Person Results

Switch back to the old search page.Advanced Search

Showing 61 - 70 of 166Results Per Page: 10 20 50

Carl P. Daw Jr.

b. 1944 Person Name: Carl P. Daw, Jr., b. 1944 Topics: Church Year Advent; Disciples / Calling; Earth; Elements of Worship Call to Worship; Elements of Worship Praise and Adoration; Enthronement Psalms; God as Judge; God as King; God's Reigning; God's Sovereignty; God's Wonders; God's Deeds; God's Glory; God's Justice; God's Majesty; God's Name; God's Power; God's Strength; Grace; Hymns of Praise; Idols and Idolatry; Joy; Judgment; Mission; Music and Musicians; New Creation; Occasional Services Civic / National Occasions; Offering of Sacrifice; People of God / Church Citizens of Heaven; People of God / Church Witnessing; Rejoicing; Temple; Ten Commandments 2nd Commandment (do not make graven emages); The Creation; Truth; Witness; Year A, B, C, Christmas I, December 24 or 25; Year A, Ordinary Time after Pentecost, October 16-22; Year C, Ordinary Time after Epiphany, 9th Sunday; Year C, Ordinary Time after Pentecost, May 29-June 4 (if after Trinity Sunday) Author of "Sing to the Lord No Threadbare Song" in Psalms for All Seasons Carl P. Daw, Jr. (b. Louisville, KY, 1944) is the son of a Baptist minister. He holds a PhD degree in English (University of Virginia) and taught English from 1970-1979 at the College of William and Mary, Williamsburg, Virginia. As an Episcopal priest (MDiv, 1981, University of the South, Sewanee, Tennesee) he served several congregations in Virginia, Connecticut and Pennsylvania. From 1996-2009 he served as the Executive Director of The Hymn Society in the United States and Canada. Carl Daw began to write hymns as a consultant member of the Text committee for The Hymnal 1982, and his many texts often appeared first in several small collections, including A Year of Grace: Hymns for the Church Year (1990); To Sing God’s Praise (1992), New Psalms and Hymns and Spiritual Songs (1996), Gathered for Worship (2006). Other publications include A Hymntune Psalter (2 volumes, 1988-1989) and Breaking the Word: Essays on the Liturgical Dimensions of Preaching (1994, for which he served as editor and contributed two essays. In 2002 a collection of 25 of his hymns in Japanese was published by the United Church of Christ in Japan. He wrote Glory to God: A Companion (2016) for the 2013 hymnal of the Presbyterian Church (U.S.A.). Emily Brink

Pope Gregory I

540 - 604 Person Name: Gregor den store Topics: Første Søndag i Advent Til Aftensang Author of "Kom Helligaand med Skaber-Magt" in M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg Gregory I., St., Pope. Surnamed The Great. Was born at Rome about A.D. 540. His family was distinguished not only for its rank and social consideration, but for its piety and good works. His father, Gordianus, said to have been the grandson of Pope Felix II. or III., was a man of senatorial rank and great wealth; whilst his mother, Silvia, and her sisters-in-law, Tarsilla and Aemiliana, attained the distinction of canonization. Gregory made the best use of his advantages in circumstances and surroundings, so far as his education went. "A saint among saints," he was considered second to none in Rome in grammar, rhetoric, and logic. In early life, before his father's death, he became a member of the Senate; and soon after he was thirty and accordingly, when his father died, he devoted the whole of the large fortune that he inherited to religious uses. He founded no less than six monasteries in Sicily, as well as one on the site of his own house at Rome, to which latter he retired himself in the capacity of a Benedictine monk, in 575. In 577 the then Pope, Benedict I, made him one of the seven Cardinal Deacons who presided over the seven principal divisions of Rome. The following year Benedict's successor, Pelagius II, sent him on an embassy of congratulation to the new emperor Tiberius, at Constantinople. After six years' residence at Constantinople he returned to Rome. It was during this residence at Rome, before he was called upon to succeed Pelagius in the Papal chair, that his interest was excited in the evangelization of Britain by seeing some beautiful children, natives of that country, exposed for sale in the slave-market there ("non Angli, sed Angeli"). He volunteered to head a mission to convert the British, and, having obtained the Pope's sanction for the enterprise, had got three days' journey on his way to Britain when he was peremptorily recalled by Pelagius, at the earnest demand of the Roman people. In 590 he became Pope himself, and, as is well known, carried out his benevolent purpose towards Britain by the mission of St. Augustine, 596. His Papacy, upon which he entered with genuine reluctance, and only after he had taken every step in his power to be relieved from the office, lasted until 604, when he died at the early age of fifty-five. His Pontificate was distinguished by his zeal, ability, and address in the administration of his temporal and spiritual kingdom alike, and his missionaries found their way into all parts of the known world. In Lombardy he destroyed Arianism; in Africa he greatly weakened the Donatists; in Spain he converted the monarch, Reccared: while he made his influence felt even in the remote region of Ireland, where, till his day, the native Church had not acknowledged any allegiance to the See of Rome. He advised rather than dictated to other bishops, and strongly opposed the assumption of the title of "Universal Patriarch" by John the Faster of Constantinople, on the ground that the title had been declined by the Pope himself at the Council of Chalcedon, and declared his pride in being called the “Servant of God's Servants." He exhibited entire toleration for Jews and heretics, and his disapproval of slavery by manumitting all his own slaves. The one grave blot upon his otherwise upright and virtuous character was his gross flattery in congratulating Phocas on his accession to the throne as emperor in 601, a position the latter had secured with the assistance of the imperial army in which he was a centurion, by the murder of his predecessor Mauricius (whose six sons had been slaughtered before their father's eyes), and that of the empress Constantina and her three daughters. Gregory's great learning won for him the distinction of being ranked as one of the four Latin doctors, and exhibited itself in many works of value, the most important of which are his Moralium Libri xxxv., and his two books of homilies on Ezekiel and the Gospels. His influence was also great as a preacher and many of his sermons are still extant, and form indeed no inconsiderable portion of his works that have come down to us. But he is most famous, perhaps, for the services he rendered to the liturgy and music of the Church, whereby he gained for himself the title of Magister Caeremoniarum. His Sacramentary, in which he gave its definite form to the Sacrifice of the Mass, and his Antiphonary, a collection which he made of chants old and new, as well as a school called Orplianotrophium, which he established at Rome for the cultivation of church singing, prove his interest in such subjects, and his success in his efforts to render the public worship of his day worthy of Him to Whom it was addressed. The Gregorian Tones, or chants, with which we are still familiar after a lapse of twelve centuries, we owe to his anxiety to supersede the more melodious and flowing style of church music which is popularly attributed to St. Ambrose, by the severer and more solemn monotone which is their characteristic. The contributions of St. Gregory to our stores of Latin hymns are not numerous, nor are the few generally attributed to him quite certainly proved to be his. But few as they are, and by whomsoever written, they are most of them still used in the services of the Church. In character they are well wedded to the grave and solemn music which St. Gregory himself is supposed to have written for them. The Benedictine editors credit St. Gregory with 8 hymns, viz. (1) “Primo dierum omnium;" (2) "Nocte surgentes vigilemus;" (3) "Ecce jam noctis tenuatur tunbra;" (4) “Clarum decus jejunii;" (5) "Audi benigne conditor;" (6) "Magno salutis gaudio;" (7) “Rex Christe factor omnium;" (8) "Lucis Creator Optime." Daniel in his vol. i. assigns him three others. (9) “Ecce tempus idoneum;" (10) "Summi largitor praemii;" (11) "Noctis tempus jam praeterit." For translations of these hymns see under their respective first lines. (For an elaborate account of St. Gregory, see Smith and Wace's Dictionary of Christian Biography.) [Rev. Digby S. Wrangham, M.A.] -- John Julian, Dictionary of Hymnology (1907) =================== Gregory I., St., Pope, p. 469, i. We have been unable to discover any grounds which justified the Benedictine editors and Daniel in printing certain hymns (see p. 470, i.) as by St. Gregory. Modern scholars agree in denying him a place among hymnwriters; e.g., Mr. F. H. Dudden, in his Gregory the Great (London, 1905, vol. i.,p. 276), says "The Gregorian authorship of these compositions [the hymns printed by the Benedictine editors] however cannot be maintained... Gregory contributed ... nothing at all to the sacred music and poetry of the Roman Church." [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

