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Liturgy and Life in the Hymns of William Williams of Pantycelyn1

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Liturgy and Life in the Hymns of William Williams of Pantycelyn1 5. The Longing and the Legacy:Layout 1 14/02/2020 10:59 am Page 1 The Carmarthenshire Antiquary Vol. 55 2019 The Longing and the Legacy: Liturgy and Life in the Hymns of William Williams of Pantycelyn 1 E. Wyn James ‘The four hundred or so hymns produced [by William that it is nearly twenty years since Kathryn delivered her Williams of Pantycelyn in the decade between 1762 and lecture; ‘rather frighteningly’, since I remember the 1772, when he was at the height of his powers] have a occasion well and since it feels in some ways almost like significance in modern Welsh literature second only to the yesterday. Inevitably, in what follows I shall cover some of translation of the Bible.’ Thus said the late Dr Kathryn the same ground as Kathryn did in her lecture in 1997, Jenkins, a former President of the Welsh Hymn Society but in ways which I hope will complement that lecture. and a former Executive Committee member of the Hymn However, before turning to the life and work of William Society of Great Britain and Ireland, who died suddenly Williams of Pantycelyn himself, let us begin by setting the and far too prematurely in 2009 aged 47. That is quite a scene for those who may not be very familiar with Wales, claim given the commanding role the Welsh translation of let alone its religious history. the Bible played in Welsh cultural life during the centuries between the end of the reign of Elizabeth I and the The eighteenth century is one of the great turning beginning of that of Elizabeth II; but it is a claim which I points in Welsh history. It was a century of ‘awakenings’ believe is wholly justified and one which I hope to which saw the beginnings of far-reaching demographic convince you of its veracity before the end of this lecture. and cultural changes that would transform Wales and Welsh life. These included a revival of interest in the Kathryn Jenkins spoke those words during a plenary language, literature and traditions of Wales, a great lecture which she delivered at the York International expansion in popular education, increasing political Hymn Conference in August 1997, entitled ‘ “Songs of radicalism, and the beginnings of major industrial Praises”: The Literary and Spiritual Qualities of the Hymns developments and urbanization. It was a century, of William Williams and Ann Griffiths’ — the two greatest according to one author, in which the common people of of all Welsh hymn-writers. When I was kindly invited to Wales awoke and started to think for themselves. give this lecture, my thoughts turned immediately to William Williams of Pantycelyn as my subject, not only Central to those changes was religion. The period from because of his national and international status and the mid-eighteenth century onward saw marked changes significance, but also because we are approaching the in religious adherence and patterns of worship. In 1700, 300th anniversary of his birth in 2017. However, because Wales was a rural, thinly-populated country of about Kathryn had lectured on Williams Pantycelyn at a previous 400,000 inhabitants, where loyalty to the gentry and the International Hymn Conference, I had some reservations, established Anglican Church went almost unquestioned. until I was reminded — rather frighteningly! — by the By 1850 the population had trebled, there was much social Treasurer of the Hymn Society of Great Britain and Ireland and political unrest, and there were by then four 61 5. The Longing and the Legacy:Layout 1 14/02/2020 10:59 am Page 2 The Longing and the Legacy Nonconformists for every Anglican. The second half of the nineteenth century would see a cultural hegemony develop Methodism in Wales in the eighteenth century was in Wales that was primarily Liberal in political allegiance frequently strongest where the circulating schools of and Nonconformist in religion. ‘Chapel-building mania’ Griffith Jones were most numerous. The Methodist would lead to Nonconformist chapels becoming a Revival brought to Welsh religious life a deeper emphasis dominant architectural feature in every town and village on the experiential, with an increased focus on personal throughout the country and, partly because of the fervent salvation. At the outset Methodism was a renewal hymn-singing which characterized the life of those chapels, movement within the Anglican Church, and the Welsh by the mid-1870s Wales had become known as ‘the Land Methodists (who were predominantly Calvinist, and not of Song’. Arminian like the followers of Wesley in England) did not formally become a Nonconformist denomination until Pivotal to these developments was the powerful 1811. (That denomination was initially called the Welsh religious movement which began in Wales around 1735 Calvinistic Methodist Connection and is now usually and which is often referred to as the ‘Methodist Revival’. known as the Presbyterian