Christ Is the World's Redeemer
Christ is the world's Redeemer
Christ Is the World's Redeemer is a hymn text by Clement of Alexandria (200) in 8.8.8.8 meter. Translated by Frederick Pratt Green. Found in lsb 539, lw 271. Sung to PUER NOBIS NASCITUR.
The hymn emphasizes Christ's redemptive work as universal and efficacious for all humanity, reflecting Lutheran emphasis on justification through Christ alone. It connects apostolic proclamation (Acts 2) with ongoing Christian testimony to Christ's lordship.
History & Background
This hymn is based on a fragment preserved from Clement of Alexandria's early Christian hymn tradition. Frederick Pratt Green translated and adapted this ancient text for modern Lutheran worship in 1969.
Hymnal Appearances
- Lutheran Service Book — 539
- Lutheran Worship — 271
Translation
Bulletin Note
From Clement of Alexandria (c. 200), an early church theologian. This hymn voices the apostolic witness to Christ's universal redemption, sung to the medieval tune Puer Nobis Nascitur, connecting ancient faith to our own.
Preaching Connection
This hymn amplifies the Gospel's universal claim: just as Peter proclaimed at Pentecost that salvation comes through Christ's name alone, this text insists that redemption is both total and for all humanity, anchoring Lutheran assurance in Christ's finished work rather than human effort.
Catechism & Confessional Connections
- The Second Article (Concerning Redemption) Small Catechism — The Apostles' Creed
Background Research
LSB 539 (Hymn of the Day for Easter 7, all years). Attributed to St Columba (521–597): Hymnary marks the credit 'attr.' The Latin begins 'Christus cum Deo sederat'. Columba, of Irish royal birth, became a monk and missionary, founded monasteries in Ireland and Scotland and the community on Iona, and evangelised among the Druid communities he met. English by Duncan MacGregor (1854–1923), Scottish minister and Gaelic scholar, 1897. The hymn pictures redemption as battle: Christ's victory by the cross (st. 2), carried on through his resurrection and Baptism (st. 3; 1 Pet 3:18–22). Tune MOVILLE.
Sources: hymnary.org; LCMS Worship, The Word in Song: Hymn of the Day Studies (Christopher I. Thoma).
In the Church Year
Hymn of the Day (Lutheran Service Book) for: Easter 7
Suggested in the one-year series
- Easter 7 (6×)
- Trinity 22 (1×)
Suggested in the three-year series
- Easter 7 (6×)
- Epiphany 2 (1×)
- Proper 16 (1×)
- Proper 21 (1×)
From LCMS Worship's published hymn suggestions, 2014–2026. The count is how many of those yearly lists suggested this hymn for that day.
Overview
An ancient Celtic hymn, credited to St. Columba of Iona, that hails Christ by a string of titles (redeemer, lover of the pure, fount of wisdom, armour, Lord of earth and sky, our health and our life) and then tells his victory: the martyrs around him, the cross that saved a world undone, the descent into the realm of darkness, the resurrection, and the ascension to the throne he never left. It is the Hymn of the Day for Easter 7, the Sunday between the Ascension and Pentecost, and it suits that day's confession of the ascended Lord who reigns for his Church.
Central theme: The crucified, risen and ascended Christ is the world's Redeemer and the Church's champion in its fight
Structure
Four stanzas of 76 76 D. St. 1 is a litany of titles; st. 2 the Church militant and the cross; st. 3 descent, resurrection and ascension; st. 4 Trinitarian doxology ending in a great Amen. The movement follows the Creed's second article.
Law & Gospel Shape
The Law appears as 'a world undone' and 'the realm of darkness'; the Church is in a 'fight'. The Gospel is Christ's victory: suffering for the sinful, winning full redemption, striding through darkness in triumph and rising.
Confessional Connections
St. 3 confesses the descent into hell as victory, not further suffering: 'Down in the realm of darkness He strode in victory', exactly the teaching of FC Ep IX and SD IX (Christ descended to hell, destroyed it for believers, and redeemed them from the power of death and the devil). The ascension 'to the throne whence He had ne'er departed' confesses that the Son never ceased to be God while incarnate, and the exaltation of his human nature to the right hand (FC SD VIII). 'Our health while we are living, our life when we shall die' echoes Phil 1:21 and the Christian's comfort in death.
Liturgical Use (Study Notes)
Easter 7 (Hymn of the Day, all years); Ascension; All Saints (st. 2's martyrs); commemoration of St. Columba (9 June); Holy Saturday reflection on the descent.
Historical Notes
The Latin is attributed to St. Columba (Colum Cille), the Irish monk who founded monasteries in Ireland and Scotland and the community on Iona; Hymnary marks the attribution 'attr.' English by Duncan MacGregor, Scottish minister and Gaelic scholar (1897). The LCMS study (Christopher I. Thoma) notes the hymn's battle imagery and Columba's missionary courage.
About the Tune
MOVILLE, a traditional Irish melody; it suits the Celtic origin and the text's confident tone.
