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Thomas Cotterill

1779 - 1823 Meter: 8.6.8.6.8.8 Author of "Let songs of praises fill the sky" in Common Service Book of the Lutheran Church Thomas Cotterill (b. Cannock, Staffordshire, England, 1779; d. Sheffield, Yorkshire, England, 1823) studied at St. John's College, Cambridge, England, and became an Anglican clergyman. A central figure in the dispute about the propriety of singing hymns, Cotterill published a popular collection of hymns (including many of his own as well as alterations of other hymns), Selection of Psalms and Hymns in 1810. But when he tried to introduce a later edition of this book in Sheffield in 1819, his congregation protested. Many believed strongly that the Church of England should maintain its tradition of exclusive psalm singing. In a church court the Archbishop of York and Cotterill reached a compromise: the later edition of Selection was withdrawn, and Cotterill was invited to submit a new edition for the archbishop's approval. The new edition was published in 1820 and approved as the first hymnal for the Anglican church of that region. Cotterill's suppressed book, however, set the pattern for Anglican hymnals for the next generation, and many of its hymns are still found in modern hymnals. Bert Polman =============== Thomas Cotterill was born in 1779; studied at S. John's College, Cambridge, graduating M.A.; ordained in 1806, and enterred upon parochial work at Tutbury; afterwards removed to Lane End, where he remained for nine years among the Potteries; in 1817, became perpetual Curate of S. Paul's, Sheffield. He died in 1823. He was the author of several books; among them, "A Selection of Psalms and Hymns for Public and Private Use, adapted to the Services of the Church of England." In the preparation of this collection (the 8th ed., 1819), he had the assistance of Montgomery, who in this work did what he condemned in others, viz., altering and remodeling other authors' hymns. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. ====================== Cotterill, Thomas, M.A., was the son of a woolstapler at Cannock, Staffordshire, where he was born Dec. 4, 1779. After attending the local boarding-school of the Rev. J. Lomax, he proceeded to the Free School, Birmingham. He graduated at St. John's College, Cambridge (B.A. 1801, M.A. 1805), of which he became a Fellow. Taking Holy Orders, he became Curate of Tutbury in June, 1803 (not 1806, as stated by Miller in Singers & Songs of the Church). His subsequent charges were the Incumbency of Lane End, Staffordshire, 1808-17, and the Perpetual Curacy of St. Paul's Sheffield, 1817-23. He died at Sheffield Dec. 29, 1823 (not Jan. 5, 1824, as in the Gentleman’s Magazine), aged 44. His volume of Family Prayers attained to the sixth edi¬tion in 1824. As a hymn-writer, Cotterill is less known than as the compiler of a Selection of Psalms and Hymns which has had a most marked effect on modern hymnals. The first edition of that Selection was published in 1810, and the 9th in 1820. All subsequent issues were reprints of the last. The most important edition is the 8th, 1819. To that Selection Cotterill contributed at various dates 25 original hymns and versions of individual psalms. These, in common with all the hymns in the Selection, are given without author's name. Through the aid, however, of marked copies [in the collections of Brooke and Julian] and of members of Cotterill's family, we are enabled to identify most, if not all, of his original productions. In addition to those which are annotated under their first lines, we have— i. In his Selection of Psalms & Hymns for Public and Private Use, adapted to the Festivals of the Church of England, &c, 1st ed., 1810:— 1. Awake, O sword, the Father cried. Atonement. 2. Before Thy throne of grace, O Lord. Lent. 3. From Sinai's mount, in might array'd. The Law and the Gospel. 4. From Thine all-seeing Spirit, Lord. Ps. 139. 5. In all the ways and works of God. Ps. 145. 6. Out of the deeps, O Lord, we call. Ps. 130. 7. The Lord, who once on Calvary. The Intercessor. This is based on “Where high the heavenly temple stands," q. v. ii. In the Appendix to the 6th ed. of the same Selection, Staffordshire, 1815:— 8. Blessed are they who mourn for sin. Lent. 9. Father of mercies, let our songs [way, ways]. Thanksgiving. 10. I was alive without the law. Lent. 11. Lord of the Sabbath, 'tis Thy day. Sunday. iii. In the 8th edition of the same, 1819 :— 12. Help us, O Lord, Thy yoke to wear. Charity Sermons. This is sometimes given as "Lord, let us learn Thy yoke to wear," as in Kennedy, 1863, &c. 13. I love the Lord, for He hath heard. Ps. 116. 14. Lo in the East a star appears. Epiphany. This in an altered form begins in Kennedy, 1863, No. 188, with stanza ii., "The ancient sages from afar." 15. Lord, cause Thy face on us to shine. For Unity. 16. When Christ, victorious from the grave. Easter. The 9th ed. of the Selection, 1820, was practically a new work. It was compiled by Cotterill, but revised by Dr. Harcourt, the Archbishop of York, and was dedi¬cated to him. It was the outcome of the compromise in the legal proceedings over the 8th ed., 1819. The 8th ed. contained 367 hymns in addition to 128 versions of the Psalms and 6 Doxologies, the 9th only 152. Its full title was A Selection of Psalms and Hymns for Public Worship, Lond., T. Cadell, 1820. It may be noted that copies of the 8th ed., 1819, are found with two distinct title-pages. One of these, accompanied with the preface, was for the general public, the second, without the preface, for the use of the congregations of St. James's and St. Paul's, Sheffield. Of Cotterill's hymns the most popular are, "O'er the realms of pagan darkness," "Let songs of praises fill the sky," and "Jesus exalted far on high," but these are not distinguished by any striking features of excellence. He was more happy in some of his alterations of older hymns, and in the com¬piling of centos. Many of the readings introduced into the great hymns of the Church first appeared in his Selection. The most notable amongst these are, "Rock of Ages," in 3 stanzas, as in Hymns Ancient & Modern, 1861, the Wesleyan Hymn Book, and other collections; "Lo! He comes with clouds descending;" and “Great God, what do I see and hear." Cotterill's connection with the Uttoxeter Psalms & Hymns, 1805, is given in detail in the article on Staffordshire Hymn-books, and his lawsuit over the 8th ed. of his Selection, 1819, in the article on England Hymnody, Church of. --John Julian, Dictionary of Hymnology (1907)

