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Judson W. Van DeVenter

1855 - 1939 Person Name: J. W. Van de Venter Author of "Tell Me the Story" in New Songs of the Gospel Judson W. Van DeVenter was born 15 December 1855 on a farm near the village of Dundee, Michigan. He was educated in the country and village schools, and at Hillsdale College. He later moved to St. Petersburg, Florida. He wrote about 100 hymns. Dianne Shapiro, from "The Singers and Their Songs: sketches of living gospel hymn writers" by Charles Hutchinson Gabriel (Chicago: The Rodeheaver Company, 1916)
Judson W. Van DeVenter

B. C. Unseld

1843 - 1923 Person Name: Benjamin Carl Unseld Composer of "ANCYRA" in The Cyber Hymnal Benjamin Carl Unseld, 1843-1923 Born: Oc­to­ber 18, 1843, Shep­herd­stown, West Vir­gin­ia. Died: No­vem­ber 19, 1923. Buried: Elm­wood Ceme­te­ry, Shep­herd­stown, West Vir­gin­ia. After leav­ing school at age 14, Un­seld worked as a clerk in a coun­try store. He re­ceived his first mu­sic­al in­struct­ion around age 15, from a com­pan­ion who had at­tend­ed a sing­ing school. He was shown the rep­re­sen­ta­tion of the scale in the old Car­mi­na Sac­ra, and had it sung for him. At the friend’s sug­gest­ion, he got per­mis­sion from his pas­tor to prac­tice on the church or­gan. Since both boys worked, their on­ly chance to prac­tice was af­ter the store closed at 9:00 p.m., and oc­casion­al­ly at noon­time. They went to the church to­ge­ther and took turns, one at the key­board and the other at the bel­lows. Shortly af­ter the Bat­tle of An­tie­tam in Sep­tem­ber 1862, some of which Un­seld wit­nessed, he left home and be­came a book­keep­er in the gen­er­al of­fic­es of a rail­road in Co­lum­bia, Penn­syl­van­ia. He sang in a choir, and gained fur­ther prac­tice read­ing mu­sic. He rent­ed a mel­o­de­on and spent much time in his room im­pro­vis­ing on it. He bought a co­py of Wood­bur­y’s Har­mo­ny and Mu­sic­al Com­po­si­tion, and stu­died it as well as he could with­out a teach­er. He ac­cept­ed an in­vi­ta­tion to play the or­gan in the lo­cal Meth­od­ist church, on the con­di­tion that he re­ceived the tunes ear­ly in the week so he could learn them. This was his first po­si­tion as an or­ga­nist. In the spring of 1866, he en­tered the Mu­sic­al In­sti­tute in Pro­vi­dence, Rhode Is­land, con­duct­ed by Eben Tour­jée (found­er of the New Eng­land Con­serv­a­to­ry in Bos­ton, Mass­a­chu­setts, and fa­ther of Liz­zie Tour­jée). There he stu­died voice, pi­a­no, or­gan, and har­mo­ny. Af­ter learn­ing of Un­seld’s bus­i­ness ex­per­i­ence, Dr. Tour­jée made him sec­re­ta­ry of the school; in 1867, Un­seld be­came the first sec­re­ta­ry of the New Eng­land Con­ser­va­to­ry. Starting in 1870, Un­seld at­tend­ed schools led by The­o­dore F. Sew­ard. There he met George Webb, Low­ell Mason, James Mc­Gran­a­han, Charles Case, and other not­a­bles in the mu­sic com­mun­i­ty. In 1874, Uns­eld taught at Fisk Un­i­ver­si­ty in Nash­ville, Ten­nes­see, and helped train Fisk’s Ju­bi­lee Sing­ers for their Eur­o­pe­an trip. In 1877 and 1878, he was or­gan­ist and choir mas­ter at St. James’ Epis­co­pal Church, Lan­cas­ter, Penn­syl­van­ia. In 1879, Un­seld moved to New York Ci­ty, and for 15 years taught, led choirs, com­posed and pub­lished. In New York, his mu­sic­al head­quar­ters was the pub­lish­ing house of Big­low & Main Com­pa­ny, where he was in al­most dai­ly con­tact with the pop­u­lar com­pos­ers and teach­ers of the day: Ira San­key, Ho­ra­tio Palm­er, Hu­bert Main, Ro­bert Low­ry, et al. In 1894, Un­seld moved to Cin­cin­na­ti, Ohio, and worked as an ed­it­or for the Fill­more Mu­sic House. In 1898, he moved to Day­ton, Ohio, and worked in a sim­i­lar ca­pa­ci­ty for the Lo­renz Pub­lishing Com­pa­ny. He moved back to New York Ci­ty in 1901, then to Ha­gers­town, Ma­ry­land in 1905. He and his wife Sal­lie were ap­par­ent­ly liv­ing in Ten­nes­see as of 1920. Un­seld’s works in­clude: The Chor­al Stan­dard (New York: Fill­more Bro­thers, 1895) Progress in Song, with E. T. Hil­de­brand (Cin­cin­na­ti, Ohio: The Fill­more Bro­thers Com­pa­ny) Unseld was in­duct­ed in­to the South­ern Gos­pel Mu­sic As­so­ci­a­tion Hall of Fame in 2004. Sources-- Hall, pp. 239-44 Music-- Ancyra Euphemia He Is Ris­en Hordville Make Haste! Meschach Twilight Is Fall­ing Unseld Wonderful Mess­age --www.hymntime.com/tch
B. C. Unseld

