Hymn

In ancient and medieval times, string instruments such as the harp, lyre and lute were used with psalms and hymns.

Since there is a lack of musical notation in early writings,[6] the actual musical forms in the early church can only be surmised. During the Middle Ages a rich hymnody developed in the form of Gregorian chant or plainsong. This type was sung in unison, in one of eight church modes, and most often by monastic choirs. While they were written originally in Latin, many have been translated; a familiar example is the 4th century Of the Father's Heart Begotten sung to the 11th century plainsong Divinum Mysterium.

Hymns are often accompanied by organ music

Later hymnody in the Western church introduced four-part vocal harmony as the norm, adopting major and minor keys, and came to be led by organ and choir. It shares many elements with classical music.

Today, except for choirs, more musically inclined congregations and a cappella congregations, hymns are typically sung in unison. In some cases complementary full settings for organ are also published, in others organists and other accompanists are expected to adapt the available setting, or extemporise one, on their instrument of choice.

In traditional Anglican practice, hymns are sung (often accompanied by an organ) during the processional to the altar,[7] during the receiving of communion, during the recessional, and sometimes at other points during the service. The Doxology is also sung after the tithes and offerings are brought up to the altar.

Contemporary Christian worship, as often found in Evangelicalism and Pentecostalism, may include the use of contemporary worship music played with electric guitars and the drum kit, sharing many elements with rock music.

Other groups of Christians have historically excluded instrumental accompaniment, citing the absence of instruments in worship by the church in the first several centuries of its existence, and adhere to an unaccompanied a cappella congregational singing of hymns. These groups include the 'Brethren' (often both 'Open' and 'Exclusive'), the Churches of Christ, Mennonites, several Anabaptist-based denominations—such as the Apostolic Christian Church of America—Primitive Baptists, and certain Reformed churches, although during the last century or so, several of these, such as the Free Church of Scotland have abandoned this stance.

Eastern Christianity (the Eastern Orthodox, Oriental Orthodox and Eastern Catholic churches) has a variety of ancient hymnographical traditions. In the Byzantine Rite, chant is used for all forms of liturgical worship: if it is not sung a cappella, the only accompaniment is usually an ison, or drone. Organs and other instruments were excluded from church use, although they were employed in imperial ceremonies.[8] However, instruments are common in some other Oriental traditions. The Coptic tradition makes use of the cymbals and the triangle only. The Indian Orthodox (Malankara Orthodox Syrian Church) use the organ. The Tewahedo Churches use drums, cymbals and other instruments on certain occasions.

Thomas Aquinas, in the introduction to his commentary on the Psalms, defined the Christian hymn thus: "Hymnus est laus Dei cum cantico; canticum autem exultatio mentis de aeternis habita, prorumpens in vocem." ("A hymn is the praise of God with song; a song is the exultation of the mind dwelling on eternal things, bursting forth in the voice.")[9]

The Protestant Reformation resulted in two conflicting attitudes towards hymns. One approach, the regulative principle of worship, favoured by many Zwinglians, Calvinists and some radical reformers, considered anything that was not directly authorised by the Bible to be a novel and Catholic introduction to worship, which was to be rejected. All hymns that were not direct quotations from the Bible fell into this category. Such hymns were banned, along with any form of instrumental musical accompaniment, and organs were removed from churches. Instead of hymns, biblical psalms were chanted, most often without accompaniment, to very basic melodies. This was known as exclusive psalmody. Examples of this may still be found in various places, including in some of the Presbyterian churches of western Scotland.

The other Reformation approach, the normative principle of worship, produced a burst of hymn writing and congregational singing. Martin Luther is notable not only as a reformer, but as the author of hymns including "Ein feste Burg ist unser Gott" ("A Mighty Fortress Is Our God"), "Gelobet seist du, Jesu Christ" ("Praise be to You, Jesus Christ"), and many others. Luther and his followers often used their hymns, or chorales, to teach tenets of the faith to worshipers. The first Protestant hymnal was published in Bohemia in 1532 by the Unitas Fratrum.

Count Zinzendorf, the Lutheran leader of the Moravian Church in the 18th century wrote some 2,000 hymns.

