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David Evans

1874 - 1948 Scripture: Romans 6:13 Harmonizer of "NYLAND" in Psalter Hymnal (Gray) David Evans (b. Resolven, Glamorganshire, Wales, 1874; d. Rosllannerchrugog, Denbighshire, Wales, 1948) was an important leader in Welsh church music. Educated at Arnold College, Swansea, and at University College, Cardiff, he received a doctorate in music from Oxford University. His longest professional post was as professor of music at University College in Cardiff (1903-1939), where he organized a large music department. He was also a well-known and respected judge at Welsh hymn-singing festivals and a composer of many orchestral and choral works, anthems, service music, and hymn tunes. Bert Polman

J. M. Neale

1818 - 1866 Person Name: John Mason Neale Scripture: Romans 6:4 Translator of "The Day of Resurrection" in Psalter Hymnal (Gray) John M. Neale's life is a study in contrasts: born into an evangelical home, he had sympathies toward Rome; in perpetual ill health, he was incredibly productive; of scholarly temperament, he devoted much time to improving social conditions in his area; often ignored or despised by his contemporaries, he is lauded today for his contributions to the church and hymnody. Neale's gifts came to expression early–he won the Seatonian prize for religious poetry eleven times while a student at Trinity College, Cambridge, England. He was ordained in the Church of England in 1842, but ill health and his strong support of the Oxford Movement kept him from ordinary parish ministry. So Neale spent the years between 1846 and 1866 as a warden of Sackville College in East Grinstead, a retirement home for poor men. There he served the men faithfully and expanded Sackville's ministry to indigent women and orphans. He also founded the Sisterhood of St. Margaret, which became one of the finest English training orders for nurses. Laboring in relative obscurity, Neale turned out a prodigious number of books and artic1es on liturgy and church history, including A History of the So-Called Jansenist Church of Holland (1858); an account of the Roman Catholic Church of Utrecht and its break from Rome in the 1700s; and his scholarly Essays on Liturgiology and Church History (1863). Neale contributed to church music by writing original hymns, including two volumes of Hymns for Children (1842, 1846), but especially by translating Greek and Latin hymns into English. These translations appeared in Medieval Hymns and Sequences (1851, 1863, 1867), The Hymnal Noted (1852, 1854), Hymns of the Eastern Church (1862), and Hymns Chiefly Medieval (1865). Because a number of Neale's translations were judged unsingable, editors usually amended his work, as evident already in the 1861 edition of Hymns Ancient and Modern; Neale claimed no rights to his texts and was pleased that his translations could contribute to hymnody as the "common property of Christendom." Bert Polman ======================== Neale, John Mason, D.D., was born in Conduit Street, London, on Jan. 24, 1818. He inherited intellectual power on both sides: his father, the Rev. Cornelius Neale, having been Senior Wrangler, Second Chancellor's Medallist, and Fellow of St. John's College, Cambridge, and his mother being the daughter of John Mason Good, a man of considerable learning. Both father and mother are said to have been "very pronounced Evangelicals." The father died in 1823, and the boy's early training was entirely under the direction of his mother, his deep attachment for whom is shown by the fact that, not long before his death, he wrote of her as "a mother to whom I owe more than I can express." He was educated at Sherborne Grammar School, and was afterwards a private pupil, first of the Rev. William Russell, Rector of Shepperton, and then of Professor Challis. In 1836 he went up to Cambridge, where he gained a scholarship at Trinity College, and was considered the best man of his year. But he did not inherit his father's mathematical tastes, and had, in fact, the greatest antipathy to the study; and as the strange rule then prevailed that no one might aspire to Classical Honours unless his name had appeared in the Mathematical Tripos, he was forced to be content with an ordinary degree. This he took in 1840; had he been one year later, he might have taken a brilliant degree, for in 1841 the rule mentioned above was rescinded. He gained, however, what distinctions he could, winning the Members' Prize, and being elected Fellow and Tutor of Downing College; while, as a graduate, he won the Seatonian Prize no fewer than eleven times. At Cambridge he identified himself with the Church movement, which was spreading there in a quieter, but no less real, way than in the sister University. He became one of the founders of the Ecclesiological, or, as it was commonly called, the Cambridge Camden Society, in conjunction with Mr. E. J. Boyce, his future brother-in-law, and Mr. Benjamin Webb, afterwards the well-known Vicar of St. Andrew's, Wells Street, and editor of The Church Quarterly Review. In 1842 he married Miss Sarah Norman Webster, the daughter of an evangelical clergyman, and in 1843 he was presented to the small incumbency of Crawley in Sussex. Ill health, however, prevented him from being instituted to the living. His lungs were found to be badly affected; and, as the only chance of saving his life, he was obliged to go to Madeira, where he stayed until the summer of 1844. In 1846 he was presented by Lord Delaware to the Wardenship of Sackville College, East Grinstead. This can hardly be considered as an ecclesiastical preferment, for both his predecessor and his successor were laymen. In fact the only ecclesiastical preferment that ever was offered to him was the Provostship of St. Ninian's, Perth. This was an honourable office, for the Provostship is equivalent to a Deanery in England, but it was not a lucrative one, being worth only £100 a year. He was obliged to decline it, as the climate was thought too cold for his delicate health. In the quiet retreat of East Grinstead, therefore, Dr. Neale spent the remainder of his comparatively short life, dividing his time between literary work, which all tended, directly or indirectly, to the advancement of that great Church revival of which he was so able and courageous a champion, and the unremitting care of that sisterhood of which he was the founder. He commenced a sisterhood at Rotherfield on a very small scale, in conjunction with Miss S. A. Gream, daughter of the rector of the parish; but in 1856 he transferred it to East Grinstead, where, under the name of St. Margaret's, it has attained its present proportions. Various other institutions gradually arose in connection with this Sisterhood of St. Margaret's, viz., an Orphanage, a Middle Class School for girls, and a House at Aldershot for the reformation of fallen women. The blessing which the East Grinstead Sisters have been to thousands of the sick and suffering cannot here be told. But it must be mentioned that Dr. Neale met with many difficulties, and great opposition from the outside, which, on one occasion, if not more, culminated in actual violence. In 1857 he was attending the funeral of one of the Sisters at Lewes, when a report was spread that the deceased had been decoyed into St. Margaret's Home, persuaded to leave all her money to the sisterhood, and then purposely sent to a post in which she might catch the scarlet fever of which she died. To those who knew anything of the scrupulously delicate and honourable character of Dr. Neale, such a charge would seem absurd on the face of it; but mobs are not apt to reflect, and it was very easy to excite a mob against the unpopular practices and sentiments rife at East Grinstead; and Dr. Neale and some Sisters who were attending the funeral were attacked and roughly handled. He also found opponents in higher quarters; he was inhibited by the Bishop of the Diocese for fourteen years, and the Aldershot House was obliged to be abandoned, after having done useful work for some years, in consequence of the prejudice of officials against the religious system pursued. Dr. Neale's character, however, was a happy mixture of gentleness and firmness; he had in the highest degree the courage of his convictions, which were remarkably definite and strong; while at the same time he maintained the greatest charity towards, and forbearance with, others who did not agree with him. It is not surprising, therefore, that he lived all opposition down; and that, while from first to last his relations with the community at East Grinstead were of the happiest description, he was also, after a time, spared any molestation from without. The institution grew upon his hands, and he became anxious to provide it with a permanent and fitting home. His last public act was to lay the foundation of a new convent for the Sisters on St. Margaret's Day (July 20), 1865. He lived long enough to see the building