Scripture References
Gal 3:13 1 Cor 1:24, 30 Eph 6:10-17 Phil 1:21 Heb 12:1-2 Rev 7:9-17 1 Pet 3:18-22 Col 2:15 Eph 4:8-10 Mark 16:19 John 1:18 Heb 1:3
Stanza by Stanza
Christ is the world's Redeemer, lover of the pure, source of heavenly wisdom, our trust and secure hope, the armour of his soldiers, Lord of earth and sky, our health while we live and our life when we die.
The stanza is a litany of names, each a facet of the Gospel. 'The world's Redeemer': the scope is universal (John 4:42). 'Lover of the pure': purity is his gift before it is our virtue (Eph 5:25-27). 'Font of heav'nly wisdom': Christ is the wisdom of God (1 Cor 1:24, 30). 'Our trust and hope secure' (1 Tim 1:1). 'The armour of His soldiers': Christians fight clothed in Christ (Rom 13:14; Eph 6:10-17). 'Lord of earth and sky' (Matt 28:18). The last two lines are a creed of comfort: 'our health while we are living, our life when we shall die' (Phil 1:21; John 11:25). Christ is everything for the Christian in every state.
- Scripture
- John 4:42, Eph 5:25-27, 1 Cor 1:24, 30, 1 Tim 1:1, Rom 13:12-14, Eph 6:10-17, Matt 28:18, Phil 1:21, John 11:25-26
- Imagery & language
- A list of titles in Celtic litany style; military and medical images side by side.
- Law / Gospel
- Gospel: Christ is all things for his people, in life and death.
- Connection to previous
- Opening stanza: a litany of Christ's titles.
Christ has surrounded our army with clouds of shining martyrs who wave palms of triumph and fire us for the fight. This Christ climbed the cross to save a ruined world and, suffering for sinners, won our full redemption.
The 'clouds of martyrs bright' are the 'great cloud of witnesses' of Hebrews 12:1 and the white-robed multitude with palms of Revelation 7:9. The Church on earth is not alone in its fight; the saints who have finished their course surround it and cheer it on. But their victory is not their own: the stanza turns at once to 'this Christ' who 'the cross ascended'. The phrase anticipates the ascension of st. 3: the cross was the first step up to the throne (John 12:32). 'Suff'ring for the sinful' is substitution (1 Pet 3:18), and 'full redemption' leaves nothing for us to complete.
- Scripture
- Heb 12:1-2, Rev 7:9-17, John 12:32, 1 Pet 3:18, Heb 9:12, Ps 130:7
- Imagery & language
- Battle imagery (host, fight) and the martyrs' palms; 'ascended the cross'.
- Law / Gospel
- Gospel: Christ's suffering for sinners wins full redemption; the saints encourage the Church.
- Connection to previous
- Moves from Christ's titles to his saving work and the Church that shares his fight.
Down in the realm of darkness he marched in victory, and at the appointed hour he rose triumphant. Now, ascended to heaven, he sits on the throne he never left, his Father's and his own.
This stanza confesses the descent into hell as a victory march: 'He strode in victory'. That is precisely the Lutheran confession (FC IX): Christ descended to hell after his burial, not to suffer but to proclaim his triumph and break the devil's power (1 Pet 3:18-19; Col 2:15). 'At the hour appointed He rose' (1 Cor 15:4; the third day according to the Scriptures). The final lines hold a careful Christology: he ascended to the throne 'whence He had ne'er departed'. As God the Son he never left the Father's side (John 1:18; 3:13); in the ascension his human nature is exalted to share that throne, 'His Father's and His own' (Heb 1:3; Rev 3:21).
- Scripture
- 1 Pet 3:18-22, Col 2:15, Eph 4:8-10, 1 Cor 15:4, Mark 16:19, John 1:18, John 3:13, Heb 1:3, Rev 3:21
- Imagery & language
- Downward and upward movement: darkness, rising, ascending, throne.
- Law / Gospel
- Gospel: Christ's triumph over hell and his exaltation.
- Connection to previous
- Continues the Creed's story from the cross to the throne.
Glory to God the Father, the unbegotten, honour to Jesus his only-begotten Son, and to the Holy Spirit, the perfect Trinity. Let all the worlds answer: Amen, so let it be.
A doxology in the language of the Nicene faith: the Father 'unbegotten', the Son 'sole begotten' (John 1:14, 18), the Spirit, 'the perfect Trinity'. The final lines call 'all the worlds' to answer with the Amen, as the creatures of Revelation 5:14 say 'Amen' to the worship of the Lamb.
- Scripture
- John 1:14, 18, Matt 28:19, Rev 5:13-14, 2 Cor 1:20
- Imagery & language
- Nicene vocabulary (unbegotten, begotten); cosmic Amen.
- Law / Gospel
- Response of praise.
- Connection to previous
- Closing doxology.
Themes
Redemption through Christ Universal salvation Christ's resurrection and lordship Proclamation of the Gospel