Hymn #126 - How Long, O Lord Most Holy And True

[rpn]

Does anyone know the history or origin of this hymn. Written by John A. Widtsoe, and music by Cecil Gates, it is in the 1985 hymn book. Written in a minor chord, it is the dead's plea for family history work. Our bishop spoke about it today and looked up its history and can find nothing (and only have the pre-1985 stories of lds hymns.

I'm hoping that someone knows more.

[Calm]

So far, just a page that includes the artists' bios: http://www.fiddle-sticks.com/Liner_Nauvoo.htm#HOW%20LONG%20O%20LORD%20MOST%20HOLY%20AND%20TRUE

[Traela]

Surely someone here has a copy of that book that gives the background of all the hymns. Actually, I do, but I'm 4 hours from home.

[Nevo]

Here's some info from Karen Lynn Davidson's book on the hymns:

This hymn is a prayer for release from the confusions and fetters of earthly life. It is a patient but urgent plea to the Lord, asking him to hasten the day when his kingdom will be established. By comparison with that future glorious day of truth and freedom, present life is a prison, dark and discouraging. Only the Lord himself can "swing wide the gates, and set us free!"

This is an unusual hymn in its message and tone. Some have suggested that the author, Elder John A. Widtsoe, also had in mind the postmortal state of the souls of men and women in spirit prison. In President Joseph F. Smith's vision of the redemption of the dead, souls were "awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death. . . . For the dead had looked upon the long absence of their spirits from their bodies as a bondage. These the Lord taught, and gave them power to come forth, after his resurrection from the dead, to enter into his Father's kingdom, there to be crowned with immortality and eternal life." (D&C 138:16, 50-51.) Certainly the words of this hymn sustain that interpretation. But the hymn also has wider application. It can be seen as a dignified expression of the longing of a faithful Latter-day Saint for the order, enlightenment, and freedom that will come when the Lord will "speed on the day, redemption's hour." The faithful Saint who speaks these words has come to center his hopes and vision on that future time. Indeed, the Lord told the Prophet Joseph Smith: "He that feareth me shall be looking forth for the great day of the Lord to come." (D&C 45:39.)

Lamentations and plaintive cries are part of a distinct literary and scriptural tradition. The writings of the prophet Jeremiah are probably the best-known example. From ancient times, poets and prophets have cried out to the Lord in times of trial and discouragement, asking for his comfort and vindication. Other hymns in our hymnal express the same longing. Examples are "Come, O Thou King of Kings" (no. 59) and "Come, Thou Glorious Day of Promise" (no. 50). (For other examples, see listings in the Topical Guide of the LDS edition of the King James Bible under "Jesus Christ-Second Coming" and "Millennium.") Just as our scriptures communicate expressions of longing and pleading as well as rejoicing and encouragement, so our hymns cover this same spectrum of emotion. The moving hymn tune by B. Cecil Gates—named JACOB in honor of his father, Jacob F. Gates—is in a minor key, and it complements well the plaintive, longing message. This hymn was first printed in Latter-day Saint Hymns (1927).

— Karen Lynn Davidson, Our Latter-day Hymns: The Stories and the Messages (Salt Lake City: Deseret Book, 1988), 152–153.

[blackstrap]

When Shirley sees this ,I'm positive she will respond with the needed info.

[rpn]

Wow, that explanation is a very different take than my bishops, who thought it is all about a plea for family history work to be done. I wonder if Elder Widtsoe wrote how he got the words.

Edited February 26, 2012 by rpn