Tillit S. Teddlie

1885 - 1987 Person Name: T. S. T. Author of "Does Your Light Shine For Him?" in Golden Harvest Hymns Tillit Sidney Teddlie was born on June 3, 1885 at Swan, Texas. He was a leader in the Churches of Christ denomination in the 20th Century. In addition to singing schools which he taught for 61 years, he also preached and taught across Texas and the southwest. For one period of time (two years) he sang only with Foy E. Wallace, Jr., (a well-known, conservative Churches of Christ preacher around World War II) while they conducted meetings across the country. Teddlie was honored by many people in many places. On June 2, 1985, 630 churches across the land proclaimed Sunday “Tillit S. Teddlie Day” and sang his songs. Teddlie had composed 130 songs and published 14 song books. One of his song books, "Golden Harvest Hymns" included 100 of his best-known hymns. He attended a song fest in his name at the Preston Crest Church of Christ in Dallas where more than 1,200 gathered. Teddlie's 100th birthday was honored by President Reagan who sent a telegram, and Sen. Phil Graham among others. The Briar, Texas, Church of Christ gave him a bronze statue worth $6,000. His songs published in hymnals from Churches of Christ include “Worthy Art Thou,” “Heaven Holds All to Me,” “When We Meet in Sweet Communion, “Oft We Come Together,” “Singing Redemption’s Song,” “Hear Me When I Call,” “O God of Infinite Mercy,” and many more. While Teddlie had success as a publisher of many of his own smaller hymnals, his contributions as a composer to every major hymnal published in Churches of Christ since 1921 have left an indelible imprint on the denomination’s hymnody. Teddlie died August 17, 1987 at the age of 102. He is remembered for his preaching, teaching, and music and his good influence upon all the people that he met and worked with. D. J. Bulls, from "In Memoriam" by Gussie Lambert, 1988; "Our Garden of Song" by G. C. Finley, Howard Publishing, 1984; "Tillit S. Teddlie, A Centennial Celebration" Program, June 2, 1985, Dallas, TX, http://www.therestorationmovement.com/_states/texas/teddlie,ts.htm
Tillit S. Teddlie

