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The Battle Hymn of the Republic

The Battle Hymn of the Republic

Words: Julia Ward Howe (b. May 27, 1819; d. Oct. 17, 1910)
Music: (composer unknown)

Note: In 1856, John William Steffe (1830-1890) published a collection of camp-meeting songs which included one beginning “Say, brothers, will you meet us, on Canaan’s happy shore.” The singable tune was later used for a Civil War song about a radical abolitionist named John Brown, who was executed in 1859 (“John Brown’s body lies a-mouldering in the grave, but his soul goes marching on”).

In December of 1861, on hearing the tune sung lustily by the Union troops with this text, Julia Ward Howe said she’d “often wished to write some words to it.” That night she awoke before dawn with an idea for a new hymn forming in her mind. Her infant children were sleeping in the room with her, so she did not light a lamp, but scribbled down the now famous lines in the semi-dark. (She’d done this sort of thing before, and says she found if she didn’t rewrite her scrawl within twenty-four hours, she was unable to decipher it!)

Five stanzas of the hymn were published in February of 1862. It has been claimed that Mrs. Howe withdrew (5) from publication, but we actually don’t know for certain whether she wrote it, or when it was first included in the song. It contained the line “As He [Christ] died to make men holy, let us die to make men free.” It was a sentiment particularly suited to wartime. But in 1944, during World War II, choral conductor Fred Waring changed the latter phrase to “let us live to make men free,” and so it has remained.

(Stanza numbers in brackets below refer to the stanza number in The Cyber Hymnal. Find the link at the bottom of the article.)

Gaining immediate popularity, The Battle Hymn of the Republic (or simply Battle Hymn of the Republic) went on to become a kind of second, and unofficial national anthem in America. There are many colourful images called forth by the words of this song, and here and there we can catch a glimmer of orthodox Christian truth, but it is only a glimmer. This is not surprising, given Julia Howe’s beliefs.

She was raised in a conservative Anglican (Episcopalian) home, but she rebelled against the strict Calvinism of her father and became quite liberal, believing in the brotherhood of man, and the universal fatherhood of God. She joined the Unitarian Church (which denies the full deity of Christ) and frequently preached in Unitarian churches.

She and her husband also became involved in various humanitarian causes, including women’s suffrage. (In 1870 she proposed that all the women of the world could organize to end war for all time.) Commendably, the Howes were strong advocates of abolition as well.

Even with Mrs. Howe’s liberal theology, there is some truth in her hymn, especially if it is separated from its original historical context. Mrs. Howe thought of Christ coming spiritually in judgment on America’s national sin of slavery, through the avenging hand of the Union Army. But we can look beyond that and see in some of her words the literal second coming of Christ in His glory, meting out fiery judgment on the wicked. Consider the following two passages, and you will see that the hymn echoes a similar message.

“[There will come a day] when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe” (II Thess. 1:7-10).

“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS” (Rev. 19:11-16; cf. Isa. 63:1-3).

(1) Mine eyes have seen the glory of the coming of the Lord;
He is trampling out the vintage where the grapes of wrath are stored;
He hath loosed the fateful lightning of His terrible swift sword;
His truth is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

Questions:

  1. Is this a hymn you sing in your church? (Why? Or why not?)
  2. What other hymns would you use that teach about Christ’s return with greater clarity?

Links:

Today in 1862 – Battle Hymn of the Republic published

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This patriotic song, that became the battle cry of the Union in the American Civil War, first appeared in the February edition of The Atlantic Monthly, in 1862. The composer of the tune is unknown. It had been used for many different lyrics previously, including the abolitionist song that begins, “John Brown’s body lies a-mouldering in the grave.” It was to give a more uplifting text to the fine tune that Julia Ward Howe wrote her Battle Hymn.

Graphic Bev Shea

(2) Today in 1909 – Bev Shea Born

Though he has been associated with American evangelist Billy Graham for about 60 years, George Beverly Shea was born in Winchester, Ontario, Canada. He had a rich baritone voice, enhanced by careful training. (Early on, his vocal coach was renowned operatic baritone John Charles Thomas.)

Mr. Shea’s style is plain and unaffected, uncluttered by vocal tricks or fancy arrangements. His diction is crisp and clear–you can understand every word. He looks his audience squarely in the eye and delivers a message, using music. A modest and godly man, to many of us he sets the standard. He defined what it meant to minister in song, rather than simply perform. When this post was originally written (in 2010), Bev had celebrated his 100th birthday, was in good health, and was still singing.

The Wonder of It All is a song for which Bev Shea wrote both words and music. It celebrates the love of God for us as an incredible thing above all others.

There’s the wonder of sunset at evening,
The wonder as sunrise I see;
But the wonder of wonders that thrills my soul
Is the wonder that God loves me.

O the wonder of it all, the wonder of it all–
Just to think that God loves me!
The wonder of it all, the wonder of it all–
Just to think that God loves me!

The song most often associated with Bev Shea is his testimony song, I’d Rather Have Jesus. He wrote the tune to accompany a poem by Rhea Millar. Listen to this incomparable minister of the gospel below.

I’d rather have Jesus than silver or gold;
I’d rather be His than have riches untold;
I’d rather have Jesus than houses or lands,
I’d rather be led by His nail pierced hand.

Than to be the king of a vast domain
And be held in sin’s dread sway.
I’d rather have Jesus than anything
This world affords today.