Paul Gerhardt

1607 - 1676 Topics: Første Søndag i Advent Til Høimesse; Første Søndag I Advent Til Høimesse -Til Tredje Teksxtækkes Evangelium; Tredje Søndag i Advent Til Høimesse; Fjerde Søndag I Advent Til Høimesse -Til Sekund Tekstrækkes Evangelium Author of "Hvorledes skal jeg møde " in Salmebog for Lutherske Kristne i Amerika Paul Gerhardt (b. Gräfenheinichen, Saxony, Germany, 1607; d. Lubben, Germany, 1676), famous author of Lutheran evangelical hymns, studied theology and hymnody at the University of Wittenberg and then was a tutor in Berlin, where he became friends with Johann Crüger. He served the Lutheran parish of Mittenwalde near Berlin (1651-1657) and the great St. Nicholas' Church in Berlin (1657-1666). Friederich William, the Calvinist elector, had issued an edict that forbade the various Protestant groups to fight each other. Although Gerhardt did not want strife between the churches, he refused to comply with the edict because he thought it opposed the Lutheran "Formula of Concord," which condemned some Calvinist doctrines. Consequently, he was released from his position in Berlin in 1666. With the support of friends he became archdeacon at Lubben in 1669 and remained there until his death. Gerhardt experienced much suffering in his life; he and his parishioners lived in the era of the Thirty Years' War, and his family experienced incredible tragedy: four of his five children died young, and his wife died after a prolonged illness. In the history of hymnody Gerhardt is considered a transitional figure-he wrote at a time when hymns were changing from a more objective, confessional, and corporate focus to a pietistic, devotional, and personal one. Like other German hymns, Gerhardt's were lengthy and intended for use throughout a service, a group of stanzas at a time. More than 130 of his hymns were published in various editions of Cruger's Praxis Pietatis Melica, the Crüger-Runge Gesangbuch (1653), and Ebeling's Das andere Dutzeud geistliche Andachtslieder Herrn Paul Gerhardts (1666-1667). John Wesley and Catherine Winkworth both made famous English translations of Gerhardt's texts. Bert Polman ====================== Gerhardt, Paulus, son of Christian Gerhardt, burgomaster of Gräfenhaynichen, near Wittenberg, was born at Grafenhaynichen, Mar. 12, 1607. On January 2, 1628, he matriculated at the University of Wittenberg. In the registers of St. Mary's church, Wittenberg, his name appears as a godfather, on July 13, 1641, described still as "studiosus," and he seems to have remained in Wittenberg till at least the end of April, 1642. He appears to have gone to Berlin in 1642 or 1643, and was there for some time (certainly after 1648) a tutor in the house of the advocate Andreas Barthold, whose daughter (Anna Maria, b. May 19, 1622, d. March 5, 1668) became his wife in 1655. During this period he seems to have frequently preached in Berlin. He was appointed in 1651, at the recommendation of the Berlin clergy, Lutheran Probst (chief pastor) at Mittenwalde, near Berlin, and ordained to this post Nov. 18, 1651. In July, 1657, he returned to Berlin as third diaconus of St. Nicholas's church; but becoming involved in the contest between the Elector Friedrich Wilhelm (who was of the Reformed Church) and the Lutheran clergy of Berlin, he was deposed from his office in February, 1666, though he still remained in Berlin. In Nov. 1668, he accepted the post of archidiaconus at Lübben, on the Spree, was installed in June, 1669, and remained there till his death on June 7, 1676 (Koch, iii. 297-326; Allgemeine Deutsche Biographie, viii. 774-783, &c). The outward circumstances of Gerhardt's life were for the most part gloomy. His earlier years were spent amid the horrors of the Thirty Years' War. He did not obtain a settled position in life till he was 44 years of age. He was unable to marry till four years later; and his wife, after a long illness, died during the time that he was without office in Berlin; while of the five children of the marriage only one passed the period of childhood. The sunniest period of his life was during the early years of his Berlin ministry (i.e. 1657-1663), when he enjoyed universal love and esteem; while his latter years at Lübben as a widower with one surviving child were passed among a rough and unsympathising people. The motto on his portrait at Lübben not unjustly styles him "Theologus in cribro Satanae versatus." Gerhardt ranks, next to Luther, as the most gifted and popular hymnwriter of the Lutheran Church. Gervinus (ed. 1842, pt. iii. p. 366), the well-known historian of German literature, thus characterises him:— "He went back to Luther's most genuine type of hymn in such manner as no one else had done, only so far modified as the requirements of his time demanded. In Luther's time the belief in Free Grace and the work of the Atonement, in Redemption and the bursting of the gates of Hell was the inspiration of his joyful confidence; with Gerhardt it is the belief in the Love of God. With Luther the old wrathful God of the Romanists assumed the heavenly aspect of grace and mercy; with Gerhardt the merciful Righteous One is a gentle loving Man. Like the old poets of the people he is sincerely and unconstrainedly pious, naive, and hearty; the bliss fulness of his faith makes him benign and amiable; in his way of writing he is as attractive, simple, and pleasing as in his way of thinking." With a firm grasp of the objective realities of the Christian Faith, and a loyal adherence to the doctrinal standpoint of the Lutheran Church, Gerhardt is yet genuinely human; he takes a fresh, healthful view both of nature and of mankind. In his hymns we see the transition to the modern subjective tone of religious poetry. Sixteen of his hymns begin with, “I." Yet with Gerhardt it is not so much the individual soul that lays bare its sometimes morbid moods, as it is the representative member of the Church speaking out the thoughts and feelings he shares with his fellow members; while in style Gerhardt is simple and graceful, with a considerable variety of verse form at his command, and often of bell-like purity in tone. From the first publication of Gerhardt's hymns they at once came into favour among all ranks and creeds; and a large proportion are among the hymns most cherished and most widely used by German-speaking Christians at the present day. They appeared principally in the various editions of Crüger's Praxis, and the Crüger-Runge Gesang-Buch, 1653. The first collected edition was prepared by J. G. Ebeling, and published in separate "Dozens" 1-4 in 1666, 5-10 in 1667, i.e. 120 in all. In the edition of J. H. Feustking, Zerbst, 1707, a few stanzas were intercalated (from manuscripts in the possession of Gerhardt's surviving son), but no new hymns were added. Among modern editions of Gerhardt's hymns (mostly following the text of Ebeling) may be mentioned those by Langbecker, 1842; Schultz, 1842; Wackernagel, 1843; Becker, 1851; Goedeke, 1877, and Gerok, 1878. The Historico-Critical edition of Dr. J. F. Bachmann, 1866, is the most complete (with 11 additional pieces hardly Church hymns), and reverts to the pre-Ebeling text. The length of many of Gerhardt's hymns ("Ein Lämmlein" is 10 stanzas of 10 lines; "Fröhlich soil," 15 stanzas of 8 lines, &c), and the somewhat intricate metres of others, have caused his hymns to be less used in English than otherwise might have been the case; but a considerable proportion have come in some form or other into English hymnbooks. A large selection, translated with scrupulous faithfulness but not retaining much of the lyric grace of the originals, was published by the Rev. John Kelly, in 1867, as Paul Gerhardt’s Spiritual Songs; while many individual hymns have been translated by John Wesley, Miss Winkworth, Miss Cox, Miss Borthwick, and many others. His translations from St. Bernard are noted under "O Haupt voll Blut." There are separate notes on 19 of his greater hymns. Besides these the following have passed into English:— I. Hymns in English common use: i. Auf den Nebel folgt die Sonn. Thanksgiving after great sorrow and affliction. In Crüger's Praxis, 1656, No. 249, in 15 stanzas of 7 1.; thence in Wackernagel’s ed. of his Geistliche Lieder, No. 87, and Bachmann's ed., No. 64. In the Unverfälschter Liedersegen, 1851, No. 402. Translated as:— Cometh sunshine after rain. A good translation, omitting stanzas iv.