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A. Royce Eckhardt

b. 1937 Person Name: A. Royce Eckhardt, 1937- Scripture: Luke 2:8-20 Composer (descant), Arranger of "GLORIA" in The Covenant Hymnal Royce Eckhardt has served as a director of music, organist, conductor, composer, arranger, hymnal editor, teacher, and hymnologist for over fifty years. He has served Evangelical Covenant churches as minister of music and organist in Seattle, New Britain (CT), Winnetka, and Hinsdale, Illinois, and also the Winnetka Presbyterian Church. Mr. Eckhardt earned a Bachelor of Music degree in organ performance in 1960 from North Park College, Chicago, and a Master of Music degree in liturgical music at Hartt College of Music, University of Hartford in 1972. Royce joined the music faculty at Seattle Pacific College in 1961, teaching organ, music theory and literature courses and directing small choral ensembles. He served as adjunct professor of church music at North Park Theological Seminary in Chicago, specializing in hymnology and also serving as chapel organist. Mr. Eckhardt was a member of the Covenant Hymnal Commission that produced The Covenant Hymnal (1973). In 1990 he was appointed to the Special Hymnal Commission that compiled and published The Covenant Hymnal: A Worshipbook (1996), serving as music editor. He is represented in the hymnal with 47 arrangements, original tunes, and descants. His many hymn arrangements, harmonizations and tunes appear in eight American hymnals. Royce also served as music director of the Covenant Ministers Chorus from 1985 to 2005, leading the Chorus on a concert tour to Sweden and Germany in 1990 and on a second concert tour in 2001 to Norway, Sweden, Estonia, Latvia, Lithuania, and Germany. He has led many workshops and seminars throughout the country on worship and church music related topics, is a published composer of organ and choral works, a board member of North Shore American Guild of Organists, board member of The Bach Week Festival, and a member of The Hymn Society. Royce Eckhardt

Winfred Douglas

1867 - 1944 Person Name: W. D. Scripture: Luke 2:11-12 Arranger of "IN DULCI JUBILO" in Trinity Hymnal (Rev. ed.) Charles Winfred Douglas (b. Oswego, NY, 1867; d. Santa Rosa, CA, 1944), an influential leader in Episcopalian liturgical and musical life. Educated at Syracuse University and St. Andrews Divinity School, Syracuse, New York, he moved to Colorado for his health. There he studied at St. Matthew's Hall, Denver, and founded the Mission of the Transfiguration in Evergreen (1897). Ordained a priest in the Episcopal Church in 1899, he also studied in France, Germany and England, where he spent time with the Benedictines of Solesmes on the Island of Wight from 1903 to 1906. For much of his life, Douglas served as director of music at the Community of St. Mary in Peekskill, New York, and had associations with cathedrals in Denver, Colorado, and Fond du Lac, Wisconsin. He promoted chanting and plainsong in the Episcopal Church through workshops and publications such as The American Psalter (1929), the Plainsong Psalter (1932), and the Monastic Diurnal (1932). His writings include program notes for the Denver Symphony Orchestra, various hymn preludes; organ, as well as the book, Church Music in History and Practice (1937). He was editor of both the Hymnal 1916 and its significant successor, Hymnal 1940, of the Episcopal Church. Douglas's other achievements include a thorough knowledge of the life and culture of Hopi and Navajo natives, among whom he lived for a number of years. Bert Polman

