Person Results

Switch back to the old search page.Advanced Search

Showing 131 - 140 of 792Results Per Page: 10 20 50

Delores Dufner

b. 1939 Person Name: Delores Dufner, OSB, b. 1939 Author of "Who Are These, Like Stars Appearing?" in Worship (4th ed.) Delores Dufner is a member of St. Benedict’s Monastery in St. Joseph, Minnesota, with Master's Degrees in Liturgical Music and Liturgical Studies. She is currently a member and a Fellow of The Hymn Society in the United States and Canada, the National Pastoral Musicians (NPM), the American Society of Composers, Authors, and Publishers (ASCAP), and the Monastic Worship Forum. Delores is a writer of liturgical, scripturally based hymn and song texts which have a broad ecumenical appeal and are contracted or licensed by 34 publishers in the United States, Canada, Great Britain, Australia, and China. She has received more than 50 commissions to write texts for special occasions or needs and has published over 200 hymns, many of which have several different musical settings and appear in several publications. She is the author of three hymn collections: Sing a New Church (1994, Oregon Catholic Press), The Glimmer of Glory in Song (2004, GIA Publications), and And Every Breath, a Song (2011, GIA Publications). Delores, the middle child of five, was born and raised on a farm in the Red River Valley of North Dakota. She attended a one-room country school in which she learned to read music and play the tonette, later studying piano and organ. Delores was a school music teacher, private piano and organ instructor, and parish organist/choir director for twelve years. She served as liturgy coordinator for her religious community of 775 members for six years and as Director of the Office of Worship for the Diocese of St. Cloud, Minnesota for fifteen years. She subsequently worked as a liturgical music consultant for the Diocese of Ballarat, Victoria in southeast Australia for fifteen months. At present, she is preparing a fourth hymn collection and assisting with liturgy planning and music leadership at the monastery. Delores Dufner

