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Michael Perry

1942 - 1996 Person Name: Michael Perry (born 1942) Adapter of "Glory be to God in heaven" in Hymns for Today's Church (2nd ed.) Initially studying mathematics and physics at Dulwich College, Michael A. Perry (b. Beckenham, Kent, England, 1942; d. England, 1996) was headed for a career in the sciences. However, after one year of study in physics at the University of London, he transferred to Oak Hill College to study theology. He also studied at Ridley Hall, Cambridge, and received a M.Phil. from the University of Southhampton in 1973. Ordained a priest in the Church of England in 1966, Perry served the parish of St. Helen's in Liverpool as a youth worker and evangelist. From 1972 to 1981 he was the vicar of Bitterne in Southhampton and from 1981 to 1989, rector of Eversley in Hampshire and chaplain at the Police Staff College. He then became vicar of Tonbridge in Kent, where he remained until his death from a brain tumor in 1996. Perry published widely in the areas of Bible study and worship. He edited Jubilate publications such as Hymns far Today's Church (1982), Carols for Today (1986), Come Rejoice! (1989), and Psalms for Today (1990). Composer of the musical drama Coming Home (1987), he also wrote more than two hundred hymns and Bible versifications. Bert Polman

Mary Louise Bringle

b. 1953 Person Name: Mary Louise Bringle, b. 1953 Author of "Sing a New World into Being" in Total Praise

