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Laud [Praise], O Zion, thy salvation

Author: Thomas Aquinas Appears in 8 hymnals Hymnal Title: Calvin Hymnary Project

Appears in 16 hymnals Composer and/or Arranger: Gerard Francis Cobb, 1838-1904 Hymnal Title: New English Praise Tune Key: F Major Incipit: 12333 43213 45556 Used With Text: Laud, O Sion, thy salvation

ALLES IST AN GOTTES SEGEN

Appears in 65 hymnals Composer and/or Arranger: Johann Löhner, 1645-1705; Johann Sebastian Bach, 1685-1750 Hymnal Title: New English Praise Tune Sources: Colmarische Gesangbuch, 1691 Tune Key: F Major Incipit: 11534 53133 23127 Used With Text: Laud, O Sion, thy salvation

LAUDA, SION, SALVATOREM

Appears in 4 hymnals Hymnal Title: The New English Hymnal Tune Sources: Mode vii and viii Tune Key: b minor Incipit: 24541 76567 53432 Used With Text: Laud, O Sion, thy salvation

Instances

Published text-tune combinations (hymns) from specific hymnals

Praise, O Sion, thy salvation

Hymnal: Hymn Tunes #173 (1897) Hymnal Title: Hymn Tunes Languages: English Tune Title: [Praise, O Sion, thy salvation]

Laud, O Zion, thy salvation

Author: J. D. Chambers; Thomas Aquinas Hymnal: Laudate Hymnal and Choir Book #d46 (1957) Hymnal Title: Laudate Hymnal and Choir Book Languages: English

Laud, O Sion, thy salvation

Author: St Thomas Aquinas, c. 1225-74 Hymnal: New English Praise #664 (2006) Hymnal Title: New English Praise Lyrics: Part 1: 1 Laud, O Sion, thy salvation, Laud with hymns of exultation Christ, thy King and Shepherd true: Spend thyself, his honour raising, Who surpasseth all thy praising; Never canst thou reach his due. 2 Sing today, the mystery showing Of the living, life-bestowing Bread from heaven before thee set; E'en the same of old provided, Where the Twelve, divinely guided. At the holy Table met. 3 Full and clear ring out thy chanting, Joy nor sweetest grace be wanting To thy heart and soul today; When we gather up the measure Of that Supper and its treasure, Keeping feast in glad array. 4 Lo, the new King's Table gracing, This new Passover of blessing Hath fulfilled the elder rite: Now the new the old effaceth, Truth revealed the shadow chaseth, Day is breaking on the night. 5 What he did at Supper seated, Christ ordained to be repeated, His memorial ne'er to cease: And, his word for guidance taking, Bread and wine we hallow, making Thus our Sacrifice of peace. 6 This the truth to Christians given - Bread becomes his Flesh from heaven. Wine becomes his holy Blood. Doth it pass thy comprehending? Yet by faith, thy sight transcending, Wondrous things are understood. 7 Yea, beneath these signs are hidden Glorious things to sight forbidden: Look not on the outward sign. Wine is poured and Bread is broken, But in either sacred token Christ is here by power divine. 8 Whoso of this Food partaketh, Christ divideth not nor breaketh: He is whole to all that taste. Thousands are, as one, receivers, One, as thousands of believers, Takes the Food that cannot waste. 9 Good and evil men are sharing One repast, a oom preparing Varied as the heart of man; Doom of life or death awarded, As their days shall be recorded Which from one beginning ran. Part 2: 10 When the Sacrament is broken, Doubt not in each severed token, Hallowed by the word once spoken, Resteth all the true content: Nought the precious Gift divideth, Breaking but the sign betideth, He himself the same abideth, Nothing of his fullness spent. 11 Lo! the Angel's Food is given To the pilgrim who hath striven: See the children's Bread from heaven, Which to dogs may not be cast; Truth the ancient types fulfilling, Isaac bound, a victim willing, Paschal lamb, its life-blood spilling. Manna sent in ages past. Part 3: 12 O true Bread, good Shepherd, tend us, Jesu, of thy love befriend us, Thou refresh us, thou defend us, Thine eternal goodness send us In the land of life to see; Thou who all things canst and knowest, Who on earth such Food bestowest, Grant us with thy Saints, though lowest, Where the heavenly Feast thou showest, Fellow-heirs and guests to be. Amen. Alleluya. Topics: Corpus Christi Languages: English Tune Title: LAUDA SION

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People

Authors, composers, editors, etc.

