount of light from heaven,
Is the root and source of life;
Therefore God’s decrees are given
As our Savior blest declareth
And the Spirit witness beareth,
As we in God’s service prove;
God is light and God is love.
Love, the crown of life eternal,
Love the brightness is of light;
Jesus sits in glory bright.
He the Light and Life of heaven,
Who Himself for us hath given,
Love, alone the law fulfilling,
Is the bond of perfectness;
Love, who came, a victim willing,
Therefore love and peace in union
[148]
Ever work in sweet communion
That through love we may abide
One with Him who for us died.
But the fruit of God’s love is peace. As Grundtvig, in the hymn above, sings of God’s love, so in the sweet hymn given below he sings of God’s peace. The translation is by Pastor Doving.
Jesus wrought our peace with God
Through His holy, precious blood;
Peace in Him for sinners found
Is the Gospel’s joyful sound.
Peace to us the church doth tell.
’Tis her welcome and farewell.
Peace was our baptismal dower;
Peace shall bless our dying hour.
Peace be with you full and free
In this peace Christians find refuge and rest.
The peace of God protects our hearts
It is as sure when evening falls
As when the golden morning calls.
This peace our Savior wrought for us
In agony upon the cross,
And when He up to heaven soared,
His peace He left us in His word.
His word of peace new strength imparts
Each day to faint and troubled hearts,
And in His cup and at the font
It stills our deepest need and want.
This blessed peace our Lord will give
To all who in His Spirit live.
And even at their dying breath
Its comfort breaks the sting of death.
When Christ for us His peace hath won
He asked for faith and faith alone.
By faith and not by merits vain,
Our hearts God’s blessed peace obtain.
Peace be with you, our Savior saith
In answer to the word of faith.
Whoso hath faith, shall find release
And dwell in God’s eternal peace.
[149]
Grundtvig’s hymns of comfort for the sick and dying rank with the finest ever written. He hates and fears death, hoping even that Christ may return before his own hour comes; but if He does not, he prays that the Savior will be right with him.
Come in the person of a friend
And take Thy place beside me,
And talk to me as man to man
Of where we soon shall meet again
And all Thy joy betide me.
For though he knows he cannot master the enemy alone, if the Savior is there—
Death is but the last pretender
We with Christ as our defender
Shall engage and put to flight.
Like dew upon the meadow
So falls the word of life
On Christians in the shadow
Of mortal’s final strife.
Is balm for fears distressing200,
So gone is like a breath
The bitterness of death.
Like sun, when night is falling,
Sets stilly in the west
While birds are softly calling
Each other from their nest,
So when its brief day closes
Which knows that Christ the Lord
Is with it in His word.
And as we shiver slightly
An early summer morn
When blushing heavens brightly
Announce a day new-born,
With calmness through death’s portal
That through its final strife
[150]
He could therefore exclaim:
Christian! what a morn of splendor
Full reward for every fear,
When the ransomed host shall render
Praises to its Savior dear,
Shall in heaven’s hall of glory
Tell salvation’s wondrous story,
Sing the Lamb’s eternal song.
[10]Another translation: “Take away the signs of mourning” by P. C. Paulsen in “Hymnal for Church and Home”.