Church of Wales.) However, It was part of an international evangelical awakening in this emphasis on the experiential also increasingly affected Europe and North America while at the same time being the older Baptist and Congregational denominations an indigenous Welsh movement. In Wales the revival was during the second half of the eighteenth century, partly as conducted mainly through the medium of Welsh, the only a result of the series of strong evangelical awakenings which language of most of the population at that time. It had its characterized Welsh religious life progressively as the roots in south Wales, but gradually spread northwards, eighteenth century advanced and which would continue affecting the whole of the country by the late eighteenth to be a prominent feature of religious life in Wales well century. It was closely linked to a remarkable circulating into the nineteenth century. As a result, by the first half of charity-schools movement which began in the early 1730s the nineteenth century a common theological and and which had made Wales one of the most literate experiential ethos, Calvinist and evangelical, had come to countries in the world by the mid-eighteenth century. By characterize the majority of Welsh Nonconformists (and the 1760s almost half of the Welsh population had learned many Anglicans also). to read and the movement’s success had even reached the ears of Catherine the Great of Russia. The organizer of that A core element in the expression of this experiential movement, Griffith Jones (1684–1761), was an Anglican evangelical faith was the hymn. It began to develop in clergyman based in Carmarthenshire in south-west Wales, earnest as a genre in Welsh with the outbreak of the and the movement was predominantly one in the south Methodist Revival in the 1730s and would become one of of the country. However, in the 1780s, the influential the most common and influential expressions of popular Welsh Methodist leader, Thomas Charles (1755–1814), religion in Wales during the following centuries. Prior to one of the main founders of the Bible Society, instigated 1740, metrical psalms were predominant in worship, and an educational and evangelistic programme from his base hymns in Welsh, both in print and manuscript, may be in Bala, in the centre of north Wales, which led to a great numbered in tens rather than hundreds, written in about expansion of both literacy and Methodism in the north half a dozen different metrical forms. However, the half also. Thomas Charles was a pioneer and a great promoter century between 1740 and 1790 saw a veritable ‘hymn of the Sunday-school movement, which in Wales included explosion’. It has been estimated that over 3,000 hymns classes for both adults and children and which would grow were composed in Welsh during that period, with the into an extremely powerful popular movement. By the number of metrical forms mushrooming to around fifty. 1880s, for example, around half a million people in Wales Over a quarter of those hymns came from the pioneering attended Sunday schools — about a third of the pen of William Williams of Pantycelyn. population at that time. Williams Pantycelyn was himself very concerned to promote charity schools like those of William Williams is usually referred to in Welsh Griffith Jones. Indeed, one of his last publications, in cultural circles as ‘Williams Pantycelyn’ or simply as 1790, was a ‘serious address’ encouraging ‘all charitable ‘Pantycelyn’, after the name of the farm where he spent and well-disposed Christians’ to contribute to the support most of his life, near the bustling market town of of such schools, and he left money in his will to that end. Llandovery in north Carmarthenshire, a major junction 62 5. The Longing and the Legacy:Layout 1 14/02/2020 10:59 am Page 3 The Carmarthenshire Antiquary Vol. 55 2019 on the drovers’ roads from west Wales to southern victory is that of ‘the mighty glorious Jesus’, for while the England. Born in 1717 and dying in 1791, his life spans believer’s body must ‘slumber in the ground’, ‘every atom the eighteenth century, and in many ways Williams is the / Of [its] ashes will be found’ on resurrection morning, embodiment of the profound and dramatic changes in the ‘since our nature / To the Godhead hath been wed’. religious life of Wales that occurred during that period. He was born into a Nonconformist family. His father was a ruling elder in a Nonconformist church which experienced Williams’s career intentions would change dramatically much theological conflict. This eventually led to however when, on his way home from the academy to his Williams’s father and others establishing a separate lodgings one day in 1737 or 1738, he heard a fiery young Calvinist congregation in 1740. When, in an epic Methodist by the name of Howel Harris preaching poem he wrote in 1764, Williams warns of in Talgarth churchyard, passionately warning the turmoil and division that may result his hearers that the Day of Judgement was from being overzealous regarding nigh.
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