Christopher Wordsworth

1807 - 1885 Person Name: Christopher Wordsworth (1807-1885) Scripture: Luke 2:14 Author of "Alleluia! Alleluia!" in Church Hymnary (4th ed.) Christopher Wordsworth--nephew of the great lake-poet, William Wordsworth--was born in 1807. He was educated at Winchester, and at Trinity College, Cambridge, where he graduated B.A., with high honours, in 1830; M.A. in 1833; D.D. in 1839. He was elected Fellow of his College in 1830, and public orator of the University in 1836; received Priest's Orders in 1835; head master of Harrow School in 1836; Canon of Westminster Abbey in 1844; Hulsean Lecturer at Cambridge in 1847-48; Vicar of Stanford-in-the-Vale, Berks, in 1850; Archdeacon of Westminster, in 1865; Bishop of Lincoln, in 1868. His writings are numerous, and some of them very valuable. Most of his works are in prose. His "Holy Year; or, Hymns for Sundays, Holidays, and other occasions throughout the Year," was published in [1862], and contains 127 hymns. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. =================== Wordsworth, Christopher, D.D., was born at Lambeth (of which parish his father was then the rector), Oct. 30, 1807, and was the youngest son of Christopher Wordsworth, afterwards Master of Trinity College, Cambridge, and Priscilla (née Lloyd) his wife. He was educated at Winchester, where he distinguished himself both as a scholar and as an athlete. In 1826 he matriculated at Trinity College, Cambridge, where his career was an extraordinarily brilliant one. He swept off an unprecedented number of College and University prizes, and in 1830 graduated as Senior Classic in the Classical Tripos, and 14th Senior Optime in the Mathematical, won the First Chancellor's Medal for classical studies, and was elected Fellow of Trinity. He was engaged as classical lecturer in college for some time, and in 1836 was chosen Public Orator for the University. In the same year he was elected Head Master of Harrow School, and in 1838 he married Susan Hatley Freere. During his head-mastership the numbers at Harrow fell off, but he began a great moral reform in the school, and many of his pupils regarded him with enthusiastic admiration. In 1844 he was appointed by Sir Robert Peel to a Canonry at Westminster; and in 1848-49 he was Hulsean lecturer at Cambridge. In 1850 he took the small chapter living of Stanford-in-the-Vale cum Goosey, in Berkshire, and for the next nineteen years he passed his time as an exemplary parish priest in this retired spot, with the exception of his four months' statutable residence each year at Westminster. In 1869 he was elevated to the bishopric of Lincoln, which he held for more than fifteen years, resigning it a few months before his death, which took place on March 20th, 1885. As bearing upon his poetical character, it may be noted that he was the nephew of the poet-laureate, William Wordsworth, whom he constantly visited at Rydal up to the time of the poet's death in 1850, and with whom he kept up a regular and lengthy correspondence. Christopher Wordsworth was a very voluminous writer, his principal works being:— (1) Athens and Attica, 1836; (2) Pompeian Inscriptions, 1837; (3) Greece Pictorial and Descriptive, 1839; (4) King Edward VIth's Latin Grammar, 1841; (5) Bentley's Correspondence, 1842; (6) Theophilus Anglicanus, 1843; (7) Memoirs of William Wordsworth, 1851; (8) Hippolytus, 1853; (9) Notes at Paris, 1854; (10) A Commentary on the whole Bible, 1856-1870; (11) The Holy Year, 1862; (12) Church History, 1881-1883; many volumes of Sermons, and an enormous amount of Pamphlets, Addresses, Letters, Speeches, on almost every subject in which the interests of the church were concerned, and also on subjects connected with classical literature. Of his many works, however, the only one which claims notice from the hynmologist's point of view is The Holy Year, which contains hymns, not only for every season of the Church's year, but also for every phase of that season, as indicated in the Book of Common Prayer. Dr. Wordsworth, like the Wesleys, looked upon hymns as a valuable means of stamping permanently upon the memory the great doctrines of the Christian Church. He held it to be "the first duty of a hymn-writer to teach sound doctrine, and thus to save souls." He thought that the materials for English Church hymns should be sought (1) in the Holy Scriptures, (2) in the writings of Christian Antiquity, and (3) in the Poetry of the Ancient Church. Hence he imposed upon himself the strictest limitations