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hymn
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| n.赞美诗，圣歌，颂歌 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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mellowed
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| （使）成熟( mellow的过去式和过去分词 )； 使色彩更加柔和，使酒更加醇香 | |
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aged
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| adj.年老的，陈年的 | |
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embittered
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| v.使怨恨，激怒( embitter的过去式和过去分词 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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homogenous
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| adj.同类的，同质的，纯系的 | |
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imprint
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| n.印痕，痕迹；深刻的印象；vt.压印，牢记 | |
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depicting
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| 描绘，描画( depict的现在分词 )； 描述 | |
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doctrine
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| n.教义；主义；学说 | |
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belittling
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| 使显得微小，轻视，贬低( belittle的现在分词 ) | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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terseness
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| 简洁，精练 | |
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adage
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| n.格言，古训 | |
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attain
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| vt.达到，获得，完成 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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supplant
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| vt.排挤；取代 | |
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similes
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| （使用like或as等词语的）明喻( simile的名词复数 ) | |
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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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abound
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| vi.大量存在；(in，with)充满，富于 | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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rambling
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| adj.[建]凌乱的，杂乱的 | |
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loquacity
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| n.多话，饶舌 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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jumbles
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| 混杂( jumble的名词复数 )； （使）混乱； 使混乱； 使杂乱 | |
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stanza
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| n.（诗）节，段 | |
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vistas
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| 长条形景色( vista的名词复数 )； 回顾； 展望； （未来可能发生的）一系列情景 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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lookout
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| n.注意，前途，瞭望台 | |
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quiescent
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| adj.静止的，不活动的，寂静的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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tuned
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| adj.调谐的，已调谐的v.调音( tune的过去式和过去分词 )；调整；（给收音机、电视等）调谐；使协调 | |
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harp
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| n.竖琴；天琴座 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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ambiguity
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| n.模棱两可；意义不明确 | |
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45
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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46
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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verities
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| n.真实( verity的名词复数 )；事实；真理；真实的陈述 | |
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bishop
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| n.主教，（国际象棋）象 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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50
illuminating
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| a.富于启发性的，有助阐明的 | |
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51
lengthy
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| adj.漫长的，冗长的 | |
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52
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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53
speculative
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| adj.思索性的，暝想性的，推理的 | |
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54
irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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conversion
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| n.转化，转换，转变 | |
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56
illuminate
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| vt.照亮，照明；用灯光装饰；说明，阐释 | |
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57
frustration
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| n.挫折，失败，失效，落空 | |
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reconciliation
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| n.和解，和谐，一致 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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foe
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| n.敌人，仇敌 | |
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loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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consolation
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| n.安慰，慰问 | |
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demise
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| n.死亡；v.让渡，遗赠，转让 | |
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corrupts
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| （使）败坏( corrupt的第三人称单数 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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innocence
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| n.无罪；天真；无害 | |
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frustrates
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| v.使不成功( frustrate的第三人称单数 )；挫败；使受挫折；令人沮丧 | |
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naught
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| n.无，零 [=nought] | |
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adoration
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| n.爱慕，崇拜 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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conqueror
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| n.征服者，胜利者 | |
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subjective
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| a.主观(上)的，个人的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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saviour
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| n.拯救者，救星 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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yearn
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| v.想念；怀念；渴望 | |
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behold
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| v.看，注视，看到 | |
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incessant
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| adj.不停的，连续的 | |
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perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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contrite
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| adj.悔悟了的，后悔的，痛悔的 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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adorn
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| vt.使美化，装饰 | |
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compassion
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| n.同情，怜悯 | |
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contrition
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| n.悔罪，痛悔 | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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redeeming
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| 补偿的，弥补的 | |
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cleanses
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| 弄干净，清洗( cleanse的第三人称单数 ) | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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blotting
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| 吸墨水纸 | |
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guilt
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| n.犯罪；内疚；过失，罪责 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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assail
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| v.猛烈攻击，抨击，痛斥 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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remarkably
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| ad.不同寻常地，相当地 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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impend
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| v.迫近，逼近，即将发生 | |
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impending
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| a.imminent, about to come or happen | |
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ascending
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| adj.上升的，向上的 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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ascends
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| v.上升，攀登( ascend的第三人称单数 ) | |
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ransomed
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| 付赎金救人，赎金( ransom的过去式和过去分词 ) | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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114
joyful
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| adj.欢乐的，令人欢欣的 | |
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115
dwelling
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| n.住宅，住所，寓所 | |
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116
strife
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| n.争吵，冲突，倾轧，竞争 | |
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117
rife
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| adj.(指坏事情)充斥的，流行的，普遍的 | |
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118
dross