Anne Steele

1717 - 1778 Author of "Peace, my complaining, doubting heart" Anne Steele was the daughter of Particular Baptist preacher and timber merchant William Steele. She spent her entire life in Broughton, Hampshire, near the southern coast of England, and devoted much of her time to writing. Some accounts of her life portray her as a lonely, melancholy invalid, but a revival of research in the last decade indicates that she had been more active and social than what was previously thought. She was theologically conversant with Dissenting ministers and "found herself at the centre of a literary circle that included family members from various generations, as well as local literati." She chose a life of singleness to focus on her craft. Before Christmas in 1742, she declined a marriage proposal from contemporary minister-hymnist Benjamin Beddome. All the same, some of Steele's sufferings were very real. She lost her mother at age 3, a potential suitor at age 20, her step mom at 43, and her sister-in-law at 45. She spent many years caring for her father until his death in 1769. For most of her life, she exhibited symptoms of malaria, including persistent pain, fever, headaches, and stomach aches. Caleb Evans, in his preface to Steele's posthumous Miscellaneous Pieces in Verse and Prose (1780), noted that she had been bed ridden for "some years" before her death: When the interesting hour came, she welcomed its arrival, and though her feeble body was excruciated with pain, her mind was perfectly serene. . . . She took the most affectionate leave of her weeping friends around her, and at length, the happy moment of her dismission arising, she closed her eyes, and with these animating words on her dying lips, "I know that my Redeemer liveth," gently fell asleep in Jesus. Historically, her most popular hymn has been "When I survey life's varied scene" (and its shortened form, "Father, whate'er of earthly bliss"), a hymn that turns earthly loss or denial into a spirit of thankfulness, published in over 800 North American hymnals since 1792. Not all of her work deals with personal agony. Her hymns span a wide doctrinal and ecclesiastical range, some crafted and used for her father's congregation. Her metrical psalms are among the finest of the genre. Steele's hymns and psalms were published in two volumes in 1760, Poems on Subjects Chiefly Devotional, under the pseudonym Theodosia, with an additional volume of material published after her death, in Miscellaneous Pieces in Verse and Prose, 1780. Another small collection, Verses for Children, was issued in 1788, with two other editions given in 1803 and 1806. Sixty-two of her hymns, including new material and some revisions by Steele, were published in a hymnal for Baptists in 1769, A Collection of Hymns Adapted to Public Worship, edited by Caleb Evans and John Ash. Forty seven were included in John Rippon's A Selection of Hymns from the Best Authors in 1787; the only author with larger representation was Philip Doddridge, with 101. These collections represent the earliest attempts to anthologize Baptist hymns and were vital for bringing Steele's hymns into wider public worship, where they have been a mainstay for over two hundred years. Chris Fenner adapted from The Towers (Southern Baptist Theological Seminary, August 2015) Recommended Bibliography: Cynthia Y. Aalders, To Express the Ineffable: The Hymns and Spirituality of Anne Steele (Milton Keynes, U.K.: Paternoster, 2008). Cynthia Y. Aalders, "In melting grief and ardent love: Anne Steele's contribution to eighteenth-century hymnody," The Hymn (summer 2009), 16-25. J.R. Broome, A Bruised Reed: The Life and Times of Anne Steele (Harpenden, U.K.: Gospel Standard Trust Publications, 2007). Joseph Carmichael, The Hymns of Anne Steele in John Rippon's Selection of Hymns: A Theological Analysis in the Context of the English Particular Baptist Revival (2012), dissertation, http://digital.library.sbts.edu/handle/10392/4112 Priscilla Wong, Anne Steele and Her Spiritual Vision (Grand Rapids: Reformation Heritage Books, 2012). Timothy Whelan & Julia B. Griffin, eds., Nonconformist Women Writers, 1720–1840, vols. 1 & 2 (London: Pickering & Chatto, 2011). ======================== Steele, Anne, born in 1716, was the daughter of Mr. Wm. Steele, a timber merchant, and pastor, without salary, of the Baptist Church at Broughton, in Hampshire. At an early age she showed a taste for literature, and would often entertain her friends by her poetical compositions. But it was not until 1760 that she could be prevailed upon to publish. In that year two volumes appeared under the title of Poems on Subjects chiefly Devotional, by Theodosia. After her death, which occurred in November, 1778, a new edition was published with an additional volume and a Preface by the Rev. Dr. Caleb Evans, of Bristol (Bristol, 1780). In the three volumes are 144 hymns, 34 Psalms in verse, and about 30 short poems. They have been reprinted in one vol. by D. Sedgwick, 1863…. Among Baptist hymnwriters Miss Steele stands at the head, if we regard either the number of her hymns which have found a place in the hymnals of the last 120 years, or the frequency with which they have been sung. Although few of them can be placed in the first rank of lyrical compositions, they are almost uniformly simple in language, natural and pleasing in imagery, and full of genuine Christian feeling. Miss Steele may not inappropriately be compared with Miss F. R. Havergal, our "Theodosia" of the 19th century. In both there is the same evangelic fervour, in both the same intense personal devotion to the Lord Jesus. But whilst Miss Steele seems to think of Him more frequently as her "bleeding, dying Lord "—dwelling on His sufferings in their physical aspect—Miss Havergal oftener refers to His living help and sympathy, recognizes with gladness His present claims as "Master" and "King," and anticipates almost with ecstasy His second coming. Looking at the whole of Miss Steele's hymns, we find in them a wider range of thought than in Miss Havergal's compositions. She treats of a greater variety of subjects. On the other hand, Miss Havergal, living in this age of missions and general philanthropy, has much more to say concerning Christian work and personal service for Christ and for humanity. Miss Steele suffered from delicacy of health and from a great sorrow, which befell her in the death of her betrothed under peculiarly painful circumstances. In other respects her life was uneventful, and occupied chiefly in the discharge of such domestic and social duties as usually fall to the lot of the eldest daughter of a village pastor. She was buried in Broughton churchyard. [Rev W. R. Stevenson, M.A.] A large number of Miss Steele's hymns are in common use, the larger proportion being in American hymnbooks. In addition to "Almighty Maker of my frame," “Far from these narrow scenes of night," "Father of mercies in Thy word," and others annotated under their respective first lines, there are also:— i. From her Poems on Subjects Chiefly Devotional, 1760, vols. i., ii. 1. Come, let our souls adore the Lord. Pleading for Mercy. One of two hymns "On the Fast, Feb. 11, 1757," the first being "While justice waves her vengeful hand." 2. Come, tune ye saints, your noblest strains. Christ Dying and Rising. 