Reviewing the total pagan influence, both Greek and Latin, upon Christian
hymnody, it must be understood that, in comparison with Semitic pressure
in its wider implication, as well as the strictly Hebraic, pagan
influence was relatively slight. It was a matter of centuries before the
Hebrew psalms were permitted any rivals whatever in the usage of worship,
except other biblical citations or such poems as might be produced by
unquestioned churchmen. Even these were sparingly used, for _psalmi
idiotici_, as the novel and original compositions were called, were
forbidden by the Church and a new hymnody was thus stifled at its very
birth. In a period of confusion marked by the rival use of hymns on the
part of the orthodox and non-orthodox, it was felt that worship must be
safeguarded. Only after the appearance of the modern vernacular languages
in Europe in the period of the ninth century, when the liturgy had been
set apart in the Latin tongue, was any real freedom permitted in the
composition of new hymns. By that time the clergy were the poets and
Latin their chosen medium of expression.[85]
By the time of Ambrose in the fourth century, however, Greek and oriental
elements had long since merged in other aspects of civilization and, in
the course of time, Christian hymns felt the effect of a universal
development. There was a certain departure from biblical models and an
emancipation from the old poetic forms in favor of the trend toward
accent and rhyme. After all, a new religion had come into existence which
demanded an authentic expression of a spiritual aspiration beyond that of
the Old Testament models, just as Isaac Watts in the eighteenth century
turned from the tradition of psalmody to an original presentment of the
new revelation in Christ.
Are we to suppose that the Christians in the Mediterranean world of the
first three centuries, representing the average inhabitant of these
lands, had no hymns except those cited above? Or others like them? If
they had, we are unacquainted with them. It is fair to assume that
secular poetry and music eventually exerted an influence upon hymnody. At
least the beginning of such influence was apparent in the adoption of
popular meters by heretical poets, as well as by the orthodox.[86] Later,
Ambrose perpetuated aspects of popular verse and perhaps music as
well.[87] But there is no evidence at hand to support the assumption of a
popular hymnody enjoyed either in connection with worship or
independently of it.
The problem of music is outside the province of this paper but is
involved in any serious study of hymnology at any period of its
development. Here the student is almost totally at a loss for manuscript
evidence bearing musical notation from the primitive period. The
Oxyrhynchus hymn is a solitary example.[88] This does not mean that the
subject is altogether obscure. Many statements about Christian practice,
inspired by biblical precedent, are found in patristic literature. The
traditions both of Hebrew music and of the early Church are well known.
It seems clear that melody only was employed and that it was, for the
most part, unaccompanied. Instrumentation was opposed and forbidden in
public worship of a liturgical nature.[89]
No student can leave the consideration of early Christian hymnology
without a sense of defeat. The past cannot be forced to yield the hidden
knowledge of which it is the custodian. Sources are very scanty,
especially in proportion to other literary remains of early Christianity.
Specifically, there is no collection of hymns in existence which might
correspond to a modern hymnary. On the contrary, isolated examples or
groups appear from place to place and from time to time in varied forms.
But in one respect our evidence is sure, if not complete. Springing from
the culture and the vicissitudes of the age, Christian hymns of the early
Church, as in every other stage of its development, not only express the
spiritual aspiration of the time but also respond to the challenge of a
new day.
[1]H. LeClercq, "Hymnes," _Dictionnaire D' Archeologie Chretienne, etc._
(Paris, Letouzey, 1925), vol. 16, 2826-2928; Part I, _Hymnographie
des trois premiers siecles_, 2826-2859.
[2]C. S. Phillips, _Hymnody, Past and Present_ (London, S. P. C. K.,
1937).
[3]J. Kroll, "Die Hymnendichtung des fruehen Christentums," _Die Antike_,
2 (1926), 258-281.
[4]J. Mearns, _Canticles of the Christian Church_ (Cambridge, Un. Press,
1914), 1; F. Cabrol, "Cantiques," _Dictionnaire D' Archeologie
Chretienne, etc._, vol. 2 (2), 1976.
[5]All biblical passages quoted in this paper are given in the _King
James Version_ of the English Bible.