in his own compositions. He did not select a subject which seemed to him most adapted for poetical treatment, but felt himself bound to treat impartially every subject, and branch of a subject, that is brought before us in the Church's services, whether of a poetical nature or not. The natural result is that his hymns are of very unequal merit; whether his subject inspired him with poetical thoughts or not, he was bound to deal with it; hence while some of his hymns (such as "Hark! the sound of holy voices," &c, “See the Conqueror mounts in triumph," &c, "O, day of rest and gladness") are of a high order of excellence, others are prosaic. He was particularly anxious to avoid obscurity, and thus many of his hymns are simple to the verge of baldness. But this extreme simplicity was always intentional, and to those who can read between the lines there are many traces of the "ars celans artem." It is somewhat remarkable that though in citing examples of early hymnwriters he almost always refers to those of the Western Church, his own hymns more nearly resemble those of the Eastern, as may be seen by comparing The Holy Year with Dr. Mason Neale's Hymns of the Eastern Church translated, with Notes, &c. The reason of this perhaps half-unconscious resemblance is not far to seek. Christopher Wordsworth, like the Greek hymnwriters, drew his inspiration from Holy Scripture, and he loved, as they did, to interpret Holy Scripture mystically. He thought that ”the dangers to which the Faith of England (especially in regard to the Old Testament) was exposed, arose from the abandonment of the ancient Christian, Apostolic and Patristic system of interpretation of the Old Testament for the frigid and servile modern exegesis of the literalists, who see nothing in the Old Testament but a common history, and who read it (as St. Paul says the Jews do) ‘with a veil on their heart, which veil' (he adds) 'is done away in Christ.'" In the same spirit, he sought and found Christ everywhere in the New Testament. The Gospel History was only the history of what "Jesus began to do and to teach" on earth; the Acts of the Apostles and all the Epistles were the history of what he continued to do and to teach from Heaven; and the Apocalypse (perhaps his favourite book) was "the seal and colophon of all." Naturally he presents this theory, a theory most susceptible of poetical treatment, in his hymns even more prominently than in his other writings. The Greek writers took, more or less, the same view; hence the resemblance between his hymns and those of the Eastern Church. [Rev. J. H. Overton, D.D.] During the time that Bishop Wordsworth was Canon of Westminster, and Vicar of Stanford-in-the-Vale cum Goosey, he published his collection of hymns as:— The Holy Year; or Hymns for Sundays and Holy-days, And other Occasions. London, Rivingtons, 1862. This work contained an extended Preface; a Calendar of Hymns; 117 Original Compositions; and a Supplement of 82 hymns from other sources. In the 3rd edition, 1863, the Supplement was omitted, and the Original hymns were increased to 127. Several of these hymns are annotated under their respective first lines, the rest in common use are:— From The Holy Year, first edition, 1862:— 1. Five pebbles from the brook. Temptation. Stanza ix. added in 1863. 2. Giver of law is God's [Thy] dear Son. Circumcision. Doxology added in 1863. 3. Gracious Spirit, Holy Ghost. Quinquagesima. 4. Holy, holy, holy, Lord, God of Hosts, Eternal King. Holy Trinity. 5. Holy of Holies! awful name. Epistle 5th Sunday in Lent. 6. How blest are hearts which Christ the Lord. Holy Matrimony. In 1863 in two parts, Pt. ii. being "Bless these Thy servants, gracious Lord." 7. How blessed is the force of prayer. St. Peter. In 1863, in two parts, Pt. i. being "Behold! at hand is Herod's doom." 8. How wondrous and mysterious are. Holy Baptism. In the 1863 ed. it is divided into four parts:— Pt. ii. "In Jordan Thou didst sanctify"; Pt. iii. "Thee, risen in triumph from the grave"; Pt. iv." Baptized in Christ we put on Christ." The cento, "By Water and the Holy Ghost," is also from this hymn. 9. In sorrow and distress. Ash Wednesday. 10. In Thy glorious Resurrection . Easter. In the 1863 ed. it begins, "Lord, Thy glorious Resurrection," and the doxology was added. 11. Lord, may we never, save to One. Against False Worship. Stanza viii. was added in 1863. 12. Lord not with [by] poor and paltry gifts. Offertory. 13. Lord, Who didst the Prophets teach. 