Joseph Barnby

1838 - 1896 Hymnal Title: Hymn Tunes Composer of "[Praise, O Sion, thy salvation]" in Hymn Tunes Joseph Barnby (b. York, England, 1838; d. London, England, 1896) An accomplished and popular choral director in England, Barby showed his musical genius early: he was an organist and choirmaster at the age of twelve. He became organist at St. Andrews, Wells Street, London, where he developed an outstanding choral program (at times nicknamed "the Sunday Opera"). Barnby introduced annual performances of J. S. Bach's St. John Passion in St. Anne's, Soho, and directed the first performance in an English church of the St. Matthew Passion. He was also active in regional music festivals, conducted the Royal Choral Society, and composed and edited music (mainly for Novello and Company). In 1892 he was knighted by Queen Victoria. His compositions include many anthems and service music for the Anglican liturgy, as well as 246 hymn tunes (published posthumously in 1897). He edited four hymnals, including The Hymnary (1872) and The Congregational Sunday School Hymnal (1891), and coedited The Cathedral Psalter (1873). Bert Polman

J. D. Chambers

1805 - 1893 Hymnal Title: Laudate Hymnal and Choir Book Author of "Laud, O Zion, thy salvation" in Laudate Hymnal and Choir Book Chambers, John David, M.A., F.S.A., son of Captain Chambers of the R. N., was born in London in 1805, and educated at Oriel College, Oxford, graduating with honours, in 1827 (M.A. 1831). He was called to the Bar by the Inner Temple in 1831. In 1842 he published an elaborate treatise on the Jurisdiction of the Court of Chancery over the persons and property of Infants, and was appointed Recorder of New Sarum the same year. At Salisbury his attention was specially attracted to the Liturgical and other Ecclesiastical lore appertaining to the Cathedral, and to St. Osmund, its Bishop, 1078. St. Osmund compiled from different sources a series of Divine Offices, and Rules for their celebration within his diocese. These Rules were in two parts, the Ordinals, and the Consuetudinary. The use of these Rules became very extensive; and although in certain parts the Uses of York, Hereford, Bangor, and Lincoln varied, yet John Brompton, the Cistercian Abbot of Jervaulx, writing within a hundred years after St. Osmund's death, eays that these Rules and Offices had been adopted throughout England, Wales, and Ireland. About 1230 (after the opening of the New Cathedral at Salisbury) these Rules were collected and rewritten in a complete volume, entitled Tractatus de Officiis Ecclesiasticus (manuscript in the Cathedral Library). In the mean time the Ordinale had become partly welded into this Consuetudinary, and partly (especially that portion therein omitted from Maundy Thursdav to Easter Eve) incorporated in the Breviary, Missal, and Processional, which had assumed definite shapes. From these materials, together with the aid of several manuscripts and early printed Breviaries, Mr. Chambers published a translation of:— The Psalter, or Seven Ordinary Hours of Sarum, with the Hymns for the Tear, and the Variations of the York and Hereford Breviaries, Lond. 1852. This was accompanied with a Preface, notes, and illustrations, together with music from a manuscript folio Antiphonary or Breviary of the early part of the 14th cent, (in the (Salisbury Cath. Lib.) collated with a similar ms. folio (Lansdowne, 463), both of Sarum Use. The hymns with their melodies, and the Canticles, were also collated with a MS. of the 14th cent. (Harl. 2951). Mr. Chamber's subsequent publications include: (1) The Encheiridion; or, Book of Daily Devotion of the Ancient English Church according to Sarum Use. Lond. 1860. To this a number of the appropriate Hymns and Collects were added. (2) A Companion for Holy Communion for Clergy or Laity; with a Prefatory Office for Confession, from the Ancient English Offices of Sarum Use, 3rd ed. 1855. This was accompanied with notes and authorities. (3) Lauda Syon, Ancient Latin Hymns of the English and Other Churches, Translated into corresponding Metres, Pt. i. 1857; Pt. ii. 1866. (4) An Order of Household Devotion for a Week, with Variations for the Seasons and Festivals, from the Ancient English of Sarum Use. Lond. 1854. (5) A Complete & Particular, yet concise account of the mode of conducting Divine Worship in England in the 13th and 14th centuries, contrasted with and adapted to that in use at the Present Time. Lond. 1877. (6) A translation from the original Greek of the genuine works of Hermes Trismegistus, the Christian Neoplatonist (A.D. 60), with notes and quotations from the Fathers. Mr. Chambers's publications and translations have had no small part in stimulating the great change which has taken place in the mode of worship in the Church of England. His translations of Latin hymns are close, clear and poetical; they have much strength and earnestness, and the rhythm is easy and musical. Those in common use are mainly from the Lauda Syon. Greater use, however, might be made of these translations than has been done. Their earnestness and dignity would raise the tone of many collections. Died Aug. 22, 1893. --John Julian, Dictionary of Hymnology (1907)