[6]R. H. Charles, _The Apocrypha and Pseudepigrapha of the Old Testament_
(Oxford, Clarendon Press, 1913), vol. I, 627-629.
[7]J. Mearns, _op. cit._ (see note 4), 1.
[8]F. Cabrol, _op. cit._ (see note 4), 1976-1977.
[9]J. Julian, _Dictionary of Hymnology_ (London, John Murray, 1892),
"Canons," 461, 463.
[10]Quotations from the Psalms are not included in this paper.
[11]C. H. Toy, _Quotations in the New Testament_ (New York, Scribners,
1884), 199-200.
[12]E. F. Scott, _The Pastoral Epistles_ (New York, Harper, no date), 14.
[13]J. Kroll, _op. cit._ (see note 3), 264.
[14]M. Dibelius, _A Fresh Approach to the New Testament and Early
Christian Literature_ (New York, Scribners, 1936), 247.
[15]R. Reitzenstein, _Die Hellenistischen Mysterienreligionen_ (Leipzig,
Teubner, 1927), 3rd edition, 385.
[16]G. D. Kellogg, _The Ancient Art of Poetic Improvisation_, a paper
read at the meeting of the Classical Association of the Atlantic
States, April 26, 1940; J. Kroll, _op. cit._ (see note 3), 259.
[17]_Contra Haereses_, III, xvii, 2; Migne (PG), VII, 929-930. For a
recent commentator, see F. J. Foakes-Jackson, _The Acts of the
Apostles_ (London, Hodder and Stoughton, 1931), 10-13.
[18]Note the citation, _I Tim. 6:15-16_, _supra_, p. 7, in which the
repetition of the relative clause produces a stylistic effect.
[19]Justin Martyr, _Apologia pro Christianis_, 67; Migne (PG), VI, 430.
Translation from _Ante-Nicene Fathers_ (New York, Scribners, 1899),
I, 14.
[20]_Didache_, xiv; Translation from _Ante-Nicene Fathers_, VII, 381.
[21]_Apostolic Constitutions_, II, lvii; Translation from _Ante-Nicene
Fathers_, VII, 421-422.
[22]_Ante-Nicene Fathers_, VII, 371-376; _Catholic Encyclopedia_, IV,
779f; _Encyclopedia Britannica_, eleventh edition, VII-VIII, 209f.
[23]_Didache_, ix; Translation from _Ante-Nicene Fathers_, VII, 380.
[24]_Hymnody Past and Present_, 16-17.
[25]F. E. Brightman, _Liturgies, Eastern and Western_ (Oxford, Clarendon
Press, 1896), vol. I, _Introduction_, xvii-xxix.
[26]F. E. Brightman, _supra_, xxix; see also B. S. Easton, _The Apostolic
Tradition of Hippolytus_ (Cambridge, Un. Press, 1934), 12.
[27]L. Eisenhofer, _Handbuch der katholischen Liturgik_, vol. I,
_Allgemeine Liturgik_ (Freiburg im B., Herder, 1932), 150-152.
[28]_Apostolic Constitutions_, VII, 47.
[29]_Supra_, VII, 48.
[30]_Supra_, VII, 49.
[31]Translations from _Ante-Nicene Fathers_, VII, 538, 544.
[32]_Liber de spiritu sancto_, xxix, 73; Migne (PG), XXXII, 205. See also
J. Mearns, _op. cit._ (see note 4), 16.
[33]Translation by Robert Bridges, _Yattendon Hymnal_ (London, Oxford Un.
Press, 1920), no. 88.
[34]R. M. Pope, "Latin Hymns of the Early Period," _Theology_, 21 (1930),
159; _Catholic Encyclopedia_, "Te deum," XIV, 468-470; C. W. Douglas,
_Church Music in History and Practice_ (New York, Scribners, 1937),
158-160.
[35]F. Cabrol, _op. cit._ (see note 4), especially Part II, _Les
cantiques anciens_, 1976-1977.
[36]E. Norden, _Agnostos Theos_ (Leipzig, Teubner, 1913), 276.
[37]Translation from _Book of Common Prayer_ (Prot. Epis. Church, U. S.