Georgia Elma Harkness

1891 - 1974 Person Name: Georgia Harkness Author of "Tell It Out with Gladness" in Baptist Hymnal 1991 Georgia Elma Harkness (1891-1974), first woman to teach theology in an American seminary, was once a household name, but few today know who she is–and all of her writings are out of print. We need to recover the work of this neglected theologian for the life of the church today. Born 21 April 1891, Harkness was the youngest of four children born to Joseph Warren Harkness and Lillie Merrill Harkness. She was born in Harkness, NY, a town in the Adirondacks named for her grandfather. A Methodist, she was personally converted in a revival as a teenager, and sensed a calling to serve the church. Her family was upper middle class and progressive, thereby giving her opportunities for education beyond what was available to most girls and women of her era. Avoiding the women’s colleges, she earned a B.A. (philosophy) from Cornell University in 1912. In a later age, Harkness would probably have gone straight to a seminary and training for the ministry, but seminaries did not admit women as regular, degree-seeking, students and ordained women were very rare. Harkness intended to volunteer for overseas mission work after her graduation from Cornell, but family problems prevented this. She taught high school for six (6) years, but was restless. She wanted to do more to serve the church and she wanted to pursue studies in theology. So, she went to Boston University (related to the Methodists). Denied entrance because of her sex to BU’s School of Theology, she matriculated in the Department of Religion of the Graduate School and earned a Ph.D. in philosophy of religion in 1923 with a dissertation entitled, ”The Relations Between Philosophy of Religion and Ethics in the Thought of Thomas Hill Green.” (Green (1836-1882), was a liberal British Idealist philosopher and social reformer who died 10 years before Harkness’ birth. ) For the next 15 years, Harkness taught courses in religion and philosophy at Elmira College in Elmira, NY–at the time a women’s college, but now co-educational. During summers and sabbatical leaves, Harkness continued her theological education by attending Harvard Divinity School, Yale Divinity School, and Union Theological Seminary (NY) always with the status of “special” (non-degree) student. In 1926, she was ordained by the Methodist Church (later part of the United Methodist Church), but, along with all other women, she was not admitted to any Conference (and, thus, could not function as a minister) until 1956. From 1937 to 1940, Harkness was Professor of Philosophy and Religious Studies at Mount Holyoke College in Massachussetts and from 1940-1949, she was Professor of Applied Theology at Garrett Biblical Institute near Chicago, IL. Garrett Biblical Institute, now known as Garrett-Evangelical Theological Seminary, is a post-baccalaureate Methodist theological seminary whose main mission is the preparation of divinity students for ordained ministry. Harkness was the first woman hired to teach theology at any seminary in the U.S. Today, the Chair of Applied Theology at Garrett-Evangelical Theological Seminary is known as the Georgia Harkness Chair of Applied Theology. Harkness ended her active teaching ministry at The Pacific School of Religion, an ecumenical seminary related to the United Church of Christ outside of San Francisco,CA. She was Professor of Applied Theology at PSR from 1949 until her retirement in 1960. Her early interests in global missions and in global and ecumenical Christianity never left Harkness. Unable to be a missionary herself, Harkness did support work for Methodist global missions, including writing materials for them, especially the Methodist Board of World Peace and and the Board of Social and Economic Relations. After World War II, Harkness also did much to support the global ecumenical work of the World Council of Churches, serving on both the Faith and Order and Church and World Commissions. Her hymn, “The Hope of the World,” was chosen by the Hymn Society of America (now the Hymn Society in the United States and Canada) for the Second global meeting of the World Council of Churches which was held in Evanston, IL in 1954 and had as it’s theme, “Christ, the Hope of the World.” Harkness had previously played key roles in the Life and Work conference at Oxford (1937), and at the first assembly of the World Council of Churches in Amsterdam, 1948. In the 1957-1958 school year, Harkness served as Visiting Professor at both the International Christian University in Japan and the ecumenical Union Theological Seminary, Manila, the Philippines. This pioneer for women in ministry and early feminist theologian usually was irenic and balanced in her approach to such matters. Living in a very patriarchal and sexist era, she knew the dangers of appearing to male-dominated structures as “shrill,” or “strident,” in her advocacy of equality, and so was quick to praise opening or partial steps even while continuing to push for full gender equality in home, church, and society. Typical of Harkness’ approach on these matters, she advocated equal ordination and ministry for decades, but when the 1956 Methodist meeting in Minneapolis opened the door for full pastoral ministry for women, Harkness let younger female colleagues take the lead in advocating for the motion on the floor. However, her caution did not mean timidity, for at the World Council of Churches in 1948, Harkness openly confronted Karl Barth himself on his theology of female subordination! Though Barth’s influence intimidated many, Harkness refuted him point-by-point in open debate and the great man’s startled reaction showed that he was completely unused to confronting strong, independent women! (A year later, when someone mentioned the event to him, Barth replied, “Remember me not of that woman!”) Harkness wrote over 30 books in her lifetime. She dealt with numerous theological subjects: Christian ethics, social concern in global contexts, equality of the sexes, racial equality and integration (though she was not an active participant in the Civil Rights struggle, she openly supported its goals and there was much personal correspondence between Harkness and African America leaders such as Martin Luther King, Jr., and Howard Thurman), the nature of the church, a study from her own Wesleyan Methodist perspective of Calvin’s ethics, prayer and the life of devotion, mysticism, the Holy Spirit, eschatology (partially anticipating themes later made more prominent by Wolfhart Pannenberg and Jürgen Moltmann), the relation of religion to philosophy and to science, secularism (which she saw as more of a challenge than a reason to celebrate, contrasting with the early work of Harvey Cox), and apologetics. Concerned to be understood by a wide audience, Harkness wrote with clarity and a refusal to cloak her thought in academic obscurantism (which led her critics to charge her with a lack of depth or profundity), but always a wide awareness of the history of Christian thought and of current trends on the global scene. She characterized her theological perspective as that of a “chastened liberalism.” She had been raised in the optimism of the late 19th C., been educated in the traditions of Idealism and Borden Parker Bowne’s “Boston Personalism,” as well as the Social Gospel. Even after World War I and into the Great Depression, Harkness could declare her faith in human moral progress, her strong pacifism, and rejoice that belief in Original Sin was disappearing. “The faster it goes, the better,” she remarked to The Christian Century. Yet she interacted with the rise of Neoorthodoxy in the perspectives of Barth, Brunner, Suzanne de Dietrich, Reinhold Niebuhr, and Paul Tillich. On the eve of the Second World War, Harkness called on liberal Protestantism to recall the meaning of the cross and the power of the resurrection. Not surrendering her pacifism, she stated that although she remained committed to liberalism, “it was a chastened and deepened liberalism.” Human moral progress was possible, but did not follow an evolutionary certainty, and was dependant always on the grace of God. She still considered traditional formulations of original sin to be problematic, but recognized anew the power of sin in both individuals and social structures. Harkness’ books are entirely out of print and the influence she once had is largely eclipsed, even among contemporary feminist theologians. Yet the Chair of Applied Theology at Garrett-Evangelical Theological Seminary is named for her and so is a scholarship for women ministry students over 30 at Pacific School of Religion. The church historian Rosemary Skinner Keller wrote a secondary study of Harkness, Georgia Harkness: For Such a Time as This (Abingdon Press, 1992) and in the Doctrine volume of his 3-part Systematic Theology, James Wm. McClendon lists Harkness (along with Walter Rauschenbusch, E.Y. Mullins, D.C. MacIntosh, W.T. Conner, and Dale Moody) as among the guiding forerunners of his approach. Rebekah Miles, Professor of Ethics at Southern Methodist University’s Perkins School of Theology, has just edited a reader of Harkness’ early essays, Georgia Harkness: The Remaking of a Liberal Theologian (Westminster/John Knox Press, 2010). Miles had previously written a biographical and theological sketch of Harkness as a chapter in Makers of Christian Theology in America, ed., Mark Toulouse and James Duke (Nashville: Abingdon Press, 1997). --pilgrimpathways.wordpress.com/2010/02/20/