-vii., x., xi., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 100 (translations of x., xi. added to 2nd ed., 1856). Repeated, omitting the translations of stanzas ii., x.-xii., as No. 4 in her Chorale Book for England, 1863. In the Christian Hymn Book, Cincinnati, 1865, No. 799, begins with st. xiii., "Now as long as here I roam." Another translation is:—"After clouds we see the sun," by J. Kelly, 1867, p. 261. ii. Die Zeit ist nunmehr nah. Day of Judgment—Second Advent. Founded on Acts iii. 20. In the Crüger-Runge Gesang-Buch 1653, No. 367, iii 18 stanzas of 6 lines, and thence in Wackernagel's edition of his Geistliche Lieder, 1843, No. 119 (1874, No. 124), and Bachmann's edition, No. 40. In the Berlin Geistliche Lieder S., ed. 1863, No. 1517. Translated as:— O Christ! how good and fair. Being a translation of stanzas iii., iv., vi., vii., x.-xiii., xvii., by Mrs. Charles, in her Voice of Christian Life in Song, 1858, p. 242. Her translations of stanzas iii., x., xii., are No. 150 in G. S. Jellicoe's Collection, 1867. Other trs. are:—(1) "May I when time is o'er," of stanzas vii., viii. as part of No. 831 in the Moravian Hymn Book, 1789; in the 1801 and later eds. (1886, No. 1229), beginning, "I shall, when time is o'er." (2) “The time is very near," by J. Kelly, 1867, p. 341. iii. Gottlob, nun ist erschollen. Peace. Thanksgiving for the Proclamation of the Peace of Westphalia, in 1648, after the Thirty Years’ War. In Crüger's Praxis 1656, No. 409, in 6 stanzas of 12 lines, and thence in Wackernagel's edition of his Geistliche Lieder, No. 64, and Bachmann's ed., No. 84; and in the Unverfälschter Liedersegen, 1851, No. 589. Translated as: — Thank God it hath resounded. A full and good tr. by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 156, repeated, omitting stanza ii., in her Chorale Book for England, 1863. St. i., v., vi., form No. 49 in M. W. Stryker's Christian Chorals, 1885. Another tr. is: ”Praise God! for forth hath sounded," by J. Kelly, 1867, p. 251. iv. Ich, der ich oft in tiefes Leid. Ps. cxlv. First published in J. G. Ebeling's edition of his Geistliche Andachten Dritte Dutzet, 1666, No. 27, in 18 stanzas of 7 lines. Thence in Wackernagel's ed., No. 95, and Bachmann's ed., No. 103; also in the Berlin Geistliche LiederSchatz, ed. 1863, No. 1004. Translated as:— I who so oft in deep distress . A good translation, omitting stanzas ii.-iv., by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 149. Her translations of stanzas i., xiii.-xvi., xviii., were included as No. 224, and of stanzas vi., viii., ix., xi. altered, and beginning, "O God! how many thankful songs," as No. 168, in Holy Song, 1869. Another tr. is:—-"Who is so full of tenderness," of stanza viii. as stanza iv. of No. 1075 in the Supplement of 1808 to the Moravian Hymn Book, 1801 (1886, No. 537). v. Ich steh an deiner Krippen bier. Christmas. Included in Crüger's Praxis, 1656, No. 105, in 15 stanzas of 7 lines. Thence in Wackernagel's ed., No. 9, and Bachmann's ed., No. 45; and in the Berlin Geistliche LiederSchatz, ed. 1863, No. 167. A beautiful hymn, in which the poet puts himself in the place of the shepherds and the wise men visiting Bethlehem; and in praise and adoration tenders his devotion, his love and his all, to the Infant Saviour in the manger. Translated as:— My faith Thy lowly bed beholds. A translation of stanzas i., iv., vii., xv., by A. T. Russell, as No. 57 in his Psalms & Hymns, 1851. Other trs. are:— (1) "I stand beside Thy manger-bed," by Miss Manington, 1864, p. 38. (2) "Now at the manger here I stand," by J. Kelly, 1867, p. 32. vi. Ich weiss dass mein Erlöser lebt. Easter. Founded on Job xix. 25-27. First published in J. G. Ebeling's ed. of his Geistliche Andachten Zehende Dutzet, 1667, No. 119, in 9 stanzas of 7 lines; repeated in Wackernagel's ed., 1843, No. 118 (1874, No. 123); in Bachmann's ed., No. 119; and in the Berlin Geistliche Lieder S. ed. 1863, No. 301. Translated as:— I know that my Redeemer lives, In this my faith is fast. A full and spirited translation by J. Oxenford, in Lays of the Sanctuary, 1859, p. 122. His translations of stanzas i., iii., vii.-ix., were included, altered, as No. 779 in Kennedy, 1863. Another tr. is:— "I know that my Redeemer lives, This hope," &c, by Miss Manington, 1863, p. 78. vii. Ich weiss, mein Gott, dass all mein Thun. Supplication. A prayer for success in all Christian works and purpose; founded on Jeremiah x. 23, and Acts v. 38, 39. Included in Crüger's Praxis, 1656, No. 332, in 18 stanzas of 5 lines. In Wackernagel's ed., No. 40; Bachmann's ed., No. 71, and the Berlin Geistliche Lieder S., ed. 1863. Translated as:— I know, my God, and I rejoice. A good translation of stanzas i.-iii., viii., xi., ix., by Miss Winkworth, as No. 121 in her Chorale Book for England, 1863. Another translation is:— "My God! my works and all I do” by J. Kelly, 1867, p. 102. viii. Kommt, und lasst uns Christum ehren. Christmas. Founded on St. Luke ii. 15. First published in J. G. Ebeling's ed. of his Geistliche Andachten Fünffte Dutzet, 1667, No. 56, in 8 stanzas of 4 lines. Thence in Wackemagel's ed., No. 6; Bachmann's ed., No. 110; and the Unverfälschter Liedersegen, 1851, No. 43. Translated as:— 1. Come, unite in praise and singing. Omitting stanzas vi., vii., contributed by A. T. Russell to Maurice's Choral Hymnbook, 1861, No. 707. 2. Bring to Christ your best oblation. A full and good translation by P. Massie in his Lyra Domestica, 1864, p. 96; repeated in Snepp's Songs of Grace & Glory and Reid's Praise Book, 1872. Other translations are:— (1) "Come, and let us Christ revere now," by Miss Manington, 1864, p. 25. (2) "Come, and Christ the Lord be praising," by J. Kelly, 1867, p. 24. ix. Lobet den Herren, alle die ihn fürchten. Morning. Included in the Crüger-Runge Gesang-Buch 1653, No. 7, in 10 stanzas of 5 lines. In Wackernagel's ed., No. 100, and Bachmann's ed., No. 21, and in the Berlin Geistliche Lieder S. edition 1863, No. 1063. Translated as:— Praise God! revere Him! all ye men that fear Him! This is from the version in Bunsen's Allgemeine Gesangbücher, 1846, No. 167, stanza i. being from Gerhardt, and st. ii., iii., from "Lobet den Herren, denn er ist sehr freundlich" (q. v.); and appeared in the Dalston Hospital Hymnbook, 1848, No. 55, signed "A. G." Other translations are:— (1) "Our Lord be praising, All His glory raising," by H. J. Buckoll, 1842, p. 27. (2) "Praise ye Jehovah, all ye men who fear Him," by J. Kelly, 1867, p. 279. x. Micht so traurig, nicht so sehr. Christian Contentment. In the 3rd edition, 1648, of Crüger's Praxis, No. 251, in 15 stanzas of 6 1., repeated in Wackernagel's ed., No. 53; Bachmann's ed., No. 16, and the Berlin Geistliche Lieder S., ed. 1863, No. 851. It is founded on Ps. cxvi. 7; Ps. xlii. 6-12; 1 Tim. vi. 6. Translated as:— Ah! grieve not so, nor so lament. A free translation by Mrs. Findlater, of stanzas i., ii., vii.-x., xiii., xv., in the 1st Ser., 1854, of the Hymns from the Land of Luther, p. 48 (1884, p. 50). Repeated, abridged, in Holy Song, 1869, and Dale's English Hymnbook, 1875. Other translations are:- (l) "Why this sad and mournful guise," by Miss Dunn, 1857, p. 85. (2) "Not so darkly, not so deep," by Miss Warner, 1858 (1861, p. 58). (3) “0 my soul, why dost thou grieve," by J. Kelly, 1867. xi. Nun lasst uns gehn und treten. New Year. Included in the Crüger-Runge Gesang-Buch, 1653, No. 106, in 15 st. of 4 1. Thence in Wackernagel's ed., No. 12; Bachmann's ed., No. 24, and the Berlin Geistliche Lieder S., ed. 1863, No. 200. Evidently written during the Thirty Years' War. Translated as:— In pray'r your voices raise ye. In full, by J. Kelly, 1867, p. 45. From this, 8 st. are included as No. 48 in the Ohio Lutheran Hymnal, 1880. Other translations are:— (1) "Now let each humble Creature," in the Supplement to German Psalter, ed. 1765, p. 4, and Select Hymns from German Psalter, Tranquebar, 1754. p. 7. In the Moravian Hymnbook, 1789, No. 507 (1849, No. 1106), greatly altered, and beginning, “Year after year commenceth." (2) "0 come with prayer and singing," by R. Massie in the British Herald , Jan., 1865, p. 8. (3) “Christians all, with one accord," by E. Massie, 1867, p. 168. (4) "With notes of joy and songs of praise," by Dr. R. Maguire, 1883, p. 24. xii. Schaut! Schaut! was ist für Wunder dar? Christmas. First published in J. G. Ebeling's ed. of his Geistliche Andachten Fünffte Dutzet, 1667, No. 55, in 18 stanzas of 4 1. Thence in Wackernagel’s ed., No. 4; Bachmann's ed., No. 109. Translated as:— Behold! Behold! what wonders here. In full, by J. Kelly, 1867, p. 14. From this, 12 st. were included in the Ohio Lutheran Hymnal, 1880, as Nos. 25, 26: No. 26 beginning with the translation of st. xiii., "It is a time of joy today." xiii. Warum willt du draussen stehen. Advent. Suggested by Gen. xxiv. 31. Appeared in the Crüger-Runge Gesang-Buch, 1653, No. 78, in 9 stanzas of 8 lines; viz., stanzas i.