John Keble

1792 - 1866 Person Name: John Keble, 1792-1866 Author of "Gracious Savior, Gentle Shepherd" in The New Christian Hymnal Keble, John, M.A., was born at Fairford, in Gloucestershire, on St. Mark's Day, 1792. His father was Vicar of Coln St. Aldwin's, about three miles distant, but lived at Fairford in a house of his own, where he educated entirely his two sons, John and Thomas, up to the time of their entrance at Oxford. In 1806 John Keble won a Scholarship at Corpus Christi College, and in 1810 a Double First Class, a distinction which up to that time had been gained by no one except Sir Robert Peel. In 1811 he was elected a Fellow of Oriel, a very great honour, especially for a boy under 19 years of age; and in 1811 he won the University Prizes both for the English and Latin Essays. It is somewhat remarkable that amid this brilliantly successful career, one competition in which the future poet was unsuccessful was that for English verse, in which he was defeated by Mr. Rolleston. After his election at Oriel, he resided in College, and engaged in private tuition. At the close of 1813 he was appointed Examining Master in the Schools, and was an exceedingly popular and efficient examiner. On Trinity Sunday, 1815, he was ordained Deacon, and in 1816 Priest, by the Bishop of Oxford, and became Curate of East Leach and Burthorpe, though he still continued to reside at Oxford. In 1818 he was appointed College Tutor at Oriel, which office he retained until 1823. On the death of his mother in the same year, he left Oxford, and returned to live with his father and two surviving sisters at Fairford. In addition to East Leach and Burthorpe, he also accepted the Curacy of Southrop, and the two brothers, John and Thomas, undertook the duties between them, at the same time helping their father at Coln. It should be added, as an apology for Keble thus becoming a sort of pluralist among "the inferior clergy," that the population of all his little cures did not exceed 1000, nor the income £100 a year. In 1824 came the only offer of a dignity in the Church, and that a very humble one, which he ever received. The newly-appointed Bishop of Barbadoes (Coleridge) wished Keble to go out with him as Archdeacon, and but for his father's delicate state of health, he would probably have accepted the offer. In 1825 he became Curate of Hursley, on the recommendation of his old pupil, Sir William Heathcote; but in 1826, on the death of his sister, Mary Ann, he returned to Fairford, feeling that he ought not to separate himself from his father and only surviving sister. He supplied his father's place at Coln entirely. 1827 was memorable for the publication of The Christian Year, and 1828 for the election to the Provostship of Oriel, which his friends, rather than himself, seem to have been anxious to secure for him. In 1829 the living of Hursley was offered to him by Sir William Heathcote, but declined on the ground that he could not leave his father. In 1830 he published his admirable edition of Hooker's Works. In 1831 the Bishop of Exeter (Dr. Philpotts) offered him the valuable living of Paignton, but it was declined for the same reason that Hursley had been declined. In the same year he was also elected to the Poetry Professorship at Oxford. His Praelectiones in that capacity were much admired. In 1833 he preached his famous Assize Sermon at Oxford, which is said by Dr. Newman to have given the first start to the Oxford Movement. Very soon after the publication of this sermon the Tracts for the Times began to be issued. Of these Tracts Keble wrote Nos. 4, 13, 40, and 89. In 1835 his father died, and Keble and his sister retired from Fairford to Coln. In the same year he married Miss Clarke and the Vicarage of Hursley, again becoming vacant, was again offered to him by Sir W. Heathcote, and as the reason for his previous refusal of it no longer existed, he accepted the offer, and in 1836 settled at Hursley for the remainder of his life. That life was simply the life of a devoted and indefatigable parish priest, varied by intellectual pursuits. In 1864 his health began to give way, and on March 29, 1866, he passed away, his dearly loved wife only surviving him six weeks. Both are buried, side by side, in Hursley churchyard. In his country vicarage he was not idle with his pen. In 1839 he published his Metrical Version of the Psalms. The year before, he began to edit, in conjunction with Drs. Pusey and Newman, the Library of the Fathers. In 1846 he published the Lyra Innocentium, and in 1847 a volume of Academical and Occasional Sermons. His pen then seems to have rested for nearly ten years, when the agitation about the Divorce Bill called forth from him in 1851 an essay entitled, An Argument for not proceeding immediately to repeal the Laws which treat the Nuptial Bond as Indissoluble; and in the same year the decision of Archbishop Sumner in the Denison case elicited another essay, the full title of which is The Worship of Our Lord and Saviour in the Sacrament of the Holy Communion, but which is shortly entitled, Eucharistical Adoration. In 1863 he published his last work, The Life of Bishop Wilson (of Sodor and Man). This cost him more pains than anything he wrote, but it was essentially a labour of love. In the popular sense of the word "hymn," Keble can scarcely be called a hymnwriter at all. Very many of his verses have found their way into popular collections of Hymns for Public Worship, but these are mostly centos. Often they are violently detached from their context in a way which seriously damages their significance. Two glaring instances of this occur in the Morning and Evening hymns. In the former the verse "Only, O Lord, in Thy dear love, Fit us for perfect rest above," loses half its meaning when the preceding verse, ending "The secret this of rest below," is excised, as it generally is in collections for public worship, and the same may be said of that most familiar of all Keble's lines, "Sun of my soul, thou Saviour dear," which has of course especial reference to the preceding verse, "'Tis gone, that bright and orbed blaze," &c. The Lyra Innocentium has furnished but few verses which have been adopted into hymn collections; the Psalter has been more fortunate, but the translations from the Latin are almost unknown. Taking, however, the word "hymn" in the wider sense in which Dr. Johnson defines it, as "a song of adoration to some superior being," Keble stands in the very first rank of hymnwriters. His uneventful life was the very ideal life for such a poet as Keble was, but not the sort of life which would be best adapted to train a popular hymnwriter. The Christian Year and the Lyra Innocentium reflect in a remarkable degree the surroundings of the writer. They are essentially the works of a refined and cultured mind, and require a refined and cultured mind to enter into their spirit. Keble, all his life long, and never more than in the earlier portion of it, before he wrote, and when he was writing The Christian Year, breathed an atmosphere of culture and refinement. He had imbibed neither the good nor the evil which the training of a public or even of a private, school brings. It was not even the ordinary home education which he had received. He had been trained, up to the very time of his going to college, by his father, who was clearly a man of culture and refinement, and had been himself successively Scholar and Fellow of Corpus. When he went to Oxford, he can scarcely be said to have entered into the whirl of university life. The Corpus of those days has been admirably described by Keble's own biographer, Sir John Coleridge, and by Dean Stanley in his Life of Dr. Arnold; and the impression which the two vivid pictures leave upon the mind is that of a home circle, on rather a large scale, composed of about twenty youths, all more or less scholarly and refined, and some of them clearly destined to become men of mark. When he removed across the road to Oriel, he found himself in the midst of a still more distinguished band. Whether at home or at college he had never come into contact with anything rude or coarse. And his poetry is just what one would expect from such a career. Exquisitely delicate and refined thoughts, expressed in the most delicate and refined language, are characteristic of it all. Even the occasional roughnesses of versification may not be altogether unconnected with the absence of a public school education, when public schools laid excessive stress upon the form of composition, especially in verse. The Christian Year again bears traces of the life which the writer led, in a clerical atmosphere, just at the eve of a great Church Revival, "cujus pars magna fuit." “You know," he writes to a friend, “the C. Y. (as far as I remember it) everywhere supposes the Church to be in a state of decay." Still more obviously is this the case in regard to the Lyra Innocentium. It was being composed during the time when the writer was stricken by what he always seems to have regarded as the great sorrow of his life. Not the death of his nearest relations—-and he had several trials of this kind—-not the greatest of his own personal troubles dealt to him so severe a blow as the secession of J. H. Newman to the Church of Rome. The whole circumstances of the fierce controversy connected with the Tract movement troubled and unsettled him; and one can well understand with what a sense of relief he turned to write, not for, but about, little children, a most important distinction, which has too often been unnoticed. If the Lyra had been written for children it would have been an almost ludicrous failure, for the obscurity which has been frequently complained of in The Christian Year, is still more conspicuous in the latter work. The title is somewhat misleading, and has caused it to be regarded as a suitable gift-book for the young, who are quite incapable of appreciating it. For the Lyra is written in a deeper tone, and expresses the more matured convictions of the author; and though it is a far less successful achievement as a whole, it rises in places to a higher strain of poetry than The Christian Year does. Another marked feature of Keble's poetry is to a great extent traceable to his early life, viz. the wonderful accuracy and vividness of his descriptions of natural scenery. The ordinary schoolboy or undergraduate cares little for natural scenery. The country is to him a mere playing field. But Keble's training led him to love the country for its own sake. Hence, as Dean Stanley remarks, “Oxford, Bagley Wood, and the neighbourhood of Hursley might be traced through hundreds of lines, both in The Christian Year and the Lyra Innocentium.” The same writer testifies, with an authority which no other Englishman could claim, to "the exactness of the descriptions of Palestine, which he [Keble] had never visited.” And may not this remarkable fact be also traced to some extent to his early training? Brought up under the immediate supervision of a pious father, whom he venerated and loved dearly, he had been encouraged to study intelligently his Bible in a way in which a boy differently educated was not likely to do. Hence, as Sir John Coleridge remarks, "The Christian Year is so wonderfully scriptural. Keble's mind was, by long, patient and affectionate study of Scripture, so imbued with it that its language, its train of thought, its mode of reasoning, seems to flow out into his poetry, almost, one should think, unconsciously to himself." To this may we not add that the same intimate knowledge of the Bible had rendered the memory of the Holy Land so familiar to him that he was able to describe it as accurately as if he had seen it? One other early influence of Keble's life upon