Christ the Lord is Risen Today; Alleluia
Christ the Lord is risen today
Christ the Lord is Risen Today; Alleluia is a hymn text by Charles Wesley (1739) in 7.7.7.7 with Alleluias meter. Found in CW21 442, CW93 150, ELH 345, bh08 270. Sung to EASTER HYMN.
This hymn embodies the centrality of Christ's resurrection to Christian faith and hope, emphasizing the victory over death and the guarantee of eternal life. Its exuberant tone reflects the joy of redemption and the transformation of human destiny through the risen Christ, fundamental to Lutheran resurrection theology.
History & Background
Charles Wesley wrote this hymn in 1739 as part of his prolific Methodist hymn-writing ministry. It was first published in Hymns and Sacred Poems (1740) and became one of the most enduring Easter hymns in Christian worship.
Charles Wesley composed this “Hymn for Easter Scripture References Day” in eleven stanzas. First sung at the famous Foundry st. 1-Matt. 28:1-10 st. 2-Acts 2:24 Meeting House, the text was published in Hymns and Sacred Poems (1739). The “alleluia” responses, reflecting ancientJewish st. 3-Hosea 13:14 and Christian practice, were added by later editors to fit the 1 Cor. 15:55 tune. Wesley’s stanzas l-2a and 3b-6 are included. st. 4-Phil. 3:10-11 The text contains some of the most familiar Easter themes: st. 5-Phil. 2:10 all creatures rejoice in Christ’s resurrection (st. 1); the work of redemption is complete (st. 2); death is vanquished (st. 3); we have new life in Christ now (st. 4); we praise the victorious Christ (st. 5). The “alleluias,” which remind us of the ancient Easter greeting, do more than interrupt the textual flow: they provide the framework for praising God with each line of text.
Hymnal Appearances
- Christian Worship: Hymnal — 442
- Christian Worship — 150
- Evangelical Lutheran Hymnary — 345
- Baptist Hymnal — 270
- Chalice Hymnal — 216
- Evangelical Lutheran Worship — 373
- Glory to God — 245
- The Hymnal 1982 — 207
- Lutheran Book of Worship — 128
- Lutheran Service Book — 463
- Lift Up Your Hearts — 198
- Lutheran Worship — 137
- New Century Hymnal — 230
- Psalter Hymnal — 388
- Trinity Hymnal — 277
- The Lutheran Hymnal — 191
- United Methodist Hymnal — 302
- Voices Together — 399
- With One Voice — 675
Liturgical Use
Easter Sunday morning; a great processional hymn.
Bulletin Note
Charles Wesley, 1739. This Wesleyan classic remains Christendom's most exuberant Easter hymn, its stanzas arranged to build crescendo toward the final Alleluia. Wesley's simplicity masks profound theology: resurrection as cosmic vindication.
Preaching Connection
This hymn proclaims Christ's resurrection as the definitive victory that entirely removes the sting of death, anchoring all Christian joy and assurance in grace alone rather than human achievement.
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Law (death's consequence) → Gospel (Christ's resurrection victory) → Application (our risen life in Christ) → Doxological response (rejoicing in the Risen Lord)
Background Research
Victimae paschali laudes, usually credited to Wipo of Burgundy, 11th-c. chaplain to Emperor Conrad II (others proposed: Notker, Robert II of France, Adam of St. Victor). One of only four medieval sequences kept in the Roman Missal of 1570 after Trent (with Veni Sancte Spiritus, Lauda Sion, Dies irae). Parent of the German 'Christ ist erstanden' (12th c.) and, through it, Luther's 'Christ lag in Todesbanden' (TLH 195). Its dialogue with Mary Magdalene grew out of Easter drama. Source: Wikipedia 'Victimae paschali laudes'.
In the Church Year
Hymn of the Day (Lutheran Service Book) for: Easter Monday
Suggested in the one-year series
- Easter Monday (1×)
- Easter 3 (1×)
- Easter 4 (1×)
- Easter 6 (1×)
- Easter Day (1×)
- Easter Vigil (1×)
Suggested in the three-year series
- Easter Vigil (2×)
- Easter 7 (1×)
- Easter Day (1×)
- Easter Sunrise (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
A paraphrase of the Easter sequence 'Victimae paschali laudes' ('To the Paschal Victim let Christians offer praise'). It calls Christians to praise the Paschal Victim (st. 1), confesses the Lamb's substitutionary death (st. 2), reconciliation and the duel of Death and Life (st. 3), repeats the call (st. 4), proclaims the risen Firstborn's reign (st. 5), and hails him as Hope, King, and Prince of Life (st. 6). It is a sister text to Luther's 'Christ Jesus Lay in Death's Strong Bands,' which draws on the same sequence.
Central theme: The Paschal Victim who died in sinners' place now lives and reigns forever
Structure
Call (1); substitution (2); reconciliation and combat (3); call repeated (4); reign (5); acclamation and prayer (6).
Law & Gospel Shape
Gospel; sinners named only as those for whom the Lamb bled.
Confessional Connections
Vicarious atonement (AC III); Christus Victor; Christ's eternal reign (Second Article).
Liturgical Use (Study Notes)
Easter Day and season; the sequence hymn between Epistle and Gospel on Easter.
Historical Notes
The Latin sequence is one of the few retained after the Council of Trent. Leeson (1809-1881) wrote hymns for children.