progress, but not to see it completed. In the following spring his health, which had always been delicate, completely broke down, and after five months of acute suffering he passed away on the Feast of the Transfiguration (Aug. 6), 1866, to the bitter regret of the little community at East Grinstead and of numberless friends outside that circle. One trait of his singularly lovable character must not pass unnoticed. His charity, both in the popular and in the truer Christian sense of the word, was unbounded; he was liberal and almost lavish with his money, and his liberality extended to men of all creeds and opinions; while it is pleasing to record that his relations with his ecclesiastical superiors so much improved that he dedicated his volume of Seatonian Poems to the bishop of the diocese. If however success in life depended upon worldly advantages, Dr. Neale's life would have to be pronounced a failure; for, as his old friend, Dr. Littledale, justly complains, "he spent nearly half his life where he died, in the position of warden of an obscure Almshouse on a salary of £27 a year." But, measured by a different standard, his short life assumes very different proportions. Not only did he win the love and gratitude of those with whom he was immediately connected, but he acquired a world-wide reputation as a writer, and he lived to see that Church revival, to promote which was the great object of his whole career, already advancing to the position which it now occupies in the land of his birth. Dr. Neale was an industrious and voluminous writer both in prose and verse; it is of course with the latter class of his writings that this sketch is chiefly concerned; but a few words must first be said about the former. I.— Prose Writings.— His first compositions were in the form of contributions to The Ecclesiologist, and were written during his graduate career at Cambridge. Whilst he was in Madeira he began to write his Commentary on the Psalms, part of which was published in 1860. It was afterwards given to the world, partly written by him and partly by his friend, Dr. Littledale, in 4 vols., in 1874, under the title of A Commentary on the Psalms, from Primitive and Mediaeval Writers. This work has been criticised as pushing the mystical interpretation to an extravagant extent. But Dr. Neale has anticipated and disarmed such criticism by distinctly stating at the commencement that "not one single mystical interpretation throughout the present Commentary is original;" and surely such a collection has a special value as a wholesome correction of the materialistic and rationalistic tendencies of the age. His next great work, written at Sackville College, was The History of the Holy Eastern Church. The General Introduction was published in 1847; then followed part of the History itself, The Patriarchate of Alexandria, in 2 vols.; and after his death another fragment was published, The History of the Patriarchate of Antioch, to which was added, Constantius's Memoirs of the Patriarchs of Antioch, translated from the Greek, edited by the Rev. G. Williams, 1 vol. The whole fragment was published in 5 vols. (1847-1873). The work is spoken very highly of, and constantly referred to, by Dean Stanley in his Lectures on the History of the Eastern Church. Dr. Neale was naturally in strong sympathy with the struggling Episcopal Church of Scotland, and to show that sympathy he published, in 1856, The Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c, with an Appendix on the Scottish Liturgy. In the same direction was his History of the so-called Jansenist Church in Holland, 1858. Next followed Essays on Liturgiology and Church History, with an Appendix on Liturgical Quotations from the Isapostolical Fathers by the Rev. G. Moultrie, 1863, a 2nd edition of which, with an interesting Preface by Dr. Littledale, was published in 1867. It would be foreign to the purpose of this article to dwell on his other prose works, such as his published sermons, preached in Sackville College Chapel, his admirable little devotional work, Readings for the Aged, which was a selection from these sermons; the various works he edited, such as the Tetralogia Liturgica, the Sequentiae ex Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi Collectae; his edition of The Primitive Liturgies of S. Mark, S. Clement, S. James, S. Chrysostom and S. Basil, with a Preface by Dr. Littledale; his Translation of the same; his many stories from Church History, his Voices from the East, translated from the Russ, and his various articles contributed to the Ecclesiologist, The Christian Remembrance, The Morning Chronicle, and The Churchman's Companion. It is time to pass on to that with which we are directly concerned. II. —Poetical Writings.— As a sacred poet, Dr. Neale may be regarded under two aspects, as an original writer and as a translator. i. Original Writer.—Of his original poetry, the first specimen is Hymns for Children, published in 1842, which reached its 10th edition the year after his death. It consists of 33 short hymns, the first 19 for the different days of the week and different parts of the day, the last 14 for the different Church Seasons. This little volume was followed in 1844 by Hymns for the Young, which was intended to be a sequel to the former, its alternative title being A Second Series of Hymns for Children; but it is designed for an older class than the former, for young people rather than for children. The first 7 hymns are "for special occasions," as "on goiug to work," “leaving home” &c.; the next 8 on "Church Duties and Privileges," "Confirmation," "First Holy Communion," &c, the last 13 on "Church Festivals,” which, oddly enough, include the Four Ember Seasons, Rogation Days, and the Sundays in Advent. In both these works the severe and rigid style, copied, no doubt, from the old Latin hymns, is very observable. Perhaps this has prevented them from being such popular favourites as they otherwise might have been; but they are quite free from faults into which a writer of hymns for children is apt to fall. They never degenerate into mere prose in rhyme; and in every case the purity as well as the simplicity of their diction is very remarkable. In the same year (1844) he also published Songs and Ballads for Manufacturers, which were written during his sojourn in Madeira, and the aim of which (he tells us) was "to set forth good and sound principles in metaphors which might, from their familiarity, come home to the hearts of those to whom they were addressed." They are wonderfully spirited both in matter and manner, and their freedom of style is as remarkable as the rigidity of the former works. They were followed eleven years later (1855) by a similar little work entitled Songs and Ballads for the People. This is of a more aggressive and controversial character than the previous ones, dealing boldly with such burning questions as "The Teetotallers," "Why don't you go to Meeting?" &c. Passing over the Seatonian Poems, most of which were of course written before those noticed above, we next come to the Hymns for the Side, which is a fitting companion to the Readings for the Aged, and then to Sequences, Hymns, and other Ecclesiastical Verses, which was published just after the author's death (1866), and may be regarded as a sort of dying legacy to the world. In fact, the writer almost intimates as much in the preface, where he speaks of himself as "one who might soon be called to have done with earthly composition for ever." Many of the verses, indeed, were written earlier, "forty years ago," he says, which is evidently intended for twenty. The preface is dated "In the Octave of S. James, 1866," and within a fortnight, on the Feast of the Transfiguration, “the veil” (to use the touching words of his old friend, Dr. Littledale) "was withdrawn from before his eyes, and the song hushed on earth is now swelling the chorus of Paradise." Was it an accident that these verses dwell so much on death and the life beyond the grave? or did the coming event cast its shadow before? Not that there is any sadness of tone about them; quite the reverse. He contemplates death, but it is with the eye of a Christian from whom the sting of death has been removed. Most of the verses are on subjects connected with the Church Seasons, especially with what are called the "Minor Festivals:" but the first and last poems are on different subjects. The first, the "Prologue," is "in dear memory of John Keble, who departed on Maundy Thursday, 1866, "and is a most touching tribute from one sacred poet to another whom he was about to follow within a few months to the "land that is very far off." The last is a poetical version of the legend of "the Seven Sleepers of Ephesus," and is, the writer thinks, "the first attempt to apply to primitive Christianity that which is, to his mind, the noblest of our measures." That measure is the hexameter, and undoubtedly Dr. Neale employed it, as he did all his measures, with great skill and effect; but it may be doubted whether the English language, in which the quantities of syllables are not so clearly defined as in Latin and Greek, is quite adapted for that measure. Throughout this volume, Dr. Neale rises to a far higher strain than he had ever reached before. ii. Translations.