2nd Sunday in Advent, or, Holy Scripture. The doxology was added in 1863. 14. Man fell from grace by carnal appetite. Gospel 1st S. in Lent. 15. Mankind in Adam fell. Good Friday. In the 1863 ed. it is divided into three parts: Pt. ii. being "We fell by Adam's sin;" and Pt. iii. "Thy Cross a Trophy is." 16. Not bound by chains, nor pent in cells. The Gifts of the Holy Ghost. This hymn is preceded by a special note on the Holy Spirit and His gifts. 17. Not gifts of prophecy can save. Self Discipline, or, 8th Sunday after Trinity. 18. 0 Jerusalem beloved, joyful morn has dawned on Thee. Purification of Blessed Virgin Mary, or, The Presentation. In the 1863 edition it is divided into two parts, Pt. ii. Being “Light the Gentile world to lighten, and thy glory Israel." 19. 0 Saviour, Who at Nain's gate. The Raising of the Widow's Son. 20. 0 Son of God, the Eternal Word. The Queen's Accession. 21. Once all the nations were as one. Babel and Sion a Contrast. 22. Sing, 0 sing this blessed morn. Christmas. In the 1863 edition a doxology was added, and the hymn was divided into two parts, Pt. ii. being, "God comes down that man may rise." 23. The banner of the Cross. Missions. In the 1863 ed. it is in three parts, Pt. ii., "Now for the Lord our God"; Pt. iii. "The earth from East to West." 24. The Galilean Fishers toil. Collect 4th Sunday in Advent. From this "0 Lord, when storms around us howl" is taken. 25. Thou bidd'st us visit in distress. The Promise of the Comforter, or, Sunday before Ascension. In the 1863 edition it is in two parts, Pt. ii. being “At Thy first birth, Thou, Lord, didst wait." 26. Thou hast a Temple founded. The Christian Temple; or, Epistle 11th Sunday after Trinity. 27. To-day, 0 Lord, the Holy James. St. James. In the 1863 ed. in two parts, Pt. ii. being "God in His word does not display." 28. Today with bright effulgence shine. Conversion of St. Paul. In the 1863 ed. it begins "Today in Thine Apostle shine," and is in two parts, Pt. ii being "From East to West, from North to South." 29. Upon the sixth day of the week. Easter Eve. Stanzas x., xi. of the 1863 text were added then, and the hymn was given in two parts, Pt. ii. being "By tasting the forbidden fruit." 30. We hear the tolling bell. Burial. The doxology was added in 1863, and the hymn was divided, Pt. ii. being "0 gracious Lord, to Thee." The cento "We see the open grave" is from this hymn. 31. When from the City of our God. The Good Samaritan. From this is taken “What beams of grace and mercy, Lord." 32. When Thou, 0 Lord, didst send the Twelve. SS. Simon and Jude. In the 1863 ed. stanza x. is new, and Pt. ii. begins, "Zeal, swollen with passion's cloudy smoke." ii. From the Holy Year, 3rd ed., 1863. 33. Heavenly Father, send Thy blessing. For Schools. In extensive use. 34. Holy, holy, holy Lord, Maker of this worldly frame. Septuagesima. Based on the Epistle and Gospel of the week. 35. Lo He comes! Whom every nation. Advent. This is headed "The First Advent of Christ, coming to save." 36. 0 fear not though before thee lies. Communion of the Sick. Pt. ii. begins, "The Resurrection and the Life." 37. On every new-born babe of earth. Churching of Women. Pt. ii. begins, "Bright angels of the King of kings." 38. Peace to this house! O Thou Whose way. Visitation of the Sick. Pt. ii. "0 Conqueror by suffering; Pt. iii. "Restore us to Thine house of prayer." 39. The day is gently sinking to a close. Evening. A beautiful hymn. 40. We all, 0 God, unrighteous are. The Lord our Righteousness. Sometimes "We all, O Lord, unrighteous are." Based upon the Epistle of the Sunday next before Advent. Pt. ii. begins "Behold the day, the glorious day." In addition to many of the hymns in the 1863 edition of The Holy Year being divided into parts, the texts of most of them were revised by the author, and are authorized. -- John Julian, Dictionary of Hymnology (1907) ================ Wordsworth, Bp. C. (Lincoln) , p. 1294, i. Of his hymns, noted on p. 1294, i., ii., we find that No. 39 appeared in his Holy Year in 1864; and Nos. 34, 35, and 40 in 1862. The first edition in which the longer hymns were divided into parts was that of 1868. With regard to the date of Bp. Wordsworth's death, we find this reference thereto in his Biography: "He expired soon after midnight on Friday, March 20, or perhaps, it might be said, early on the Saturday morning." This gives the date of his death as March 21, 1885. --John Julian, Dictionary of Hymnology, New Supplement (1907) =========================== See also in: Hymn Writers of the Church

