Simply put, this might be the most beautiful hymn in the English language.

It’s still commonly sung by our friends across the Atlantic.  Too bad they had the misfortune of ranking it their second most favorite hymn behind How Great Thou Art.  And while it’s no insult to that fine tune to say that few songs approach “Dear Lord’s” in loveliness, I must point out the suspect nature of that poll–it listed the grating “Shine, Jesus, Shine” as tenth!

But despite the fact it was written by an American poet–the words are John Greenleaf Whittier’s–it has been neglected by evangelicals.  It is included, on the other hand, in both Episcopalian and Presbyterian hymnals (not to mention in a moving sequence in the overly-pretty Atonement).

The poem is worth reading in its entirety.  Whittier, a Quaker, has strong words for those who attempt “by music, incense, vigils drear” to bring heaven down to them, or themselves up to heaven.  While it’s tempting, oh so tempting to read soma as the Greek for body, it was instead a hallucinogenic.  The words that have made it into the hymn stand as the corrective to this bawdy, bacchic spirit that Whittier thinks has even made into the Christianity of his time.  

Dear Lord and Father of mankind,
Forgive our foolish ways;
Reclothe us in our rightful mind,
In purer lives Thy service find,
In deeper reverence, praise.

Whittier starts, appropriately enough, with repentance.  But while we might think that the problem is one of our hearts, he points to the mind.  And appropriately so.  The bacchic experience of passion may appear to be a problem of desire, but there is a deeper sense where the notion that someone has “lost their head” better describes the reality.

In simple trust like theirs who heard,
Beside the Syrian sea,
The gracious calling of the Lord,
Let us, like them, without a word,
Rise up and follow Thee.

The antidote to bacchanalia–to the sturm und drang–is a “simple trust.”  The Lord calls, and without a word, they follow.  The emphasis here is on speaking:  the Lord is the one who speaks, who calls, and we obediently act in silence.

O Sabbath rest by Galilee,
O calm of hills above,
Where Jesus knelt to share with Thee
The silence of eternity,
Interpreted by love!

Beneath the movement of life is the Sabbath.  Above the busyness of life is the calm where Jesus meets us.  Inasmuch as music and speech depend upon time, they are a part of the created order.  But above and behind creation is the stillness.  In Eliot’s words, the “still point. ” And it is that silence, the silence of eternity, that Jesus shares in and through his love.

With that deep hush subduing all
Our words and works that drown
The tender whisper of Thy call,
As noiseless let Thy blessing fall
As fell Thy manna down.

Whittier’s emphasis on stillness and silence is utterly arresting.  Beneath the words and works there is a still voice, a “deep hush” which must still all.

Drop Thy still dews of quietness,
Till all our strivings cease;
Take from our souls the strain and stress,
And let our ordered lives confess
The beauty of Thy peace.

As evangelicals, we tend to think that passion is what the Lord wants from us.  And sometimes, he does–f0r it is the Lord’s passion for us where we find life.  But peace has it’s own power, and I suspect it is a deeper power yet.  It is a terrible good, in Charles Williams’ words.  In a world marked by movement, disorder, and stirring–stillness, order, and quiet stand out like church bells amidst the clatter of daily life.

Breathe through the heats of our desire
Thy coolness and Thy balm;
Let sense be dumb, let flesh retire;
Speak through the earthquake, wind, and fire,
O still, small voice of calm.

He was not in the earthquake.  He really was not.

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Posted by Matthew Lee Anderson

Matthew Lee Anderson is the Founder and Lead Writer of Mere Orthodoxy. He is the author of Earthen Vessels: Why Our Bodies Matter to our Faith and The End of Our Exploring: A Book about Questioning and the Confidence of Faith. Follow him on Twitter or on Facebook.



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  3. For your sunday edification, the most beautiful hymn in the English language: #fb

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  4. Another good discussion of a good hymn.

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  5. […] Reading the Hymns: Dear Lord and Father of Mankind | Mere OrthodoxyAnother good discussion of a good hymn. […]



    “And He said, Go

    forth, and stand upon the mount before the Lord. And, behold, the Lord

    passed by, and a great and strong wind rent the mountains, and brake in

    pieces the rocks before the Lord; but the Lord was not in the wind: and

    after the wind an earthquake; but the Lord was not in the earthquake: and

    after the earthquake a fire; but the Lord was not in the fire: and after the

    fire a still small voice,” (1 Kings 19:11,


  7. […] Reading the Hymns: Dear Lord and Father of Mankind, Matthew Lee Anderson […]


  8. I realize this is old, but someone mentioned this hymn as problematic, so I went to investigate and found this.

    you mention ” The words that have made it into the hymn stand as the corrective to this bawdy, bacchic spirit that Whittier thinks has even made into the Christianity of his time. ”

    But as a Quaker then,isn’t what Whittier doing a overwrought judgement that non-Quaker traditional liturgical religion is just pagan dervishes in subtle form? Kinda like a Puritan declaiming a prayer book as tanatmount to a book of Egyptian magic spells? Maybe the hymn text is fine, but the context kinda makes me blanch.

    He wants the followers of Jesus to be wordless and silent…..


  9. […] Take as long as you need in quiet meditation. Open your heart, ears, soul to the eternal and feel the strength. Empty yourself of all but love and absorb the enormity and silence of eternity. […]


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