3. Deep are the wounds which sin has made. Christ, the Physician. 4. Enslaved by sin, and bound in chains. Redemption. 5. Eternal power, almighty God. Divine Condescension. 6. Eternal Source of joys divine. Divine Assurance desired. 7. Great God, to Thee my evening song. Evening. 8. Great Source of boundless power and grace. Desiring to Trust in God. 9. Hear, gracious [God] Lord, my humble moan [prayer] . The presence of God desired. 10. Hear, O my God, with pity hear. Ps. cxliii. 11. How long shall earth's alluring toys ? On Longing after unseen pleasures. 12. How lovely, how divinely sweet. Ps. lxxziv. 13. How oft, alas, this wretched heart. Pardoning Love. 14. In vain my roving thoughts would find. Lasting Happiness. 15. Jesus, the spring of joys divine. Christ the Way. 16. Lord, how mysterious are Thy ways. Providence. 17. Lord, Thou hast been Thy Children's God. Ps. xc. 18. Lord, we adore Thy boundless grace. Divine Bounty. 19. Lord, when my [our] raptured thought surveys. Creation and Providence. 20. Lord, when my thoughts delighted rove. Passiontide. 21. My God, 'tis to Thy mercy seat. Divine Mercy. 22. My God, to Thee I call. Lent. 23. O for a sweet, inspiring ray. The Ascended Saviour. 24. O Thou Whose tender mercy hears. Lent. 25. Permit me, Lord, to seek Thy face. Strength and Safety in God alone. 26. Should famine o'er the mourning field. During Scarcity. 27. So fades the lovely, blooming flower. Death of a Child. 28. Stretched on the Cross the Saviour dies. Good Friday. 29. The Lord, my Shepherd and my Guide. Ps.xxiii. 30. The Lord, the God of glory reigns. Ps. xciii. 31. The Saviour calls; let every ear. The Invitation. 32. There is a glorious world on high. True Honour. 33. Thou lovely [only] Source of true delight. Desiring to know Jesus. 34. Thou only Sovereign of my heart. Life in Christ alone. 35. To Jesus, our exalted Lord. Holy Communion. 36. To our Redeemer's glorious Name. Praise to the Redeemer. 37. To your Creator, God. A Rural Hymn. 38. When I survey life's varied scene. Resignation. 39. When sins and fears prevailing rise. Christ the Life of the Soul. 40. Where is my God? does He retire. Rreathing after God. 41. While my Redeemer's near. The Good Shepherd. 42. Why sinks my weak desponding mind? Hope in God. 43. Ye earthly vanities, depart. Love for Christ desired. 44. Ye glittering toys of earih adieu. The Pearl of great Price. 45. Ye humble souls, approach your God. Divine Goodness. ii. From the Bristol Baptist Collection of Ash & Evans, 1769. 46. Come ye that love the Saviour's Name. Jesus, the King of Saints. 47. How helpless guilty nature lies. Need of Receiving Grace. 48. Praise ye the Lord let praise employ. Praise. iii. Centos and Altered Texts, 49. How blest are those, how truly wise. True honour. From "There is a glorious world on high." 50. How far beyond our mortal view. Christ the Supreme Beauty. From "Should nature's charms to please the eye," 1760, st. iii. 51. In vain I trace creation o'er. True happiness. From "When fancy spreads her boldest wings," 1760, st. ii. 52. Jesus, and didst thou leave the sky? Praise to Jesus. From “Jesus, in Thy transporting name," 1760, st. iv. 53. Look up, my soul, with cheerful eye. Breathing after God. From No. 40, st. v. 54. Lord, in the temple of Thy grace. Christ His people's Joy. From "The wondering nations have beheld," 1760, st. iii. 55. My God, O could I make the claim. Part of No. 9 above. 56. My soul, to God, its source, aspires. God, the Soul's only Portion. From "In vain the world's alluring smile," st. iii. 57. O could our thoughts and wishes fly. Part of No. 11 above, st. iv. 58. O for the eye of faith divine. Death anticipated. From "When death appears before my sight," 1760, st. iii., vii., viii. altered, with opening stanzas from another source. 59. O Jesus, our exalted Head. Holy Communion. From "To Jesus, our exalted Lord." See No. 35. 60. O world of bliss, could mortal eyes. Heaven. From "Far from these narrow scenes of night." 61. See, Lord, Thy willing subjects bow. Praise to Christ. From "O dearer to my thankful heart," 1780, st. 5. 62. Stern winter throws his icy chains. Winter. From "Now faintly smile day's hasty hours," 1760, st. ii. 63. Sure, the blest Comforter is nigh. Whitsuntide. From "Dear Lord, and shall Thy Spirit rest," 1760, st. iii. 64. The God of my salvation lives. In Affliction. From, "Should famine, &c," No. 26, st. iv. 65. The Gospel, O what endless charms. The Gospel of Redeeming Love. From "Come, Heavenly Love, inspire my song." 66. The mind was formed lo mount sublime. The Fettered Mind. From "Ah! why should this immortal mind?" 1760, st. ii. 67. The once loved form now cold and dead. Death of a Child. From "Life is a span, a fleeting hour," 1760, st. iii. 68. Thy gracious presence, O my God. Consolation in Affliction. From "In vain, while dark affliction spreads," 1780, st. iv. 69. Thy kingdom, Lord, for ever stands. Ps. cxlv. From "My God, my King, to Thee I'll raise," 1760, st. xii. 70. Triumphant, Christ ascends on high. Ascension. From "Come, Heavenly Love, inspire my song," 1760, st. xxxii. 71. When blest with that transporting view. Christ the Redeemer. From "Almighty Father, gracious Lord," 1760, st. xi. 72. When death before my sight. Death Anticipated. From "When death appears before my sight," 1760. 73. When gloomy thoughts and boding fears. Com¬forts of Religion. From "O blest religion, heavenly fair," 1760, st. ii. 74. When weary souls with sin distrest. Invitation to Rest. From "Come, weary souls, with sin distressed," 1760. 75. Whene'er the angry passions rise. Example of Christ. From “And is the gospel peace and love?" 1760, st. ii. All the foregoing hymns are in D. Sedgwick's reprint of Miss Steele's Hymns, 1863. --Excerpts from John Julian, Dictionary of Hymnology (1907) ==================== Steele, Anne, p. 1089, i., Additional hymns in common use: 1. Amazing love that stoop'd so low. Thankfulness. From "O dearer to my thankful heart," 1780, iii. 2. Bright scenes of bliss, unclouded skies. Saved by Hope. Poems, 1760, i. p. 228. 3. Jesus demands this heart of mine. Pardon De¬sired. Poems, 1760, i. p. 120. 4. Jesus, Thou Source divine. Christ the Way. Poems, 1760, i. p. 53, altered. 5. Lord, how mysterious are Thy ways. Mysteries of Providence. Poems, 1760, i. p. 131. 6. Lord^in Thy great, Thy glorious Name. Ps. xxxi. Poems, 1760, ii. p. 158. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Anne Steele