W. T. Dale

1845 - 1924 Meter: 8.6.8.6.8.8 Composer of "[How calm and beautiful the morn] (Dale)"

Mary Baker Eddy

1821 - 1910 Meter: 8.6.8.6.8.8 Author of "LOVE" in Christian Science Hymnal Supplement Mary Baker Eddy (born Mary Morse Baker, July 16, 1821 – December 3, 1910) is the discoverer and founder of Christian Science, a religious movement that emerged in New England in the late 19th century. Eddy is the author of the movement’s textbook, Science and Health with Key to the Scriptures (first published in 1875), and founder of The First Church of Christ, Scientist (1892). She also founded The Christian Science Publishing Society (1898). Mary Morse Baker was born in Bow, New Hampshire, the youngest of six children of Abigail and Mark Baker. Raised a Congregationalist, she came to reject teachings such as predestination and original sin, but she loved the biblical accounts of early Christian healing. Mark Baker, Eddy’s father, firmly believed in the Congregational church’s doctrine of predestination, but Eddy couldn’t accept the idea that the loving God she knew could condemn people to eternal damnation. Eddy eventually joined the Congregational church at Sanbornton Bridge (present-day Tilton), New Hampshire, when she was seventeen. A fragile child, Eddy suffered from a number of physical complaints. Her letters from this time, now at The Mary Baker Eddy Library in Boston, Massachusetts, portray her sufferings and search for relief. In an effort to find health in her early adulthood, she tried homeopathy, dietary cures, mesmerism, hydropathy, and other popular treatments of the day. None of those methods brought lasting health. On December 10, 1843, Eddy married George Washington Glover. He died of yellow fever on June 27, 1844, a little over three months before the birth of their only child, George Washington Glover. As a single mother in poor health, Eddy wrote some political pieces for the New Hampshire Patriot, as writing was one of the few ways a woman in her position could make money. Eddy continued to struggle with poor health, and her son was put into the care of neighbors by her father and stepmother. She married Dr. Daniel Patterson, a dentist, in 1853, hoping he would adopt the young boy. Patterson signed papers to that effect on their wedding day, but failed to follow through on his promise. In 1873, Eddy divorced Daniel Patterson on the grounds of desertion. In October 1862, Eddy became a patient of Phineas Quimby, a magnetic healer from Maine. She benefited temporarily from his treatment. From 1862 to 1865 Quimby and Eddy engaged in lengthy discussions about healing methods practiced by Quimby and others. Eddy’s conclusions from her own scriptural study and healing practice differed from Quimby’s teachings. In 1866, Eddy had a substantial physical healing while reading about Jesus’ healings in the Bible, without employing any medical forms of treatment. This pivotal event showed her that Jesus’ teachings were practical throughout all time. She devoted the next three years of her life to biblical study and called her discovery Christian Science. In her autobiography, Retrospection and Introspection, Eddy writes, “I then withdrew from society about three years,—to ponder my mission, to search the Scriptures, to find the Science of Mind that should take the things of God and show them to the creature, and reveal the great curative Principle,—Deity” (pp. 24–25). Eddy became well known as a healer, and first-hand accounts state that she performed miracles similar to miracles