The earlier English writers tended to paraphrase biblical texts, particularly Psalms; Isaac Watts followed this tradition, but is also credited as having written the first English hymn which was not a direct paraphrase of Scripture.[10] Watts (1674–1748), whose father was an Elder of a dissenter congregation, complained at age 16, that when allowed only psalms to sing, the faithful could not even sing about their Lord, Christ Jesus. His father invited him to see what he could do about it; the result was Watts' first hymn, "Behold the glories of the Lamb".[11] Found in few hymnals today, the hymn has eight stanzas in common meter and is based on Revelation 5:6, 8, 9, 10, 12.[12]

Relying heavily on Scripture, Watts wrote metered texts based on New Testament passages that brought the Christian faith into the songs of the church. Isaac Watts has been called "the father of English hymnody", but Erik Routley sees him more as "the liberator of English hymnody", because his hymns, and hymns like them, moved worshipers beyond singing only Old Testament psalms, inspiring congregations and revitalizing worship.[13]

Later writers took even more freedom, some even including allegory and metaphor in their texts.

Charles Wesley's hymns spread Methodist theology, not only within Methodism, but in most Protestant churches. He developed a new focus: expressing one's personal feelings in the relationship with God as well as the simple worship seen in older hymns.

Wesley's contribution, along with the Second Great Awakening in America led to a new style called gospel, and a new explosion of sacred music writing with Fanny Crosby, Lina Sandell, Philip Bliss, Ira D. Sankey, and others who produced testimonial music for revivals, camp meetings, and evangelistic crusades. The tune style or form is technically designated "gospel songs" as distinct from hymns. Gospel songs generally include a refrain (or chorus) and usually (though not always) a faster tempo than the hymns. As examples of the distinction, "Amazing Grace" is a hymn (no refrain), but "How Great Thou Art" is a gospel song. During the 19th century, the gospel-song genre spread rapidly in Protestantism and to a lesser but still definite extent, in Roman Catholicism; the gospel-song genre is unknown in the worship per se by Eastern Orthodox churches, which rely exclusively on traditional chants (a type of hymn).

The Methodist Revival of the 18th century created an explosion of hymn-writing in Welsh, which continued into the first half of the 19th century. The most prominent names among Welsh hymn-writers are William Williams Pantycelyn and Ann Griffiths. The second half of the 19th century witnessed an explosion of hymn tune composition and congregational four-part singing in Wales.[14]

Along with the more classical sacred music of composers ranging from Charpentier (19 Hymns, H.53 - H.71) to Mozart to Monteverdi, the Catholic Church continued to produce many popular hymns such as Lead, Kindly Light, Silent Night, O Sacrament Most Holy, and Faith of Our Fathers.

In some radical Protestant movements, their own sacred hymns completely replaced the written Bible. An example of this, the Book of Life (Russian: "Zhivotnaya kniga") is the name of all oral hymns of the Doukhobors, the Russian denomination, similar to western Quakers. The Book of Life of the Doukhobors (1909) is firstly printed hymnal containing songs, which to have been composed as an oral piece to be sung aloud.[15]

Many churches today use contemporary worship music which includes a range of styles often influenced by popular music. This often leads to some conflict between older and younger congregants (see contemporary worship). This is not new; the Christian pop music style began in the late 1960s and became very popular during the 1970s, as young hymnists sought ways in which to make the music of their religion relevant for their generation.

This long tradition has resulted in a wide variety of hymns. Some modern churches include within hymnody the traditional hymn (usually describing God), contemporary worship music (often directed to God) and gospel music (expressions of one's personal experience of God). This distinction is not perfectly clear; and purists remove the second two types from the classification as hymns. It is a matter of debate, even sometimes within a single congregation, often between revivalist and traditionalist movements.

Swedish composer and musicologist Elisabet Wentz-Janacek mapped 20,000 melody variants for Swedish hymns and helped create the Swedish Choral Registrar, which displays the wide variety of hymns today.[16]

In modern times, hymn use has not been limited to strictly religious settings, including secular occasions such as Remembrance Day, and this "secularization" also includes use as sources of musical entertainment or even vehicles for mass emotion.[17]

Hymn writing, composition, performance and the publishing of Christian hymnals were prolific in the 19th-century and were often linked to the abolitionist movement by many hymn writers. Stephen Foster wrote a number of hymns that were used during church services during this era of publishing.

