It is for many Canadians an important marker of their nationhood and identity. It is also a magnificent monument to Canadian sacrifice during the First World War ? On the Western Front, one Canadian in seven who served was killed.
But in research for our book The Battle Hymn of the Republic: It is a folk hymn, meaning that it adapted sacred words to a secular tune. Like other folk hymns, it was easily memorized, and it circulated orally.
As a result, there were frequent, usually modest, changes in the published lyrics. Mead probably included the song in his hymnbook after hearing it sung in camp. Call-and-response directions between minister and congregants typified the basic form and structure of African-American spirituals.
John Brown, infamous for his raid on the federal arsenal at Harpers Ferry with a small army of blacks and whites in October Federal troops led by Robert E.
Lee had killed or captured Brown and his men, trying the survivors for treason and murder except for five raiders who escapedand executing them in December and March One of the Tigers—a Scottish immigrant also named John Brown—joined a choral group with some fellow soldiers at the fort.
John Brown is dead. In June, Boston abolitionist C. Its popularity coincided with the First Confiscation Act, authorizing the Union Army to confiscate all the slaves of Rebel masters who had managed to reach Union lines, effectively freeing them.
The lyrics portray John Brown as a martyr: The words were too coarse, and needed to be elevated. Clarke had introduced the abolitionist to Massachusetts Senator Charles Sumner. While in Washington, Howe witnessed a review of troops across the Potomac being broken up by a Confederate raiding party, resulting in the equivalent of a 19th-century traffic jam.
Inspiration came that same night at the Willard Hotel. But Howe places the narrator of her poem within Revelation, personalizing its phantasmagoric imagery and turning it into a narrative lyric: 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.
Revelation explained the ravages of war in religious terms and offered hope for the future. If the war was the apocalypse, then a new age of peace and harmony was not far away.
She had omitted the sixth and last stanza—appropriately, I think, because in doing so the song ends with the climactic power of the fifth stanza. Soldiers on the march found it more difficult to memorize, and even today few people know the whole song by heart.
Moreover, Howe squeezed a lot of words into each bar of music, requiring singers to enunciate the lyrics quickly. The words are almost too big for the music.
Then too, by sheet music was the most profitable printed medium. It was a heroic song, an inspirational song, a revenge song and a comradeship song. It inspired soldiers to fight, and possibly die, for the abstract causes of freedom and Union.
But it also helped build esprit de corps, encouraging troops to seek revenge for a friend who had been killed. The two discrete aims had converged into one: Preserving the Union required abolishing slavery, and vice versa.
The soldiers of the 1st Arkansas Colored Regiment created a new adaptation, which Sojourner Truth sang to inspire recruits. A month later, when the prisoners heard rumors a great battle had been fought at Gettysburg, they were initially informed it had been a decisive Confederate victory.
McCabe himself likened the scene to a mass resurrection. Capitol, with the president in attendance. God is the main actor, advocating freedom. Southerners believed that they too had fought for God and freedom. At the turn of the century, it became a Progressive Party anthem.
Theodore Roosevelt treated it as his personal anthem, encapsulating his advocacy of a sacred, strenuous life.We talk with Stephen Mansfield about Christianity and masculinity, why the church is having a hard time attracting men, and Mansfield's Manly Maxims.
In the Muscular Christianity era, they believed the best witness was to develop a strong body with a sound mind. During s, Muscular Christianity in America was a prominent force in developing the YMCA (Youth Men’s Christian Association).
Muscular Christianity is a term for a movement originating during the Victorian era. It stressed the need for active Christian activism and belief of vigorous masculinity. It is most associated with the English writers Charles Kingsley and Thomas Hughes, and in Canada with Ralph Connor, though the name was bestowed by others.
In 'Introduction: muscular Christianity after years', John MacAloon walks us through why muscular Christianity is an important concept for those who are interested in both the history of sport and in cultural history more generally.
The history of the Puritans spans years. And the saga continues. Puritan Christian political activism is still with us today. So is the heraldry of the Puritans. Could you briefly describe your project? My project focuses on the history of muscular Christianity in twentieth-century America.
I analyze how liberal Protestants, Catholics, Mormons, fundamentalists, and evangelicals used muscular Christianity to navigate the cultural waters from religious outsiders into the mainstream by redefining the proper .