— It is in this species of composition that Dr. Neale's success was pre-eminent, one might almost say unique. He had all the qualifications of a good translator. He was not only an excellent classical scholar in the ordinary sense of the term, but he was also positively steeped in mediaeval Latin. An anecdote given in an appreciative notice by "G. M." [Moultrie] happily illustrates this:— Dr. Neale "was invited by Mr. Keble and the Bishop of Salisbury to assist them with their new hymnal, and for this purpose he paid a visit to Hursley Parsonage." On one occasion Mr. Keble "having to go to another room to find some papers was detained a short time. On his return Dr. Neale said, ‘Why, Keble, I thought you told me that the "Christian Year" was entirely original.' ‘Yes,' he answered, 'it certainly is.' ‘Then how comes this?' and Dr. Neale placed before him the Latin of one of Keble's hymns. Keble professed himself utterly confounded. He protested that he had never seen this 'original,' no, not in all his life. After a few minutes Neale relieved him by owning that he had just turned it into Latin in his absence." Again, Dr. Neale's exquisite ear for melody prevented him from spoiling the rhythm by too servile an imitation of the original; while the spiritedness which is a marked feature of all his poetry preserved that spring and dash which is so often wanting in a translation. (i.) Latin.— Dr. Neale's translations from the Latin include (1.) Mediaeval Hymns and Sequences (1851). He was the, first to introduce to the English reader Sequences, that is, as he himself describes them, " hymns sung between the Epistle and Gospel in the Mass," or, as he explains more definitely, "hymns whose origin is to be looked for in the Alleluia of the Gradual sung between the Epistle and the Gospel." He was quite an enthusiast about this subject:— "It is a magnificent thing,” he says, "to pass along the far-stretching vista of hymns, from the sublime self-containedness of S. Ambrose to the more fervid inspiration of S. Gregory, the exquisite typology of Venantius Fortunatus, the lovely painting of St. Peter Damiani, the crystal-like simplicity of S. Notker, the scriptural calm of Godescalcus, the subjective loveliness of St. Bernard, till all culminate in the full blaze of glory which surrounds Adam of S. Victor, the greatest of them all." Feeling thus what a noble task he had before him, it is no wonder that he spared no pains over it, or that he felt it his duty to adopt "the exact measure and rhyme of the original, at whatever inconvenience and cramping." That he succeeded in his difficult work, the verdict of the public has sufficiently proved. Of all the translations in the English language no one has ever been so popular as that of the Hora Novissima, in this volume, afterwards (1858) published separately, under the title of the Rhythm of Bernard de Morlaix, Monk of Cluny. Some original hymns may be as well known as "Jerusalem the Golden," "For thee, O dear, dear country," or "Brief life is here our portion,” but it would be hard to find any translations which come near them for extensive use. A second edition of the Mediaeval Hymns, much improved, came out in 1863, and a third, "with very numerous additions and corrections," in 1867. (2.) We next come to the Hymnal Noted, in which 94 out of the 105 hymns are the work of Dr. Neale. These are all translations from the Latin. The first part appeared in 1852, the second in 1854. Dr. Neale has himself given us an interesting account of his connection with this work:— "Some," he writes, "of the happiest and most instructive hours of my life were spent in the Sub-Committee of the Ecclesiological Society, appointed for the purpose of bringing out the Second Part of the Hymnal Noted It was my business to lay before them the translations I had prepared, and theirs to correct. The study which this required drew out the beauties of the original in a way which nothing else could have done, and the friendly collisions of various minds elicited ideas which a single translator would in all probability have missed." Preface, Mediaeval Hymns & Sequences (3.) The last volume of translations from the Latin published by Dr. Neale appeared in 1865, under the title of Hymns, chiefly Mediaeval, on the Joys and Glories of Paradise. It was intended to be a companion volume to the Rhythm of Bernard of Cluny. In this work the writer gives the general reader an opportunity of comparing the translation with the original by printing the two together in parallel pages. Before quitting the subject of Dr. Neale's translations from the Latin, it is only fair to notice that while they have been almost universally accepted by the English Church, and some of them adopted by dissenting congregations, they called down upon the translator a storm of indignation from an opposite quarter. The Roman Catholics accused him of deliberate deception because he took no pains to point out that he had either softened down or entirely ignored the Roman doctrines in those hymns. So far, they said, as the originals were concerned, these translations were deliberate misrepresentations. As however the translations were intended for the use of the Anglican Church, it was only to be expected that Neale should omit such hymns or portions of hymns as would be at variance with her doctrines and discipline. (ii.) Greek.— Dr. Neale conferred even a greater boon upon the lovers of hymnology than by his translations from the Latin, when he published, in 1862, his Hymns of the Eastern Church. In his translations from the Latin he did what others had done before; but in his translations from the Greek he was opening entirely new ground. "It is," he says in his preface to the first edition, "a most remarkable fact, and one which shows how very little interest has been hitherto felt in the Eastern Church, that these are literally, I believe, the only English versions of any part of the treasures of Oriental Hymnology." As early as 1853 he had printed a few of his versions in The Ecclesiastic, but it was not till the appearance of the complete volume that the interest of the general public was awakened in them. Then they became wonderfully popular. His translations "Christian, dost thou see them?" "The day is past and over," "'Tis the day of Resurrection," and his Greek-inspired "Art thou weary," and "O happy band of pilgrims," are almost as great favourites as "Jerusalem the golden," and the first in his Hymns of the Eastern Church, "Fierce was the wild billow," deserves to be. Dr. Neale had a far more difficult task before him when he undertook these Greek hymns than he had with the Latin, and he appeals to the reader "not to forget the immense difficulty of an attempt so perfectly new as the present, when I have had no predecessors and therefore could have no master." That difficulty in comparison with the Latin cannot be better stated than in his own words:— "Though the superior terseness and brevity of the Latin hymns renders a translation which shall represent those qualities a work of great labour, yet still the versifier has the help of the same metre; his version may be line for line; and there is a great analogy between the collects and the hymns, most helpful to the translator. Above all, we have examples enough of former translation by which we may take pattern. But in attempting a Greek canon, from the fact of its being in prose (metrical hymns are unknown) one is all at sea. What measure shall we employ? Why this more than that? Might we attempt the rhythmical prose of the original, and design it to be chanted? Again, the great length of the canons renders them un suitable for our churches as wholes. Is it better simply to form centos of the more beautiful passages? or can separate odes, each necessarily imperfect, be employed as separate hymns? . . . My own belief is that the best way to employ Greek hymnology for the uses of the English Church would be by centos." That, in spite of these difficulties, Dr. Neale succeeded, is obvious. His Greek hymns are, indeed, adaptations rather than translations; but, besides their intrinsic beauty, they at any rate give some idea of what the Greek hymn-writers were. In this case, as in his translations from the Latin, he omitted what he held was not good from his Anglican point of view, e.g., the Doxologies to the Blessed Virgin Mary. One point strikes us as very remarkable in these hymns, and indeed in all Dr. Neale's poetry, viz., its thorough manliness of tone. Considering what his surroundings were, one might have expected a feminine tone in his writings. Dr. Littledale, in his most vivid and interesting sketch