his poetry must be noticed. Circumstances brought him into contact with the "Lake poets." The near relation of one of the greatest of them had been his college friend, and John Coleridge introduced him to the writings not only of his uncle, S. T. Coleridge, but also of Wordsworth, to whom he dedicated his Praelectiones, and whose poetry and personal character he admired enthusiastically. To the same college friend he was indebted for an introduction to Southey, whom he found to be "a noble and delightful character," and there is no doubt that the writings of these three great men, but especially Wordsworth, had very much to do with the formation of Keble's own mind as a poet. It has been remarked that in Keble's later life his poetical genius seemed to have, to a great extent, forsaken him; and that the Miscellaneous Poems do not show many traces of the spirit which animated The Christian Year and the Lyra Innocentium. Perhaps one reason for this change may be found in the increased interest "which Keble took in public questions which were not conducive to the calm, introspective state of mind so necessary to the production of good poetry. The poet should live in a world of his own, not in a world perpetually wrangling about University Reform, about Courts of Final Appeal, about Marriage with Deceased Wife's Sister, and other like matters into which Keble, in his later years, threw himself—heart and soul. It is not needful to say much about Keble's other poetical works, The Psalter was not a success, and Keble did not expect it to be. It was undertaken," he tells us, "in the first instance with a serious apprehension, which has since grown into a full conviction, that the thing attempted is, strictly speaking, impossible." At the same time, if Keble did not achieve what he owned to be impossible, he produced a version which has the rare merit of never offending against good taste; one which in every line reflects the mind of the cultured and elegant scholar, who had been used to the work of translating from other languages into English. Hymnal compilers have hitherto strangely neglected this volume; but it is a volume worth the attention of the hymn compiler of the future. There is scarcely a verse in it which would do discredit to any hymnbook; while there are parts which would be an acquisition to any collection. His translations from the Latin have not commended themselves to hymnal compilers. Some of his detached hymns have been more popular. But it is after all as writer of The Christian Year that Keble has established his claim to be reckoned among the immortals. It would be hardly too much to say that what the Prayer Book is in prose, The Christian Year is in poetry. They never pall upon one; they realise Keble's own exquisite simile:— "As for some dear familiar strain Untired we ask, and ask again; Ever in its melodious store Finding a spell unheard before." And it would hardly be too bold to prophesy that The Christian Year will live as long as the Prayer Book, whose spirit Keble had so thoroughly imbibed, and whose "soothing influence" it was his especial object to illustrate and commend. [Rev. John H. 0verton, D.D.] Keble's hymns, poetical pieces, and translations appeared in the following works :— (1.) The Christian Year: Thoughts in Verse for the Sundays and Holy days Throughout the Year. Oxford: John Henry Parker, 1827. Preface dated "May 30th, 1827." The last poem, that on the “Commination," is dated March 9, 1827. The poems on the "Forms of Prayer to be used at Sea," "Gunpowder Treason," "King Charles the Martyr," "The Restoration of the Royal Family," "The Accession," and "Ordination," were added to the 4th edition, 1828. The Messrs. Parker have pub. a large number of editions to date, including a facsimile reprint of the first edition, and an edition with the addition of the dates of composition of each poem. A facsimile of Keble's manuscript as it existed in 1822 was also lithographed in 1882, by Eliot Stock, but its publication was suppressed by a legal injunction, and only a few copies came into the hands of the public. Since the expiration of the first copyright other publishers have issued the work in various forms. (2.) Contributions to the British Magazine, which were included in Lyra Apostolica, 1836, with the signature of "γ." (3.) The Psalter or Psalms of David; In English Verse; By a Member of the University of Oxford. Adapted for the most part, to Tunes in Common Use; and dedicated by permission to the Lord Bishop of Oxford. . . . Oxford, John Henry Parker: J. G. & F. Rivington, London, MDCCCXXXIX. Preface dated “Oxford, May 29, 1839." (4.) The Child's Christian Year: Hymns for every Sunday and Holy-Day. Compiled for the use of Parochial Schools. Oxford: John Henry Parker, 1841. This was compiled by Mrs. Yonge. Keble wrote the Preface, dated “Hursley, Nov. 6, 1841," and signed it “J. K." To it he contributed the four poems noted below. (5.) Lyra Innocentium: Thoughts in Verse on Christian Children, their Ways and their Privileges . . . Oxford: John Henry Parker : F. & J. Rivington, London, 1846. The Metrical Address (in place of Preface) “To all Friendly Readers," is dated "Feb. 8, 1846." (6.) Lays of the Sanctuary, and otter Poems. Compiled and Edited by G. Stevenson de M. Rutherford... London: Hamilton, Adams & Co., 1859. This was a volume of poems published on behalf of Mrs. Elizabeth Good. To it Keble contributed the three pieces noted below. (7.) The Salisbury Hymn-Book 1857. Edited by Earl Nelson. To this be contributed a few hymns, some translations from the Latin, and some rewritten forms of well-known hymns, as "Guide me, 0 Thou great Jehovah," &c. (8.) Miscellaneous Poems by the. Rev. J. Keble, M.A., Vicar of Hursley. Oxford and London: Parker & Co., 1869. The excellent Preface to this posthumous work is dated "Chester, Feb. 22, 1869," and is signed "G.M," i.e. by George Moberly, late Bishop of Salisbury. This volume contains Keble's Ode written for the Installation of the Duke of Wellington as Chancellor of the University of Oxford, in 1834, his poems from the Lyra Apostolica, his hymns named above, his translations from the Latin, and other pieces not published in his works. The most important centos from The Christian Year, which are in common use as hymns, and also the hymns contributed to the Salisbury Hymn Book, 1857, are annotated in full under the first lines of the original poems. The translations from the Latin and Greek are given under the first lines of the originals. There are also several of his more important pieces noted in the body of this work. Those that …have no special history, are the following (the dates given being those of the composition of each piece):— i. From The Christian Year, 1827 and 1828. 1. Creator, Saviour, strengthening Guide. Trinity Sunday. (March 3, 1826.) 2. Father, what treasures of sweet thought. Churching of Women. (March 13, 1827.) 3. God is not in the earthquake: but behold. 9th Sunday after Trinity. The still mall voice. (Aug. 13,1822.) 4. In troublous days of anguish and rebuke. 9th S. after Trinity. The still small voice. (Aug. 13, 1822.) 5. Lessons sweet of spring returning. 1st Sunday after Epiphany. Spring. (May 17,1824.) 6. My Saviour, can it ever be? 4th Sunday after Easter. The promised Comforter. 7. 0 Father of long suffering grace. 18th Sunday after Trinity. God's longsuffering. (Oct. 6, 1823.) 8. 0 God of mercy, God of might, How should, &c. Holy Communion. (Jan. 31, 1827.) 9. 0 Lord my God, do Thou Thy holy will. Wednesday before Easter. Resignation. (Aug. 13, 1821.) 10. 0 say not, dream [think] not, heavenly notes. Catechism. (Feb. 16, 1827.) 11. 0 shame upon thee, listless heart. SS. Philip & James. (Aug. 3, 1825.) 12. 0 who shall dare in this frail scene? St. Mark's Day. (1820.) 13. Red o'er the forest peers the setting sun. 23rd Sunday after Trinity. The Resurrection of the body. (Nov. 12, 1825.) 14. Spirit of Christ, Thine earnest give. Ordination. (March 28, 1828.) 15. Spirit of light and truth, to Thee. Ordination. (March 28, 1828.) 16. Spirit of might and sweetness too. Confirmation. (Feb. 21, 1827.) 17. Sweet nurslings of the vernal skies. 15th S. after Trinity. Consider the lilies. Live for today. (Feb. 3, 1826) 18. The days of hope and prayer are past. 4th Sunday after Easter. The promised Comforter. 19. The live-long night we've toiled in vain. 5th Sunday after Trinity. Miracle of the Fishes. (1821.) 20. The midday sun with fiercest glare. Conversion of St. Paul. (Mar. 2,1822.) 21. The shadow of the Almighty's cloud. Confirmation. (Feb. 22, 1827.) 22. The silent joy that sinks so deep. 2nd Sunday after Epiphany. Turning Water into Wine. 23. Then, fainting soul, arise and sing. 4th Sunday after Easter. The promised Comforter. 24. When brothers part for manhood's race. St. Andrew's Day. (Jan. 27, 1822.) 25. Who is God’s chosen priest ? St. Matthias's Day. 26. Why doth my Saviour weep? 10th Sunday after Trinity. Christ weeping over Jerusalem. (1819.) 27. Why should we faint and fear to live alone? 24th Sunday after Trinity. God's goodness in veiling the future. (June 7, 1825.) 28. Wish not, dear friends, my pain away. 16th Sunday after Trinity. Resignation. (1824.) ii. From The Psalter, 1839. 29. From deeps so wild and drear. Ps. cxxx. 30. God our Hope and Strength abiding. Ps. xlvi. 31. How pleasant, Lord of hosts, how dear. Ps. lxxxiv. 32. Lord, be my Judge, for I have trod. Ps. xxvi. 33. Lord, Thy heart in love hath yearned. Ps. lxxxv. 34. Lord, Thou hast search'd me out and known. Ps. cxxxix 35. My God, my God, why hast Thou me? Ps. xxii. 36. My Shepherd is the living God. Ps. xxiii. 37. My Shepherd is the Lord; J know. Ps. xxiii. 38. Praise the Lord, for He is love. Ps. cxxxvi. 39. Praise ye the Lord from heaven. Ps.cxlviii. 40. Sing the song unheard before. Ps. xcvi. 41. Sound high Jehovah's Name. Ps. cxxxv. 42. The earth is all the Lord's, with all. Ps. xxiv. 43. The mercies of the Lord my God. Ps. lxxxix. 44. The seed of Jacob, one and all. Ps. xxii. iii. From The Child's Christian Year, 1841, and later editions. 45. Bethlehem, above all cities blest. Innocents’ Day. 46. Lo, from the Eastern hills the Lord. l0th Sunday after Trinity. The Gospel. (Late editions.) 47. Our God in glory sits on high. 1st Sunday after Easter. The Epistle. 48. When Christ to village comes or town. 16th Sunday after Trinity. The Gospel. (Late editions.) iv. From Lyra Innocentium, 1846. 49. Christ before thy door is waiting. Presence of Christ in His poor; or, Offertory. 50. How [When] the new-born saints, assembling. Offertory. 51. Once in His Name Who made thee. Holy Baptism. 52. Who for the like of me will care? Naamans' Servant-maid v. From Lays of the Sanctuary, 1859. 53. Lord, lift my heart to Thee at morn. Emigrant's Midnight Hymn. 54. O Love unseen, we know Thee nigh. Cento from No. 53. 55. Slowly the gleaming stars retire. Morning Hymn for Emigrants at Sea. 56. The twilight hour is sweet at home. Evening hymn for Emigrants at Sea. The editor of Keble's Miscellaneous Poems says concerning Nos. 53, 55, and 56:— "The three hymns for Emigrants, for use at Midnight, Morning, and Evening, were written at the request of his friend Sir Frederic Rogers, at that time Emigration Commissioner. They were printed in the first edition of the ‘Prayers for Emigrants, which he had compiled, but were subsequently omitted, perhaps as being thought not sufficiently simple for the class of people for whose use the Book of Prayers was chiefly intended." Preface, p. vi. It is found that nearly 100 hymns (counting centos as such) by Keble are in common use at the present time, and of these some rank with the finest and most popular in the English language. -- John Julian, Dictionary of Hymnology (1907)