performed by Jesus. In 1875, Eddy published her discovery in a book titled Science and Health (later retitled Science and Health with Key to the Scriptures), which she called the textbook of Christian Science. As worded in the final edition, she wrote, “In the year 1866, I discovered the Christ Science or divine laws of Life, Truth, and Love, and named my discovery Christian Science” (p. 107). During these years she taught her new ideas to hundreds of people. Many of her students became healers themselves. The final chapter of Science and Health, titled “Fruitage,” contains testimonies of people who were healed by studying her book. In 1877 she married Asa Gilbert Eddy, a student of Christian Science and an active worker in the movement. Eddy founded The Christian Science Journal in 1883, a monthly magazine “designed to put on record the divine Science of Truth” (The First Church of Christ, Scientist, and Miscellany, p. 353). Eddy founded The Christian Science Publishing Society in 1898, which became the publishing home for numerous publications launched by her and her followers. The Christian Science Sentinel, a weekly religious periodical written for a more general audience, and The Herald of Christian Science, a religious magazine with editions in many languages, were established in 1898. In 1908, at the age of 87, Eddy founded The Christian Science Monitor, a daily newspaper. These periodicals continue to be published today. Five of Eddy’s poems were set to music and included in the Christian Science Hymnal during her lifetime: “Christmas Morn,” “Mother’s Evening Prayer,” “Christ my Refuge,” “Communion Hymn,” and “Feed My Sheep.” When the hymnal was revised in 1932, two more of her poems were added: “Love” and “Satisfied.” More information about these particular poems, their original publication and inclusion in the hymnal, is available from The Mary Baker Eddy Library. Eddy died on the evening of December 3, 1910, at her home in Chestnut Hill, Massachusetts. Hundreds of tributes appeared in newspapers around the world, including The Boston Globe, which wrote, “She did a wonderful—an extraordinary— work in the world and there is no doubt that she was a powerful influence for good.” Today, there are Christian Science churches in 76 countries. This biography was written in collaboration with The Mary Baker Eddy Library and the staff of “Hymns 2016” on JSH-Online. More information about Mary Baker Eddy is available at MBELibrary.org. Submitted 8 August 2016.

Anne Houlditch Shepherd

1809 - 1857 Person Name: Anne Shepherd Meter: 8.6.8.6.8.8 Author of "Around the Throne" in Redemption Songs Shepherd, Anne, née Houlditch, daughter of the Rev. E. H. Houlditch, sometime Rector of Speen, Berkshire, was born at Cowes, Isle of Wight, Sept. 11, 1809; married to Mr. S. Saville Shepherd in 1843; and died at Blackheath, Kent, Jan. 7, 1857. Her Hymns adapted to the Comprehension of Young Minds were published (3rd ed. 1847 5th ed. 1855), and contained 64 hymns. Of these the following have come into common use:— 1. Around the throne of God in heaven. 2. Glory to Jesus, glory. Praise. 3. Here's a message of love. Invitation. 4. I have read of the Saviour's love. The Love of Christ. 5. See where the gentle Jesus reigns. Jesus, the Children's Friend. Of these hymns the first has by far the widest acceptance, and is found in a large number of children's hymn-books. Her religious novels, Ellen Seymour, 1848; and Reality, 1852, attracted some attention. --John Julian, Dictionary of Hymnology (1907)