Charles Zeuner

1795 - 1857 Person Name: Heinrich Christoph Zeuner Composer of "MISSIONARY CHANT" in The Cyber Hymnal Also: Zeuner, Heinrich Christoph, 1795-1857 Zeuner, Heinrich Christopher, 1795-1857
Charles Zeuner

Paul Rader

1879 - 1938 Author of "The Victory" in The Cyber Hymnal Rader was one of the most powerful evangelistic preachers of the early 20th Century. He described himself as an ex-bellboy, ex-cowboy, ex-prospector, ex-football player, and ex-pugilist. He was pastor of Moody Church in Chicago, Illinois (1915–21), and followed founder Albert Simpson as president of the Christian and Missionary Alliance (1920–23). He also founded the Chicago Gospel Tabernacle in 1922 and pastored it for 11 years. Rader wrote many Gospel song lyrics and a few tunes, and was instrumental in founding of the Tabernacle Publishing Company. Rader was a pioneer of Christian broadcasting, as well: In the early 1920’s, the beginning days of radio, station WBBM in Chicago, Illinois, closed every Sunday. Rader received permission to use the studios, and for several years ran a 14-hour Christian program every Sunday. Rader called his station within a station WJBT (Where Jesus Blesses Thousands). --© Cyber Hymnal™ (www.hymntime.com/tch)
Paul Rader

Anna P. Williams

b. 1946 Person Name: Anna Piroska Williams Translator of "Ó, Aggódó Lélek, Ím, Békesség Néked!" in The Cyber Hymnal
Anna P. Williams

C. W. Naylor

1874 - 1950 Author of "A Better Way" in Truth in Song Naylor, Charles Wesley. (1874--1950). C. W. Naylor was born in southern Ohio and reared in Ohio and West Virginia by grandparents. At the age of nineteen he left the Methodist church for the Church of God. He worked for a while at the Gospel Trumpet Company in Grand Junction, Michigan and on some evangelistic tours. He was ordained in 1899 in Springfield, Ohio. He was first injured in 1908 in Florida while moving timbers from under a meeting tent. He suffered a dislocated kidney and other internal injuries. A year later he was in a bus accident that left him an invalid for the rest of his life. Naylor wrote eight books, many articles and pamphlets, many hymns and gospel songs, besides being a columnist in the Gospel Trumpet. --John W.V. Smith, DNAH Archives See also: Neidert, David L. (1985). Reformation's Song: A History of Church of God Music. Anderson, Ind.: the author.
C. W. Naylor

