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22 hymnist is absorbed with the doctrine itself. The human aspect is either made secondary or entirely overlooked. The contrast between the genius of the Greek and the Latin race is strikingly evident in the hymnology of the two churches, as indeed in the whole course of their history. One is speculative, the other practical. The Eastern hymns on the divine perfections and the Incarnation differ widely from 'our self-regarding mode of praise'. This habit of thought has, however, its disadvantages. By its discouragement of the development of human emotion, aspiration, and benefit, the range of subjects and reflection is narrowed, and in the later poets the repetition of the same types, epithets, and metaphors, issues in sameness, conventional diction, and fossil thought. It is impossible to avoid the conviction that the great bulk of Greek hymns would have had a richer value if inspiration had been sought in the deep spiritual analysis of St. Paul, or the interpretation of the changing moods of the soul, which are of such preciousness in the Psalms.

We have dwelt in some detail on Greek hymnody because the East first taught the value of hymn-singing to the Latin Church. Hymns made their way with Christianity as it spread over the Roman Empire. Jerome, indeed, complains in the preface to his Commentary on the Galatians that they were unacceptable in Northern Gaul, but that region was a striking exception to the rule. The hymns were at first sung in the original Greek, for Latin had not yet come into common use. It is somewhat surprising to find that no name can be associated with any Latin hymn till we arrive at the times of St. Hilary and Pope Damasus. Ambrose of Milan is the founder of Latin hymnody. It was he who taught the whole congregation to take its share in singing the psalms and hymns which, up to that time, had been recited by individuals singly or by clerks. During his memorable struggle with the Arian Empress, Justina, the Archbishop and his faithful people enlivened their long vigils with hymns of praise and trust. Augustine adds that this singing was imitated 'by many, yea, by almost all of Thy congregations throughout the rest of the world'. The effect which the Ambrosian hymnody produced on St Augustine finds memorable expression in the Confessions. 'How greatly did I weep in thy hymns and canticles, deeply moved by the voices of thy sweet-speaking Church! The voices flowed into mine ears, and the truth was poured forth into my