Charles Wood

1866 - 1926 Meter: 8.6.8.6.8.8 Composer of "EMAIN MACHA" in The Cyber Hymnal

W. O. Perkins

1831 - 1902 Person Name: William Oscar Perkins Meter: 8.6.8.6.8.8 Composer of "MISQUAMICUT" in The Cyber Hymnal William Oscar Perkins DMus USA 1831-1902. Born at Stockbridge, VT, older brother of Henry, and the son of musical parents (both singers) he was trained musically, primarly by his father. He attended the Kimball Union Academy, Meriden, NH, then studied music in Boston, MA, London, England, and Milan, Italy. He settled in Boston, MA, and founded a music academy, where he taught music. He published a number of hymnals in Boston, then moved to New York City. He was awarded an honorary doctorate of music degree in 1879 by Hamilton College. He wrote 19 books (1861-1897), including a history of the war in South Africa (1900). He published 33 hymnals 1859-1882). In 1870 he published ”The Chorister”, his 400-page music collection for choirs, schools, and conventions. He was an author, composer, editor, compiler, and originator. He died at Boston, MA. John Perry

George Allan

Person Name: Geo. Allen Meter: 8.6.8.6.8.8 Arranger of "GLORY" in Redemption Songs

Ludvig Mathias Lindeman

1812 - 1887 Person Name: Ludv. M. Lindeman, 1812—87 Meter: 8.6.8.6.8.8 Composer of "[In heaven above, in heaven above]" in The Lutheran Hymnary Ludvig M. Lindeman (b. 1812; d. 1887) was a Norwegian composer and organist. Born in Trondheim, he studied theology in Oslo where he remained the rest of his life. In 1839 he succeeded his brother as the organist and cantor of Oslo Cathedral, a position he held for 48 years up until his death. Lindeman was appointed Knight of the Royal Norwegian Order of St. Olav, and was invited to both help christen the new organ in Royal Albert Hall in London, as well as compose for the coronation of King Oscar II and Queen Sophie of Sweden. In 1883, he and his son started the Organist School in Oslo. Lindeman is perhaps best known for his arrangements of Norwegiam folk tales; over the course of his life he collected over 3000 folk melodies and tunes. Laura de Jong