James McGranahan

1840 - 1907 Composer of "GDAŃSK" in The Cyber Hymnal James McGranahan USA 1840-1907. Born at West Fallowfield, PA, uncle of Hugh McGranahan, and son of a farmer, he farmed during boyhood. Due to his love of music his father let him attend singing school, where he learned to play the bass viol. At age 19 he organized his first singing class and soon became a popular teacher in his area of the state. He became a noted musician and hymns composer. His father was reluctant to let him pursue this career, but he soon made enough money doing it that he was able to hire a replacement farmhand to help his father while he studied music. His father, a wise man, soon realized how his son was being used by God to win souls through his music. He entered the Normal Music School at Genesco, NY, under William B Bradbury in 1861-62. He met Miss Addie Vickery there. They married in 1863, and were very close to each other their whole marriage, but had no children. She was also a musician and hymnwriter in her own right. For a time he held a postmaster’s job in Rome, PA. In 1875 he worked for three years as a teacher and director at Dr. Root’s Normal Music Institute. He because well-known and successful as a result, and his work attracted much attention. He had a rare tenor voice, and was told he should train for the operatic stage. It was a dazzling prospect, but his friend, Philip Bliss, who had given his wondrous voice to the service of song for Christ for more than a decade, urged him to do the same. Preparing to go on a Christmas vacation with his wife, Bliss wrote McGranahan a letter about it, which McGranahan discussed with his friend Major Whittle. Those two met in person for the first time at Ashtubula, OH, both trying to retrieve the bodies of the Bliss’s, who died in a bridge-failed train wreck. Whittle thought upon meeting McGranahan, that here is the man Bliss has chosen to replace him in evangelism. The men returned to Chicago together and prayed about the matter. McGranahan gave up his post office job and the world gained a sweet gospel singer/composer as a result. McGranahan and his wife, and Major Whittle worked together for 11 years evangelizing in the U.S., Great Britain, and Ireland. They made two visits to the United Kingdom, in 1880 and 1883, the latter associated with Dwight Moody and Ira Sankey evangelistic work. McGranahan pioneered use of the male choir in gospel song. While holding meetings in Worcester, MA, he found himself with a choir of only male voices. Resourcefully, he quickly adapted the music to those voices and continued with the meetings. The music was powerful and started what is known as male choir and quartet music. Music he published included: “The choice”, “Harvest of song”, “Gospel Choir”,, “Gospel hymns #3,#4, #5, #6” (with Sankey and Stebbins), “Songs of the gospel”, and “Male chorus book”. The latter three were issued in England. In 1887 McGranahan’s health compelled him to give up active work in evangelism. He then built a beautiful home, Maplehurst, among friends at Kinsman, OH, and settled down to the composition of music, which would become an extension of his evangelistic work. Though his health limited his hours, of productivity, some of his best hymns were written during these days. McGranahan was a most lovable, gentle, modest, unassuming, gentleman, and a refined and cultured Christian. He loved good fellowship, and often treated guests to the most delightful social feast. He died of diabetes at Kinsman, OH, and went home to be with his Savior. John Perry
James McGranahan