Thomas Symmes spread throughout churches a new idea of how to sing hymns, in which anyone could sing a hymn any way they felt led to; this idea was opposed by the views of Symmes' colleagues who felt it was "like Five Hundred different Tunes roared out at the same time". William Billings, a singing school teacher, created the first tune book with only American born compositions. Within his books, Billings did not put as much emphasis on "common measure" which was the typical way hymns were sung, but he attempted "to have a Sufficiency in each measure". Boston's Handel and Haydn Society aimed at raising the level of church music in America, publishing their "Collection of Church Music". In the late 19th century Ira D. Sankey and Dwight L. Moody developed the relatively new subcategory of gospel hymns.[18]

Earlier in the 19th century, the use of musical notation, especially shape notes, exploded in America, and professional singing masters went from town to town teaching the population how to sing from sight, instead of the more common lining out that had been used before that. During this period hundreds of tune books were published, including B.F. White's Sacred Harp, and earlier works like the Missouri Harmony, Kentucky Harmony, Hesperian Harp, D.H. Mansfield's The American Vocalist, The Social Harp, the Southern Harmony, William Walker's Christian Harmony, Jeremiah Ingalls' Christian Harmony, and literally many dozens of others. Shape notes were important in the spread of (then) more modern singing styles, with tenor-led 4-part harmony (based on older English West Gallery music), fuging sections, anthems and other more complex features. During this period, hymns were incredibly popular in the United States, and one or more of the above-mentioned tunebooks could be found in almost every household. It is not uncommon to hear accounts of young people and teenagers gathering together to spend an afternoon singing hymns and anthems from tune books, which was considered great fun, and there are surviving accounts of Abraham Lincoln and his sweetheart singing together from the Missouri Harmony during his youth.

By the 1860s musical reformers like Lowell Mason (the so-called "better music boys") were actively campaigning for the introduction of more "refined" and modern singing styles, and eventually these American tune books were replaced in many churches, starting in the Northeast and urban areas, and spreading out into the countryside as people adopted the gentler, more soothing tones of Victorian hymnody, and even adopted dedicated, trained choirs to do their church's singing, rather than having the entire congregation participate. But in many rural areas the old traditions lived on, not in churches, but in weekly, monthly or annual conventions were people would meet to sing from their favorite tunebooks. The most popular one, and the only one that survived continuously in print, was the Sacred Harp, which could be found in the typical rural Southern home right up until the living tradition was "re-discovered" by Alan Lomax in the 1960s (although it had been well-documented by musicologist George Pullen Jackson prior to this). Since then there has been a renaissance in "Sacred Harp singing", with annual conventions popping up in all 50 states and in a number of European countries recently, including the UK, Germany, Ireland and Poland, as well as in Australia.[19][20][21]

African-Americans developed a rich hymnody from spirituals during times of slavery to the modern, lively black gospel style. The first influences of African-American culture into hymns came from slave songs of the United States a collection of slave hymns, compiled by William Francis Allen, who had difficulty pinning them down from the oral tradition, and though he succeeded, he points out the awe-inspiring effect of the hymns when sung in by their originators.[22] Some of the first hymns in the black church were renderings of Isaac Watts hymns written in the African-American vernacular English of the time.[23]

The meter indicates the number of syllables for the lines in each stanza of a hymn. This provides a means of marrying the hymn's text with an appropriate hymn tune for singing. In practice many hymns conform to one of a relatively small number of meters (syllable count and stress patterns). Care must be taken, however, to ensure that not only the metre of words and tune match, but also the stresses on the words in each line. Technically speaking an iambic tune, for instance, cannot be used with words of, say, trochaic metre.

The meter is often denoted by a row of figures besides the name of the tune, such as "87.87.87", which would inform the reader that each verse has six lines, and that the first line has eight syllables, the second has seven, the third line eight, etc. The meter can also be described by initials; L.M. indicates long meter, which is 88.88 (four lines, each eight syllables long); S.M. is short meter (66.86); C.M. is common metre (86.86), while D.L.M., D.S.M. and D.C.M. (the "D" stands for double) are similar to their respective single meters except that they have eight lines in a verse instead of four.[24]

Also, if the number of syllables in one verse differ from another verse in the same hymn (e.g., the hymn "I Sing a Song of the Saints of God"), the meter is called Irregular.

The earliest entries in the oldest extant collection of Chinese poetry, the Classic of Poetry (Shijing), were initially lyrics.[35] The Shijing, with its collection of poems and folk songs, was heavily valued by the philosopher Confucius and is considered to be one of the official Confucian classics. His remarks on the subject have become an invaluable source in ancient music theory.[36]