LISTEN: “How Long, Dear Savior” (NORTHFIELD) | Words by Isaac Watts, 1707 | Music by Jeremiah Ingalls, 1805 | Performed by the Boston Camerata, dir. Anne Azéma, 2020
How long, dear Savior, O how long Shall this bright hour delay? Fly swifter round, ye wheels of time, And bring the promised day.
From the third heav’n where God resides, That holy, happy place, The new Jerusalem comes down Adorned with shining grace.
An American Christmas is one of the Boston Camerata’s most popular programs. “It features a generous selection of carols, New England anthems, Southern folk hymns, and religious ballads for the season from the early years of the American republic, and from a wide range of early tune books and manuscripts”—including the shape-note hymn “How Long, Dear Savior” from The Christian Harmony (Exeter, New Hampshire, 1805), an arrangement of a stanza from Isaac Watts’s “Lo! what a glorious sight appears” to the fuguing tune NORTHFIELD. The Boston Camerata adds a stanza from the same Watts hymn.
The Grace Doherty Library at Centre College in Danville, Kentucky, which owns a first edition of The Christian Harmony, provides biographical information about its compiler, Jeremiah Ingalls, to whom several of the tunes inside are attributed:
A native of Massachusetts who moved to Vermont around 1800, Jeremiah Ingalls (1764-1828) at various times worked as a farmer, cooper, and tavern keeper, in addition to serving as a choirmaster in the Congregational church, teaching singing school and composing music. Ingalls’ Christian Harmony contains many lively melodies, patterned after the secular songs and dances of the day. Such tunes were quite popular among the camp-meeting revival folk. In his hymn “Innocent Sounds,” Ingalls argues for the appropriateness of adopting these melodies for religious use.
The above performance of “How Long, Dear Savior” by the Boston Camerata was filmed at Boston’s historic Old North Church during the 2020 pandemic. To hear the song in a non-concert context, see this video taken at a Sacred Harp singing convention in Texas in 2011:
The “third heaven” refers to the dwelling place of God outside the universe. Beginning in the intertestamental period (ca. 420 BCE–ca. 30 CE), it was a common Jewish belief that God stacked the heavens in layers—as many as seven, but most typically three, sometimes delineated as: Earth’s atmosphere (the first heaven; i.e., the realm of the birds and clouds), interplanetary or interstellar space (the second heaven; i.e., the realm of the sun and stars), and God’s own abode, over and above what we can conceive (the third heaven). The term “third heaven” appears in Jewish apocalyptic and rabbinic texts such as the Testament of Levi 2, the Apocalypse of Moses 37:5, 2 Enoch 8:1, and 3 Baruch 4:7. The apostle Paul also uses it in 2 Corinthians 12:2–4 to describe one of his visionary experiences.
SUBSTACK POST: “Read something medieval this year” by Grace Hamman: One of the most frequently asked questions that medievalist Grace Hamman receives is: “What books should I read from the past?” She gives recommendations for the following six scenarios (including specific translations/editions!).
I have never read anything medieval before! Where do I start?
I have not read any medieval literature, but I did read Confessions in college. How about something a little later, a little more “medieval”?
I want to read some medieval theology.
I’ve read Bernard. Give me a theology deep cut!
No thanks on the monastic theology. Give me poetry! Give me drama and beauty and weirdness!
I’m a stubborn cuss / good millennial hipster / professional troublemaker. I want to read what no one else is reading casually. Make it super hard and dialectical and confusing (but awesome).
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LECTURE: “Christ Our Lover: Medieval Art and Poetry of Jesus the Bridegroom” by Grace Hamman: Last fall I had the pleasure of inviting Dr. Grace Hamman (see previous roundup item) to my neck of the woods to speak for the Eliot Society, a Maryland nonprofit I serve on the board of. She gave this wonderful lecture on one of the popular medieval metaphors for Christ in theology and the arts, which was Jesus as bridegroom, or lover. For medieval people, “the union between God and the human soul was . . . a marriage made in mutual desire, joy, and even mutual submission,” she says. Hamman explores a few different pieces belonging to this tradition, including the fourteenth-century poem “Quia Amore Langueo” (Because I Languish for Love) and the fascinating fifteenth-century verse and image sequence Christus und die minnende Seele (Christ and the Loving Soul).