 

Today in 1861 – The Battle Hymn of the Republic written

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This hymn by Julia Ward Howe was born during the American Civil War. The author heard soldiers singing the tune with other lyrics, and determined to write something that would contain more worthy sentiments. She says:

I awoke in the grey of the morning, and as I lay waiting for dawn, the long lines of the desired poem began to entwine themselves in my mind, and I said to myself, “I must get up and write these verses, lest I fall asleep and forget them!” So I sprang out of bed and in the dimness found an old stump of a pen, which I remembered using the day before. I scrawled the verses almost without looking at the paper.

Abraham Lincoln

When the song was sung at a rally later, President Lincoln shouted, with tears streaming down his face, “Sing it again!” The hymn was also sung at the inauguration of Ronald Reagan.

In Howe’s original version, written in wartime, when soldiers were giving their lives for their country’s survival, the last line of the fifth stanza was “Let us die to make men free.” Contemporary versions change this to “Let us live to make men free.

If you have never heard the stirring 1944 arrangement by Peter Wilhousky, it is worth a listen. The Mormon Tabernacle Choir made a million-selling recording of it in 1959. See here.

Mine eyes have seen the glory of the coming of the Lord;
He is trampling out the vintage where the grapes of wrath are stored;
He hath loosed the fateful lightning of His terrible swift sword;
His truth is marching on.

Glory! Glory! Hallelujah! Glory! Glory! Hallelujah!
Glory! Glory! Hallelujah! His truth is marching on.

(2) Today in 1885 – Haldor Lillenas Born

Haldor Lillenas was born in Norway, and came to the United States when a child. His family settled in South Dakota, later moving to Oregon. Lillenas was a pastor and evangelist, but we know him today chiefly as a prolific gospel song writer. He founded the Lillenas Music Company, and worked there until his retirement in 1950.

Mr. Lillenas wrote some 4,000 song texts and tunes. His lovely song, Wonderful Peace speaks of our peace with God through Christ (cf. Rom. 5:1-2). (There is also a fine song by Warren Cornell entitled Wonderful Peace.)

Coming to Jesus, my Saviour, I found
Wonderful peace, wonderful peace;
Storms in their fury may rage all around,
I have peace, sweet peace.

Peace, peace, wonderful peace,
Peace, peace, glorious peace;
Since my Redeemer has ransomed my soul,
I have peace, sweet peace.

A Warning of Judgment to Come (The Battle Hymn of the Republic)

The Battle Hymn of the Republic has an important message for us all. The American Civil War (1861-1865) eventually cost over 600,000 lives. The bloody conflict divided communities and even families, as brother sometimes fought against brother. Though there were various economic and political factors involved, a major impetus for war came from the growing number who abhorred the practice of slavery. The courts had decreed that a slave was not a full human being, and not a citizen, but merely a piece of property. Many were appalled at this. Abraham Lincoln called slavery “a moral, a social, and a political wrong.”

In the early days of the war, Dr. Samuel Howe and his wife Julia moved from Boston to Washington D.C., where he was involved in medical work for the government. Day by day, Mrs. Howe watched long lines of Union soldiers heading off to fight. As they marched along, they would often sing an old camp meeting song. The original said, “Oh, brothers, will you meet us on Canaan’s happy shore?” But the soldiers borrowed the tune and sang, “John Brown’s body lies a-moldering in the grave…” (Brown was an early abolitionist who had been hung.)

One day in 1861, Julia Howe’s former pastor suggested she write some more fitting words for the melody. Hours later, she says, “I awoke in the grey of the morning, and as I lay waiting for dawn, the long lines of the desired poem began to entwine themselves in my mind….I sprang out of bed and in the dimness found an old stump of a pen….I scrawled the verses almost without looking at the paper.” The result would soon rouse a nation to defend the cause of freedom. When the song was sung at a rally, President Lincoln shouted, with tears streaming down his face, “Sing it again!” Now one of America’s most beloved national hymns, it is known as “The Battle Hymn of the Republic.”

Julia Ward Howe (1819-1910) was raised in an orthodox Christian home, but later turned away from this early influence, becoming more liberal, and eventually joining the Unitarians. They accept the ethical teachings of Jesus, but generally deny His full deity. However, Mrs. Howe continued to believe in the presence and power of a personal God who is active in the affairs of men. She wrote her hymn as a warning to her nation of the Almighty’s impending judgment, if the people did not uphold truth and righteousness by freeing the slaves.

The song begins, “Mine eyes have seen the glory of the coming of the Lord; / He is trampling out the vintage where the grapes of wrath are stored; / He hath loosed the fateful lightning of His terrible swift sword; / His truth is marching on.” These lines brim with the apocalyptic visions of Revelation–the glory of God being revealed, as His righteous indignation is poured out on the earth (Rev. 14:7; 19:1-2), the destroying sword proceeding from the mouth of the Messiah-king (Rev. 1:16; 2:12, 16; 19:15, 21), and the blood flowing crimson, like wine, as judgment is visited upon the wicked (Rev. 14:18-20; 19:11-19).

Another stanza adds, “Let the Hero born of woman crush the serpent with His heel,” a reference to Christ’s prophesied defeat of Satan (Gen. 3:15). But the hymn also finds hope in the Lord Jesus. It says rightly “He died to make men holy,” and He has “a glory in His bosom that transfigures you and me.” In the words of Scripture, He “bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness” (I Pet. 2:24; cf. II Cor. 3:18).

Though the roots of The Battle Hymn of the Republic are American, its admonition is universal. “Righteousness exalts a nation, but sin is a reproach [a shame] to any people” (Prov. 14:34). If we reject or ignore God’s moral law in our national policies, there will be a price to pay.