About the Tune
LLANFAIR (Robert Williams, 1817) — Welsh tune with Alleluias after each line.
Scripture References
1 Cor 5:7 John 10:11 1 Pet 3:18 2 Cor 5:18-19 1 Cor 15:54-57 Rom 6:9 Col 1:18 Acts 3:15
Stanza by Stanza
Christ is risen today; Christians should hurry to fulfill their vows and offer fitting praise at the feet of the Paschal Victim.
The sequence's opening line ('Victimae paschali laudes immolent Christiani') — Christians are to offer praise to the Paschal Victim. 'Paschal Victim' joins Easter to Passover: Christ is the sacrificed Passover lamb (1 Cor 5:7). 'Vows' — the thank offerings promised in distress and paid in deliverance (Ps 116:14, 17-18). The sacrifice the church now offers is praise (Heb 13:15), because Christ's sacrifice is complete.
- Scripture
- 1 Cor 5:7, Ps 116:14, 17-18, Heb 13:15, Matt 28:6
- Imagery & language
- Paschal victim; vows; feet.
- Law / Gospel
- Doxology — praise for the sacrifice.
- Connection to previous
- Opening call.
The Lamb bled for the sheep, sinless in place of sinners; today we cry that Christ is risen and will never die again.
A beautiful inversion: the Lamb bleeds for the sheep (Latin: 'Agnus redemit oves'). The Shepherd who lays down his life (John 10:11) is also the Lamb. 'Sinless in the sinners' stead' — the clearest statement of substitution (1 Pet 3:18, 'the righteous for the unrighteous'; 2 Cor 5:21). 'Now He lives no more to die' — Rom 6:9 ('death no longer has dominion over him'). The resurrection is permanent, not a return to mortal life.
- Scripture
- John 10:11, 1 Pet 3:18, 2 Cor 5:21, Isa 53:6, Rom 6:9, Rev 1:18
- Imagery & language
- Lamb and sheep; bleeding.
- Law / Gospel
- Gospel — substitution and resurrection.
- Connection to previous
- Grounds the praise in the atonement.
Christ, the spotless victim, has reconciled God and humanity, while Death and Life met in a strange and awesome battle.
'Christus innocens Patri reconciliavit peccatores' (the innocent Christ reconciled sinners to the Father). 'Victim undefiled' — the unblemished sacrifice (1 Pet 1:19; Heb 9:14). Reconciliation (2 Cor 5:18-19). Then the sequence's most famous line: 'Mors et vita duello conflixere mirando' — Death and Life contended in a wondrous duel. Luther took this up in 'Christ lag in Todesbanden' st. 2. The battle language complements the sacrifice language: Christ's death is both offering and victory.
- Scripture
- 1 Pet 1:19, Heb 9:14, 2 Cor 5:18-19, Rom 5:10, 1 Cor 15:54-57, Heb 2:14
- Imagery & language
- Spotless victim; duel of Death and Life.
- Law / Gospel
- Gospel — reconciliation and victory.
- Connection to previous
- Interprets the death of st. 2.
Christians should joyfully pay their vows on this happy day; we cry that Christ is risen and will die no more.
A refrain-like repetition of st. 1 and 2's second half. Liturgical repetition reinforces the Easter proclamation. 'Happy day' — the joy of Easter is the joy of a fact, not a mood.
- Scripture
- Ps 118:24, Rom 6:9
- Imagery & language
- Happy day; vows.
- Law / Gospel
- Doxology.
- Connection to previous
- Repeats the call.
Christ, who once bled for sinners, is now the Firstborn from the dead, enthroned in endless might, living and reigning forever.
'Once' — the sacrifice is unrepeatable (Heb 9:26-28). 'First-born from the dead' (Col 1:18; Rev 1:5) — his resurrection is the first of a harvest; believers will follow (1 Cor 15:20-23). 'Throned in endless might' — the ascension and session at God's right hand (Eph 1:20-22). 'Lives and reigns' — the language of liturgical doxologies: Christ lives and reigns with the Father and the Holy Spirit.
- Scripture
- Heb 9:26-28, Col 1:18, Rev 1:5, 1 Cor 15:20-23, Eph 1:20-22
- Imagery & language
- Firstborn; throne.
- Law / Gospel
- Gospel — exaltation.
- Connection to previous
- From resurrection to reign.
Hail Christ, our eternal hope, King of victory, adored Prince of Life; gracious Lord, help and save us.
Acclamations: 'eternal Hope' (1 Tim 1:1; Col 1:27), 'King of victory' (1 Cor 15:57), 'Prince of Life' (Acts 3:15, 'you killed the Author/Prince of life, whom God raised from the dead'). The final petition echoes the sequence's close ('Tu nobis, victor Rex, miserere' — you, victorious King, have mercy on us) and Ps 118:25 ('Save us, we pray, O LORD!'). Even on Easter the church prays for mercy, because the risen King is the one who saves.
- Scripture
- 1 Tim 1:1, Col 1:27, 1 Cor 15:57, Acts 3:15, Ps 118:25
- Imagery & language
- Acclamation; Prince.
- Law / Gospel
- Gospel — prayer to the risen Lord.
- Connection to previous
- Concluding acclamation and prayer.
Themes
Resurrection of Christ Triumphalism and victory Joy and celebration Redemption through Christ