Illustration by Rudolf Stahel (ca. 1448–1528) from a copy of Christus und die minnende Seele, Constance, Germany, ca. 1495. Karlsruhe, Badische Landesbibliothek, Cod. Donaueschingen 106, fol. 26v. Amber L. Griffioen provides this caption: “The Soul takes up her bow, draws her minne stral (or ‘arrow of love’), and goes on the hunt. She shoots and wounds Christ in the side, capturing him as her prize in order to ‘enjoy him’ forever.”Christus und die minnende Seele, from the printing house of Matthäus Franck in Augsburg, Germany, 1559–68. Woodcut, 35.5 × 27 cm. Munich, Bayerische Staatsbibliothek, Einblatt III, 52f.
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SONGS:
Inspired by Hamman’s talk, I’d like to turn your attention to the following two songs: one Jewish, the other Christian.
>> “Et Dodim Kala (Time for Lovers)”: The Hebrew text of this song, drawn from the biblical book the Song of Songs, is traditional Jewish (the video attributes it to Rabbi Haim Ben Sahl of the tenth century), and the music is a traditional gnawa melody (gnawa is a genre of Moroccan religious music marked by repetition). The performance is led by Lala Tamar on vocals and guembri (three-stringed bass plucked lute), and she’s joined by Ella Greenbaum and Imanouelle Harel on background vocals and krakebs (hand cymbals) and Tal Avraham on trumpet.
Tamar is an Israeli musician of Moroccan and Brazilian descent who performs Moroccan Jewish liturgical poems as well as contemporary music in Moroccan Arabic and Ladino.
Turn on closed captioning (CC) in the above video for the lyrics and their English translation, which is basically, “A time for lovers, my bride: / The vine has blossomed, / The pomegranates have budded.” The song is also available on Spotify.
>> “The Heavenly Courtier”: The anonymous words of this hymn were first published in 1694, and the tune is from The Christian Harmony (1805), a shape-note hymnal compiled by Jeremiah Ingalls. The song speaks of “Christ the glorious lover” who comes to earth “to woo himself a bride, resolving for to win her.” At first she’s resistant to his romantic entreaties, preferring instead the company of other lovers. But when she sees him for who he truly is—receives “one glimpse of [his] love and power”—she is overcome with ecstasy and accepts his proposal. The song ends with a wedding feast and mutual embrace. Read the full lyrics here, and listen to the Boston Camerata, directed by Joel Cohen, perform the piece on their album An American Christmas (1993); the vocalist is Joel Frederiksen.
I wouldn’t commend this hymn for a worship service, at least not without adaptation: while I’m on board with most of it, its Christ is in parts coercive, threatening violence, and there’s an overemphasis on the bride’s wretchedness and shame, with Christ the wooer breaking her down by revealing how “filthy” and unworthy she is. The Boston Camerata removes two of the more problematic verses, but I still think further tweaking needs to be done, more nuancing around the doctrines of sin and salvation (literarily, of course, preserving the extended metaphor!), to faithfully communicate the gospel through this song.
Regardless, I find it interesting as an artifact of early American Christian worship (it was sung congregationally in New England) and as an elaboration of the biblical picture of Christ the Bridegroom, not to mention poetically and musically charming. As I gathered from Grace Hamman’s lecture posted above, we can still appreciate creative works from the past and be moved or instructed by aspects of them without embracing them wholesale. It’s important for us Christians to be able to step outside our own cultural, historical, and denominational contexts with humble curiosity.
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2025 CALVIN SYMPOSIUM ON WORSHIP:
Calvin University’s annual Symposium on Worship was held last week. I wasn’t able to go this year, but I enjoyed tuning in virtually to the services that were livestreamed, now archived on the “Live” tab of the Calvin Institute of Christian Worship YouTube page. Here are two examples.
>> “Vesper: I Will Lift Mine Eyes,” led by Kate Williams and Tony Alonso: “Inspired by ancient and modern contemplative texts, this Vespers service is an invitation to come into the quiet and discover the eternal beauty of God’s consoling presence.” View the song credits in the YouTube video description.
>> “Worship Service: The Rich Man and Lazarus”: The Calvin University Gospel Choir, under the direction of Nate Glasper and with some songs guest-conducted by Raymond Wise, leads the musical portion of this service, and Rev. Dr. Dennis R. Edwards preaches on Luke 16:19–31, Jesus’s parable of the rich man and Lazarus. I especially enjoyed Wise’s original gospel song “Make a Joyful Noise” at 16:30, based on Psalm 100:1, and, also new to me, “Poor Man Lazarus” at 36:46, a traditional African American spiritual arranged by Jester Hairston. See additional song credits in the YouTube video description.
Art & Theology 