—vii., xi., xii., of the full form; st. viii.-x. being added in Ebeling's Geistliche Andachten Fünffte Dutzet, 1667, No. 50. The full text, in 12 stanzas, is also in Wackernagel's ed., No. 2; Bachmann's ed., No. 23, and Geistliche Lieder S., 1851, No. 20. Translated as:— Wherefore dost Thou longer tarry. A good translation, omitting st. viii.-x., by Miss Winkworth, in her Lyrica Germanica, 2nd Ser., 1858, p. 6. In her Chorale Book for England, 1863, No. 153, the translations of st. iii., v., xi., are omitted. Other trs. are:- (l) “Wherefore dost Thou, blest of God," by R. Massie, in Lyra Domestica, 1864, p. 90. (2) “Why, without, then, art Thou staying," by J. Kelly, 1867, p. 5. xiv. Was alle Weisheit in der Welt. Trinity Sunday. In Crüger's Praxis, 1656, No. 212, in 8 stanzas of 9 lines. Thence in Wackernagel's ed., No. 1, and Bachmann's ed., No, 59, and the Berlin Geistliche Lieder S., ed. 1863, No. 50. Translated as:— Scarce tongue can speak, ne'er human ken. In full, by J. Kelly, 1867, p. 1, repeated as No. 111 in the Ohio Lutheran Hymnal, 1880. Another translation is:—"The mystery hidden from the eyes," by R. Massie, in Lyra Domestica, 1864, p. 87. xv. Was Gott gefällt, mein frommes Kind. Resignation. This beautiful hymn, on resignation to “what pleases God," first appeared in the Crüger-Runge Gesang-Buch, 1653, No. 290, in 20 stanzas of 5 lines. Thence in Wackernagel's ed., No. 60; Bachmann's ed., No. 37, and the Unverfälschter Liedersegen, 1851, No. 723. Translated as:—- What God decrees, child of His love. A good translation of stanzas i., ii., v., vi., viii., xii., xv., xviii., xx., by Mrs. Findlater, in the 3rd Ser., 1858, of the Hymns from the Land of Luther, p. 49 (1884, p. 170). Included, in full, in Bishop Ryle's Collection, 1860, No. 171; and abridged in Christian Hymns, Adelaide, 1872, and beginning, "What God decrees, take patiently," in Kennedy, 1863, No. 1344. Other translations are:— (1) "What pleaseth God with joy receive," by Miss Dunn, 1857, p. 94. (2) “What pleases God, 0 pious soul," by Miss Winkworth, 1858, p. 193, (3) ”What pleaseth God, my faithful child," by J. Kelly, 1867, p. 189. xvi. Wie schőn ists doch, Herr Jesu Christ. For Married Persons. Founded on Ps. cxxviii. First published in Ebeling's ed. of his Geistliche Andachten Vierte Dutzet, 1666, No. 38, in 8 st. of 12 1. Thence in Wackernagel's ed., 1843, No. 108 (1874, No. 109); Bachmann's ed., No. 105, and the Unverfälschter Liedersegen S., 1851, No. 680. Translated as:— Oh, Jesus Christ! how bright and fair. In full, by J. Kelly, 1867, p. 307, repeated, altered, and omitting st. iii.—v., in the Ohio Lutheran Hymnal, 1880, No. 339. II. Hymns not in English common use: xvii. Also hat Gott die Welt geliebt. Good Friday. On St. John iii. 16. In Crüger's Praxis, 1661, No. 372, in 17 stanzas. Translated as, "Be of good cheer in all your wants,” by P. H. Molther, of stanza 16, as No. 181 in the Moravian Hymnbook, 1789 (1886, No. 217). xviii. Auf, auf, mein Herz mit Freuden. Easter. In Crüger's Praxis, 1648, No. 141, in 9 stanzas. The translations are:-- (1) "Up! Up! my heart with gladness, See," by J. Kelly, 1867, p. 71. (2) "Up, up, my heart, with gladness; Receive," by N. L. Frothingham, 1870, p. 228. xix. Du bist zwar mein und bleibest mein. For the Bereaved. A beautiful hymn of consolation for parents on the loss of a son. Written on the death of Constantin Andreas, younger son of Johannes Berkov, pastor of St. Mary's Church, Berlin, and first printed as one of the "Dulcia amicorum solatia" at the end of the funeral sermon by Georg Lilius, Berlin, 1650. Included in Ebeline's ed. of Gerhardt's Geistliche Andachten Sechste Dutzet, Berlin, 1667, No. 72, in 12 stanzas. The translations are: (1) "Thou'rt mine, yes, still thou art mine own”, by Miss Winkworth, 1858, p. 123. (2) "Yes, thou art mine, still mine, my son," by J. D. Burns, in the Family Treasury, 1861, p. 8, and his Remains, 1869, p. 249. (3) "Mine art thou still, and mine shalt be," by J. Kelly, 1867, p. 333. (4) "Thou art mine own, art still mine own," by Dr. J. Guthrie, 1869, p. 100. xx. Du, meine Seele, singe. Ps. cxlvi. In the Crüger-Runge Gesang-Buch, Berlin, 1653, No. 183, in 10 stanzas. Translated as, “O come, my soul, with singing," by Miss Burlingham, in the British Herald, Jannary, 1866, p. 207, and as No. 423 in Reid's Praise Book, 1872. xxi. Gieb dich zufrieden, und sei stille. Cross and Consolation—-Ps. xxxvii. 7. In Ebeling Erstes Dutzet, 1666, No. 11, in 15 stanzas. Translated as: (1) “Be thou content: be still before," by Miss Winkworth, 1855, p. 156, and in Bishop Ryle's Collection, 1860, No. 269. (2) “Be thou contented! aye relying," by J. Kelly, 1867, p. 202. (3) “Tranquilly lead thee, peace possessing," by N. L. Frothingham, 1870, p. 246. xxii. Hőr an! mein Herz, die sieben Wort. Passiontide. On the Seven Words from the Cross. Founded on the hymn noted under Bőschenstein, J. (q.v.). In Crüger's Praxis, 1656, No. 137, in 15 stanzas. Translated as: (1) “Come now, my soul, thy thoughts engage," by Dr. H. Mills, 1845 (1856, p. 309). (2) "Seven times the Saviour spake my heart," by R. Massie, in the British Herald, Sept., 1865, p. 133. (3) "My heart! the seven words hear now," by J. Kelly, 1867, p. 63. xxiii. Ich hab in Gottes Herz und Sinn. Resignation. In Crüger's Praxis, 1648, No. 249, in 12 st. Translated as: (1) "I into God's own heart and mind," by J. Kelly, 1867, p. 219. (2) "To God's all-gracious heart and mind”, by Miss Winkworth, 1869, p. 213, repeated in Statham's Collection, Edinburgh, 1869 and 1870. xxiv. 0 Jesu Christ! dein Kripplein ist. Christmas. At the Manger of Bethlehem. In Crüger's Praxis, 1656, No. 101, in 15 stanzas. Translated as: (1) Be not dismay'd—-in time of need" (st. xi.) in the Moravian Hymnbook, 1789, No. 236. (2) "O blessed Jesus! This," by Miss Winkworth, 1858, p, 18. (3) "O Jesus Christ! Thy cradle is," by Miss Manington, 1864, p. 41. (4) "Thy manger is my paradise," by J. Kelly, 1867, p. 26. xxv. Voller Wunder, voller Kunst. Holy Matrimony. In Ebeling Vierte Dutzet, 1666, No. 40, in 17 st. Often used in Germany at marriages on the way to church. Translated as: (1) "Full of wonder, full of skill," by Dr. H. Mills, 1845 (1856, p. 215). (2) "Full of wonder, full of skill," in Mrs. Stanley Carr's translation of Wildenhahn's Paul Gerhardt, ed. 1856, p. 52. (3) "Full of wonder, full of art," by J. Kelly, 1867, p. 302. (4) "Full of wonder, full of art," by Miss Winkworth, 1869, p. 215. xxvi. Warum machet solche Schmerzen. New Year. On St. Luke ii. 21. In Crüger's Praxis, 1648, No. 97, in 4 stanzas. Bunsen, in his Versuch, 1833, No. 120, gives st. iii., iv. altered to "Freut euch, Sünder, allerwegen." Tr. as: (1) "Mortals, who have God offended," by Miss Cox, 1841, p. 21, from Bunsen. (2) "Why should they such pain e'er give Thee," by J. Kelly, 1867, p. 43. xxvii. Weg, mein Herz, mit den Gedanken. Lent. On St. Luke xv. In Crüger's Praxis, 1648, No. 36, in 12 stanzas. Translated as: (1) "Let not such a thought e'er pain thee," by J. Kelly, 1867, p. 83. (2) "Hence, my heart, with such a thought," by Miss Winkworth, 1869, p. 210. Besides the above, a considerable number of other hymns by Gerhardt have been translated by Mr. Kelly, and a few by Dr. Mills, Miss Manington, and others. The limits of our space forbid detailed notes on these versions. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907) ============================= Gerhardt, Paulus, pp. 409, ii., 1565, i. The most recent edition of Gerhardt's hymns is in vol. iii. of the Fischer-Tümpel Deutsche evangelische Kirchenlied des Siebzehnten Jahr-hunderts, 1906, Nos. 389-495. In fixing the text the compilers have been enabled to use the recently discovered 1647, 1653 and 1657 Berlin editions of Cruger's Praxis Pietatis Melica. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