Anita González

b. 1920 Scripture: Luke 2:6-18 Translator of "Go Tell It on the Mountain (Ve, Grita en la Montaña)" in Oramos Cantando = We Pray In Song

Friedrich Layritz

1808 - 1859 Person Name: Friedrich L. C. Layriz, 1808-59 Scripture: Luke 2:1-18 Author (st. 3) of "Lo, How a Rose E'er Blooming" in Lutheran Service Book Friedrich (also: Fridrich) Christoph Ludwig Eduard Layriz (also: Layritz, Lairitz, * January 30 1808 in Nemmersdorf, today part of Goldkronach, † March 18 1859 in Unterschwaningen ) was a German Lutheran pastor and Hymnologist. Friedrich Layriz came from a Franconian family, went to school in Bayreuth and studied Protestant theology at the universities of Leipzig and Erlangen. In Erlangen, he was influenced by the Erlanger theology to Christian Krafft and Georg Karl von Raumer. He was pastor from 1837 to 1842 he provided the second Parochial ministry in the St. St. John's Church in Hirschlach, then from 1842 as pin preacher in St. Georgen (Bayreuth). In 1846 he was named after a literary quarrel with the priest Elias Sittig to the future Bavarian Hymns transferred to Unterschwaningen. Layriz' importance lies in the collection and rediscovery of Lutheran chorales from the time before the Enlightenment theology, which were widely heavily revised or completely forgotten, and their original polyrhythmic melodies. In 1844 he published the programmatic core of the German hymn of Luther to Gellert with 450 hymns, the major influence on the song book design in Bavaria (1854), Germany and should have in the German-speaking Lutherans in North America. The collection and subsequently by Layriz published chorale books were certainly not historical-critical editions, but for practical use. Therefore, there are also additions and alterations by Layriz therein, such as the until now sung in Protestant churches verses 3 and 4 of "Es ist ein Ros sprung" (EC 30). In the area of liturgy Layriz worked. He conducted research on the service in the Age of Reformation and was responsible for the musical aspect of the liturgy of Wilhelm Lohe. http://de.wikipedia.org/wiki/Friedrich_Layriz See also in: Wikipedia