Thomas á Kempis

1380 - 1471 Person Name: Thomas a Kempis, 1379 - 1471 Author (attributed to) of "Light's abode, celestial Salem" in Service Book and Hymnal of the Lutheran Church in America Thomas of Kempen, commonly known as Thomas à Kempis, was born at Kempen, about fifteen miles northwest of Düsseldorf, in 1379 or 1380. His family name was Hammerken. His father was a peasant, whilst his mother kept a dame's school for the younger children of Kempen. When about twelve years old he became an inmate of the poor-scholars' house which was connected with a "Brother-House" of the Brethren of the Common Life at Deventer, where he was known as Thomas from Kempen, and hence his well-known name. There he remained for six years, and then, in 1398, he was received into the Brotherhood. A year later he entered the new religious house at Mount St. Agnes, near Zwolle. After due preparation he took the vows in 1407, was priested in 1413, became Subprior in 1425, and died according to some authorities on July 26. and others on Aug. 8, 1471. Much of his time was occupied in copying Missals, Breviaries, and other devotional and religious works. His original writings included a chronicle of the monastery of St. Agnes, several biographies, tracts and hymns, and, but not without some doubt as to his authorship the immortal Imitatio Christi, which has been translated into more languages than any other book, the Bible alone excepted. His collected works have been repeatedly published, the best editions being Nürnberg, 1494, Antwerp in 1607 (Thomae Malleoli à Kempis . . . Opera omnia), and Paris in 1649. An exhaustive work on St. Thomas is Thomas à Kempis and the Brothers of the Common Life, by S. W. Kettlewell, in 2 vols., Lond., 1882. In this work the following of his hymns are translated by the Rev. S. J. Stone:— i. From his Vita Boni Monachi, ii.:— 1. Vitam Jesu Christi. Imitation of Christ. Be the life of Christ thy Saviour. 2. Apprehende anna. Christian Armour. Take thy weapons, take thy shield. 3. Sustine dolores. Resignation. Bear thy sorrows with Laurentius. ii. From his Cantica Spiritualia:— 4. 0 dulcissime Jesu. Jesus the most Dear. 0 [Child] Christ Jesu, closest, dearest. 5. 0 Vera summa Trinitas. Holy Trinity. Most true, most High, 0 Trinity. 6. Ad versa mundi tolera. Resignation. Bear the troubles of thy life. 7. 0 qualis quantaque laetitia. Eternal Life. 0 joy the purest, noblest. Of these translations Mr. Stone has repeated Nos. 5, 6, and 7 in his Hymns, 1886, and No. 4 in a rewritten form as "Jesus, to my heart most precious," in the same. Pastor O. A. Spitzen has recently published from a manuscript circa 1480, ten additional hymns by Thomas, in his “Nalezing op mijn Thomas à Kempis," Utrecht, 1881. Six of these had previously been printed anonymously by Mone. The best known are "Jerusalem gloriosa", and "Nec quisquam oculis vidit". We may add that Thomas's hymnwriting is not regarded as being of the highest standard, and that the modern use of his hymns in any form is very limited. -- John Julian, Dictionary of Hymnology (1907)

Johann Walter

1496 - 1570 Person Name: Johann Walther Author of "The Bridegroom Soon Will Call Us" in The Cyber Hymnal Johann Walther (b. Kahla, Thuringia, Germany, 1496: d. Torgau, Germany, 1570) was one of the great early influences in Lutheran church music. At first he seemed destined to be primarily a court musician. A singer in the choir of the Elector of Saxony in the Torgau court in 1521, he became the court's music director in 1525. After the court orchestra was disbanded in 1530 and reconstituted by the town, Walther became cantor at the local school in 1534 and directed the music in several churches. He served the Elector of Saxony at the Dresden court from 1548 to 1554 and then retired in Torgau. Walther met Martin Luther in 1525 and lived with him for three weeks to help in the preparation of Luther's German Mass. In 1524 Walther published the first edition of a collection of German hymns, Geystliche gesangk Buchleyn. This collection and several later hymnals compiled by Walther went through many later editions and made a permanent impact on Lutheran hymnody. Bert Polman ================ Walther, Johann, was born in 1496 at a village near Cola (perhaps Kahla, or else Colleda, near Sachsenburg) in Thuringia. In 1524 we find him at Torgau, as bassist at the court of Friedrich the Wise, Elector of Saxony. The Elector Johann of Saxony made him "Sengermeister" (choirmaster) in 1526. When the Electoral orchestra (Kapelle) at Torgau was disbanded in 1530, it was reconstituted by the town, and in 1534 Walther was also appointed cantor (singing-master) to the school at Torgau. On the accession of the Elector Moritz of Saxony, in 1548, Walther went with him to Dresden as his Kapellmeister. He was pensioned by decree of Aug. 7, 1554, and soon after returned to Torgau, still retaining the title of "Sengermeister." He died at Torgau, perhaps on March 25, or at least before April 24, 1570. (Monatshefte für Musikgeschichte, 1871, p. 8, and 1878, p. 85; Archiv für Litteraturgeschichte, vol. xii., 1884, p. 185; Dr. Otto Taubert's Pflege der Musilz in Torgau, 1868, and his Gymnasial Singe-Chor zu Torgau, n.d., 1870, &c.) Walther was more distinguished as a musician than as a hymnwriter. In 1524 he spent three weeks in Luther's house at Wittenberg, helping to adapt the old church music to the Lutheran services, and harmonising the tunes in five parts for the Geystliche gesangk Bucklyn, published at Wittenberg in 1524. He was also present in the Stadtkirche at Wittenberg, when, on Oct. 29, 1525, the service for the Holy Communion, as rearranged by Luther and himself, was first used in German. His hymns appeared mostly in his Das christlich Kinderlied D. Martini Lutheri, Erhalt uns Herr, &c. Auffs new in sechs Stimmen gesetzt, und rait etlichen schönen Christlichen Texten, Lateinischen und Teutschen Gesengen gemehrt, &c, Wittenberg. Those of Walther's hymns which have passed into English are:— i. Herzlich Lieb hab ich dich, mein Gott. Trinity Sunday. First published in 1566 as above, and thence in Wackernage, iii. p. 204, in 4 stanzas of 8 lines. Translated as:— 0 God, my Rock! my heart on Thee. This is a good translation of stanza i., iii., iv., by A. T. Russell, as No. 133 in his Psalms & Hymns, 1851. ii. Herzlich thut mich erfreuen. Eternal Life. First published separately, in 33 stanzas, at Wittenberg, in 1552, entitled "A beautiful spiritual and Christian new miner's song, of the Last Day and Eternal Life" [Konigsberg Library]. Thence in Wackernagel, iii. p. 187, in 34 stanzas, stanza 33 being added from the Dresden reprint of 1557. It is set to the melody of a popular song on the Joys of Summer. It is a fresh and beautiful hymn, but is only partially available on account of its length. Translated as:— 1. Now fain my joyous heart would sing. This is a translation of stanza 1, 4, 5, 17, 33, 34, by Miss Winkworth, in her Lyra Germanica 2nd Ser., 1858, p. 223. Her translations of stanzas 1, 4, 5, were included in the English Presbyterian Psalms & Hymns, 1867, No. 325. 2. Soon will the heavenly Bridegroom come. This is by Dr. Kennedy, in his Hymn. Christanza, 1863, No. 1009, and follows the text of the Geistliche Lieder omitting stanza 16, 18, 13. It is repeated in the Laudes Domini, N. Y., 1884, &c. 3. The Bridegroom soon will call us. By Dr. M. Loy, from the Geistliche Lieder, but omitting stanzas 18, 13, as No. 24 in the Ohio Lutheran Hymnal, 1880. [Rev. James Mearns, M.A. ] --Excerpts from John Julian, Dictionary of Hymnology (1907)