A.), 84. Similar effects were apparent in _I Tim. 6:15-16_, _I Tim.
3:16_, _I Peter 2:22-25_, quoted above.
[38]K. Keyssner, _Gottesvorstellung und Lebensauffassung in griechischen
Hymnus_ (Stuttgart, Kohlhammer, 1932). In his index Keyssner lists 72
known authors of all periods, 37 anonymous pieces (some fragments),
and 22 magical formulae or collections.
[39]E. H. Blakeney, _Hymn of Cleanthes_ (London, S. P. C. K., 1921), 8.
[40]E. D. Perry, Preface to A. Koerte, _Hellenistic Poetry_, translated by
J. Hammer and M. Hadas (New York, Col. Un. Press, 1929), vii.
[41]S. Angus, _Religious Quests of the Graeco-Roman World_ (New York,
Scribners, 1929), 76.
[42]_Supra_, 77, 86, 87.
[43]_Metamorphoses_, xi, 25. Translation from S. Angus, _Mystery
Religions and Christianity_ (New York, Scribners, 1925), 240-241. For
the hymn from Cyme see P. Roussel, "Un nouvel Hymne a Isis," _Revue
des Etudes grecques_, 42 (1929), 138.
[44]Cited by Firmicus Maternus, _De errore profanarum religionum_, 20;
Migne (PL), XII, 1025; F. Cumont, _Textes et Monuments Figures
relatifs aux Mysteres de Mithra_ (Bruxelles, Lamertin, 1899), vol. I,
313.
[45]_Contra Faustum_, xv, 5; Migne (PL), xlii, 307.
[46]Cumont, _op. cit._ (see note 44), 302.
[47]A. Dieterich, _Eine Mithrasliturgie_ (Leipzig, Teubner, 1923), 14;
Translation from S. Angus, _op. cit._ (see note 43), 241.
[48]_Philosophumena_, V, iv; _Die griechischen christlichen
Schriftsteller der ersten drei Jahrhunderte, Hippolytus_, vol. iii,
edited by Paul Wendland (Leipzig, Hinrich, 1916), 99-100. Translation
from _Ante-Nicene Fathers_, V, 56-57.
[49]T. Taylor, _The Mystical Hymns of Orpheus_ (London, Dobell and Reeves
& Turner, 1896), 63.
[50]J. Geffeken, _Der Ausgang des griechisch-roemischen Heidentums_
(Heidelberg, Winter, 1929), 18; M. Hauck, _Die hymnorum Orphicorum
aetate_ (Dissertation, Breslau, 1911); O. Kern, _Die Herkunft des
Orphischen Hymnenbuch_ in _Carl Robert zum 8. Maerz 1910 Genethliakon_
(Berlin, Weidmann, 1910).
[51]R. Reitzenstein, _Poimandres_ (Leipzig, Teubner, 1904), 59, 347f.
[52]Translations from S. Angus, _Mystery Religions and Christianity_,
241-242.
[53]Phillips, _Hymnody Past and Present_, 13.
[54]_Ut queant laxis resonare fibris_ (Paulus Diaconus, d. 799);
_Herzliebster Jesu, was hast du verbrochen_ (Johann Heerman, 1630);
_Where is the Friend for whom I'm ever yearning_ (Johann Wallin,
1779-1839).
[55]_Acts of Thomas_, IX, 108. Translation from M. R. James, _The
Apocryphal New Testament_ (Oxford, Clarendon Press, 1924), 411. See
also B. Pick, _The Apocryphal Acts_ (Chicago, Open Court Pub. Co.,
1909), 312.
[56]According to Pick _op. cit._ (see note 55), 312, it is a Gnostic
development of _Phil. 2:5-11_.
[57]O. Bardenhewer, _Patrology_, translated from the 2nd edition by T. J.
Shahan (Freiburg im B., Herder, 1908), 107.
[58]J. Kroll, _op. cit._ (see note 3), 270.
[59]Acts of Thomas, I, 6. Translation from M. R. James, _op. cit._ (see
note 55), 367.
[60]Acts of John, 94, 95. Translation from M. R. James, _op. cit._ (see
note 55), 228, 253.