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| n.渣滓；无用之物 | |
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119
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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120
longing
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| n.（for）渴望 | |
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121
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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122
bowers
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| n.（女子的）卧室( bower的名词复数 )；船首锚；阴凉处；鞠躬的人 | |
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123
brooklet
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| n. 细流, 小河 | |
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124
descending
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| n. 下行 adj. 下降的 | |
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125
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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126
anthems
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| n.赞美诗( anthem的名词复数 )；圣歌；赞歌；颂歌 | |
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127
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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128
interceder
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| n.调解者，仲裁者 | |
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129
deign
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| v. 屈尊, 惠允 ( 做某事) | |
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130
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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131
succor
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| n.援助，帮助；v.给予帮助 | |
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132
impeding
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| a.(尤指坏事)即将发生的，临近的 | |
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133
defender
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| n.保卫者，拥护者，辩护人 | |
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134
abiding
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| adj.永久的，持久的，不变的 | |
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135
bliss
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| n.狂喜，福佑，天赐的福 | |
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136
beacons
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| 灯塔( beacon的名词复数 )； 烽火； 指路明灯； 无线电台或发射台 | |
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137
hatred
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| n.憎恶，憎恨，仇恨 | |
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138
solely
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| adv.仅仅，唯一地 | |
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139
advent
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| n.(重要事件等的)到来，来临 | |
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140
usher
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| n.带位员，招待员；vt.引导，护送；vi.做招待，担任引座员 | |
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141
pastor
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| n.牧师，牧人 | |
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142
crumbled
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| （把…）弄碎， （使）碎成细屑( crumble的过去式和过去分词 )； 衰落； 坍塌； 损坏 | |
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143
everlasting
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| adj.永恒的，持久的，无止境的 | |
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144
abide
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| vi.遵守；坚持；vt.忍受 | |
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145
abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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146
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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147
mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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148
abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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149
covenant
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| n.盟约，契约；v.订盟约 | |
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150
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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151
renown
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| n.声誉，名望 | |
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152
humbly
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| adv. 恭顺地，谦卑地 | |
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153
reclaim
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| v.要求归还，收回；开垦 | |
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154
falter
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| vi.(嗓音)颤抖，结巴地说；犹豫；蹒跚 | |
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155
smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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156
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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157
distressed
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| 痛苦的 | |
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158
festive
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| adj.欢宴的，节日的 | |
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159
psalm
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| n.赞美诗，圣诗 | |
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160
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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161
rendering
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| n.表现，描写 | |
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162
languish
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| vi.变得衰弱无力，失去活力，（植物等）凋萎 | |
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163
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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164
splendors
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| n.华丽( splendor的名词复数 )；壮丽；光辉；显赫 | |
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165
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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166
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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167
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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168
descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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169
alabaster
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| adj.雪白的；n.雪花石膏；条纹大理石 | |
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170
ointment
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| n.药膏，油膏，软膏 | |
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171
contritely
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172
devoid
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| adj.全无的，缺乏的 | |
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173
repenting
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| 对（自己的所为）感到懊悔或忏悔( repent的现在分词 ) | |
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174
perseverance
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| n.坚持不懈，不屈不挠 | |
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175
plow
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| n.犁，耕地，犁过的地；v.犁，费力地前进[英]plough | |
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176
heed
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| v.注意，留意；n.注意，留心 | |
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177
allurements
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| n.诱惑( allurement的名词复数 )；吸引；诱惑物；有诱惑力的事物 | |
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178
furrow
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| n.沟；垄沟；轨迹；车辙；皱纹 | |
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179
tares
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| 荑；稂莠；稗 | |
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180
impede
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| v.妨碍，阻碍，阻止 | |
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181
tempting
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| a.诱人的, 吸引人的 | |
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182
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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183
steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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184
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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185
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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186
hoarder
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| n.囤积者，贮藏者 | |
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187
allay
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| v.消除，减轻(恐惧、怀疑等) | |
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188
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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189
supernal
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| adj.天堂的，天上的；崇高的 | |
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190
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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191
boundless
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| adj.无限的；无边无际的；巨大的 | |
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192
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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193
soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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194
woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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195
bestows
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| 赠给，授予( bestow的第三人称单数 ) | |
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196
eternity
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| n.不朽，来世；永恒，无穷 | |
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197
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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198
darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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199
dispel
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| vt.驱走，驱散，消除 | |
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200
distressing
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| a.使人痛苦的 | |
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201
reposes
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| v.将（手臂等）靠在某人（某物）上( repose的第三人称单数 ) | |
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202
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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203
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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204
throng
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| n.人群，群众；v.拥挤，群集 | |
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