Timothy Dudley-Smith

1926 - 2024 Person Name: Timothy Dudley-Smith, b. 1926 Author of "Christ the Eternal Lord" in Lutheran Service Book Timothy Dudley-Smith (b. 1926) Educated at Pembroke College and Ridley Hall, Cambridge, Dudley-Smith has served the Church of England since his ordination in 1950. He has occupied a number of church positions, including parish priest in the diocese of Southwark (1953-1962), archdeacon of Norwich (1973-1981), and bishop of Thetford, Norfolk, from 1981 until his retirement in 1992. He also edited a Christian magazine, Crusade, which was founded after Billy Graham's 1955 London crusade. Dudley-Smith began writing comic verse while a student at Cambridge; he did not begin to write hymns until the 1960s. Many of his several hundred hymn texts have been collected in Lift Every Heart: Collected Hymns 1961-1983 (1984), Songs of Deliverance: Thirty-six New Hymns (1988), and A Voice of Singing (1993). The writer of Christian Literature and the Church (1963), Someone Who Beckons (1978), and Praying with the English Hymn Writers (1989), Dudley-Smith has also served on various editorial committees, including the committee that published Psalm Praise (1973). Bert Polman

Thomas Haweis

1734 - 1820 Author of "To Thee, My God and Savior" in The Cyber Hymnal Thomas Haweis (b. Redruth, Cornwall, England, 1734; d. Bath, England, 1820) Initially apprenticed to a surgeon and pharmacist, Haweis decided to study for the ministry at Oxford and was ordained in the Church of England in 1757. He served as curate of St. Mary Magdalen Church, Oxford, but was removed by the bishop from that position because of his Methodist leanings. He also was an assistant to Martin Madan at Locke Hospital, London. In 1764 he became rector of All Saints Church in Aldwinkle, Northamptonshire, and later served as administrator at Trevecca College, Wales, a school founded by the Countess of Huntingdon, whom Haweis served as chaplain. After completing advanced studies at Cambridge, he published a Bible commentary and a volume on church history. Haweis was strongly interested in missions and helped to found the London Mission Society. His hymn texts and tunes were published in Carmino Christo, or Hymns to the Savior (1792, expanded 1808). Bert Polman ============================ Haweis, Thomas, LL.B., M.D., born at Truro, Cornwall, 1732. After practising for a time as a Physician, he entered Christ's College, Cambridge, where he graduated. Taking Holy Orders, he became Assistant Preacher to M. Madan at the Lock Hospital, London, and subsequently Rector of All Saints, Aldwincle, Northamptonshire. He was also Chaplain to Lady Huntingdon, and for several years officiated at her Chapel in Bath. He died at Bath, Feb. 11, 1820. He published several prose works, including A History of the Church, A Translation of the New Testament, and A Commentary on the Holy Bible. His hymns, a few of which are of more than ordinary merit, were published in his Carmina Christo; or, Hymns to the Saviour. Designed for the Use and Comfort of Those who worship the Lamb that was slain. Bath, S. Hayward, 1792 (139 hymns), enlarged. London, 1808 (256 hymns). In 1794, or sometime after, but before the enlarged edition was published, two hymns "For the Fast-day, Feb. 28, 1794," were added to the first edition. These were, "Big with events, another year," and "Still o'er the deep the cannon's roar." The most popular and widely used of his hymns are, "Behold the Lamb of God, Who bore," &c.; "Enthroned on high, Almighty Lord"; and “O Thou from Whom all goodness flows." The rest, all being from Carmina Christo, first edition 1792, are:— 1. Dark was the night and cold the ground. Gethsemane. 2. From the cross uplifted high. Christ in Glory. 3. Great Spirit, by Whose mighty power. Whitsuntide. 4. Submissive to Thy will, my God. Resignation. 5. The happy morn is come. Easter. 6. Thou Lamb of God, that on the tree. Good Friday. The hymn, "Thy Head, the crown of thorns that wears," in Stryker & Main's Church Praise Book, N. Y., 1882, begins with st. ii. of this hymn. 7. To Thee, my God and Saviour, My heart, &c. Praise for Redemption. --John Julian, Dictionary of Hymnology (1907)

Thomas John Williams

1869 - 1944 Person Name: Thomas J. Williams, 1869-1944 Composer of "EBENEZER" in Lutheran Service Book Although his primary vocation was in the insurance business, Thomas John Williams (b. Ynysmeudwy, Glamorganshire, Wales, 1869; d. Llanelly, Carmarthenshire, Wales, 1944) studied with David Evans at Cardiff and later was organist and choirmaster at Zion Chapel (1903-1913) and Calfaria Chapel (1913-1931), both in Llanelly. He composed a number of hymn tunes and a few anthems. Bert Polman

Richard Runciman Terry

1865 - 1938 Person Name: Richard Runciman Terry (1865-1938) Composer of "HIGHWOOD" in Ancient and Modern Terry, Richard R., was born at Morpeth, Jan. 3, 1868, and was Tate Choral Scholar at King's College, Cambridge. In 1896 he became organist and music-master at Downside R. C. College and Abbey, Bath; and in 1901 organist and director of the choir at Westminster Cathedral (R. C.) London. He contributed to A. E. Tozer's Catholic Hymns, 1898, thirteen tunes and the words of two hymns:— 1. Christ, the Lord, is my true Shepherd. Ps. xxiii. 2. Peaceful eve, so still and holy. Christmas Carol. It is marked as D. C. B., i.e. for Downside Coll., Bath. The tune by Mr. Tozor was published in 1881 to a carol beginning with the same first line, but otherwise entirely different. --John Julian, Dictionary of Hymnology, New Supplement (1907)