Thomas Aquinas

1225 - 1274 Person Name: St Thomas Aquinas, c. 1225-74 Hymnal Title: New English Praise Author of "Laud, O Sion, thy salvation" in New English Praise Thomas of Aquino, confessor and doctor, commonly called The Angelical Doctor, “on account of," says Dom Gueranger, "the extraordinary gift of understanding wherewith God had blessed him," was born of noble parents, his father being Landulph, Count of Aquino, and his mother a rich Neapolitan lady, named Theodora. The exact date of his birth is not known, but most trustworthy authorities give it as 1227. At the age of five he was sent to the Benedictine monastery at Monte Cassino to receive his first training, which in the hands of a large-hearted and God-fearing man, resulted in so filling his mind with knowledge and his soul with God, that it is said the monks themselves would often approach by stealth to hear the words of piety and wisdom that fell from the lips of the precocious child when conversing with his companions. After remaining at Monte Cassino for seven years, engaged in study, St. Thomas, "the most saintly of the learned, and the most learned of the saints," returned to his family, in consequence of the sack of the abbey by the Imperial soldiers. From thence he was sent by his parents to the University of Naples then at the height of its prosperity, where, becoming intimate with the Fathers of the Dominican Order, and being struck, probably, by the devotedness and ability of the Dominican Professors in the University, he was induced to petition for admission into that order, though he was at that time not more than seventeen years of age. This step gave such umbrage to his mother that she caused him to be waylaid on the road to Paris (whither he was being hurried to escape from her), and to be kept for more than two years in prison, during which time his brothers, prompted by their mother, used all means, even the most infamous, to seduce him from religion. At last the Dominicans' influence with the Pope induced the latter to move the Emperor Frederick to order his release, when St. Thomas was at once hurried back to Naples by the delighted members of his order. He was afterwards sent to Rome, then to Paris, and thence to Cologne. At Cologne his studies were continued under the celebrated Albertus Magnus, with whom, in 1245, he was sent by the Dominican Chapter once more to Paris for study, under his direction, at the University. In 1248, when he had completed his three years' curriculum at Paris, St. Thomas was appointed, before he was twenty-three years of age, second professor and “magister studentium,” under Albertus, as regent, at the new Dominican school (on the model of that at Paris), which was established by the Dominicans in that year at Cologne. There he achieved in the schools a great reputation as a teacher, though he by no means confined himself to such work. He preached and wrote; his writings, even at that early age, were remarkable productions and gave promise of the depth and ability which mark his later productions. His sermons also at that time enabled him to attract large congregations into the Dominican church. In 1248 he was directed to take his degree at Paris; and though his modesty and dislike of honour and distinction made the proposal distasteful to him, he set out and begged his way thither; but it was not until October 23rd, 1257, that he took his degree. The interval was filled by such labours in writing, lecturing, and preaching, as to enable him by the time he became a doctor to exercise an influence over the men and ideas of his time which we at this time can scarcely realise. So much was this