Johann Rist

1607 - 1667 Person Name: Johan Rist Topics: Fjerde Søndag I Advent Til Aftengudstjeneste - Til Anden Tekstrækkes Epistel Author of "Vorder Lys, I Hedninglande!" in Salmebog for Lutherske Kristne i Amerika Rist, Johann, son of Kaspar Rist, pastor at Ottensen, near Hamburg, was born at Ottensen, March 8, 1607, and from his birth was dedicated to the ministry. After passing through the Johanneum at Hamburg and the Gymnasium Illustre at Bremen, he matriculated, in his 21st year, at the University of Rinteln, and there, under Josua Stegmann (q. v.), he received an impulse to hymn-writing. On leaving Rinteln he acted as tutor to the sons of a Hamburg merchant, accompanying them to the University of Rostock, where he himself studied Hebrew, Mathematics and also Medicine. During his residence at Rostock the terrors, of the Thirty Years War almost emptied the University, and Rist himself also lay there for weeks ill of the pestilence. After his recovery he seems to have spent some time at Hamburg, and then, about Michaelmas, 1633, became tutor in the house of the lawyer (Landschreiber) Heinrich Sager, at Heide, in Holstein. There he betrothed himself to Elizabeth, sister of the Judge Franz Stapfel, whose influence seems to have had a good deal to do with Rist's appointment as pastor at Wedel. In the spring of 1635 he married and settled at Wedel (on the Elbe, a few miles below Hamburg), where, spite of various offers of preferment, he remained till his death, on Aug. 31, 1667. (Johann Rist und seine Zeit, by Dr. T. Hansen, Halle, 1872; K. Goedeke's Grundriss, vol. iii., 1887, p. 79; Koch, iii., 212; Bode, p. 135, &c. The statements of the various authorities regarding the period 1624-1635 vary greatly and irreconcilably.) During the Thirty Years War Rist had much to endure from famine, plundering, and pestilence. Otherwise he led a patriarchal and happy life at Wedel, close to the congenial society of Hamburg, and as years went on more and more esteemed and honoured by his contemporaries. The Emperor Ferdinand III. crowned him as a poet in 1644, and in 1653 raised him to the nobility, while nearer home Duke Christian of Mecklenburg appointed him Kirchenrath and Consistorialrath. Among other literary honours he was received in 1645 as a member of the Pegnitz Order, and in 1647 as a member of the Fruitbearing Society, the great German literary union of the 17th century; while in 1660 he himself became the founder and head of the Elbe Swan Order, which however did not survive his death. Rist was an earnest pastor and a true patriot. He of course took the side, and that with all his might, of the Protestants, but he longed as few did for the union of the scattered elements of the body politic in Germany. He was a voluminous and many-sided writer (see the full bibliographies in Hansen and Goedeke as above). His secular works are of great interest to the student of the history of the times, and his occasional poems on marriages, &c, to the genealogist and local historian. Perhaps the most interesting to the general reader are the Friede wünschende Teutschland, 1647, and the Friedejauchzende Teutschland, 1653, two plays in which there are vivid pictures of the times, especially of the condition of the lower classes during the Thirty Years War. These plays, with selections from his other secular poems and from his hymns, are included in his Dichtungen, Leipzig, 1885, edited by Goedeke and E. Goetze. Hansen gives analyses of the secular works, with a few extracts from them; and in his second part gives a full selection from the hymns, often however greatly abridged. As a hymn-writer Rist takes high rank. He wrote some 680 hymns, intended to cover the whole ground of Theology, and to be used by all ranks and classes, and on all the occasions of life. Naturally enough they are not of equal merit, and many are poor and bombastic. Rist meant them rather for private use than for public worship, and during his lifetime they were never used in the church at Wedel. But they were eagerly caught up, set to melodies by the best musicians of the day, and speedily passed into congregational use all over Germany, while even the Roman Catholics read them with delight. Over 200 may be said to have been in common use in Germany, and a large number still hold their place. Unfortunately many are very long. But speaking of Rist's better productions, we may say that their noble and classical style, their objective Christian faith, their scriptualness, their power to console, to encourage, and to strengthen in trust upon God's Fatherly love, and their fervent love to the Saviour (especially seen in the best of his hymns for Advent, and for the Holy Communion), sufficiently justify the esteem in which they were, and are, held in Germany. The best known of Rist's hymns appeared in the following collections:— (1) Himlischs Lieder. This contains 50 hymns. The Erste Zehen is dated Lüneburg, 1641, the 2-6 Zehen are dated 1642 [Royal Library, Berlin]. In the later editions Rist made various alterations, and also expanded the titles of the hymns, these changes being almost all for the worse. (2) Neüer himlischer Lieder sonderbahres Buch, Lüneburg, 1651 [Wernigerode Library]. 50 hymns. (3) Sabbahtische Seelenlust, Lüneburg, 1651 [British Museum and Göttingen]. With 58 hymns on the Gospels for Sundays, &c. (4) Frommer und gottseliger Christen alltägliche Haussmusik, Lüneburg, 1654 [Brit. Mus. and Göttingen], with 70 hymns. (5) Neüe musikalische Fest-Andachten, Lüneburg, 1655 [Wernigerode]. With 52 hymns on the Sunday Gospels. (6) Neüe musikalische Katechismus Andachten, Lüneburg, 1656 [British Museum and Wernigerode]. With 50 hymns. Seven of Rist's hymns are separately noted under their German first lines. The others which have passed into English are:-- i. Du Lebensbrod, Herr Jesu Christ. Holy Communion. In his Haussmusik, 1654, No. 7, p. 32, in 8 stanzas of 8 lines, entitled "A devotional hymn, which may be sung when the people are about to take their place at the Holy Communion of the Lord." Founded on Ps. xxiii. Included as No. 473 in the Berlin Geistliche Lieder, ed. 1863. Translated as:— Lord Jesu Christ, the living bread. A good translaton of stanzas i., ii., iii., v., by A. T. Russell, as No. 159 in his Psalms & Hymns, 1851. ii. Ehr und Dank sei dir gesungen. On the Angels. In his Fest-Andachten, 1655, No. 46, p. 304, in 9 stanzas of 10 lines, entitled "Another hymn of Praise and Thanksgiving on the same Gospel [S. Matt, xviii.] for St. Michael's Day. In which the great God who created the Angels, and appointed them for our service, is from the heart adored and praised." Included in Burg's Gesang-Buch, Breslau, 1746, No. 219, and in Bunsen's Versuch, 1833, No. 233. The translations in common use are:— 1. Praise and thanks to Thee be sung. By Miss Winkworth, omitting st. iii.—vi., in her Lyra Germanica, 1st Ser., 1855, p. 205, repeated in her Chorale Book for England, 1863, No. 85. 2. Glory, praise, to Thee be sung. A translation of st. i. as No. 1224, in the Moravian Hymn Book, 1886. iii. Ermuntre dich, mein schwacher Geist. Christmas. Founded on Isaiah ix. 2-7. First published in the Erstes Zehen of his Himlische Lieder, 1641, No. 1, p. 1, in 12 stanzas of 8 lines, entitled "A hymn of praise on the joyful Birth and Incarnation of our Lord and Saviour Jesus Christ." Included in Crüger's Praxis, 1656, No. 87, and recently, omitting st. viii., as No. 32 in the Unverfälschter Liedersegen 1851. The translations in common use are:— 1. Be cheerful, thou my spirit faint. A translation of st. i. by J. Gambold, as No. 138 in pt. i. of the Moravian Hymn Book, 1754; repeated as st. i. of No. 437, altered to "Arise my spirit, leap with joy," and with his trs. of st. ii., iv., ix. added. In the edition of 1789, No. 46 (1886, No. 41), it begins, "Arise, my spirit, bless the day.” 2. O Jesu! welcome, gracious Name! This is a translation of st. ii., vi., xii., by A. T. Russell, as No. 55 in his Psalms & Hymns., 1851. Another translation is "My languid spirit, upward spring." By N. L. Frothingham, 1870, p. 179. iv. Gott sei gelobet, der allein. Joy in God. In his Neüer Himlischer Lieder 1651, p. 126, No. 9, in 13 stanzas of 7 lines, entitled “A joyful hymn of Thanksgiving to God, that He permits us to enjoy our daily bread in health, peace and prosperity, with a humble prayer that He would graciously preserve us in the same." Included in Olearius's Singe-Kunst, 1671, No. 322, and recently in Knapp's Evangelischer Lieder-Schatz 1850, No. 1696 (1865, No. 1766). The tr. in common use is:— Now God be praised, and God alone . By Miss Winkworth, omitting st. iii., vi., viii., ix., in her Christian Singers, 1869, p. 192. Repeated, abridged, in Statham's Collection, Edinburgh, 1869, No. 63 (1870, No. 110). v. Jesu, der du meine Seele. Lent. In the Erstes Zehen of his Himlische Lieder, 1641, p. 35, No. 7, in 12 stanzas of 8 lines, entitled "A heartfelt hymn of penitence to his most beloved Lord Jesus, for the forgiveness of his many and manifold sins." Founded on prayer viii. in Class in. of J. Arndt's Paradiesgärtlein, 1612. In the Unverfälschter Liedersegen, 1851, No. 382. The translations in common use are:—- 1. Thou hast cancell'd my transgression. A translation of st. vi., viii., as No. 1022, in the Supplement of 1808 to the Moravian Hymn Book, 1801 (1886, No. 107). 2. Jesu! Who in sorrow dying. A free translation of st. i., iii. lines 1-4, v. 11. 5-8, xii., by A. T. Russell, as No. 78 in his Psalms & Hymns, 1851. vi. 0 Jesu, meine Wonne. Holy Communion. This beautiful hymn appears in Rist's Hauss-musik, 1654, No. 9, p. 42, in 14 stanzas of 4 lines, entitled "The heartfelt Thanksgiving of a pious Christian when he has partaken of the Holy Communion." In the Unverfälschter Liedersegen, 1851, No. 285. The translation in common use is:— 0 Sun of my salvation. A good tr. of st. i., iii., v., vi., by A. T. Russell, as No, 160 in his Psalms & Hymns, 1851. Another translation is:— “0 Christ, my joy, my soul's delight." By Dr. G. Walker, 1860, p. 65. vii. Werde licht, du Stadt der Heiden. Epiphany. In his Fest-Andachten , 1655, p. 82, No. 13, in 15 stanzas of 6 lines, entitled "Another festival hymn of the day of the Manifestation of Christ, in which the glorious, godlike, and eternal Light, which has graciously arisen on us poor heathen in thick darkness, is devotedly contemplated." In the Unverfälschter Liedersegen, 1851, No. 82. Translated as:— 1. All ye Gentile lands awake. A good tr. of st. i.-iv., vi., vii., xiv. xv., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 30. Repeated, abridged, in Schaffs Christ in Song, 1869 aud 1870, and in Flett's Collection, Paisley, 1871. 2. Rise, O Salem, rise and shine. A good translation of stanzas i., iii., vii., xiv., xv., based on her Lyra Germanica version but altered in metre, by Miss Winkworth, in her Chorale Book for England, 1863, No. 38. Repeated in J. L. Porter's Collection, 1876, and the Pennsylvania Lutheran Ch. Book, 1868. viii. Wie wohl hast du gelabet. Holy Communion. In his Neüer Himlischer Lieder, 1651, p. 78, in 9 stanzas of 12 lines, entitled "A hymn of heartfelt Praise and Thanksgiving after the reception of the Holy Communion." In the Unverfälschter Liedersegen, 1851, No. 291. The translation in common use is:— O Living Bread from Heaven. A good tr., omitting st. iv., by Miss Winkworth, in her Lyra Germanica 2nd Ser., 1858, p. 103; repeated in her Chorale Book for England, 1863, No. 94, omitting the trsanslations of iii., v., vi. Her translations of st. i.-iii., ix. were included, slightly altered, in the Pennsylvania Lutheran Ch. Book, 1868. The following have also been tr. into English:— ix. Heut ist das rechte Jubelfest. Whitsuntide. In his Fest-Andachten, 1655, p. 216, No. 33, in 12 stanzas, founded on the Gospel for Whitsunday (St. John xiv.). In Olearius's Singe-Kunst, 1671, No. 704, and Porst's Gesang-Buch, ed. 1855, No. 173. The text translation is that in Bunsen's Allgemeine Gesang-Buch, 1846, No. 114, where it begins with st. v., "Heut hat der grosse Himmeleherr." Translated as "This day sent forth His heralds bold." By Miss Cox, in the Churchman's Shilling Magazine, June 1867. x. Ich will den Herren loben. Praise and Thanksgiving. Founded on Ps. xxxiv. In his Neüer Himlischer Lieder, 1651, p. 132 (No. 10 in pt. ii.), in 12 st. of 8 1. This form is in Burg's Gesang-Buch, Breslau, 174G, No. 1201. In his Haussmusik, 1654, p. 348, No. 64, Rist rewrote it to 6 stanzas of 12 lines, and of this form st. iv.-vi., beginning "Man lobt dich in der Stille, ed. 1863, No. 1018. The translation from this last text is "To Thee all praise ascendeth." In the British Herald, May 1866, p. 265, repeated in Reid's Praise Book, 1872. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Samuel Webbe