of Dr. Neale's life, to which the present writer is largely indebted, has remarked the same with regard to his teaching: "Instead of committing the grave error of feminising his sermons and counsels [at St. Margaret's] because he had only women to deal with, he aimed at showing them the masculine side of Christianity also, to teach them its strength as well as its beauty." In conclusion, it may be observed that no one had a higher opinion of the value of Dr. Neale's labours in the field of ancient and mediaeval hymnology than the one man whose competency to speak with authority on such a point Dr. Neale himself would assuredly have rated above that of all others. Over and over again Dr. Neale pays a tribute to the services rendered by Archbishop Trench in this domain; and the present sketch cannot more fitly close than with the testimony which Archbishop Trench has given of his sense of the services rendered by Dr. Neale. The last words of his preface to his Sacred Latin Poetry (ed. 1864) are:—" I will only, therefore, mention that by patient researches in almost all European lands, he [Dr. Neale] has brought to light a multitude of hymns unknown before: in a treatise on sequences, properly so-called, has for the first time explained their essential character; while to him the English reader owes versions of some of the best hymns, such as often successfully overcome the almost insuperable difficulties which many among them present to the translator." [Rev. J. H. Overton, D.D.] Dr. Neale's original hymns and translations appeared in the following works, most of which are referred to in the preceding article, and all of which are grouped together here to facilitate reference:— (1) Hymns for Children. Intended chiefly for Village Schools. London, Masters, 1842. (2) Hymns for the Sick. London, Masters, 1843, improved ed. 1849. (3) Hymns for the Young. A Second Series of Hymns for Children. London, Masters, 1844. (4) Songs and Ballads for Manufacturers. London, Masters, 1844. (5) Hymns for Children. A Third Series. London, Masters, 1846. (6) Mediaeval Hymns and Sequences. London, Masters. 1851; 2nd ed. 1861; 3rd. ed. 1863. (7) Hymnal Noted. London, Masters & Novello, 1852: enlarged 1854. Several of the translations were by other hands. Musical editions edited by the Rev. T. Helmore. It is from this work that a large number of Dr. Neale's translations from the Latin are taken. (8) Carols for Christmas and Eastertide. 1853. (9) Songs and Ballads for the People. 1855. (10) The Rhythm of Bernard de Morlaix, Monk of Cluny, on the Celestial Country. London, Hayes, 1st ed. 1858: 3rd ed., with revision of text, 1861. It contains both the Latin and the English translation. (11) Hymns of The Eastern Church, Translated with Notes and an Introduction. London, Hayes, 1862: 2nd ed. 1862: 3rd ed. 1866 : 4th ed., with Music and additional notes, edited by The Very Rev. S. G. Hatherly, Mus. B., Archpriest of the Patriarchal (Ecumenical Throne. London, Hayes, 1882. Several of these translations and notes appeared in The Ecclesiastic and Theologian, in 1853. (12) Hymns, Chiefly Mediaeval, on the Joys and Glories of Paradise. London, Hayes, 1865. This work contains notes on the hymns, and the Latin texts of the older amongst them. (13) Original Sequences, Hymns, and other Ecclesiastical Verses. London, Hayes, 1866. This collection of Original verse was published posthumously by Dr. Littledale. In addition to these works Dr. Neale published collections of Latin verse as:— 1.) Hymni Ecclesiae e Breviariis quibusdam et Missalibus Gallicanis, Germanis, Hispanis, Lusitanis, desumpti. Oxford & Lond. J. H. Parker, 1851: and (2) Sequentiae e Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi collectae. Oxford & Lond. J. H. Parker, 1852. A few of his translations appeared from time to time in The Ecclesiastic; and a few of his original hymns in The Christian Remembrancer. In the collection compiled for use at St. Margaret's, East Grinstead, St. Margaret's Hymnal, Printed Privately for the use of the Community only, 1875, there are several of his hymns not traceable elsewhere. [Many of his translations and original compositions are not listed here]. Some of the original hymns in common use which remain to be noted are:— i. From Hymns for Children, 1842. 1. No more sadness now, nor fasting. Christmas. 2. 0 Thou, Who through this holy week. Passiontide. 3. The day, 0 Lord, is spent. Evening. 4. The grass so green, the trees so tall. Morning of the Third Day. 5. Thou art gone up, 0 Lord, on high. Evening. 6. Thou, Who earnest from above. Whitsuntide. 7. With Thee, 0 Lord, begins the year. Circumcision, or, the New Year. ii. From Hymns for the Sick, 1843. 8. By no new path untried before. Support in Sickness. 9. Count not, the Lord's Apostle saith. Communion of the Sick. 10. Lord, if he sleepeth, he shall sure do well. Watching. 11. 0 Thou, Who rising long before the day. In a sleepless Night. 12. The Lord hath given, the Lord hath taken away. Death and Burial. 13. There is a stream, whose waters rise. In dangerous Sickness or Fever. 14. They slumber not nor sleep. Guardian Angels. 15. Thy servants militant below. In Affliction. iii. From Hymns for the Young, 2nd series, 1844. 16. Lord Jesus, Who shalt come with power. Ember Week in Advent. 17. 0 God, in danger and distress. In time of Trouble. 18. 0 God, we raise our hearts to Thee. Ember-Week in Advent. From this, "0 Lord, we come before Thee now” is taken. 19. 0 God, Who lovest to abide. Dedication of a Church. 20. 0 our Father, hear us now. Rogation. The first of three hymns on The Lord's Prayer. 21. 0 Saviour, Who hast call'd away. Death of a Minister. 22. 0 Thou, Who lov'st to send relief. In Sickness. 23. 0 Thou, Who once didst bless the ground. Ember-Week in September. 24. 0 Thou, Who, when Thou hadst begun. On going to Work. 25. Still, 0 Lord of hosts, we share. Rogation. The Second of his hymns on The Lord's Prayer. 26. Strangers and pilgrims here below. On entering a new Dwelling to reside there. 27. They whose course on earth is o'er. Communion of Saints. From this, "Those whom many a land divides," is taken. 2S. Till its holy hours are past. Rogation. The third of his hymns on The Lord's Prayer. iv. Songs and Ballads for Manufacturers, 1844. 29. Work is over; God must speed it. Evening. v. Hymns for Children, 3rd series, 1846. 30. Before Thy Face, 0 God of old. St. John the Baptist. 31. By pain, and weariness, and doubt. St. Stephen. 32. First of the twelvefold band that trod. St. James. 33. Four streams through happy Eden flow'd. St. Mark. 34. Is there one who sets his face. St. Bartholomew. From this "He, for man who suffered woe," is taken. 35. Not a single sight we view. St. Matthias. 36. 0 Great Physician of the soul. St. Luke. 37. 0 Heavenly Wisdom, hear our cry. Christmas. “0 Sapientia." 38. 0 Key of David, hailed by those. Christmas. "0 Clavis David." 39. 0 Root of Jesse, Thou on Whom. Christmas. “O Radix Jesse." 40. 0 Thou, on Whom the nations [Gentiles] wait. Christmas. "0 Rex Gentium." 41. 0 Thou, Who earnest down of old [to call] . Christmas. "0 Adonai." 42. 0 Thou, Whose Name is God with us. Christmas. "0 Emmanuel." 43. 0 Very God of Very God. Christmas. "0 Oriens." 44. Saints of God, whom faith united. SS. Simon and Jude. 45. Since the time that first we came. St. Andrew. From this, "Every bird that upward springs," is taken. 46. That love is mighty love indeed. St. Barnabas. 47. We cannot plead, as others may. St. Matthew. 48. We have not seen, we cannot see. St. Thomas. 49. Would we go when life is o'er? St. Peter. v. Carols for Christmas and Eastertide. 1853. 50. Gabriel's message does away. Christmas. 51. Joy and gladness be to king and peasant. Christmas. 52. Joy to thee, joy to thee, Day of our victory. Easter. 53. Sing Alleluia, all ye lands. Easter. 54. The world itself keeps Easter Day. Easter. From this "There stood three Marys by the tomb," is taken. 55. With Christ we share a mystic grave. Easter or Holy Baptism. vi. From Sequences, Hymns, &c, 1866. 56. Can it, Master, can it be? Maundy Thursday. 57. Need it is we raise our eyes. All Saints. 58. Prostrate fell the Lord of all things. Maundy Thursday. 59. Rear the column, high and stately. All Saints. 60. The Paschal moonlight almost past. Easter. 61. Though the Octave-rainbow sometimes. Low Sunday. 62. When the earth was full of darkness. St. Margaret. 63. Young and old must raise the lay. Christmas Carol. vi. From the St. Margaret's Hymnal, 1875. 64. O gracious God, Who bid'st me now. On Leaving Some. 65. Thou Who came to save Thy people. For a School. 66. Thy praise the holy Infants shewed. Holy Innocents. These 66 hymns now in common use by no means represent Dr. Neale's position in modern hymnody. Many others must be added thereto. Even then, although the total is very large, it but feebly represents and emphasises the enormous influence which Di. Neale has exercised over modern hymnody. --John Julian, Dictionary of Hymnology (1907)