Carolyn Winfrey Gillette

b. 1961 Author of "God, We Spend a Lifetime Growing" in Songs of Grace Carolyn Winfrey Gillette has been a pastor in rural, small town, suburban, and city churches; she has also served as a hospice chaplain, a hospital chaplain, and a school bus aide helping children with special needs. She and her husband Bruce are pastors of the First Presbyterian Union Church in Owego, NY. Carolyn is a gifted hymn writer who has written over 400 hymns. These hymns have been sung by congregations throughout the United States and around the world — from the Washington National Cathedral to St. Giles' Cathedral in Edinburgh, Scotland to St. George's Cathedral in Cape Town, South Africa to small town churches and small household congregations; they have also been sung at national church and international ecumenical meetings. She has written four books: "I Sing to My Savior: New Hymns from the Stories in Luke's Gospel", "God's World is Changing: New Hymns for Advent and Christmas", "Gifts of Love: New Hymns for Today's Worship" (Geneva Press) and "Songs of Grace: New Hymns for God and Neighbo"r (Upper Room Books). Her hymns have been published in over 20 books. Two of her hymns have been published by the Choristers Guild as anthems. Carolyn was commissioned to write the lead article for the special issue on "Singing Our Lives" for Baylor University's "Christian Reflectio"n journal. Her hymns have also been in "Call to Worship" journal, "The Chorister" (cover story), "Reformed Worship," "The Presbyterian Outlook" and posted on thousands of web sites. All of her hymns can be found on her website with indices to scriptural references, topics, tunes, and the three-year cycle of the Revised Common Lectionary: http://www.carolynshymns.com The World Council of Churches, National Council of Churches, Church World Service and Churches Uniting in Christ have asked her to write hymns. Habitat for Humanity International used a hymn by Carolyn for their 30th anniversary celebration. Family Promise (Interfaith Hospitality Network) did a music video of her hymn for their ministry with homeless families. The Humane Society of the United States did a music video contest of her hymn for their Blessing of the Animals service. The Presbyterian Church (USA) 216th General Assembly presented her with the "Ecumenical and Interreligious Service Recognition." Sojourners did a short video about her hymn writing. A Canadian scholar wrote her biography for the "Cambridge Dictionary for Hymnology." Feature stories about Carolyn's hymns addressing concerns facing the Church, nation and world, were done by The New Yorker, The Christian Century, America, National Public Radio, national PBS-TV, and newspapers (Philadelphia Inquirer, Washington Post, New Jersey Courier Post, Delaware News Journal, and others). Carolyn is a graduate of Lebanon Valley College and Princeton Theological Seminary. She finds joy in parish ministry, hymn writing, and most of all in her family as a wife, mother (and foster mother), grandmother, sister, and human parent to a rescue dog, "Annie." Carolyn sees her hymn writing as a partnership and is very grateful for prayers for her hymn writing, suggestions for hymns, gifts for hymn use and commissions, and invitations to speak at conferences, workshops, and church gatherings (in person and online). She hopes her hymns nurture people in their discipleship and support churches in their worship and service in the world. Sing to the Lord a new song! Copied from "About the Author" in "I Sing to My Savior: New Hymns from the Stories in Luke's Gospel." Email from Bruce Gillette