the case that Louis IX. insisted upon St. Thomas becoming a member of his Council of State, and referred every question that came up for deliberation to him the night before, that he might reflect on it in solitude. At this time he was only thirty-two years of age. In 1259 he was appointed, by the Dominican Chapter at Valenciennes, a member of a Commission, in company with Albertus Magnus and Pierre de Tarentaise, to establish order and uniformity in all schools of the Dominicans. In 1261 the Pope, Urban IV., immediately upon his election to the Pontifical throne, sent for St. Thomas to aid him in his project for uniting into one the Eastern and Western Churches. St. Thomas in that same year came to Rome, and was at once appointed by the General of his Order to a chair of theology in the Dominican College in that city, where he obtained a like reputation to that which he had secured already at Paris and Cologne. Pope Urban being anxious to reward his services offered him, first the Patriarchate of Jerusalem, and then a Cardinal's hat, but he refused both. After lecturing, at the request of the Pope, with great success at Vitervo, Orvieto, Perugia, and Fondi, he was sent, in 1263, as "Definitor," in the name of the Roman Province, to the Dominican Chapter held in London. Two years later Clement IV., who succeeded Urban as Pope, appointed him, by bull, to the archbishopric of Naples, conferring on him at the same time the revenues of the convent of St. Peter ad Aram. But this appointment he also declined. In 1269 he was summoned to Paris—his last visit— to act as "Definitor" of the Roman Province at the General Chapter of his Order, and he remained there until 1271, when his superiors recalled him to Bologna. In 1272, after visit¬ing Rome on the way, he went to Naples to lecture at the University. His reception in that city was an ovation. All classes came out to welcome him, while the King, Charles I., as a mark of royal favour bestowed on him a pension. He remained at Naples until he was summoned, in 1274, by Pope Gregory X., by special bull, to attend the Second Council of Lyons, but whilst on the journey thither he was called to his rest. His death took place in the Benedictine Abbey of Fossa Nuova in the diocese of Terracina, on the 7th of March 1274, being barely forty-eight years of age. St. Thomas was a most voluminous writer, his principal work being the celebrated Summa Theologiae, which, although never completed, was accepted as such an authority as to be placed on a table in the council-chamber at the Council of Trent alongside of the Holy Scriptures and the Decrees of the Popes. But it is outside the province of this work to enlarge on his prose works. Though not a prolific writer of hymns, St. Thomas has contributed to the long list of Latin hymns some which have been in use in the services of the Church of Rome from his day to this. They are upon the subject of the Lord's Supper. The best known are:— Pange lingua gloriosi Corporis Mysterium; Adoro te devote latens Deitas; Sacris sollemniis juncta sint gaudia; Lauda Sion Salvatorem; and Verbum supernum prodiens. The 1st, 3rd, and 5th of these are found in the Roman Breviary, the 2nd, 4th, and 5th in Newman's Hymni Ecclesiae; the 4th in the Roman Missal; all of them appear in Daniel; the 2nd and 4th in Mone; and the 2nd, 4th, and 5th in Königsfeld. Of these hymns numerous translations have been made from time to time, and amongst the translators are found Caswall, Neale, Woodford, Morgan, and others. [Rev. Digby S. Wrangham, M.A.] -- Excerpts from John Julian, Dictionary of Hymnology (1907)

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