Samuel Medley

1738 - 1799 Person Name: Samuel Medley, 1738-1799 Scripture: Romans 6:3-11 Author of "I Know That My Redeemer Lives" in Gather Comprehensive Medley, Samuel, born June 23, 1738, at Cheshunt, Herts, where his father kept a school. He received a good education; but not liking the business to which he was apprenticed, he entered the Royal Navy. Having been severely wounded in a battle with the French fleet off Port Lagos, in 1759, he was obliged to retire from active service. A sermon by Dr. Watts, read to him about this time, led to his conversion. He joined the Baptist Church in Eagle Street, London, then under the care of Dr. Gifford, and shortly afterwards opened a school, which for several years he conducted with great success. Having begun to preach, he received, in 1767, a call to become pastor of the Baptist church at Watford. Thence, in 1772, he removed to Byrom Street, Liverpool, where he gathered a large congregation, and for 27 years was remarkably popular and useful. After a long and painful illness he died July 17, 1799. Most of Medley's hymns were first printed on leaflets or in magazines (the Gospel Magazine being one). They appeared in book form as:— (1) Hymns, &c. Bradford, 1785. This contains 42 hymns. (2) Hymns on Select Portions of Scripture by the Rev. Mr. Medley. 2nd ed. Bristol. W. Pine. 1785. This contains 34 hymns, and differs much from the Bradford edition both in the text and in the order of the hymns. (3) An enlargement of the same in 1787. (4) A small collection of new Hymns, London, 1794. This contains 23 hymns. (5) Hymns. The Public Worship and Private Devotion of True Christians Assisted in some thoughts in Verse; principally drawn from Select Passages of the Word of God. By Samuel Medley. London. Printed for J. Johnson. 1800. A few of his hymns are also found in a Collection for the use of All Denominations, published in London in 1782. Medley's hymns have been very popular in his own denomination, particularly among the more Calvinistic churches. In Denham's Selections there are 48, and in J. Stevens's Selections, 30. Their charm consists less in their poetry than in the warmth and occasional pathos with which they give expression to Christian experience. In most of them also there is a refrain in the last line of each verse which is often effective. Those in common use include:— 1. Come, join ye saints, with heart and voice. (1800). Complete in Christ. 2. Death is no more among our foes. Easter. 3. Eternal Sovereign Lord of all. (1789). Praise for Providential Care. 4. Far, far beyond these lower skies. (1789). Jesus, the Forerunner. 5. Father of mercies, God of love, whose kind, &c. (1789.) New Year. 6. Great God, today Thy grace impart. Sermon. 7. Hear, gracious God! a sinner's cry. (1789). Lent. 8. In heaven the rapturous song began. Christmas. 9. Jesus, engrave it on my heart. (1789). Jesus, Needful to all. 10. Mortals, awake, with angels join. (1782). Christmas. 11. My soul, arise in joyful lays. (1789). Joy in God. 12. Now, in a song of grateful praise. Praise to Jesus. In the Gospel Magazine, June, 1776. 13. O could I speak the matchless worth. (1789.) Praise of Jesus. 14. O for a bright celestial ray. Lent. 15. O God, Thy mercy, vast and free. (1800). Dedication of Self to God. 16. O let us tell the matchless love. Praise to Jesus. 17. O what amazing words of grace. (1789). Foutain of Living Waters. 18. Saints die, and we should gently weep. (1800). Death and Burial. From his "Dearest of Names, Our Lord and King." 19. See a poor sinner, dearest Lord. Lent. 20. Sing the dear Saviour's glorious fame. (1789). Jesus the Breaker of bonds. In 1800 a Memoir of Medley was published by his son, which is regarded by members of the family now living as authoritative. But in 1833 appeared another Memoir by Medley's daughter Sarah, to which are appended 52 hymns for use on Sacramental occasions. These she gives as her father's. But 8 of them are undoubtedly by Thos. Kelly, published by him in 1815, and reprinted in subsequent editions of his Hymns. The remainder are by Medley. Nearly all of these 52 hymns (both Medley's and Kelly's) have been altered in order to adapt them to Sacramental use. In Sarah Medley's volume, Kelly's hymns all follow one another, and three of them are in a metre which Medley apparently never used. What could have been Sarah Medley's motive in all this it is hard to divine. She is said to have been a clever, though unamiable woman, and was herself the author of a small volume of Poems published in 1807. In the Memoir she does not conceal her hatred of her brother. [Rev. W. R. Stevenson, M.A.] -- John Julian, Dictionary of Hymnology (1907)

John Warrington Hatton

1710 - 1793 Person Name: John Hatton, c. 1710-1793 Scripture: Romans 6:3-11 Composer of "DUKE STREET" in Gather Comprehensive John Warrington Hatton (b. Warrington, England, c. 1710; d, St. Helen's, Lancaster, England, 1793) was christened in Warrington, Lancashire, England. He supposedly lived on Duke Street in Lancashire, from where his famous tune name comes. Very little is known about Hatton, but he was most likely a Presbyterian, and the story goes that he was killed in a stagecoach accident. Bert Polman

Marty Haugen

b. 1950 Person Name: Marty Haugen, b. 1950 Scripture: Romans 6:3-11 Author (st. 2-) of "Triduum Hymn: Wondrous Love" in Gather Comprehensive Marty Haugen (b. 1950), is a prolific liturgical composer with many songs included in hymnals across the liturgical spectrum of North American hymnals and beyond, with many songs translated into different languages. He was raised in the American Lutheran Church, received a BA in psychology from Luther College, yet found his first position as a church musician in a Roman Catholic parish at a time when the Roman Catholic Church was undergoing profound liturgical and musical changes after Vatican II. Finding a vocation in that parish to provide accessible songs for worship, he continued to compose and to study, receiving an MA in pastoral studies at the University of St. Thomas in St. Paul Minnesota. A number of liturgical settings were prepared for the Evangelical Lutheran Church in America and more than 400 of his compositions are available from several publishers, especially GIA Publications, who also produced some 30 recordings of his songs. He is composer-in-residence at Mayflower Community Congregational Church in Minneapolis and continues to compose and travel to speak and teach at worship events around the world. Emily Brink