D. S. Warner

1842 - 1895 Person Name: Daniel S. Warner Author of "The Old Campground" in Timeless Truths Warner, Daniel Sidney. (near Marshallville, Wayne County, Ohio, 1842--1895). Church of God. Reared on an Ohio farm. During the Civil War, he substituted for a brother. Later he taught school. He attended Oberlin College briefly in 1865. By 1867 he was licensed to preach by the Western Ohio Eldership of the Church of God (Winebrennerian). His experience in preaching was gained on circuits in Nebraska and Ohio. In 1874 he was in trouble with the Eldership for preaching entire sanctification. Soon he joined the Indiana Eldership. In 1881 he was in trouble with this Eldership over sectism. Warner was an associate editor of the Herals of Gospel Freedom in 1878. this paper was merged with the Pilgrim about 1881, and the new paper was called the Gospel Trumpet, with Warner as its editor. Warner was forced to move the paper about, seeing for firm financial foundations. The publishing work was at last established in Grand Junction, Michigan, enabling Warner to travel more extensively with a group of evangelists. Warner's time was spent in editing the Trumpet, writing books, tracts, and songs, and making evangelistic tours of the United States. --John W.V. Smith, DNAH Archives =================================== Daniel Sidney Warner, 1842-1895 Born: June 25, 1842, Bristol (now Marshallville), Ohio. Died: December 12, 1895, Grand Junction, Michigan, of pneumonia. Buried: Near Grand Junction, Michigan, at the edge of the Church of God campground that was once there. As of 1880, Warner was living in Rome City, Indiana. His works include: Echoes From Glory, with Barney Warren (Grand Junction, Michigan: The Gospel Trumpet Publishing Company, 1893) Lyrics-- Ah Poor Alien Far from the Fold of Love Ah Poor Sinner, Think of Calvary All This World, Its Wealth and Honor All Ye People, Come Down to the Judgment Begun Along a Dark and Gloomy Path Are You of the Holy Remnant Are You Ready, Waiting for the Lord? Are You Sowing Seeds of Kindness? Asleep in Jesus, Oh, How Sweet A Gentle Hand Unseen by Us A Long Time I Wandered Away Beautiful, Peaceful Zion Behold a Form upon the Lonely Mount Behold, What Love, What Boundless Love Bond of Perfectness, The Borne Away in Mind and Spirit Brighter Days Are Sweetly Dawning By Thy Blessed Word Obeying Can the Spirit of a Mortal Church of God, Thou Spotless Virgin Church of the Living God Come, Behold the Love of Jesus Come unto Me, All Ye That Labor Come, Within That Upper Chamber Dear Friends, We Have Precious Tidings of Old Don’t Resist the Holy Spirit Down into the Flowing River Do You Triumph, O My Brother? Ere Christ Will Reign Within Thy Heart Fair City of the Gospel Day Far Down o’er the Ages a Promise Divine Fill Me with Thy Spirit From My Soul and All Within From the Mount of Heavenly Vision God Is Sitting in the Awful Valley God Is Sweeping through the Nations God of Mercy, God of Love Great Peace Have They That Love Thy Law Hallelujah to Jesus! Hark, in the Bible a Warning Hear the Tidings of a Kingdom Hear the Voice of Our Commander Hear Ye the Moan of a Soul That Is Lost Here We Meet and Part in Jesus His Yoke Is Easy How Often I’ve Pondered My Struggles Within How Sweet Is My Walk with Jesus! How Sweet This Bond of Perfectness I Am Resting in Jesus, Hallelujah! I Know My Name Is There I Heard the Dear Redeemer Say I Lost My Life for Jesus on the Cross I Ought to Love My Savior I Seem to Hear an Angel Choir I Will Be with Thee, O, Child of Love I Will Part with Thee, Old Master I Will Trust Thee, O My Father If Thou Wilt Know the Fountain Deep I’ll Sing of a River Divine In the Chambers of Thy Bosom In the Light of God In the Morning of the Lord Is the Spirit Glowing in Thy Heart? It Is Written in the Bible I’ve Found a Friend in Jesus I’ve Found My Lord and He Is Mine I’ve Reached the Land of Pure Delight Jesus Drank the Cup of Sorrow Jesus Has Taken My Load of Sin Jesus, Thou a Fountain Art Last Great Day, The Let Us Sing an Invitation Let Us Sing a Sweet Song of the Home of the Soul Let Us Sing the Name of Jesus Life Is Not a Mystic Dream Light in Our Darkness, Brother Lord Our Shepherd, The Listen, Sinner, to the Voice Lord, the Shades of Night Lo, Heaven Now Opens to Rapturous View Lo the Kingdom of Heaven We See Lo, wisdom Crieth in the Streets Mansion Is Waiting in Glory, A Men Speak of a Church Triumphant Mighty Messengers Are Running My Jesus Died for Me upon the Cross My Name Is in the Book of Life My Soul in Trouble Roamed My Soul Is Satisfied My Soul Is Saved from Sin Not in the Temples Made with Hands Now My Pilgrim toils Are Over Now the Great King of Babel O Blessed Jesus, for Thee W Are Waiting O Blessed Jesus, Thy Love Is Supreme O Careless Sinner, Wake to Mercy’s Call O God, Inspire Our Morning Hymn O How Can Anyone Refuse O How Sublime Is the Life of the Christian O Let Us Sing the Mighty Love O Love Divine, Unfathomed! O Praise the Lord, My Soul Is Saved O Precious Bible! Burning Words from Heaven O Sinner, Come Home to the Savior O W Love the Children’s Meeting O What Deep and Pure Compassion O Worship God, the Father O Ye Pilgrims, Sing an Exhortation O’er the Door of Heaven’s Kingdom Oft My Heart Has Bled with Sorrow Oh, Worship God the Father, Just and True Oh, Come and Praise the Lord Today Oh, When We Remember the Goodness O Who Can Stand the Judgment Day Oh, Why Should I Be Lost Onward Moves the Great Eternal Our God Is Love, the Angels Know Perishing Souls at Stake Today! Pilgrim of Jesus, o’er Life’s Troubled Sea Praise the Lord with Songs of Glory Rejoice, Little Ones, in the Promise Divine River of Peace Salvation Is the Sweetest Thing See the Great King of Babel Shall I Tell You Why I Ceased from Folly? Shall My Soul Ascend with Rapture Shield of Faith, The Since I Have Found My Savior Sing of Salvation, O, it Was Love Sinner, will You Lose Your Soul Sunbeams Sparkling and Glancing Sweet Fellowship, Thy Crystal Tide Sweetly Whispered the Lord in My Mind Take the Shield of Faith, My Brother Tell Me, Pilgrim, Traveling Homeward Tell Me, Watchman, Oh, What of the Morning There Are Some Rays of Hope Divine There Are Tidings of a Land Far Away There Is a Blest Pavilion There Is a Grace Few Mortals Find There Is a Story I Often Must Ponder There Is Joy in the Service of the Master There Was a Bright and Lovely Boy There’s an Angel of Mercy from Heaven There’s a Fact No Mortal Ever Can Deny There’s a Fountain of Blood That Atones for the Soul There’s a Land of Everlasting Song There’s a Peaceful Valley of Decision Found There’s a Song We Love to Sing There’s an Awful Day That’s Coming There’s Mercy, Poor Sinner, for Thee There’s Music in My Soul This Is Why I Love My Savior Tho’ All Along My Happy Pilgrim Race Time Enough, the Sluggard Cries Time Onward Flows Like a River Vast Trusting in Jesus, My Savior and Friend ’Twas Sung by the Poets Two Little Hands Are Sweetly Folded Unheeding Winter’s Cruel Blast Universe Is God’s Domain, The We Are Coming, Hallelujah! We Are Going Home to Heaven’s Golden City We Are the Happy Children We Have Met Today on the Old Campground We Have Reached an Awful Era We Have Read in Sacred Story We Stand upon the Sea of Glass We Tread upon the Awful Verge We Will Work for Jesus We’ll Follow the Lord All the Way We’re a Happy Christian Band What Awful Darkness Shrouds All the Earth! When Lost in the Darkness of Guilt and Despair When We Pass the Golden Summer Where Art Thou, Wand’ring Sinner? Where Shall We Look for Help in Affliction? While Sleeping Careless on the Brink Whiter Than Snow Who but the Christian Is Happy and Free? Who Can Sing the Wondrous Love of the Son Divine?? Who Is My Life but Christ Alone? Who Will Suffer with the Savior? Why Should a Doubt or Fear Arise? Why Should a Mortal Man Complain? Wonderful Fountain of Glory --hymntime.com/tch