John Caspar Mattes

1876 - 1948 Person Name: John C. Mattes, 1876-1948 Scripture: Luke 2:1-18 Translator (st. 4) of "Lo, How a Rose E'er Blooming" in Lutheran Service Book Born: November 8, 1876, Easton, Pennsylvania. Died: January 27, 1948. Educated at the Theological Seminary at Mount Airy, Philadelphia, Pennsylvania, Mattes pastored in Trenton, New Jersey (1901-15), and Scranton, Pennsylvania (1915-38), and was a professor of theology at Wartburg Theological Seminary, Dubuque, Iowa (1939-48). Translations: Lo, How a Rose E’er Blooming O Spirit of Life http://www.hymntime.com/tch/bio/m/a/t/mattes_jc.htm

Wilbur Lee

Scripture: Luke 2:7 Harmonizer of "W ZLOBIE LEZY" in Baptist Hymnal 1991 See William J. Reynolds.

Saint Patrick

372 - 466 Person Name: St. Patrick (372-466) Scripture: Luke 2:6-7 Author of "I bind unto myself today" in Church Hymnary (4th ed.) Patrick, St., the 2nd Bishop and Patron Saint of Ireland, was the son of Calpurnius, a deacon, and grandson of Potitus, a presbyter, and great grandson of Odissus, a deacon, was born most probably near Dumbarton, in North Britain, in 372. According to his epistle to Coroticus, his father was also a decurio, a member of the local town council, and a Roman by descent. Hence probably the name Patricius. St. Patrick alludes in Coroticus, § 5, to his having been originally a freeman, and of noble birth. His birthplace is termed in his Confession, § 1, Bannavem Taberniæ. Some have identified that place with Boulogne-sur-Mer, in France. His mother's name was Concessa, said to have been sister of St. Martin of Tours. According to Tirechan's Collections (circa A.D. 690), Patrick had four names—-(1) Magonus, which Tirechan explains by clarus, illustrious; (2) Sucat (Succetus), god of war, or brave in war, said to have been his baptismal name; (3) Patricius; and (4) Cothraige (Cothrighe), given because he had been a slave to four masters. At the age of 16 he was carried off with many others to Ireland, and sold as a slave. There he remained six years with Milcho, or Miliuc. He was engaged in feeding cattle (pecora), though the later writers say that he fed swine. In his captivity he became acquainted with the Irish language. His misfortunes were the means of leading him to Christ, and be devoted himself to prayer, and often frequented, for that purpose, the woods on Mount Slemish. Having escaped after six years, he spent some years with his parents, and then was stirred up, when still a youth (puer), to devote himself to the evangelisation of Ireland. According to Secundinus's Hymn (St. Sechnall), which is probably not much later than the age of St. Patrick himself, the saint received his apostleship "from God," like St. Paul. No reference is made in that hymn, or in the later so-called Hymn of St. Fiacc, to any commission received from Pope Celestine, as is asserted by later writers. St. Patrick does not in his own writings allude to the external source whence he obtained ordination, and, as he speaks of his Roman descent, it would be strange for him not to have mentioned his Roman consecration, if it had been a fact. From some “sayings" of his, preserved on a separate page of the Book of Armagh, it is probable that he travelled through Gaul and Italy, and that he was ordained in Gaul as deacon, priest, and, afterwards, as bishop. He was probably a bishop when he commenced his missionary labours in Ireland. There were, however, Christians in Ireland before that period. Palladius, the senior Patrick, who preceded our saint by a few years, was, according to the chronicle of Prosper (the secretary of Pope Celestine), "ordained and sent to the Scots (the Irish) believing in Christ, by Pope Celestine, as their first bishop." Palladius's mission was a failure, while that of the second Patrick, which was quite independent of the former, was successful in a high degree. Its success, however, has been greatly exaggerated; for St. Patrick, in the close of his Confession, or autobiography, written in old age, speaks of the high probability of his having to lay down his life as a martyr for Christ. The date of St. Patrick's mission is not certain, but the internal evidence of his writings indicate that it was most probably about A.D. 425. The day and month of his death (March 17), but not the year [466] is mentioned in the Book of Armagh. St. Patrick's claim to a record in this Dictionary is associated with the celebrated hymn or “Breastplate," a history of which we now subjoin. 1. St. Patrick's Irish Hymn is referred to in Tirechan's Collections (A.D. 690). It was directed to be sung in "all monasteries and churches through the whole of Ireland," "canticum ejus scotticum semper canere," which is a proof that it was at that time universally acknowledged to be his composition. That regulation was very naturally lost sight of when the old Celtic Church lapsed into the Roman, (a) The expressions used in the hymn correspond entirely with the circumstances under which St. Patrick visited Tara. (b) Moreover, although all the ancient biographies of St. Patrick (with the exception of his own Confession, and of Secundinus's Hymn) speak of him as a worker of miracles, and as having performed miracles at Tara, there is no trace of such a fact in St. Patrick's Hymn, (c) Further, the phrase, "creator of doom," which twice occurs in it, according to the most approved translation, curiously corresponds with another fact that, "my God's doom," or “the doom," or "judgment of my God," was, according to the ancient biographies, one of St. Patrick's favourite expressions. 