Jeanne Marie Bouvier de La Motte Guyon

1648 - 1717 Person Name: Madame Guyon Author of "I suffer fruitless anguish day by day" in Translations from the French of Madame de la Mothe Guion Guyon, Madame. (1648-1717.) Jeanne Marie Bouyieres de la Mothe was the leader of the Quietist movement in France. The foundation of her Quietism was laid in her study of St. Francis de Sales, Madame de Chantal, and Thomas ä Kempis, in the conventual establishments of her native place, Montargis (Dep. Loiret), where she was educated as a child. There also she first learned the sentiment of espousal with Christ, to which later years gave a very marked development. She was married at sixteen to M. Guyon, a wealthy man of weak health, twenty-two years her senior, and her life, until his death, in 1676, was, partly from disparity of years, partly from the tyranny of her mother-in-law, partly from her own quick temper, an unhappy one. Her public career as an evangelist of Quietism began soon after her widowhood. Her first labours were spent in the diocese of Geneva, at Annecy, Gex, and Thonon, and in Grenoble. In 1686 she came to Paris, where she was at first imprisoned for her opinions in the Convent of St. Marie in the Faubourg St. Antoine, but released after eight months at the instance of Madame de Maintenon. She then rose to the zenith of her fame. Her life at all times greatly fascinated those around her; and the court, Madame de Maintenon, Fénelon (who ardently sympathised with her doctrine of pure and disinterested love of God), and Madame de Maintenon's College of Ladies at Cyr, came under the spell of her enthusiasm. But the affinity of her doctrines with those of Molinos, who was condemned in 1685, soon told against her. Her opinions were condemned by a commission, of which Bossuet was president. She then incurred Bossuet's displeasure by breaking the promises she had made to him to maintain a quiet attitude, and not return to Paris. She was imprisoned at Vincennes, Dec. 1695, and in the following year removed to Vaugirard, under a promise to avoid all receptions and correspondence, except by special permission. In 1698 she was immured in the Bastille, and not released until 1702. The Quietist controversy had meanwhile ruined the saintly Fénelon in the favour of Louis XIV., and obtained the condemnation by the Pope (1699) of his book (Maxima des Saints) written in defence of the doctrine of disinterested love. The remainder of Madame Guyon's life was spent in retirement with her daughter, the Marquise de Vaux, at Blois. She was visited there by numbers of persons of all ranks, some of them from foreign countries; and she had a considerable correspondence. She heard Mass daily, and died in full communion with the Roman Church. Madame Guyon's works fill 40 volumes. The principal ones are:— (1) Les Torrents (1683), a description of God's dealings with souls, founded on her own spiritual history. (2) Le Cantique des Cantiques interpreté selon le sens mystique. Le Moyen Court defaire oraison (1684). Her (3) Autobiography. (4) Poésies et Cantiques Spirituels (pub. 1722). The Cantiques Spirituels comprise nearly 900 pieces. The dates of composition are mainly to be gathered from internal evidence; some appear to have been written in the country; many were certainly written in her imprisonments at the Convent of St. Marie and Vincennes; many also apparently in her last sickness at Blois. They were composed to ballad tunes, and with an effortless facility, five or six hymns being often written in a day, while confined to her bed. She believed them to originate from the Divine impulse, more than from herself. The Cantiques are at once illustrated and interpreted by her Autobiography (which is one of the most remarkable books in the delineation of spiritual enthusiasm) and by her Commentary on the Song of Solomon, which applies its passionate love to the union of Christ with the soul. The leading ideas are, (1) the absorption of the soul, utterly emptied of self, into the Infinite Being of God: which is expressed at other times as the entire occupation of the soul, reduced to nothingness ("le néant, le rien"), and deprived of all independent will, by the Personality of God. The perfect state of the soul is one of complete passiveness; its energy is the energy of God directing and wielding the human powers; prayer becomes not the expression of desire, but rapt contemplation, wordless intercourse, and reception of the Divine Voice to the soul. (2) Pure and disinterested love of God, as Himself the Perfect Love, uninfluenced by any consideration of His favour and blessing either here or in eternity. If it be His will to cast the soul into hell itself, even this is to be accepted without fear or deprecation, if the Love of God remains as the joy of His creature. (3) The Love of God is consistent with terrible, often unintelligible or apparently capricious infliction of suffering and desertion on the soul He loves. A selection of 37 pieces from these poems was translated by the poet Cowper, in 1782 (published by his friend William Bull, in 1801). Bull had introduced the poems to him, and requested him to translate some of them. Whether Bull or Cowper selected the pieces for translation is uncertain, Their leading theme is that of Love unshaken, submissive, not asking for release, though under the extremity of desertion and suffering inflicted by God's Hand, which is heavy with anger and seems threatening destruction. Mixed with these awful seasons there are others, in which the manifestation of the Divine Love floods the soul with transport. The points of affinity with Cowper's thought are obvious; and Bull may have hoped that the spectacle of her unmoved belief in the hidden love of God might help to drive away the terrible delusion of his reprobation. The nervous style is very different from the flabby lines of the French: and Cowper designedly modified the amative metaphors, which, especially when they represent the dealings of Christ with her as His spouse, in language suggested by the caprice of Cupid or that of conjugal infidelity, are very painful and unconsciously irreverent. (See his letters to W. Unwin, 1782-3.) The most characteristic pieces are those beginning, "Twas my purpose on a day," "I suffer fruitless anguish," "Long plunged in sorrow," and "Source of Love, my brighter Sun." The translations from Madame Guyon's hymns which are in common use are mainly in American hymnbooks. They include :— 1. Ah! régnez sur toute la terre. Triumph of heavenly love desired. From her Cantique des Cantiques, vol. ii. No. 236. Translated by W. Cowper in his posthumous Poems Translated from the French of Madame de la Mothe Guion, fee., 1801, p. 14, in 3 stanzas of 4 lines, as, "Ah! reign, wherever man is found." It is in Spurgeon’s Our Own Hymnbook, 1866. 