Isaac Watts

1674 - 1748 Scripture: Romans 6:1-2 Author of "Hymn 106" in Psalms and Hymns of Isaac Watts, The Isaac Watts was the son of a schoolmaster, and was born in Southampton, July 17, 1674. He is said to have shown remarkable precocity in childhood, beginning the study of Latin, in his fourth year, and writing respectable verses at the age of seven. At the age of sixteen, he went to London to study in the Academy of the Rev. Thomas Rowe, an Independent minister. In 1698, he became assistant minister of the Independent Church, Berry St., London. In 1702, he became pastor. In 1712, he accepted an invitation to visit Sir Thomas Abney, at his residence of Abney Park, and at Sir Thomas' pressing request, made it his home for the remainder of his life. It was a residence most favourable for his health, and for the prosecution of his literary labours. He did not retire from ministerial duties, but preached as often as his delicate health would permit. The number of Watts' publications is very large. His collected works, first published in 1720, embrace sermons, treatises, poems and hymns. His "Horae Lyricae" was published in December, 1705. His "Hymns" appeared in July, 1707. The first hymn he is said to have composed for religious worship, is "Behold the glories of the Lamb," written at the age of twenty. It is as a writer of psalms and hymns that he is everywhere known. Some of his hymns were written to be sung after his sermons, giving expression to the meaning of the text upon which he had preached. Montgomery calls Watts "the greatest name among hymn-writers," and the honour can hardly be disputed. His published hymns number more than eight hundred. Watts died November 25, 1748, and was buried at Bunhill Fields. A monumental statue was erected in Southampton, his native place, and there is also a monument to his memory in the South Choir of Westminster Abbey. "Happy," says the great contemporary champion of Anglican orthodoxy, "will be that reader whose mind is disposed, by his verses or his prose, to imitate him in all but his non-conformity, to copy his benevolence to men, and his reverence to God." ("Memorials of Westminster Abbey," p. 325.) --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. ================================= Watts, Isaac, D.D. The father of Dr. Watts was a respected Nonconformist, and at the birth of the child, and during its infancy, twice suffered imprisonment for his religious convictions. In his later years he kept a flourishing boarding school at Southampton. Isaac, the eldest of his nine children, was born in that town July 17, 1674. His taste for verse showed itself in early childhood. He was taught Greek, Latin, and Hebrew by Mr. Pinhorn, rector of All Saints, and headmaster of the Grammar School, in Southampton. The splendid promise of the boy induced a physician of the town and other friends to offer him an education at one of the Universities for eventual ordination in the Church of England: but this he refused; and entered a Nonconformist Academy at Stoke Newington in 1690, under the care of Mr. Thomas Rowe, the pastor of the Independent congregation at Girdlers' Hall. Of this congregation he became a member in 1693. Leaving the Academy at the age of twenty, he spent two years at home; and it was then that the bulk of the Hymns and Spiritual Songs (published 1707-9) were written, and sung from manuscripts in the Southampton Chapel. The hymn "Behold the glories of the Lamb" is said to have been the first he composed, and written as an attempt to raise the standard of praise. In answer to requests, others succeeded. The hymn "There is a land of pure delight" is said to have been suggested by the view across Southampton Water. The next six years of Watts's life were again spent at Stoke Newington, in the post of tutor to the son of an eminent Puritan, Sir John Hartopp; and to the intense study of these years must be traced the accumulation of the theological and philosophical materials which he published subsequently, and also the life-long enfeeblement of his constitution. Watts preached his first sermon when he was twenty-four years old. In the next three years he preached frequently; and in 1702 was ordained pastor of the eminent Independent congregation in Mark Lane, over which Caryl and Dr. John Owen had presided, and which numbered Mrs. Bendish, Cromwell's granddaughter, Charles Fleetwood, Charles Desborough, Sir John Hartopp, Lady Haversham, and other distinguished Independents among its members. In this year he removed to the house of Mr. Hollis in the Minories. His health began to fail in the following year, and Mr. Samuel Price was appointed as his assistant in the ministry. In 1712 a fever shattered his constitution, and Mr. Price was then appointed co-pastor of the congregation which had in the meantime removed to a new chapel in Bury Street. It was at this period that he became the guest of Sir Thomas Abney, under whose roof, and after his death (1722) that of his widow, he remained for the rest of his suffering life; residing for the longer portion of these thirty-six years principally at the beautiful country seat of Theobalds in Herts, and for the last thirteen years at Stoke Newington. His degree of D.D. was bestowed on him in 1728, unsolicited, by the University of Edinburgh. His infirmities increased on him up to the peaceful close of his sufferings, Nov. 25, 1748. He was buried in the Puritan restingplace at Bunhill Fields, but a monument was erected to him in Westminster Abbey. His learning and piety, gentleness and largeness of heart have earned him the title of the Melanchthon of his day. Among his friends, churchmen like Bishop Gibson are ranked with Nonconformists such as Doddridge. His theological as well as philosophical fame was considerable. His Speculations on the Human Nature of the Logos, as a contribution to the great controversy on the Holy Trinity, brought on him a charge of Arian opinions. His work on The Improvement of the Mind, published in 1741, is eulogised by Johnson. His Logic was still a valued textbook at Oxford within living memory. The World to Come, published in 1745, was once a favourite devotional work, parts of it being translated into several languages. His Catechisms, Scripture History (1732), as well as The Divine and Moral Songs (1715), were the most popular text-books for religious education fifty years ago. The Hymns and Spiritual Songs were published in 1707-9, though written earlier. The Horae Lyricae, which contains hymns interspersed among the poems, appeared in 1706-9. Some hymns were also appended at the close of the several Sermons preached in London, published in 1721-24. The Psalms were published in 1719. The earliest life of Watts is that by his friend Dr. Gibbons. Johnson has included him in his Lives of the Poets; and Southey has echoed Johnson's warm eulogy. The most interesting modern life is Isaac Watts: his Life and Writings, by E. Paxton Hood. [Rev. H. Leigh Bennett, M.A.] A large mass of Dr. Watts's hymns and paraphrases of the Psalms have no personal history beyond the date of their publication. These we have grouped together here and shall preface the list with the books from which they are taken. (l) Horae Lyricae. Poems chiefly of the Lyric kind. In Three Books Sacred: i.To Devotion and Piety; ii. To Virtue, Honour, and Friendship; iii. To the Memory of the Dead. By I. Watts, 1706. Second edition, 1709. (2) Hymns and Spiritual Songs. In Three Books: i. Collected from the Scriptures; ii. Composed on Divine Subjects; iii. Prepared for the Lord's Supper. By I. Watts, 1707. This contained in Bk i. 78 hymns; Bk. ii. 110; Bk. iii. 22, and 12 doxologies. In the 2nd edition published in 1709, Bk. i. was increased to 150; Bk. ii. to 170; Bk. iii. to 25 and 15 doxologies. (3) Divine and Moral Songs for the Use of Children. By I. Watts, London, 1715. (4) The Psalms of David Imitated in the Language of the New Testament, And apply'd to the Christian State and Worship. By I. Watts. London: Printed by J. Clark, at the Bible and Crown in the Poultry, &c, 1719. (5) Sermons with hymns appended thereto, vol. i., 1721; ii., 1723; iii. 1727. In the 5th ed. of the Sermons the three volumes, in duodecimo, were reduced to two, in octavo. (6) Reliquiae Juveniles: Miscellaneous Thoughts in Prose and Verse, on Natural, Moral, and Divine Subjects; Written chiefly in Younger Years. By I. Watts, D.D., London, 1734. (7) Remnants of Time. London, 1736. 454 Hymns and Versions of the Psalms, in addition to the centos are all in common use at the present time. --Excerpts from John Julian, Dictionary of Hymnology (1907) ================================== Watts, I. , p. 1241, ii. Nearly 100 hymns, additional to those already annotated, are given in some minor hymn-books. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ================= Watts, I. , p. 1236, i. At the time of the publication of this Dictionary in 1892, every copy of the 1707 edition of Watts's Hymns and Spiritual Songs was supposed to have perished, and all notes thereon were based upon references which were found in magazines and old collections of hymns and versions of the Psalms. Recently three copies have been recovered, and by a careful examination of one of these we have been able to give some of the results in the revision of pp. 1-1597, and the rest we now subjoin. i. Hymns in the 1709 ed. of Hymns and Spiritual Songs which previously appeared in the 1707 edition of the same book, but are not so noted in the 1st ed. of this Dictionary:— On pp. 1237, L-1239, ii., Nos. 18, 33, 42, 43, 47, 48, 60, 56, 58, 59, 63, 75, 82, 83, 84, 85, 93, 96, 99, 102, 104, 105, 113, 115, 116, 123, 124, 134, 137, 139, 146, 147, 148, 149, 162, 166, 174, 180, 181, 182, 188, 190, 192, 193, 194, 195, 197, 200, 202. ii. Versions of the Psalms in his Psalms of David, 1719, which previously appeared in his Hymns and Spiritual Songs, 1707:— On pp. 1239, U.-1241, i., Nos. 241, 288, 304, 313, 314, 317, 410, 441. iii. Additional not noted in the revision:— 1. My soul, how lovely is the place; p. 1240, ii. 332. This version of Ps. lxiv. first appeared in the 1707 edition of Hymns & Spiritual Songs, as "Ye saints, how lovely is the place." 2. Shine, mighty God, on Britain shine; p. 1055, ii. In the 1707 edition of Hymns & Spiritual Songs, Bk. i., No. 35, and again in his Psalms of David, 1719. 3. Sing to the Lord with [cheerful] joyful voice, p. 1059, ii. This version of Ps. c. is No. 43 in the Hymns & Spiritual Songs, 1707, Bk. i., from which it passed into the Ps. of David, 1719. A careful collation of the earliest editions of Watts's Horae Lyricae shows that Nos. 1, 7, 9, 10, 11, 12, 14, 16, p. 1237, i., are in the 1706 ed., and that the rest were added in 1709. Of the remaining hymns, Nos. 91 appeared in his Sermons, vol. ii., 1723, and No. 196 in Sermons, vol. i., 1721. No. 199 was added after Watts's death. It must be noted also that the original title of what is usually known as Divine and Moral Songs was Divine Songs only. --John Julian, Dictionary of Hymnology, New Supplement (1907) =========== See also in: Hymn Writers of the Church

