Brief Life Is Here Our Portion
Brief life is here our portion
Brief Life Is Here Our Portion is a hymn text by Bernard of Cluny (1140) in 8.8.8.8.8.8 meter. Translated by John Mason Neale. Found in ELH 534, h82 105, tlh 448. Sung to ST. BERNARD.
This hymn expresses the Lutheran understanding of the Christian's dual citizenship—belonging to Christ while sojourning in a fallen world. It reflects medieval monasticism's theme of contemptus mundi while directing focus toward heavenly Jerusalem and the eschaton.
History & Background
Bernard of Cluny composed this as part of his longer Latin poem 'De Contemptu Mundi' (On Contempt for the World) in the 12th century. John Mason Neale's English translation appeared in 1858 and became widely used in Lutheran and Anglican hymnals.
Hymnal Appearances
- Evangelical Lutheran Hymnary — 534
- The Hymnal 1982 — 105
- The Lutheran Hymnal — 448
Translation
Bulletin Note
Bernard of Cluny (1140) penned this monastic meditation on Christian pilgrimage. The original Latin poem contained 3,000 lines; this hymn distills its central vision of contemptus mundi reoriented toward eschatological hope in Christ.
Preaching Connection
This hymn exposes the Law's verdict on worldly attachments while proclaiming the Gospel's promise: our brief earthly pilgrimage gains meaning and hope only when oriented toward our inheritance in Christ's heavenly kingdom.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: From the sweetness of Christ's thought, to the inadequacy of human language to express his name, to the character of Christ toward the broken and seeking, to the transcendent mystery known only to the beloved—a progression from intellectual contemplation through affective longing to mystical union.
Background Research
TLH 448. From Bernard of Cluny's De Contemptu Mundi (c. 1145): 2,966 lines in three books, dedicated to Abbot Peter the Venerable (abbot 1122–55), in dactylic hexameter with internal leonine rhyme, a form Bernard admits was nearly lost. Much of the poem is satire on the world's corruption, and its vision of heaven is the part loved today. Neale first translated a fragment in Mediaeval Hymns (1851), from Trench's 1849 selection of 96 lines, then the longer Rhythm of Bernard de Morlaix (1858, about 218 lines, 7 editions in his lifetime), in iambic quatrains rather than Bernard's metre. Scholars such as Samuel Jackson and H. C. Hoskier later criticised its looseness. Sister hymns from the same source: "Jerusalem the golden", "For thee, O dear, dear country" (A&M 1861) and "The world is very evil" (A&M 1868) (Hymnology Archive). From memory: Horatio Parker's oratorio Hora Novissima (1893) sets the Latin.
Overview
From Bernard of Cluny's (Morlas's) vast satire De Contemptu Mundi (c. 1145), the source also of 'Jerusalem the Golden,' translated by J. M. Neale. Brief life and sorrow here, the tearless life there — 'For mortals and for sinners / A mansion with the blest!' (st. 1); now battle, then the crown (st. 2); the one we trust will be seen and known; David's fountain, milk and honey (st. 3); morning wakes, shadows flee, we see God face to face (st. 4); O sweet country of God's elect — Jesus, bring us there (st. 5).
Central theme: The brevity of earthly sorrow contrasted with the endless joy of the heavenly country, given to sinners by grace
Structure
Five eight-line stanzas (7.6.7.6 D). Brief vs. endless (1) — battle and crown (2) — sight (3) — morning (4) — the country (5).
Law & Gospel Shape
Law: brief life, toil, battle, anguish (1-2). Gospel: 'For mortals and for sinners / A mansion with the blest!'; 'David's fountain'; face to face (1, 3-4).
Confessional Connections
Heb 13:14 (TLH's text): 'here we have no lasting city, but we seek the city that is to come.' The key line is st. 1's 'For mortals and for sinners / A mansion with the blest!' — heaven is given to sinners, not earned by the 'short toil' (Rom 6:23; Ap IV); 'happy retribution' means recompense by grace (Ap IV.194ff). St. 3: 'David's fountain' — 'a fountain opened for the house of David to cleanse them from sin' (Zech 13:1). St. 4: the beatific vision (1 Cor 13:12). St. 5: 'the home of God's elect' (FC XI).