William Cullen Bryant

1794 - 1878 Meter: 8.6.8.6.8.8 Author of "O North with All Thy Vales of Green" in The Cyber Hymnal Bryant, William Cullen. First in order of time of the great American poets, Bryant was born at Cummington, Mass., Nov. 3, 1794, and was educated at Williams College. In 1815 he'was called to the Bar, and practised for a time at Great Barrington. In 1825 he retired from the Bar, settled at New York, and devoted himself to literary pursuits, founding the New York Review, and editing for a short time the New York Evening Post. He died June 12, 1878. His poetical and other works are well known. His hymns were written at intervals during his long life. They were collected and privately printed in 1869, and number over 20. Those in common use are:— 1. Almighty, listen while we raise. Praise. This is given as "Almighty hear us,” &c, in the Unitarian Hymn and Tune Book, Boston, 1868. It was introduced into Great Britain through Beard's Collection, 1857. 2. Deem not that they are blest alone. Mourning. In this form it is in Beard's Collection, 1837. It is best known as "0 deem not they are," &c, and in this form it is No. 964 in Songs for the Sanctuary, N. Y., 1865-72, No. 452, in Dr. Martineau's Hymns of Prayer and Praise, Lond., 1873, &c. 3. Father, to Thy kind love we owe. God's Lovingkindness. This is given in several modern collections, including the Unitarian Hymn and Tune Book, Boston, 1868, Martineau, 1873, &c. 4. 0 God, whose dread and dazzling brow. Compassion desired. Is No. 57 in the Boston Hymn and Tune Book, 1868, as above. 5. When he who from the scourge of wrong. Hope of the Resurrection. This is seldom found in modern hymnals. Text in Lyra Sacra Americana, 1868. The above hymns (1-5) appeared in Dr. H. D. Sewall's (Unitarian) Psalms & Hymns for Social and Private Worship, 1820, and were written at the instance of a Miss Sedgwick. Following as near as possible the chronological order of the hymns we have next:— 6. O Thou Whose own vast temple stands. Opening of a Place of Worship. Written in 1835 for the Dedication of a Chapel in Prince Street, N. Y. This is the most widely known of this author's hymns. It was introduced into Great Britain as early as 1837, when it was included in Beard's Collection, No. 405. It is in 4 stanzas of 4 lines. Orig. text in Songs for the Sanctuary, N. Y., 1865, No. 1017, and Martineau, 1873, No. 727. Another form of the hymn is "Thou, Whose unmeasured temple stands," This is No. 569 in the American Presb. Psalms and Hymns, Richmond, 1867, Horder's Congregational Hymns, Lond. 1884, No. 747, and others. 7. All that in this wide world we see. Omnipresence. This is dated 1836. In his Collection in 1837, No. 17, Beard gives it as an original contributed thereto, thus fixing its first publication. 8. Thou unrelenting past. The Past. Dates from 1836. Also in Martineau, 1873, No. 508. 9. Not in the solitude. God in the City. Dates from 1836, and is No. 26 in Martineau, 1873. 10. Whither, midst falling dew. Divine Guidance. This, in common with Nos. 8 and 9, is more a poem than hymn. It is addressed "To a Waterfowl," and dates from 1836. In Martineau, 1873. 11. Dear ties of mutual succour bind. Charity Sermons. No. 905 in the Amer. Methodist Episcopal Hymnal, 1878. It dates from about 1836. 12. 0 Thou whose love can ne'er forget. Ordination. Given (but not as an original contributed thereto) in Beard's Collection (Eng.), 1837. 13. Mighty One, before Whose face. Ordination. This is dated 1840 (but is probably earlier), and is given in several collections, including Mr. Beecher's Plymouth Collection, 1855, and others. 14. Look from Thy sphere of endless day. Home Missions. This hymn has also attained to considerable use both in Great Britain and America. It dates from 1840. It is in the Song. for the Sanctuary, N. Y., 1865, Horder's Congregational Hymns, 1884, &c. 15. Lord, who ordainest for mankind. Thanks for a Mother's love. Written at Dr. Osgood's suggestion, and printed in his Christian Worship, 1862. It is repeated in Martineau, 1873. 16. All praise to Him of Nazareth. Holy Communion. Dr. Hatfield in his Church Hymn Bk., 1872, No. 736, gives this in 3 stanzas of 4 lines. In the Songs for the Sanctuary it is in its full form of 5 stanzas. It dates from 1864. 17. As shadows cast by cloud and sun. Epiphany. In the Methodist Episcopal Hymnal, N. Y., 1878. It was contributed to that Hymnal, 1877, but was composed for the Semi-Centennial Celebration of the Church of the Messiah, Boston, March 19, 1875. 18. When doomed to death the Apostle lay. On behalf of Drunkards. Also in the Methodist Episcopal Hymnal, 1878. In addition to the above the following hymns by Bryant are in limited use:— 19. All things that are on earth. Love of God. In Beard's Collection, 1837. 20. Close softly, fondly, while ye weep. Death. In Mr. Beecher's Plymouth Coll., 1855. 21. How shall I know thee in the sphere which keeps? The Future Life. In the Supplement to the Boston Hymns for the Church of Christ, 1853. 22. Standing forth in life's rough way. On behalf of Children. In Dr. Alton's Children's Worship, 1878; Horder's Congregational Hymns, 1884, and others. 23. When this song of praise shall cease. Death anticipated. In his Hymns, 1869, and W. R. Stevenson's School Hymnal, 1880, No 313. 24. When the blind suppliant in the way. Opening the eyes of the blind. In the Methodist Episcopal Hymnal, 1878, N. Y., No. 201. It dates from 1874. 25. Wild was the day, the wintry sea. The Pilgrim Fathers. In Hymns of the Spirit, by Longfellow and Johnson. Boston, 1864. In 1869, Hymns by W. C. Bryant, 12mo, were privately printed. In this work the texts of many of the older hymns are altered. The dates of his hymns are difficult to determine, and many of those given above are approximate only. Bryant's genius was cool, meditative, and not distinguished by lyric fire. His hymns are correct and solid, but none reach the highest rank. [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Jean de Brébeuf