2. The first notice of the existence at the present time of an ancient manuscript copy of St. Patrick's "Hymn or Breastplate," was made known by the late Dr. Petrie in his Memoir of Tara, published in the Transactions of the Royal Irish Academy, 1839, vol. xviii. Dr. Petrie gave the original in Irish characters, an interlineary Latin version and an English translation by himself, together with copious notes. Dr. Petrie found the original in the Liber Hymnorum, in the Library of Trinity College, Dublin (iv. E. 4, 2, fol. 19 b). “The tradition respecting its primary use by the saint is that he recited it on Easter Sunday, when proceeding to encounter the droidical fire-worshippers, with their pagan king, Laoghaire, and his court, at Tara, the royal residence." (Lyra Hibernica Sacra, 1878, p. 2.) 3. Dr. Todd in his work, S. Patrick, Apostle of Ireland, 1864, gives a metrical rendering of the “Breastplate” which begins:— "I bind to myself today, The strong power of an invocation of the Trinity, The faith of the Trinity in Unity, The Creator of the elements." The translation, which extends to 78 lines, was mainly the work of Dr. Whitley Stokes. A more correct version by the same scholar is given in the Rolls's edition of the Tripartite Life, 1887; and that revised version, with a few modifications, accompanied with critical notes, explanatory of the alterations made on the former version, is given in the 2nd and 3rd editions of the Writings of St. Patrick, by Dr. V. H. H. Wright. Dr. Whitley Stokes, therefore, is to be regarded as the real translator from the original Irish. Dr. Petrie's translation, though highly meritorious as a first attempt, has been proved in many particulars to be erroneous. There is no mention of Tara in the hymn. An uncertainty yet exists as to the meaning of a few words. 4. In Dr. W. MacIlwaine's Lyra Hibernica Sacra, 1878, Dr. Todd's translation was repeated (with notes), together with a second translation by James Clarence Mangan, the opening lines of which are:— "At Tara to-day, in this awful hour, I call on the Holy Trinity! Glory to Him Who reigneth in power, The God of the elements, Father, and Son, And Paraclete Spirit, which Three are the One, The everlasting Divinity." 5. A popular version of the hymn for congregational use was written by Mrs. Cecil F. Alexander, for St. Patrick's Day, 1889, and sung generally throughout Ireland on that day. The opening lines are:— "I bind unto myself to-day The strong Name of the Trinity, By invocation of the same, The Three in One and One in Three. ”I bind this day to me for ever, By power of faith, Christ's Incarnation; His baptism in Jordan river; His death on Cross for my salvation; His bursting from the spiced tomb; His riding up the heav'nly way; His coming at the day of doom; I bind unto myself to-day." Mrs. Alexander's version is given, along with that of James Clarence Mangan, in the Appendix to the Writinqs of St. Patrick, edited by Dr. C. H. H. Wright (R.T.S.), 1889. 6. Another metrical version of this hymn was given in the Irish Ecclesiastical Gazette for April 5, 1889. It is by Joseph John Murphy, and the opening lines are:— "I bind as armour on my breast The Threefold Name whereon I call, Of Father, Son, and Spirit blest, The Maker and the Judge of all." 7. The translation in Stokes and Wright's edition of St. Patrick's writings was set to music as a cantata by Sir R. Stewart, and was performed for the first time in St. Patrick's Cathedral, Dublin, on St. Patrick's Day, 1888. 8. Mr. Thomas French, Assistant Librarian of Trinity College, Dublin, writes as follows respecting this hymn:— "The manuscript called the 'Liber Hymnorum' belonged to Archbishop Ussher, and forms one of the volumes of the Ussher Collection now in the Library of Trinity College, Dublin. There is no interlineary Latin translation in the original. It was given by Petrie in his account of the hymn 'for the satisfaction of the learned’ [The St. Patrick authorship is tradition only, so far as I know.] Dr. Todd in his S. Patrick, Apostle of Ireland, p. 426, says ‘It is undoubtedly of great antiquity, although it may now be difficult, if not impossible, to adduce proof in support of the tradition that St. Patrick was its author.'...... Petrie and Todd make the age of the manuscript 9th or 10th century, Whitley Stokes 11th or 12th." We may add that St. Patrick's Latin works were published by Sir James Ware, 1656, in the Acta Sanctorum of the Bollandist Fathers, 1668, by Villanueva, 1835, and by others, as B. S. Nicholson, 1868, Miss Cusack, 1871, and, above all, by Dr. Whitley Stokes, in the Rolls' Edition of the Tripartite Life, 1887. The latter three works contain also translations. Translations of the whole, or a portion of St. Patrick's writings, have been published by Rev. T. Olden, 1876; Sir S. Ferguson, LL.D. Transactions of Royal Irish Academy, 1885, and more completely in the Writings of St. Patrick, edited by Prof. G. T. Stokes and Dr. C. H. H. Wright, 1st ed. 1887, 2nd ed. 1888, 3rd ed., edited, with notes critical and historical, and an introduction by Dr. C. H. H. Wright revised and enlarged. London: Religious Tract Society, 1889. [Rev. Charles H. H. Wright, D.D., Ph.D.] --John Julian, Dictionary of Hymnology (1907) ==================== Patrick, St., p. 885, ii. (l) In the Oxford University Herald of April 6, 1889, is an anonymous paraphrase in 7 stanzas of 4 lines of a portion of "St. Patrick's Hymn," beginning- "Father, Son, and Holy Ghost! May Thine overshadowing might Be as armour to my soul, Be my weapon in the fight." (2) Note concerning § 3, on p. 885, i., that Dr., W. Stokes's translation appeared in its original form in the Saturday Review, Sept. 5, 1857. In his Goidilica, Calcutta, 1866, p. 66, in an altered form to that of 1857 and 1864. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Arthur T. Russell