2. Amour que mon âme eat contente. The soul that loves God finds Him everywhere. From vol. ii., Cantique 108. Translated by W. Cowper, 1801, p. 33, in 9 stanzas of 4 lines, as "0 Thou, by long experience tried." This has been abbreviated and altered to "My Lord, how full of sweet content," in Hatfield's Church Hymn Book, N. Y., 1872, and others, and as "0 Lord, how full of sweet content," in the Andover Sabbath Hymn Book, 1858; the Songs for the Sanctuary, 1865, &c. It is also in use in its original form. Cowper's translation is more nervous than the original, but not always close thereto. 3. Divin objet, auquel nul objet n'est pareil. The Nativity. From her works, vol. iv., Poëmes Héroїques, 1. W. Cowper's translation of the poem (1801, p. 1) begins "Tis folly all—-let me no more be told." The cento in common use begins on p. 4 with "Infinite God, Thou great unrivall'd One," and is composed of 14 lines, not consecutive in all cases, and with extraneous additions. 4. Esprit Saint, viena dedans nos cœurs. Charity. From vol. ii., Cant. 96, beginning with stanza iii. Translated by W. Cowper, 1801, p. 26, as "Spirit of charity dispense.” This is in American common use. 5. Je n'aime plus d'un amour mien. Life in the love of God. From vol. iv., sect. 2, cant. 80. An anonymous translation of a part of this as "I love my God, but with no love of mine," appeared in the Andover Sabbath Hymn Book, 1858; the Church Praise Book, N. Y., 1881, &c, in 2 stanzas of 6 lines. Of this translation st. i. is apparently an expansion of the four first lines of this short hymn; stanza ii. may be only an expansion of the two remaining lines, or may have added to it some verse of a hymn not identified. Guyon, vol. iii., cant. 136, is somewhat similar, especially at its close, but is on a much larger scale. 6. L'amour me tient asservie. Divine love. From vol. ii., cant. 155. Translated by W. Cowper, 1801, p. 38, in 8 stanzas of 4 lines, as “Love is the Lord whom I obey." It is generally used in an abbreviated form. 7. La fontaine dans sa source. Living Water. From vol. iv., cant. 81. Translated by W. Cowper, 1801, p. 28, in 2 stanzas of 4 lines, as “The fountain in its source." In 1812 it was given in Collyer's Selections, No. 322, with an additional stanza by Collyer. This is the form of the text in common use in Great Britain and America. 8. Mon cœur depuis longtems plongé. The Joy of the Cross. From vol. iii., cant. 97. Translated by W. Cowper, 1801, pp. 81-84, in 12 stanzas of 6 lines, as "Long plung'd in sorrow, I resign." The following centos therefrom are in common use:— 1. "Long plunged in sorrow, I resign." 2. "O Lord, in sorrow I resign." 3. "Self-love no grace in sorrow sees." Of these centos 1 is in Spurgeon's Our Own Hymn Book, 1866; and 2 and 3 in American collections. 9. Nous portons un doux témoignage. God's Chosen. Vol. ii., cant. 78. Translated by W. Cowper, 1801, p. 35, as "How happy are the newborn race." This is usually altered to "O happy they, God's chosen race," as in Mercer, 1854, and others. 10. Souffrons, puisqu’l le faut, souffrons toute la vie. The love of God the end of Life. From vol ii., cant. 165. Translated by W. Cowper, 1801, p. 50, in 4 stanzas of 4 lines, as “Since life in sorrow must be spent." In the Songs for the Sanctuary, 1865, and other American collections it is altered to "If life in sorrow must be spent." In addition to these there are also translations of hymns in common use, the originals of which are attributed to Madame Guyon. These we have not identified in her poetical works:— 11. By suffering only can we know. Resignation. This is part of a poem written at nineteen. In a letter written from Blois in 1717, Madame Guyon thus alludes to it: "I remember that when I was quite young, only nineteen years of age, I composed a little song in which I expressed my willingness to suffer for God. ... A part of the verses to which I refer is as follows: ‘By suffering only can we know.’ ”The translation in the American Hymns for the Church of Christ, 1853, is anonymous. 12. I would love Thee, God and Father. This we cannot identify. It appeared in the Andover Sabbath Hymnbook, 1858, No. 649, in 5 stanzas of 4 lines. It is in Songs for the Sanctuary, 1865, Hatfield's Church Hymn Book, 1872, and others. 13. 'Tis not by skill of human art. Love. Not identified. The translation appeared in the Hymns for the Church of Christ, 1853, No. 606. [Rev. H. Leigh Bennett, M.A.] -- John Julian, Dictionary of Hymnology (1907) ===================== Guyon, Madame, p. 475, i. Other translations in common use are:— 1. From No. 3 on p. 476, i., the cento in Martineau's Hymns, 1840, No. 160, "Almighty Former of creation's plan" is taken. 2. Source of love, and Light of day. This in Martineau's Hymns, 1840, No. 425, is from W. Cowper's translation of Cantique 125, in 1801, p. 40. 3. To me remains nor place, nor time. This cento In Dale's English Hymn Book, 1874; "My country, Lord, art Thou alone," in Spurgeon's Our Own Hymn Book, 1866; and "All scenes alike engaging prove," are from No. 2 on p. 476, i. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Jeanne Marie Bouvier de La Motte Guyon

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