1593 - 1649 Person Name: Jean de Brébeuf, 1593-1649 Meter: 8.6.8.6.8.8 Author of "'Twas in the Moon of Wintertime" in Evangelical Lutheran Worship Jean de Brébeuf, Jesuit missionary, born at Condé-sur-Vire in Normandy, 25 March, 1593; died in Canada, near Georgian Bay, 16 March, 1649. His desire was to become a lay brother, but he finally entered the Society of Jesus as a scholastic, 8 November, 1617. According to Ragueneau it was 5 October. Though of unusual physical strength, his health gave way completely when he was twenty-eight, which interfered with his studies and permitted only what was strictly necessary, so that he never acquired any extensive theological knowledge. On 19 June, 1625, he arrived in Quebec, with the Recollect, Joseph de la Roche d' Aillon, and in spite of the threat which the Calvinist captain of the ship made to carry him back to France, he remained in the colony. He overcame the dislike of the colonists for Jesuits and secured a site for a residence on the St. Charles, the exact location of a former landing of Jacques Cartier. He immediately took up his abode in the Indian wigwams, and has left us an account of his five months' experience there in the dead of winter. In the spring he set out with the Indians on a journey to Lake Huron in a canoe, during the course of which his life was in constant danger. With him was Father de Noüe, and they established their first mission near Georgian Bay, at Ihonatiria, but after a short time his companion was recalled, and he was left alone. Brébeuf met with no success. He was summoned to Quebec because of the danger of extinction to which the entire colony was then exposed, and arrived there after an absence of two years, 17 July, 1628. On 19 July, 1629, Champlain surrendered to the English, and the missionaries returned to France. Four years afterwards the colony was restored to France, and on 23 March, 1633, Brébeuf again set out for Canada. While in France he had pronounced his solemn vows as spiritual coadjutor. As soon as he arrived, viz., May, 1633, he attempted to return to Lake Huron. The Indians refused to take him, but during the following year he succeeded in reaching his old mission along with Father Daniel. It meant a journey of thirty days and constant danger of death. The next sixteen years of uninterrupted labours among these savages were a continual series of privations and sufferings which he used to say were only roses in comparison with what the end was to be. The details may be found in the "Jesuit Relations". In 1640 he set out with Father Chaumonot to evangelize the Neutres, a tribe that lived north of Lake Erie, but after a winter of incredible hardship the missionaries returned unsuccessful. In 1642 he was sent down to Quebec, where he was given the care of the Indians in the Reservation at Sillery. About the time the war was at its height between the Hurons and the Iroquois, Jogues and Bressani had been captured in an effort to reach the Huron country, and Brébeuf was appointed to make a third attempt. He succeeded. With him on this journey were Chabanel and Garreau, both of whom were afterwards murdered. They reached St. Mary's on the Wye, which was the central station of the Huron Mission. By 1647 the Iroquois had made peace with the French, but kept up their war with the Hurons, and in 1648 fresh disasters befell the work of the missionaries — their establishments were burned and the missionaries slaughtered. On 16 March, 1649, the enemy attacked St. Louis and seized Brébeuf and Lallemant, who could have escaped but rejected the offer made to them and remained with their flock. The two priests were dragged to St. Ignace, which the Iroquois had already captured. On entering the village, they were met with a shower of stones, cruelly beaten with clubs, and then tied to posts to be burned to death. Brébeuf is said to have kissed the stake to which he was bound. The fire was lighted under them, and their bodies slashed with knives. Brébeuf had scalding water poured on his head in mockery of baptism, a collar of red-hot tomahawk-heads placed around his neck, a red-hot iron thrust down his throat, and when he expired his heart was cut out and eaten. Through all the torture he never uttered a groan. The Iroquois withdrew when they had finished their work. The remains of the victims were gathered up subsequently, and the head of Brébeuf is still kept as a relic at the Hôtel-Dieu, Quebec. His memory is cherished in Canada more than that of all the other early missionaries. Although their names appear with his in letters of gold on the grand staircase of the public buildings, there is a vacant niche on the façade, with his name under it, awaiting his statue. His heroic virtues, manifested in such a remarkable degree at every stage of his missionary career, his almost incomprehensible endurance of privations and suffering, and the conviction that the reason of his death was not his association with the Hurons, but hatred of Christianity, has set on foot a movement for his canonization as a saint and martyr. An ecclesiastical court sat in 1904 for an entire year to examine his life and virtues and the cause of his death, and the result of the inquiry was forwarded to Rome. [He was canonized in 1930. --Ed.] --www.newadvent.org/cathen/02751b.htm