[61]Augustine, _Epistula_ ccxxxvii; Migne (PL), xxxiii, 1034. See also
Leclercq, _op. cit._ (see note 1), 2841.
[62]_Philosophumena_, v, 5; Text, _op. cit._ (see note 48), 102.
Translation from _Ante-Nicene Fathers_, V, 58.
[63]_Philosophumena_, vi, 32; Text, _op. cit._ (see note 48), 167.
Translation from _Ante-Nicene Fathers_, V, 91.
[64]E. Norden, _op. cit._ (see note 36), 69.
[65]H. Burgess, _Select Metrical Hymns and Homilies of Ephraem Syrus_
(London, Blackader, 1853), 77-83.
[66]J. R. Harris & A. Mingana, _The Odes and Psalms of Solomon_, vol. I,
_Text_; II, _Translation_ (Manchester, Un. Press, 1916-1920), II, 69,
187-189, 197; J. R. Harris, _Odes and Psalms of Solomon_ (Cambridge,
Un. Press, 1909), 1-15; M. Dibelius, _op. cit._ (see note 14),
248-251; J. Kroll, _op. cit._ (see note 3), 265-268.
[67]Harris & Mingana, _Odes and Psalms of Solomon_, II, 232.
[68]_Supra_, 259.
[69]_Supra_, 362.
[70]_Supra_, 369.
[71]_Supra_, 69.
[72]_Ante-Nicene Fathers_, I, 23.
[73]Chapters vii, ix, x, xii. Translation from _Ante-Nicene Fathers_, I,
27, 28, 29, 30.
[74]Translation from _Ante-Nicene Fathers_, VIII, 756.
[75]Poetical translation from _Ante-Nicene Christian Library_ (Edinburgh,
Clark, 1867), IV, 343, by William Wilson. A familiar poetical
translation is found in B. Pick, _Hymns and Poetry of the Eastern
Church_ (New York, Eaton & Mains, 1908), 21.
[76]Harris & Mingana, _op. cit._ (see note 66), 187.
[77]B. F. Grenfell & A. S. Hunt, _Amherst Papyri_ (London, Frowde,
1900-1901), 23; Leclercq, _op. cit._ (see note 1), 2853f.
[78]Translation from P. D. Scott-Moncrieff, _Paganism and Christianity_
(Cambridge, Un. Press, 1913), 83-84.
[79]B. F. Grenfell & A. S. Hunt, _Oxyrhynchus Papyri_, Pt. XV (London,
Oxford Un. Press, 1922), no. 1786, 21-22; also Preface.
[80]{Symposion ton deka parthenon}, xi, 2; Migne (PG), XVIII, 207-214;
Translation from _Ante-Nicene Fathers_, VI, 351.
[81]W. N. Myers, _The Hymns of Saint Hilary of Poitiers in the Codex
Aretinus_ (Philadelphia, Un. of Penn., 1928), 12, 29, 53, 67. For a
discussion of other hymns attributed to Hilary see _supra_, p. 14 and
A. S. Walpole, _Early Latin Hymns_ (Cambridge, Un. Press, 1922), 1-4.
[82]_Epistulae_, x, 96.
[83]Leclercq, _op. cit._ (see note l), 2837-2838.
[84]C. J. Kraemer, "Pliny and the Early Church Worship," _Classical
Philology_ 29 (1934), 293-300.
[85]H. F. Muller, "Pre-History of the Mediaeval Drama," _Zeitschrift f.
romanische Philologie_ 44 (1924), 544-575.
[86]J. Kroll, _op. cit._ (see note 3), 273-274.
[87]E. Norden, "Die Literatur," in _Vom Altertum zur Gegenwart_ (Leipzig,
Teubner, 1921), 41-49.
[88]Grenfell & Hunt, _op. cit._ (see note 79), 22. There are 8
recognizable notes in the Diatonic Hypolydian key of Alypius. The
mode is Hypophrygian or Iastian.
[89]J. Quasten, _Musik und Gesang in den Kulten der heidnischen Antike
und christlichen Fruehzeit_ (Muenster im W., Aschendorff, 1930), ch.
iv.