1770 - 1843 Topics: Advent I The Holy Communion Communion Harmonizer of "ROCKINGHAM" in The Hymnal of the Protestant Episcopal Church in the United States of America 1940 Samuel Webbe, Jr. (1770-1843), adapted the tune RICHMOND. He was organist at Paradise Street Unitarian Church, Liverpool (1798). Later he succeeded his father as organist at the Spanish Ambassador’s Chapel, London (1817), and then St. Nicholas’ Church and St. Patrick’s Roman Catholic Chapel, Liverpool. --The Presbyterian Hymnal Companion, 1993

W. J. Sparrow-Simpson

1859 - 1952 Person Name: W. J. Sparrow-Simpson, 1859-1952 Topics: Advent I Year B Author of "All for Jesus, all for Jesus" in Common Praise Simpson, William John Sparrow, M.A., was educated at Trin. College, Camb., B.A. 1882, M.A. 1886. Ordained in 1882, he held various appointments until 1904, when he became Chaplain to St. Mary's Hospital, Great Ilford. He has published several works, including a Memoir of Dr. W. S. Simpson, 1899. He contributed "All for Jesus—all for Jesus" (All for Jesus), and "Jesus, the Crucified, prays for me" (Passiontide), to C. W. A. Brooke's Additional Hymns, 1901). These hymns originally appeared in Sir J. Stainer's cantata The Crucifixion, 1887, the book of words of which was compiled by Mr. Simpson. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Hal H. Hopson

b. 1933 Topics: Church Year Advent; Disciples / Calling; Earth; Elements of Worship Call to Worship; Elements of Worship Praise and Adoration; Enthronement Psalms; God as Judge; God as King; God's Reigning; God's Sovereignty; God's Wonders; God's Deeds; God's Glory; God's Justice; God's Majesty; God's Name; God's Power; God's Strength; Grace; Hymns of Praise; Idols and Idolatry; Joy; Judgment; Mission; Music and Musicians; New Creation; Occasional Services Civic / National Occasions; Offering of Sacrifice; People of God / Church Citizens of Heaven; People of God / Church Witnessing; Rejoicing; Temple; Ten Commandments 2nd Commandment (do not make graven emages); The Creation; Truth; Witness; Year A, B, C, Christmas I, December 24 or 25; Year A, Ordinary Time after Pentecost, October 16-22; Year C, Ordinary Time after Epiphany, 9th Sunday; Year C, Ordinary Time after Pentecost, May 29-June 4 (if after Trinity Sunday) Author (refrain) of "O Sing a New Song" in Psalms for All Seasons Hal H. Hopson (b. Texas, 1933) is a prolific composer, arranger, clinician, teacher and promoter of congregational song, with more than 1300 published works, especially of hymn and psalm arrangements, choir anthems, and creative ideas for choral and organ music in worship. Born in Texas, with degrees from Baylor University (BA, 1954), and Southern Baptist Seminary (MSM, 1956), he served churches in Nashville, TN, and most recently at Preston Hollow Presbyterian Church in Dallas, Texas. He has served on national boards of the Presbyterian Association of Musicians and the Choristers Guild, and taught numerous workshops at various national conferences. In 2009, a collection of sixty four of his hymn tunes were published in Hymns for Our Time: The Collected Tunes of Hal H. Hopson. Emily Brink