Horatius Bonar

1808 - 1889 Author of "Thus in the quiet joy of kindly trust" in The Seventh-Day Adventist Hymn and Tune Book Horatius Bonar was born at Edinburgh, in 1808. His education was obtained at the High School, and the University of his native city. He was ordained to the ministry, in 1837, and since then has been pastor at Kelso. In 1843, he joined the Free Church of Scotland. His reputation as a religious writer was first gained on the publication of the "Kelso Tracts," of which he was the author. He has also written many other prose works, some of which have had a very large circulation. Nor is he less favorably known as a religious poet and hymn-writer. The three series of "Hymns of Faith and Hope," have passed through several editions. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 ================================ Bonar, Horatius, D.D. Dr. Bonar's family has had representatives among the clergy of the Church of Scotland during two centuries and more. His father, James Bonar, second Solicitor of Excise in Edinburgh, was a man of intellectual power, varied learning, and deop piety. Horatius Bonar was born in Edinburgh, Dec. 19th, 1808; and educated at the High School and the University of Edinburgh. After completing his studies, he was "licensed" to preach, and became assistant to the Rev. John Lewis, minister of St. James's, Leith. He was ordained minister of the North Parish, Kelso, on the 30th November, 1837, but left the Established Church at the "Disruption," in May, 1848, remaining in Kelso as a minister of the Free Church of Scotland. The University of Aberdeen conferred on him the doctorate of divinity in 1853. In 1866 he was translated to the Chalmers Memorial Church, the Grange, Edinburgh; and in 1883 he was chosen Moderator of the General Assembly of of the Free Church of Scotland. Dr. Bonar's hymns and poems were, he tells us, composed amid a great variety of circumstances; in many cases he cannot himself recall these circumstances; they also appeared in several publications, but nearly all have boen published or republished in the following:— (i) Songs for the Wilderness, 1843-4. (2) The Bible Hymn Book, 1845. (3) Hymns, Original and Selected, 1846. (4) Hymns of Faith and Hope, First Series, 1857; Second Series, 1861; Third Series, 1866. (5) The Song of the New Creation, 1872. (6) My Old Letters, a long poem, 1877. (7) Hymns of the Nativity, 1879. (8) Communion Hymns, 1881. In addition to numerous prose works, he has also edited The New Jerusalem; a Hymn of the Olden Time, 1852, &c. Dr. Bonar's poems—-including many beautiful lyrics, several psalm versions, and translations from the Greek and Latin, a large number of hymns, and a long meditative poem—-are very numerous, too numerous, perhaps, for their permanent fame as a whole. Dr. Bonar's scholarship is thorough and extensive; and his poems display the grace of style and wealth of allusion which are the fruit of ripe culture. Affected very slightly by current literary moods, still less by the influence of other religious poetry, they reveal extreme susceptibility to the emotional power which the phases of natural and of spiritual life exercise; the phases of natural life being recognised chiefly as conveying and fashioning spiritual life, used chiefly for depicting spiritual life, and handled for this purpose with greater delicacy of touch than in the Olney Hymns, and with less conscious purpose than in the Christian Year. As a result of this susceptibility, and from habitual contemplation of the Second Advent as the era of this world's true bliss, his hymns and poems are distinguished by a tone of pensive reflection, which some might call pessimism. But they are more than the record of emotion; another element is supplied by his intellectual and personal grasp of Divine truth, these truths particularly:—The gift of a Substitute, our Blessed Saviour; Divine grace, righteous, yet free and universal in offer; the duty of immediate reliance upon the privilege of immediate assurance through that grace; communion with God, especially in the Lord's Supper, respecting which he insists on the privilege of cherishing the highest conceptions which Scripture warrants; and finally, the Second Advent of our Lord: by his vigorous celebration of these and other truths as the source and strength of spiritual life, his hymns are protected from the blight of unhealthy, sentimental introspection. To sum up: Dr. Bonar's hymns satisfy the fastidious by their instinctive good taste; they mirror the life of Christ in the soul, partially, perhaps, but with vivid accuracy; they win the heart by their tone of tender sympathy; they sing the truth of God in ringing notes; and although, when taken as a whole, they are not perfect ; although, in reading them, we meet with feeble stanzas, halting rhythm, defective rhyme, meaningless Iteration; yet a singularly large number have been stamped with approval, both in literary circles and by the Church. In Great Britain and America nearly 100 of Dr. Bonar's hymns are in common use. They are found in almost all modern hymnals from four in Hymns Ancient & Modern to more than twenty in the American Songs for the Sanctuary, N. Y., 1865-72. The most widely known are, "A few more years shall roll;" "Come, Lord, and tarry not;" "Here, O my Lord, I see Thee face to face;" "I heard the Voice of Jesus say;" "The Church has waited long;" and "Thy way, not mine, O Lord." In addition to these and others which are annotated under their respective first lines, the following are also in common use:— From Songs for the Wilderness, No. 1, 1843. 1. For Thee we long and pray. Sunday Morning. 2. Holy Father, hear my cry. A Child's Prayer. 3. I thought upon my sins and I was sad. Christ our Peace. 4. Peace to the world, our Lord is come. A Millennial Song. 5. Spirit of everlasting grace. The Vision of Dry Bones. ii. From Songs for the Wilderness, No. 2,1844. 6. Ho, ye thirsty, parched and fainting. Invitation. 7. 0 'tis not what we fancied it. The world renounced. 8. Sing them, my children, sing them still. Children exhorted to Praise. 9. Time's sun is fast setting. Advent. 10. Weep, pilgrim, weep, yet 'tis not for the sorrow. Faith. 11. Yes, for me, for me He careth. Christ the Elder Brother . iii. From The Bible Hymn Book, 1845. 12. Jesus, my sorrow lies too deep. Jesus, the Great High Priest. 13. There is a Morning Star, my soul. The Morning Star. 14. This is not my place of resting. Pressing towards heaven. iv. From Hymns, Original and Selected, 1845. 15. Let there be light, Jehovah said. Creation. v. From Hymns of Faith and Hope, 1st series, 1857. 16. Be brave, my brother. The Fight of Faith. 17. Blessed be God, our God. Good Friday. 18. Everlasting praises. Doxology. 19. Go up, go up, my heart. Heavenly aspirations desired. 20. I close my heavy eye. Evening. Sometimes given as "We close our heavy eyes." 21. I see the crowd in Pilate's hall. Good Friday. 22. Jesus, while this rongh desert soil. Strength by the Way. 23. Jesus, Whom angel-hosts adore. The Word made Flesh. From "The Son of God, in mighty love." 24. Make haste, 0 man, to live. Exhortation to lay hold of Life. 25. No seas again shall sever. Heaven. 26. Oppressed with noonday's scorching heat. Shadow of the Cross. 