Liturgical Use (Study Notes)
Last Sundays of the church year; funerals; All Saints.
Historical Notes
Bernard of Cluny (12th century; also called Bernard of Morlas/Morlaix), monk at Cluny under Peter the Venerable; his ~3,000-line De Contemptu Mundi. Neale's The Rhythm of Bernard de Morlaix (1858).
About the Tune
EWING (Alexander Ewing, 1853) — the 'Jerusalem the Golden' tune.
Scripture References
Heb 13:14 Ps 90:10 2 Cor 4:17-18 Rev 21:4 John 14:2 2 Tim 4:7-8 Rom 8:24-25 Rev 18:2 1 Cor 13:12 Zech 13:1 Exod 3:8 Rev 22:5 Matt 13:43 Heb 11:16
Stanza by Stanza
Life here is brief, sorrow brief, care short-lived; the life without end, the tearless life, is there. What a happy recompense: short toil, eternal rest; for mortals and sinners a mansion with the blessed!
'Here we have no lasting city' (Heb 13:14). 'This light momentary affliction… an eternal weight of glory' (2 Cor 4:17). 'He will wipe away every tear' (Rev 21:4). 'Many rooms' (John 14:2).
- Scripture
- Heb 13:14, 2 Cor 4:17-18, Rev 21:4, John 14:2
- Imagery & language
- Brief life; tearless life; short toil; sinners' mansion.
- Law / Gospel
- Law — brevity; Gospel — heaven for sinners.
- Connection to previous
- Brief and eternal.
Now we fight the battle, but then we will wear the crown of full, everlasting and untroubled glory; now we watch and struggle, now we live in hope, and Zion in her anguish must contend with Babylon.
'Henceforth there is laid up for me the crown of righteousness' (2 Tim 4:8). 'In this hope we were saved' (Rom 8:24). Babylon the worldly power (Rev 18:2).
- Scripture
- 2 Tim 4:7-8, Rom 8:24-25, Rev 18:2
- Imagery & language
- Battle; crown; watch; hope; Zion and Babylon.
- Law / Gospel
- Law — the struggle; Gospel — the crown.
- Connection to previous
- Battle and crown.
But he whom we now trust will then be seen and known, and those who know and see him will have him as their own. And there is David's fountain and life in fullest glow; and there the light is golden and milk and honey flow.
'Now I know in part; then I shall know fully' (1 Cor 13:12). 'A fountain opened for the house of David… to cleanse them from sin' (Zech 13:1). 'A land flowing with milk and honey' (Exod 3:8).
- Scripture
- 1 Cor 13:12, Zech 13:1, Exod 3:8
- Imagery & language
- Trust to sight; David's fountain; golden light; milk and honey.
- Law / Gospel
- Gospel — vision and cleansing.
- Connection to previous
- Seen and known.
The morning will wake and shadows fade, and every true-hearted servant will shine like the day. There we will see God, our King and Portion, in the fullness of his grace forever and worship face to face.
'The righteous will shine like the sun' (Matt 13:43). 'Night will be no more' (Rev 22:5). Face to face (1 Cor 13:12; Rev 22:4).
- Scripture
- Matt 13:43, Rev 22:5, Rev 22:4
- Imagery & language
- Morning; shadows; shine; face to face.
- Law / Gospel
- Gospel — glory and vision.
- Connection to previous
- Morning.
Sweet and blessed country, home of God's chosen! Sweet and blessed country that eager hearts await! Jesus, in mercy bring us to that dear land of rest, you who are ever blessed with God the Father and the Spirit.
'They desire a better country, that is, a heavenly one' (Heb 11:16). 'In mercy' — heaven as gift (Eph 2:4-7). FC XI: the elect.
- Scripture
- Heb 11:16, Eph 2:4-7, Heb 4:9
- Imagery & language
- Blessed country; God's elect; land of rest; Trinity.
- Law / Gospel
- Gospel — brought by mercy.
- Connection to previous
- Sweet country.
Themes
Heaven and eternal life Pilgrimage and exile on earth Contempt of the world Eschatology Christian hope