J. J. Rambach

1693 - 1735 Person Name: Johann J. Rambach Scripture: Romans 6:4 Author of "Baptized into Your Name Most Holy" in Trinity Hymnal (Rev. ed.) Rambach, Johann Jakob, D.D., son of Hans Jakob Rambach, cabinet maker at Halle on the Saale, was born at Halle, Feb. 24, 1693. In 1706 he left school and entered his father's workshop, but, in the autumn of 1707, he dislocated his ankle. During his illness he turned again to his schoolbooks; the desire for learning reawoke; and on his recovery, early in 1708, he entered the Latin school of the Orphanage at Halle (Glaucha). On Oct. 27, 1712, he matriculated at the University of Halle as a student of medicine, but soon turned his attention to theology. He became specially interested in the study of the Old Testament under J. H. Michaelis. In May 1715 he became one of Michaelis's assistants in preparing his edition of the Hebrew Bible, for which he wrote the commentary on Ruth, Esther, Nehemiah, &c. His health began to suffer in the spring of 1719, and he gladly accepted the invitation of Count von Heukel to stay at Polzig, near Ronneburg, where he spent several months. By August he had quite recovered, and went to pay a visit to Jena, where a number of the students asked him to lecture to them. For this purpose he settled at Jena in Oct., 1719, and lived in the house of Professor Buddeus (J. F. Budde). He graduated M.A. in March 1720. In 1723 he was appointed adjunct of the Theological Faculty at Halle, as also inspector of the Orphanage; in 1726 extraordinary professor of theology; and in 1727, after A. H. Francke's death, ordinary professor as well as preacher at the Schulkirche. Here he was very popular, both as preacher and professor, but the jealousy of his colleagues induced him to accept an offer from the Landgrave Ernst Ludwig of Hesse, who, in 1731, invited him to Giessen as superintendent and first professor of theology (before leaving Halle he graduated D.D., June 28, 1731), and in Aug., 1732, appointed him also director of the Paedagogium at Giessen. In 1734 he was, for various reasons, greatly inclined to accept the offer of the first professorship of theology in the newly-founded University of Göttingen, but eventually, at the earnest request of the Landgrave, remained in Giessen, where he died of fever, April 19, 1735 (Die Familie Rambach. By Dr. T. Hansen, Gotha, 1875: Allgemeine Deutsche Biographie, xxvii. 196; Blätter fur Hymnologie, 1883, pp. 113, 129, 145, 163, 186; 1884, p. 20; 1885, p. 13, &c.) Rambach was a voluminous author in various departments of practical theology, e.g. his Institutiones hermeneuticae sacrae, Jena, 1724, which passed through four editions in his lifetime; hisErbauliches Handbüchlein fur Kinder, 1734 (see below), which reached an eighth edition in 1736, and a 14th in 1766; his various volumes of sermons, &c. He justly earned his popularity by the thoroughness of his researches, and the clear and concise way in which he set forth the results of his investigations. It is however as a hymnwriter that his name is likely to be best known. While not entitled to rank with the best hymn-writers of the 16th and 17th centuries, he yet takes a high place among his contemporaries, and deserves to be remembered as much as almost any of the 18th cent, hymnwriters. His style is good and dignified; his thought is profound yet clearly expressed. While his hymns are often sufficiently didactic, they are generally scriptural and churchly in tone, and are characterised by lyric force, lively imagination, and earnest, sober piety. Of hymns, in the strict sense, he wrote over 180, a large number of which passed into the German hymn-books of the 18th cent. (e.g. the Hannover Gesang-Buch, 1740, and Lüneburg Gesang-Buch, 1767, contains 52 by him), and a good many are still found in modern hymn-books. Of these Dr. J. L. Pasig gives 165 in his edition of Rambach's Geistliche Lieder, Leipzig, 1844, and the rest are printed by Hansen as above, while the first lines of the whole are given in the Blätter as above. Four are recasts (practically originals), made for the 11th edition, 1719, of Freylinghausen's Gesang-Buch, to replace similar hymns in the ed. of 1705. The rest principally appeared in the following works by Rambach, viz.: (1) Geistliche Poesien, Halle. 1720 [British Museum] The first part contains 72 cantatas on the Gospels for Sundays and festivals; the second part includes 20 hymns, mostly written at Polzig in 1719. (2) Poetische Fest-Gedancken. Jena and Leipzig, 1723 [Royal Library, Berlin]. Included are 15 pieces which may be called hymns. The second edition of 1727 [Brit. Mus.] has 28 new hymns; and the 3rd ed., 1729 [Gottingen Library], has 22 more. (3) Erbauliches Handbuchlein für Kinder, Giessen, 1734 [Hamburg Library]. The 3rd part contains 8 new hymns. (4) Geistreiches Haus-Gesang-Buch, Frankfurt and Leipzig, 1735 [Hamburg Library], with a preface dated April 10, 1735. This contains 112 hymns by Rambach, of which 58 are practically new, 11 of these, however, being recasts of his own earlier hymns. (5) Wander der bis zum Tode des Kreutzes erniedrigten Liebe, Giessen, 1750 [Berlin Library]. This includes 27 new hymns. Rambach's hymns …which have passed into English are:— i. Auf! Seele, schicke dich. Holy Communion. Written, by request for the eleventh edition, 1719, of Freylinghausen's Gesang-Buch, 1704, as No. 229, in 16 stanzas of 6 lines in order to replace the hymn "Auf, Seele, sey gerüst." This hymn, by George Heine, was included in the Geistreiches Gesang-Buch, Halle, 1697, p. 433. In the second ed., 1771, of the complete book formed by the fusion of pt. i., 1704, and its supplement of 1705 with pt. ii., 1714, of Freylinghausen's Gesang-Buch, both hymns are given, Heine's as No. 524, and Rambach's as No. 522, both marked as being No. 229 in pt. i., 1704. Rambach's hymn is in his Haus Gesang-Buch, 1735, No. 369; the Berlin Geistliche Lieder, ed. 1863, No. 471, &c. In Pasig's edition of his Geistliche Lieder, 1844, p. 112, entitled "Before the reception of Holy Communion." It has been translated as:— My soul prepare to meet. Omitting st. i., 11. 4-6 ; ii., 11. 4-6; vii., xiv., as No. 570 in the Moravian Hymn Book, 1789 (1849, No. 966). In the edition of 1886, No. 979 begins with st. iv., "How should I, slaughtered Lamb"; and No. 1012 with st. xi., "Lord, of Thy wondrous love." ii. Mein Jesu, der du vor dem Scheiden. Holy Communion. Appeared in Freylinghausen's Gesang-Buch, 11th ed., 1719, as No. 238, in 9 st. of 6 1. It was written to replace the hymn "Mein Jesn, hier sind deine Brüder" (Geistreiches Gesang-Buch, Halle, 1697, p. 363), in the first edition of Freylinghausen's Gesang-Buch. It is in his Haus Gesang-Buch, 1735, No. 365; the Berlin Geistliche Lieder, ed. 1863, No. 1601; and in Pasig, 1844, p. 110, entitled, "On the treasures of Grace in Holy Communion." The translations are:— 1. Lord Jesus, Who before Thy passion. Omitting st. ix., this is No. 1181 in the Supplement of 1808 to the Moravian Hymn Book, 1801 (1886, No. 963). 2. 0 Lord, Who on that last sad eve. A good translation omitting st. ix., by Miss Cox, contributed to Lyra Eucharistica, 1863, p. 15, and repeated in her Hymns from the German, 1864, p. 75. Included, omitting st. iii., in G. S. Jellicoe's Collection, 1867. iii. 0 Lehrer, dem kein Andrer gleich. Christ our Prophet. In his Haus Gesang-Buch1735, No. 107, in 8 st. of 6 1., entitled, "On the prophetical office of Jesus Christ." Repeated in the Berlin Geistliche Lieder, ed. 1863, No. 118, and in Pasig, 1844, p. 51. Translated as:— Surely none like Thee can teach. By Miss Fry, in 102 lines, in her Hymns of the Reformation,1845, p. 126. A recast in 3 st. of 8 1., beginning, "Saviour, none like Thee can teach," was included in J. Whittemore's Supplement to all Hymn Books, 1860, No. 263, and repeated in the Methodist New Congregational Hymn Book, 1863, No. 62. iv. Wie herrlich ists ein Schäflein Christi werden. Joy in Believing. In his Poetiche Fest-Gedancken, 2nd ed. 1727, p. 131, in 6 st. of 6 l., entitled, "The Blessedness of the Sheep of Christ. John x. 28, ‘I give my sheep eternal life.'" In his Haus Gesang-Buch 1735, No. 325; the Berlin Geistliche Lieder, ed. 1863, No. 645; and Pasig, 1844, p. 139. Translated as:— How great the bliss to be a sheep of Jesus. A translation of st. i., ii., v., by C. J. Latrobe, as No. 293, in the Moravian Hymn Book, 1789 (1886, No. 385). Hymns not in English common use:— v. Allwissender, vollkommner Geist. The Omniscient One. In his Haus Gesang-Buch, 1735, No. 12, in 6 stanzas; the Berlin Geistliche Lieder, ed. 1863; and in Pasig, p. 8. Translated as, "Thou Spirit, perfect and allwise." By Dr. H. Mills, 1856, p. 11. vi. Frommes Lamm, von was für Hunden. Passiontide. In his Poetische Fest-Gedancken, 2nd ed., 1727, p. 49, in 8 st. In his Haus Gesang-Buch, 1735, No. 151, it begins, "Frommes Lamm, durch dessen Wunden." Also in Pasig, p. 67. Translated as, "Great Thy sorrows, injur'd Jesus." By Dr. H. Mills, 1845 (1856, p. 297). vii. Gesetz und Evangelium, Law and Gospel. In his Haus Gesang-Buch, 1735, No. 356, in 10 st.; the Berlin Geistliche Lieder, ed. 1863; and Pasig, p. 105. Translated as, "The holy law and gospel, both." By Dr. II. Mills, 1845 (1856, p. 27.) viii. Herr, du hast nach dem Fall. Before Work. In his Haus Gesang-Buch, 1735, No. 565, in 4 st.; and Pasig, p. 150. In the Berlin Gesang-Buch, 1765, No. 206, it is altered (probably by J. S. Diterich), and begins "Du hast uns, Heir die Pflicht." This is translated as, “Lord, Thou hast bid us labour, bid us toil." By Miss Warner, 1858, p. 230. ix. Hier bin ich Herr, du rufest mir. Christian Work. In his Haus Gesang-Buch, 1735, No. 269, in 6 st.; the Württemberg Gesang-Buch, 1842, No. 306; and Pasig, p. 119. The translations are (1) "Here am I, Lord, Thou callest me, Thou drawest me." By Miss Warner, 1858, p. 209. (2) "Here am I, Lord, Thou callest me, Thou drawest and." By Mrs. Findlater, in Hymns from the Land of Luther, 4th series, 1862. x. Höchste Vollkommenheit, reineste Sonne. God's Majesty . Written for the 11th ed., 1719, of Freylinghausen's Gesang-Buch, No. 170 (in 20 st.), to replace an anonymous hymn in the first edition, 1704, which began "Höchste Vollkommenheit, alles in Einem." In his Haus Gesang-Buch 1735, No. 8, Rambach reduced it to 12 st., and rewrote it to an easier metre, so as to begin "Höchstes Wesen, reinste Sonne." Both forms are in Pasig, pp. 3-6. Translated as "If Heav'ns and Earths there were innumerable," a tr. of st. iii., viii., xi., xv., xvii., xix., xx., as No. 672, in pt. i. of the Moravian Hymn Book, 1754. xi. O grosser Geist, dess Wesen Alles füllet. The Omnipresent One. In his Geistliche Poesien, 1720, p. 330, in 9 st.; his Haus Gesang-Buch, 1735, No. 13; the Württemberg Gesang-Buch, 1842, No. 44 ; and Pasig, p. 7. Translated as, “Eternal God, Thy dwelling-place." By Dr. G. Walker, 1860, p. 73. xii. 0 grosser Geist! O Ursprung aller Dinge. God's Holiness. In his Geistliche Poesien, 1729, p. 327, in 9 st.; his Haus Gesang-Buch, 1735, No. 19; and Pasig, p. 15. Translated as, "O mighty Spirit! Source whence all things sprung." By Miss Winkworth, 1858, p. 153. xiii. Verklärte Majestät, anbetungs-würdigst Wesen. God's Majesty. Founded on 1 Tim. vi. 15, 16. In his Geistliche Poesien, 1720, p. 303, in 11 st.; his Haus Gesang-Buch, 1735, No. 7; and Pasig, p. 2. The form translation is "Anbetungswürdger Gott," a recast (probablv by J. S. Diterich), which is No. l in the Berlin Gesang-Buch 1765, and No. 5 in the Berlin Geistliche Lieder, ed. 1863. Translated as, "Dread Majesty above." By Dr. H. Mills, 1845 (1856, p. 8). xiv. Wirf, blöder Sinn, den Kummer hin. Christmas. In his Haus Gesang-Buch, 1735, No. 129, in 6 st. (founded on Rom. viii. 31, 32). In Pasig, p. 6, and the Unverfälschter Liedersegen 1851, No. 60. Translated as, "Throw, soul, I say, thy fears away." By Miss Manington, 1864, p. 28. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907

