Evangelischer Lieder-Commentarius (Evangelical Hymn Commentary) by Johann Martin Schamel from 1724: an annotated hymnal, published to commemorate the bi-centenary of Luther’s first hymnals. From left to right: the title page; page 89 with the first four verses of Luther’s hymn “Nun komm, der Heiden Heiland,” with lower-case letters and asterisks referring to footnotes; page 91 with the footnotes.

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Today’s cantata – Happy 1st Advent!

Warning: If you don’t feel like reading science journalism, and just came here to listen to a beautiful cantata, I got you: here is Cantata 62 Nun komm, der Heiden Heiland in an excellent new live performance by the J.S. Bach Foundation under the direction of Rudolf Lutz. I especially love the opening chorus as well as the tenor aria, sung from memory by Benedikt Kristjánsson (read more about him in my post about the Bachfest in Leipzig this past summer). Other soloists are Lisa Andres, soprano; Antonia Frey, alto; and Peter Harvey, bass.

Find the German text with English translation here, and the score here.

A special exhibition in Eisenach

A month ago, I traveled to Eisenach (Bach’s birthplace in Germany) to catch the last days of a special exhibition at the Bachhaus on the double anniversary of Luther’s hymns (500 years) and Bach’s chorale cantatas (300 years) and the connection between the two. I got to see in real life many hymnals that were in use during Bach’s time. What struck me right away was how small and narrow they are! They were truly meant to be held in one hand (so one could leaf through it with the other hand). This is of course exactly what Luther envisioned when he published the very first German-language hymnals in 1524: that churchgoers could read and sing along during the church service, and also easily use the hymnals at home and at school. This photo gives a good idea of their size compared to a larger book:

Luther’s “Nun komm, der Heiden Heiland”

While most of the hymnals were displayed as in the photo above, the two oldest and rarest, on loan from libraries in Regensburg and Strasbourg, were hidden behind thick felt flaps to protect them from the light. One of these, Luther’s Erfurter Enchiridion (Erfurter Handbook) from 1524, lay opened to his Advent hymn “Nun komm, der Heiden Heiland,” the hymn Bach used two hundred years later, for Cantata 62 Nun komm, der Heiden Heiland for the first Sunday of Advent. Luther based this hymn on the then still well-known “Veni redemptor gentium” from the 4th century, closely translating the latin, and only slightly altering the melody.

Publications commemorating the bi-centenary of Luther’s hymnals in 1724 likely influenced Bach

Bach scholars have always wondered why Bach wrote an entire cycle of cantatas based on hymns. Some offer that his first cycle of cantatas (1723/1724) must have been too complicated for his audience (the Leipzig churchgoers) and that Bach, or possibly his employers, thus came up with something extremely familiar (the hymns) as a common thread for the second cycle of cantatas. Others say that the ability of the boy sopranos must have been so bad, judging by letters Bach later wrote to complain about this, that he switched to chorale cantatas so the choir sopranos would only have to sing the well-known chorale melody while the altos, tenors, and basses would sing more complicated parts.

While none, a combination, or part of these hypotheses might be true, recent research by Dutch theologian Dr. Lydia Vroegindeweij provides us with a third theory: Bach was very likely influenced by a strong movement in Lutheran Germany in the first quarter of the 18th century for the preservation and clarification of the original Lutheran hymns. His choice of 1724 as the year to start a cycle of chorale cantatas would thus not have been a coincidence at all, but a way to help commemorate the centenary of Luther’s first hymnals. The most important figures in this movement operated in Bach’s circle of friends and colleagues and of course Bach was a great admirer of Luther, having Luther’s entire oeuvre of writings in his library. So he would have been more than interested to support the efforts to preserve and better explain Luther’s hymns.

Specifically, Lydia makes a strong case that Bach and/or his anonymous librettist must have consulted Johann Martin Schamel’s Evangelischer Lieder-Commentarius (see the caption heading this post) for the recitative and aria texts for several if not all of his chorale cantatas. She has pointed out that many chorale cantata texts correspond to Schamel’s explanations, use the exact same words, or even follow Schamel’s suggestion to combine Luther’s psalm in question with another one (as is the case in Cantata 38, read more here).

As Lydia explains in a podcast she now has on a Dutch radio station, Luther’s hymn “Nun komm, der Heiden Heiland” especially needed clarification, because in an effort to make the text rhyme and stay as close as possible to the original “Veni redemptor gentium,” Luther had made the text so compact that it had puzzled many hymnologists and clergy.

How does Bach illustrate Schamel’s explanations of this particular hymn?

In the first stanza (the literal text of the opening chorus), Schamel puts (a) after the word “Nun” (now) and explains [freely translated]: “As if it meant: Oh come now, you promised! Instead, it is the poetic style, and is not meant as if the Savior had yet to come into the world. But he comes to believers daily, again and again, each time as a new step of grace.” This concept of “again and again” and the “steps” are clearly present in the music of the opening chorus of Cantata 62.

Lydia says: “Schamel substantiates this with a reference to John 14:23. This corresponds with Luther’s own explanation of this verse in the Calov Bible [which Bach was also familiar with, and added to his own library in 1733]. There Luther also talks about daily contact, and about Jesus who would like to live with people in their houses and share a meal with them.”

The emphasis in this cantata is placed more on the sacred miracle of the human birth and less on the “coming”. This “Wunder” (miracle/wonder) is even more celebrated in the tenor aria. Lydia says: “The aria emphasizes that God encompasses the whole world with that kind of miracle and that we can only admire that grace.”

And the prize for the best interpretation of the tenor aria goes to …

When two years ago Lydia and I searched for the best interpretation of the tenor aria, i.e. the one that really emphasizes the “wonder,” our prize went to Jan Kobow on the Gardiner recording from 2000. Listen to it here. Kobow does a beautiful job expressing the wonder, not only in the first phrase, but also in the B-section when he sings “o, Wunder”. He also makes a striking contrast between those wondrous and quiet-making aspects of the miracle and the stronger, more convinced text of “Herrscher.”

However, now that I’ve heard and seen Benedikt Kristjánsson sing on the recording with the J.S. Bach Foundation, his singing strikes me as the perfect illustration of “God encompasses the whole world with that kind of mystery.”

Further reading

If you would like to do your own reading and interpreting of Schamel’s commentary, you can find it here (in German). If you would like to subscribe to Lydia’s newsletter, you can do so here. Also, please don’t forget to subscribe to my blog – just fill in your email address here below, and you will receive an email every time I post a new story. Thank you!

Wieneke Gorter, November 30, 2024.