1806 - 1874 Person Name: A. T. Russell Scripture: Luke 2:9 Author, st. 2 of "Break Forth, O Beauteous Heavenly Light" in Baptist Hymnal 1991 Arthur Tozer Russell was born at Northampton, March 20, 1806. He entered S. John's College, Cambridge, in 1824, took the Hulsean Prize in 1825, and was afterwards elected to a scholarship. He was ordained Deacon in 1829, Priest in 1830, and the same year was appointed Vicar of Caxton. In 1852, he was preferred to the vicarage of Whaddon. In 1863, he removed to S. Thomas', Toxteth Park, near Liverpool, and in 1867, to Holy Trinity, Wellington, Salop. He is the editor and author of numerous publications, among them several volumes of hymns. --Annotations of the Hymnal, Charles Hutchins, 1872. ================================= Russell, Arthur Tozer , M.A. He was the son of the Rev. Thomas Clout, who later changed his surname for Russell (Gentlemen’s Magazine, 1848), an Independent or Congregational minister who won for himself a good reputation by editing the works of Tyndale, Frith, Barnes, and Dr. John Owen, &c. He was born at Northampton, March 20, 1806; educated at St. Saviour's School, Southwark, and at the Merchant Taylors' School, London. In 1822-24 he was at Manchester College, York. In 1825 he entered St. John's College, Cambridge, as a sizar, and in his freshman year gained the Hulsean Prize, its subject being, "In what respects the Law is a Schoolmaster to bring men to Christ." In 1829 he was ordained by the Bishop of Lincoln (Kaye), and licensed to the Curacy of Great Gransden, Hunts, and in 1830 was preferred to the Vicarage of Caxton, which he held till 1852. During his ministry here he published the following works: The Claims of the Church of England upon the Affections of the People (1832); Sermons for Fasts and Festivals; A Critique upon Keble's Sermon on Tradition, in opposition. About 1840 appeared his Apology of the Church of England and an Epistle to Seignor Sapio concerning the Council of Trent, translated from the original Latin of Bishop Jewell. About the same time appeared Hymn Tunes, Original and Selected from Ravenscroft and other old Musicians, In 1841 was published A Manual of Daily Prayer. In 1844 Memorials of the Works and Life of Dr. Thomas Fuller…. His first appearance as a hymnwriter was in the 3rd edition of the hymn-book published by his father (1st ed. 1813), and known amongst Congregationalists as Russet's Appendix. In 1847 followed The Christian Life. In 1851 Psalms and Hymns, partly original, partly selected, for the use of the Church of England. … In 1867 he removed to Wrockwardine Wood, Shropshire, where he remained until 1874, when he was presented to the Rectory of Southwick, near Brighton. Here he died after a long and distressing illness, on the 18th of November, 1874. In his earlier years he was an extreme High Churchman, but by the study of St. Augustine his views were changed and he became, and continued to the end, a moderate Calvinist. His original hymns are gracious and tender, thoughtful and devout. His translations on the whole are vigorous and strong, but somewhat ultra-faithful to the original metres, &c. He left behind him a History of the Bishops of England and Wales in manuscript sufficient to form three or four goodly octavos, and numerous MS. Notes on the Text of the Greek Testament; and also a large number of original chants and hymntunes in manuscripts. [Rev. A. B. Grossart, DD. LLD.] Of Russell's hymns a large number are included i Kennedy, 1863, and several also are in a few of the lesser known collections….Of his original hymns, about 140 in all, including those in Dr. Maurice's Choral Hymn Book, 1861, the following are found in a few collections:— 1. Christ is risen! O'er His foes He reigneth. Easter. 2. Give praise to God our King. Praise. 3. Great is the Lord; 0 let us raise. Ps. xlviii. 4. Hail, 0 hail, Our lowly King. Praise to Christ. 5. Hail, 0 Lord, our Consolation. Christ, the Consoler. 6. Holy Ghost, Who us instructest. Whitsuntide. 7. Holy Spirit given. Whitsuntide. 8. Hosanna, bless the Saviour's Name. Advent. 9. In the mount it shall be seen. Consolation. 10. In the tomb, behold He lies. Easter Eve. Sometimes "In the night of death, He lies." 11. Jesu, at Thy invitation. Holy Communion. 12. Jesu, Thou our pure [chief] delight. Praise for Salvation. 13. Jesu, when I think on Thee. In Afflictio. 14. Jesu, Who for my transgression. Good Friday. 15. Jesu, Lord most mighty. Lent . 16. Lift thine eyes far hence to heaven. Looking Onward. Sometimes "Lift thy longing eyes to heaven." 17. Lo, in 'mid heaven the angel flies. The Message of The Gospel. 18. Lord, be Thou our Strength in weakness. In Affliction. 19. Lord, my hope in Thee abideth. Hope in Jesus. 20. Lord, when our breath shall fail in death. Death anticipated. 21. Lord, Who hast formed me. Self-Consecration. 22. My God, to Thee I fly. In Affliction. Sometimes "Great God, to Thee we fly." 23. Night's shadows falling. Evening. 24. Now be thanks and praise ascending . Praise. 25. Now to Christ, our Life and Light. Evening. 26. 0 glorious, 0 triumphal day. Easter. 27. O God of life, Whose power benign. Trinity. In the Dalston Hymns for Public Worship, &c, 1848. 28. 0 Head and Lord of all creation. Passiontide. 29. 0 Jesu, blest is he. Consolation. 30. O Jesu! we adore Thee. Good Friday. 31. O Saviour, on the heavenly throne. The Divine Guide and Protector. 32. O Thou Who over all dost reign. Church Defence. 33. Praise and blessing, Lord, be given. Praise to Jesus. 34. Praise the Lord: praise our King. Advent. 35. The Lord unto my Lord thus said. Ps. cx. 36. The Morning [promised] Star appeareth. Christmas. 37. The night of darkness fast declineth. Missions. 38. The way to heaven Thou art, O Lord. Jesus the Way, Truth, and Life. Sometimes "Thou art the Way: Heaven's gate, O Lord." 39. Thou Who hast to heaven ascended. Ascension. 40. To Him Who for our sins was slain. Praise to Jesus, the Saviour. Written Friday, Jan. 24, 1851. 41. We praise, we bless Thee. Holy Trinity. 42. What, my spirit, should oppress thee. In Affliction. 43. What though through desert paths Thou leadest? Security and Consolation in Christ. 44. Whom shall I, my [we our] refuge making. Lent. Sometimes "Whom shall we our Refuge making." 45. Whosoe'er in Me believeth. The Resurrection. 46. Why, O why cast down, my spirit? In Affliction. 47. With awe Thy praise we sinners sing. Lent. Sometimes "With trembling awe Thy praise we sing." 48. With cheerful hope, my soul, arise. Security in God. 49. Ye hosts that His commands attend. Universal Praise of Jesus. 50. Your adoration, O earth and heaven, unite. Universal Praise to Christ. Unless otherwise stated, all the above appeared in Russell's Psalms & Hymns, 1851. The total number of original hymns contributed by him to Maurice's Choral Hymn Book was 21. --Exerpts from John Julian, Dictionary of Hymnology (1907)

Geo. D. Elderkin

1845 - 1928 Person Name: George D. Elderkin (refrain) Scripture: Luke 2:8-16 Author (Refrain) of "Jesus, the Light of the World" in Celebrating Grace Hymnal Almost nothing is known about George D. Elderkin (b. 1845; d. 1928). There was a George D. Elderkin Publishing Company in Chicago which published four collections of gospel hymns entitled The Finest of the Wheat. Book Three (1904) includes 259 songs, including music by both George D. and George W. Elderkin, “for prayer and evangelistic meetings, church and missionary services, Sunday schools and young people’s societies,” and was edited by Geo. D. Elderkin, C. C. McCabe, Wm. J. Kirkpatrick, H. L. Gilmour, G. W. Elderikn, and F. A. Hardon.” It was hardbound, and sold for 30 cents per copy, postpaid. Emily Brink