Isaac Williams

1802 - 1865 Person Name: Isaac Williams, 1802-1865 Topics: Lent I Year B; Proper 10 Year A; Third Sunday Before Advent Year C; Second Sunday Before Advent Year A; Lent Author of "Be thou my guardian and my guide" in Common Praise Isaac Williams was born in London, in 1802. His father was a barrister. The son studied at Trinity College, Oxford, where he gained the prize for Latin verse. He graduated B.A. 1826, M.A. 1831, and B.D. 1839. He was ordained Deacon in 1829, and Priest in 1831. His clerical appointments were Windrush (1829), S. Mary the Virgin's, Oxford (1832), and Bisley (1842-1845). He was Fellow of Trinity College, Oxford, from 1832 to 1842. During the last twenty years of his life his health was so poor as to permit but occasional ministerial services. He died in 1865. He was the author of some prose writings, amongst which are Nos. 80, 86 and 87 of the "Oxford Tracts." His commentaries are favourably known. He also published quite a large number of poems and hymns and translations. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ========================== Williams, Isaac, B.D., was born at Cwmcynfelin in Cardiganshire, Dec. 12, 1802, where his mother happened to be staying at her father's house at the time of his birth. But his parents' house was in Bloomsbury, London, his father beiug a Chancery barrister at Lincoln's Inn. He received his early education from a clergyman named Polehampton, with whom he was at first a day pupil in London, but whom he afterwards accompanied to a curacy at Worplesdon, near Guildford. All Mr. Polehampton's pupils (15), with the exception of Isaac Williams and his two elder brothers, were being prepared for Eton, where great stress was laid upon Latin versification; and it was in these early years that Isaac Williams acquired his fondness for, and proficiency in, this species of composition. In 1814 he was removed to Harrow, where Mr. Drury was his private tutor. He gained several school prizes, and became so used, not only to write, but to think, in Latin, that when he had to write an English theme he was obliged to translate his ideas, which were in Latin, into English. In 1821 he proceeded to Trinity College, Oxford, that college being chosen on the advice of Mr. Drury; and in his second term he was elected scholar of Trinity. In 1823 he won the University Prize for Latin Verse, the subject being Ars Geologica. The gaining of this prize was indirectly the turning point of his life, for it brought him into close relationship with John Keble, who may be termed his spiritual father. He had been previously introduced to Mr. Keble by the Vicar of Aberystwith, Mr. Richards, whom he had met at his grandfather's house. But there was no intimacy between them until he had won the Latin Verse Prize, when Mr. Keble came to his rooms and offered to look over the poem with him before it was recited and printed. This led to an intimate acquaintance which ripened into a warm friendship of infinite benefit to Isaac Williams's spiritual life. Mr. Keble offered to take him with him into the country and read with him during the Long Vacation, without any payment. Robert Wilberforce, then an undergraduate of Oriel, was also to be of the party. They settled at Southrop, near Fahford, a name familiar to the readers of Keble Life. Here Isaac Williams made the acquaintance of Hurrell Froude, who was also reading with Mr. Keble, and this acquaintance also ripened into a friendship which was terminated only by death. Keble was like a boy with his pupils, entering with zest into all their amusements, but he also exercised a deep influence over their religious characters, especially that of Isaac Williams. Williams spent this and all his subsequent Long Vacations at Southrop, and became more and more influenced for good by Mr. Keble. He also became a great friend of Sir George Prevost, then an undergraduate of Oriel, who afterwards married his only sister. During one of these sojourns at Southrop, Keble showed Williams and Froude a manuscript copy of the Christian Year, but, strange to say, the young men did not appreciate its beauties. Williams's intimacy with Keble caused alarm to Mr. Hughes, the successor of the Vicar of Aberystwith who had first brought the two together; Mr. Hughes was greatly shocked to hear that he was a friend of Mr. Keble of Oriel, and said he would introduce him to a most excellent and promising person there, a Mr. Newman, whom the evangelical vicar knew in connexion with the Church Missionary Society, and who would, he doubtless thought, supply an antidote to Keble's High Church opinions. While Williams was an undergraduate at Oxford, though he was a member of Trinity College, he spent much of his time at Oriel, attracted thither, not only because it was Keble's college, but also because he had many friends there, the chief of whom were the Wilberforces, Ryder, Anderson (now Sir C. Anderson), Hurrell Froude, and Sir G. Prevost. As an accomplished scholar who had the benefit of Keble's tuition, it was naturally expected that he would take a high degree; and so, no doubt, he would have done, had he not attempted too much. In spite of the warnings of friends, he resolved to aim at a "double first," and, as mathematical studies were not to his taste, the labour over this uncongenial work in addition to the necessary preparation for the classical school was too severe for him; his health broke down, and he was obliged to be content with a pass degree. In 1829 he was ordained to the curacy of Windrush, about twelve miles from Fairford where Keble then lived, and about twenty from Bisley, where his brother-in-law, Sir George Prevost, who was now married, was curate. But he did not stay long at Windrush. Passman though he was, he competed successfully for a Trinity Fellowship, and had to return to Oxford the same year as college tutor. He lived on terms of great intimacy with Hurrell Froude, then Fellow of Oriel, and was introduced by him to J. H. Newman, to whom he was much attracted, like almost all who were brought into contact with that remarkable man. The attraction appears to have been mutual, and Williams became Newman's curate at S. Mary's, Oxford, which then included the village or rather hamlet of Littlemore. In 1842 he married Caroline, the third daughter of Arthur Champernown, of Dartington Hall, Devon, left Oxford, and went to Bisley as curate to Mr. T. Keble. So far as his outer life went, little more need be said. Nothing seems to have occurred to ruffle its placid course, except one episode which occurred in 1841-2. When John Keble resigned the Poetry Professorship at Oxford, he was naturally anxious that his friend Williams should be his successor. Not only was there a warm personal friendship and an entire sympathy of opinion on the most important of all matters between the two men, but on the score of poetical merit, Williams seemed to him obviously the proper person. He had already published several of his poetical works, and his reputation as a sacred poet was second only to that of Keble himself. But he was also identified in a peculiar way with the Tract writers. He had actually written that Tract which, next to the memorable Tract 90, had given the greatest offence of all, viz.: Tract 80, on Reserve in the Communication of Religious Knowledge, and he was also known as the especial friend and late coadjutor of Newman. It is not, therefore, surprising that vehement opposition was raised against his election. A rival candidate was found in the person of Mr. Edward Garbett, of Brasenose, a First Classman, but quite unknown in the domain of poetry. There was really no comparison whatever between the fitness of the two candidates, but that counted for little when men's minds were heated by the "odium theologicum." It became simply a party question; but a public contest was happily averted by a private comparison of votes, when it was found that there was a large majority of votes in favour of Mr. Garbett. Mr. Williams was much hurt—not by the opposition of the Low Churchmen, for he expected that,—but by the desertion of several whom he counted upon as friends. He withdrew from Oxford and from public life (which had never possessed much attraction to a man of his retiring and studious habits) altogether. He remained at Bisley until 1848, when he removed to Stinchcombe; and there he lived until his death. From time to time some cultured and thoughtful work from his pen was given to the world, but that was all; and when the announcement that he had quietly passed away on SS. Philip and James Day, May 1, 1865, appeared, the outer world had almost forgotten that he was still living, though it had not forgotten, and will not, it is hoped, while the English language lasts, ever forget his writings. He died of a decline, the seeds of which had long been sown. As a devotional writer both in prose and verse the name of Isaac Williams stands deservedly high, but as a writer of hymns for congregational use, he does not, either for quantity or quality, at all reach the first rank. Indeed, it would have been very distressing to him if he had done so, for he shared the distaste which most of the early leaders of the Oxford movement felt for the congregational use of any metrical hymns apart from the Psalter, and it is said that he purposely made his translations of the Hymns from the Parisian Breviary rough, in order to prevent them from being so used. His poetical works are:— (1.) The Cathedral, his first publication in verse, issued in the early part of 1838. It was written about the same time as the famous Tract on Reserve, and "in pursuance of the same great object we had undertaken " (in the Tracts for the Times). What that object was is intimated in the alternative title, The Cathedral, or the Catholic and Apostolic Church in England. It followed very much the same lines as George Herbert's Temple, only it worked out the ideas far more in detail, connecting each part of the edifice with some portion of church doctrine or discipline. The whole volume is written in the true spirit of poetry, and some of the sonnets in it are good specimens of that difficult form of composition; but it contains scarcely any verses out of which even centos of hymns can be formed. (2.) Later on in the same year (1838) he published a volume, entitled Thoughts in Past Years, though, as the title implies, many of its contents were written at an earlier date. In fact the composition ranged over a period of at least twelve years. In the writer's own opinion there was more true, poetry in this volume than in The Cathedral, but the latter had the advantage of being written on one systematic plan, while the Thoughts was a collection of detached poems. The connexion between the four divisions of the volume was, that they were all suggested by the writer's surroundings. Thus the “Golden Valley" was the beautiful district in the neighbourhood of Stroud known by that name; "The Mountain Home" was the writer's own birthplace, Cwmcynfelin in Cardiganshire; "The River's Bank" was the River Windrush, on the banks of which was the writer's first curacy; "The Sacred City" is Oxford. In a later edition (1852) there is an additional division entitled "The side of the Hill," that is, Stinchcombe Hill, Gloucestershire. Like The Cathedral, this is rather a volume of sonnets and sacred poems for private use, than of hymns in the popular sense of the term. The same volume contains his Beliquiae Latinae; or Harrow School Exercises, and his Oxford Prize Poem, Ars Geologica. The Latinity of these poems fully bears out the writer's own remark, that in his early years he was more at home in Latin than he was in his own language. It also contained a translation of the "Dies Irse, Dies Ilia," to which, in the revised and enlarged edition of 1848, were added, under the title of Lyra Ecclesiastica, a number of translations from other Latin and Greek Hymns. These translations are for the most part very free, and are not adapted, as they were certainly not intended, for congregational use. (3.) His next publication was Hymns translated from the Parisian Breviary, 1839. He thought that "the ancient Latin hymns were the best source from which our acknowledged deficiency in metrical psalmody should be supplied, as being much more congenial to the spirit of our own Liturgy than those hymns which are too often made to take part in our ancient services;" and he had already published many of the translations which appear in this volume, at intervals from 1833 to 1837, in the British Magazine, the church organ which was edited by Hugh James Rose. A few hymns from this volume, e.g. "0 Heavenly Jerusalem," "Disposer Supreme," "0 Word of God above," have been adopted for congregational use, but most of these are, perhaps purposely, done into such irregular metres, that they are not available for the purpose. Indirectly, however, they have been highly serviceable to the cause of congregational psalmody, for Mr. Chandler tells us in the Preface to his Hymns of the Primitive Church that Mr. Williams's translations in the British Magazine led him to produce that work. (4.) The next little volume, Hymns on the Catechism, was written at Bisley and published in 1842. Its object was strictly practical; it was intended as "an aid towards following out that catechetical instruction which is so essential a part of the church system." It cannot be said that these hymns are likely to be so attractive to children, as, for example, those of Mrs. Alexander, but they are suitable for congregational, or at any rate, for Sunday school use, and one of them, "Be Thou my Guardian and my Guide," has found its way deservedly into most collections. (5.) In the same year (1842) a much more ambitious work, The Baptistery, also saw the light. One seems to recognize in this work the pupil of John Keble, for its leading idea is very much the same as that of Tract , viz.: that earthly things are a shadow of heavenly. It is divided into thirty-two "Images," as the author terms them; it is not easy reading, but it well repays the careful attention which it requires, for both in form and matter it is the product of a true poet. One of the "Images," the 20th, "The Day of Days, or the Great Manifestation," has supplied our well-known hymn, "Lord, in this, Thy mercy's day," but the general tenour of the work is quite apart from hymnody. (6.) The same may be said of The Altar, published in 1847, which takes the second great Sacrament of the Gospel, as The Baptistery took the first, for the basis of a series of devout meditations, 34 in number. The first edition was illustrated by 34 pictures, one to each meditation, after the fashion of a foreign book which the writer had seen; but the illustrations were thought unworthy of the subject, and the later editions appeared without them. The object of the work was to connect the various events which occurred at the time of our Blessed Lord's Passion with the Eucharistic Service. It consists exclusively of a series of sonnets, and supplies no hymns for congregational use. (7.) In the same year (1849) appeared another work of a very different type. It is entitled The Christian Scholar, and its object is "to render the study of the classics subservient to a higher wisdom." It incidentally gives us an interesting insight into the author's own training under Mr. Keble, for he tells us in the Preface that he himself "derived, not merely moral benefit, but actual religious training from this indirect mode of instruction in another to whom he owes everything that renders life valuable." The plan of the book is, in a word, to take passages from all the chief classical authors, and to give Christian comments on each. (8.) His only other poetical work was Ancient Hymns for Children, 1842, which consisted of a reprint, with slight alterations, of 30 of his translations from the Latin, previously published in 1838 and 1839 as above. Although Isaac Williams's prose writings are as valuable, and perhaps more popular than his verse, yet from the point of view of this article it will suffice to enumerate the principal of them. They include— Several reviews for The British Critic at various dates; Thoughts on the Study of the Gospels, 1842; Sermons on the Characters of the Old Testament, 1856; The Beginning of the Book of Genesis, with Notes and Reflections, 1861; The Psalms interpreted of Christ, vol. i., 1864 (no other volumes were published); A Memoir of the Rev. R. A. Suckling, late Perpetual Curate of Bussage, 1852; A Harmony of the Four Gospels, 1850; Sermons on the Epistles and Gospels, 3 vols., 1853; Sermons on the Female Characters of Holy Scripture, 1859; The Apocalypse, 1851, and many other minor works. Besides these, he edited a large number of Plain Sermons at different dates by various writers, and he also wrote some of the Tracts for the Times, notably Tract 80 (1838), and 87 (1840), on Reserve in Communicating Religious Knowledge. It is difficult to see why these should have given so much offence. The principles on which the conclusion is based are obviously correct. Perhaps the title Reserve was alarming when men's minds were excited by the fear that they were being led by the new Oxford school they knew not whither. These two Tracts, with Tract 86, also by Isaac Williams, would fill an octavo volume of more than 200 pages. Both the character and the writings of Isaac Williams are singularly attractive. They both present a striking combination of qualities which are not often found in union. He was as firm as a rock in the maintenance and expression of his principles, but so quiet and retiring that his personality came far less before the public than that of any of the other leaders of the Oxford movement. His writings are so Christian and unaggressive in their tone that we are won over to his side almost without knowing it. He was a most valuable ally on this very account to his party, and the hymnologist may well regret that he did not devote his exquisite poetical taste, his refined culture, and his ardent piety more to hymnwriting than he did. [Rev. J. H. Overton, D.D.] Isaac Williams's position in hymnody does not lie so much in the actual work which he did, as in the influence he had over others. His translation from the Latin, mainly through the metres which he deliberately adopted, have not had a wide acceptance in the hymnody of the Church. J. Chandler, however, has left it on record that Williams's translations in the British Magazine led him to undertake kindred work, and Chandlers translations are amongst the most popular in the English language. Williams's Hymns on the Catechism, 1842, were with, Dr. Neale's Hymns for Children of the same year the forerunners of the more popular productions on the same lines by later writers. Of his original hymns the following are also in common use:- 1. How solemn, silent, and how still. Obedience (1842.) 2. Jesus, most loving Lord. Hymn to Christ (1844.) 3. Lord, Thou dost abhor the proud. Humility. 4. Members of Christ are we. Members of Christ. 5. The child leans on its parent's breast. Trust in God. (1842.) 6. The High Priest once a year. Ascension. (1842.) The dates here given indicate the works in which these hymns appeared. -- John Julian, Dictionary of Hymnology (1907)