Donald Fishel

b. 1950 Scripture: Romans 6:6 Author of "Alleluia, Alleluia! Give Thanks" in Psalter Hymnal (Gray)

Randall Keith DeBruyn

b. 1947 Person Name: Randall DeBruyn, b. 1947 Scripture: Romans 6:6 Arranger of "ALLELUIA NO. 1" in Glory and Praise (3rd. ed.)

Catherine Winkworth

1827 - 1878 Scripture: Romans 6:4 Translator of "Baptized into Your Name Most Holy" in Trinity Hymnal (Rev. ed.) Catherine Winkworth (b. Holborn, London, England, 1827; d. Monnetier, Savoy, France, 1878) is well known for her English translations of German hymns; her translations were polished and yet remained close to the original. Educated initially by her mother, she lived with relatives in Dresden, Germany, in 1845, where she acquired her knowledge of German and interest in German hymnody. After residing near Manchester until 1862, she moved to Clifton, near Bristol. A pioneer in promoting women's rights, Winkworth put much of her energy into the encouragement of higher education for women. She translated a large number of German hymn texts from hymnals owned by a friend, Baron Bunsen. Though often altered, these translations continue to be used in many modern hymnals. Her work was published in two series of Lyra Germanica (1855, 1858) and in The Chorale Book for England (1863), which included the appropriate German tune with each text as provided by Sterndale Bennett and Otto Goldschmidt. Winkworth also translated biographies of German Christians who promoted ministries to the poor and sick and compiled a handbook of biographies of German hymn authors, Christian Singers of Germany (1869). Bert Polman ======================== Winkworth, Catherine, daughter of Henry Winkworth, of Alderley Edge, Cheshire, was born in London, Sep. 13, 1829. Most of her early life was spent in the neighbourhood of Manchester. Subsequently she removed with the family to Clifton, near Bristol. She died suddenly of heart disease, at Monnetier, in Savoy, in July, 1878. Miss Winkworth published:— Translations from the German of the Life of Pastor Fliedner, the Founder of the Sisterhood of Protestant Deaconesses at Kaiserworth, 1861; and of the Life of Amelia Sieveking, 1863. Her sympathy with practical efforts for the benefit of women, and with a pure devotional life, as seen in these translations, received from her the most practical illustration possible in the deep and active interest which she took in educational work in connection with the Clifton Association for the Higher Education of Women, and kindred societies there and elsewhere. Our interest, however, is mainly centred in her hymnological work as embodied in her:— (1) Lyra Germanica, 1st Ser., 1855. (2) Lyra Germanica, 2nd Ser., 1858. (3) The Chorale Book for England (containing translations from the German, together with music), 1863; and (4) her charming biographical work, the Christian Singers of Germany, 1869. In a sympathetic article on Miss Winkworth in the Inquirer of July 20, 1878, Dr. Martineau says:— "The translations contained in these volumes are invariably faithful, and for the most part both terse and delicate; and an admirable art is applied to the management of complex and difficult versification. They have not quite the fire of John Wesley's versions of Moravian hymns, or the wonderful fusion and reproduction of thought which may be found in Coleridge. But if less flowing they are more conscientious than either, and attain a result as poetical as severe exactitude admits, being only a little short of ‘native music'" Dr. Percival, then Principal of Clifton College, also wrote concerning her (in the Bristol Times and Mirror), in July, 1878:— "She was a person of remarkable intellectual and social gifts, and very unusual attainments; but what specially distinguished her was her combination of rare ability and great knowledge with a certain tender and sympathetic refinement which constitutes the special charm of the true womanly character." Dr. Martineau (as above) says her religious life afforded "a happy example of the piety which the Church of England discipline may implant.....The fast hold she retained of her discipleship of Christ was no example of ‘feminine simplicity,' carrying on the childish mind into maturer years, but the clear allegiance of a firm mind, familiar with the pretensions of non-Christian schools, well able to test them, and undiverted by them from her first love." Miss Winkworth, although not the earliest of modern translators from the German into English, is certainly the foremost in rank and popularity. Her translations are the most widely used of any from that language, and have had more to do with the modern revival of the English use of German hymns than the versions of any other writer. -- John Julian, Dictionary of Hymnology (1907) ============================ See also in: Hymn Writers of the Church