27. Rest for the toiling hand. Burial. From "Lie down, frail body, here." 28. Shall this life of mine be wasted? Exhortation to Duty. 29. These are the crowns that we shall wear. Heaven. 30. Thy works, not mine, O Christ [Lord]. The Sin-bearer. 31. Where the faded flower shall freshen. Heaven. vi. From Hymns of Faith and Hope. 2nd series, 1861. 32. Be still, my soul, Jehovah loveth Thee. Rest in the Love of God. 33. Christ has done the mighty work. Good Friday. 34. Come, mighty Spirit, penetrate. Whitsuntide. 35. Deep down beneath the unresting surge. Burial at Sea. 36. Fear not the foe, thou flock of God [thou little flock]. Battle-Song of the Church. 37. For lack of love I languish. Lent. 38. From this bleak hill of storms. Eternal Rest desired. 39. He liveth long who liveth well. The True Life. 40. Here shall death's triumph end: the rock-barred door. Easter. From "The tomb is empty: wouldst thou have it full." 41. Jesus, Sun and Shield art Thou. Jesus the First and Last. 42. Jesus, the Christ of God. Praise to Christ. 43. Light of the world, for ever, ever shining. Christ the Light of the World. From "Why walk in darkness? Has the dear light vanished?" 44. Make use of me, my God. Duty desired. 45. Not what I am, 0 Lord, but what Thou art. The Love of God. 46. 0 Light of Light, shine in. Cry of the Weary. 47. 0 love of God, how strong and true. Love of God. 48. 0 love that casts out fear. Love of God. 49. 0 strong to save and bless. Lent. 50. 0 this soul, how dark and blind. Lent. 51. Safe across the waters. Thanksgiving at end of a journey. 52. Silent, like men in solemn haste. Pressing onwards. 53. Speak, lips of mine. Exhortation to Praise. 54. The Bridegroom comes. Advent. vii. From Hymns of Faith and Hope. 3rd series, 1866. 55. Bear Thou my burden, Thou Who bar'st my sin. Lent or Passiontide. 56. Done is the work that saves. Easter. 57. Father, our children keep. Prayer on behalf of Children. 58. Fill Thou my life, 0 Lord my God. Life's Praise. 59. Finish Thy work, the time is short. Earnest labour to the end. 60. From the Cross the blood is falling. Good Friday. 61. He called them, and they left. Obedience. 62. Help me, my [0] God to speak. Truth desired. 63. Holy Father, Mighty God. Holy Trinity. 64. How are my troubles multiplied. Ps. iii. 65. How sweetly doth He show His face Flower Service. 66. Light hath arisen, we walk in its brightness. Sustaining power of Faith. 67. Lo, God, our God has come. Christmas. 68. Lord, give me light to do Thy work. Divine guidance desired. 69. No, not despairingly. Lent. 70. Not to ourselves again. Life in Christ, or, Living unto God. 71. Now in parting, Father, bless us. Post Communion. 72. Sounds the trumpet from afar. Battle-Song of the Church. 73. Thee in the loving bloom of morn. God in all. 74. Through good report and evil, Lord. Faithfulness. 75. To Jehovah, God of might. Praise to the Father. 76. To the name of God on high. Doxology. 77. Upward, where the stars are burning. Heavenward Aspirations. 78. We take the peace which He hath won. The Gift of Peace. 79. When the weary, seeking rest. Intercession for all Conditions of Men. viii. From The Song of the New Creation,1872. 80. For the Bread and for the Wine. Holy Communion. 81. Light of life so softly shining. Light of Life. 82. Yet there is room. The Lamb's bright hall of song. Home Missions. ix. From Hymns of the Nativity, 1879. 83. Great Ruler of the land and sea. Sailors' Liturgy. From Communion Hymns, 1881. 84. Beloved, let us love. Brotherly Love. In several instances these hymns are given in an abbreviated form, and sometimes alterations are also introduced. In this latter respect however Dr. Bonar has suffered less than most modern hymn-writers. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907) ==================== Bonar, Horatius, p. 161, i. He died at Edinburgh, July 31, 1889. In 1890 his son published a posthumous volume of his poetical pieces as Until the Day Break and other Hymns and Poems left behind. The following additional hymns are in common use:— 1. Almighty Comforter and Friend. (1866.) Whitsuntide. 2. Father, make use of me. An altered form of No. 44, p. 162, ii. 3. I ask a perfect creed. (1861.) Creed not Opinions. From this is also taken "O True One, give me truth." 4. Long, long deferred, now come at last. Marriage of the Lamb. Part of "Ascend, Beloved, to the joy." (1861.) 5. Nay 'tis not what we fancied it. (1857.) Vanity of the World. 6. No blood, no altar now. (1861.) The Finished Sacrifice. 7. No shadows yonder. (1857.) Heaven Anticipated. 8. Not with the light and vain. (1857.) Godly Companionship. 9. O Love invisible, yet infinite. (1866.) Divine Love. 10. On the great love of God I lean. (1866.) Love of God our Resting-place. 11. On Thee, O Jesus, strongly leaning. (1866.) Fellowship with Christ. 12. Peace upon peace, like wave on wave. (1866.) Divine Peace. 13. Sower divine, sow the good seed in me. (1857.) Heavenly Sowing. 14. Speaketh the sinner's sin within my heart. (1866.) Ps. xxxvi. 15. Still one in life and one in death. (1857.) Communion of Saints. Part of "'Tis thus they press the hand and part." 16. Surely, yon heaven, where angels see God's face. (1857.) Heaven Anticipated. 17. That city with the jewelled crest. (1857.) Heaven. Part of "These are the crowns that we shall wear." Another cento from the same is "Yon city, with the jewelled crest." 18. That clime is not like this dull clime of ours. (1843.) Heaven. 19. The Free One makes you free: He breaks the rod. (1857.) Freedom in Christ. From "Of old they sang the song of liberty." 20. There is a Morning-star, my soul. (1357.) Christ the Morning Star. 21. This is the day of toil. (1866.) Pressing Onwards. 22. Thy thoughts are here, my God. (1866.) Holy Scripture. 23. Till the day dawn. (1857.) Life's Journey. 24. To Him Who spread the skies. (1866.) Creation's Song. 25. Trustingly, trustingly. (1866.) Trust. 26. Unto th' eternal hills. (1866.) Ps. cxxi. The above dates are: 1843, Songs in the Wilderness; 1857, Hymns of Faith and Hope, 1st Series; 1861, same, 2nd Ser. (not 1864); 1866, same, 3rd Ser. (not 1867), The dates 1857, 1864,1867, were given by Dr. Bonar, but the British Museum copies are 1857, 1861, 1866 respectively. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ============== Bonar, H., pp. 161, i.; 1554, i. The Rev. H. N. Bonar, Dr. Bonar's son, published in 1904, Hymns by Horatius Bonar, Selected and Arranged by his Son H. N. Bonar, With a brief History of some of the Hymns, &c. (London: H. Frowde). From this work we must correct the date of his Song of the New Creation to 1872. We have also enriched our pages by additional and expanded notes on several of Dr. Bonar's most widely used hymns. In his biographical notes, Mr. Bonar refers to Dr. Bonar's work as editor of the Quarterly Journal of Prophecy, begun in 1848, to which he contributed a hymn for each number. We find that the number of hymns contributed thereto is 101. With Dr. Bonar's poetical productions great difficulty has been encountered by the historian and annotator because of his absolute indifference to dates and details. It was enough for him that he had written, and that the Church of Christ approved and gladly used what, out of the fulness of his heart, he had given her. --Excerpt from John Julian, Dictionary of Hymnology, New Supplement (1907)