Johann Gottlob Werner

1777 - 1822 Person Name: Johann G. Werner Topics: Advent I The Holy Communion Opening Adapter of "RATISBON" in The Hymnal of the Protestant Episcopal Church in the United States of America 1940 b. Oct. 4, 1777, Hayn be Borna, Sachsen, d. July 19, 1822, Chemnitz; German organist, teacher and composer

William Harold Ferguson

1874 - 1950 Person Name: W. H. Ferguson, 1874-1950 Topics: Lent I Year A; Lent I Year C; Proper 18 Year C; Third Sunday Before Advent Year B; Baptism and Confirmation Composer of "WOLVERCOTE" in Common Praise Born: January 1, 1874, Leeds, England. Died: October 18, 1950, Littlehampton, Sussex, England. Ferguson was educated at Magdalen College School, Oxford, and was a chorister in the College chapel. After graduating from Keble College, he taught at St. Edward’s School, Oxford (1896-69) and Bilton Grange, Rugby (1899-1901). He later attended Cuddesdon Theological College. After ordination, he served as assistant master, chaplain, organist and director of chapel music at Lancing College (1902-13); Warden of St. Edward’s School, Oxford (1913-25); Warden of St Peter’s College, Radley, Abingdon, Oxfordshire (1925-37); and Canon and Precentor of Salisbury Cathedral (1937-47). With Geoffrey Shaw, he was joint music editor of The Public School Hymn Book in 1919. --www.hymntime.com/tch/