Herman G. Stuempfle

1923 - 2007 Person Name: Herman G. Stuempfle, Jr., 1923-2007 Author of "Christ, We Climb with You the Mountain" in New Wine In Old Wineskins Rev. Dr. Herman G. Stuempfle, Jr., 83, died Tuesday, March 13, 2007, after a long illness. Born April 2, 1923, in Clarion, he was the son of the late Herman G. and Helen (Wolfe) Stuempfle, Sr. Stuempfle lived most of his life in Gettysburg, PA. He served as President of the Lutheran Theological Seminary in Gettysburg. He attended Hughesville public schools, and was a graduate of Susquehanna University and the Lutheran Theological Seminary at Gettysburg. He received additional advanced degrees from Union Theological Seminary in New York and a doctoral degree at Southern California School of Theology at Claremont. He retired in 1989. Rev. Dr. Stuempfle was the author of several books and numerous articles and lectures on preaching, history, and theology. He was also among the most honored and respected hymn writers of the 20th and 21st centuries. Rev. Dr. Stuempfle was known for his leadership in community and civic projects. Always taking an active stance on social issues, he participated in the creation of day care centers, served on the Gettysburg interchurch social action committee, helped create and support prison ministries and a homeless shelter, and tutored young people in the after school program of Christ Lutheran Church, where he was a long time member. --Excerpts from his obituary published in Evening Sun from Mar. 15 to Mar. 16, 2007

Karl Johann Philipp Spitta

1801 - 1859 Person Name: Carl Johann Philipp Spitta Author of "O wie manche schöne Stunde" in Liederkranz für Sonntags-Schulen und Jugend-Vereine Spitta, Carl Johann Philipp, D.D., was born Aug. 1, 1801, at Hannover, where his father, Lebrecht Wilhelm Gottfried Spitta, was then living, as bookkeeper and teacher of the French language. In his eleventh year Spitta fell into a severe illness, which lasted for four years, and so threw him back that his mother (the father died in 1805) abandoned the idea of a professional career, and apprenticed him to a watchmaker. This occupation did not prove at all congenial to him, but he would not confess his dislike, and his family were ignorant of it till an old friend, who was trying to comfort him after the death of a younger brother, discovered his true feelings. The younger brother had been preparing for ordination, and so Carl was now invited by the family to adopt this career. He joyfully accepted the offer, left the workshop in the autumn of 1818, and succeeded, by dint of hard study during the winter, in gaining admission to the highest class in the Gymnasium (Lyceum) at Hannover, which he entered at Easter, 1819. He was thus able, at Easter, 1821, to proceed to the University of Göttingen, where he completed his theological course, under professors of pronounced Rationalistic opinions, at Easter, 1824 (D.D. from Gottingen, 1855). He then became, in the beginning of May, a tutor in the family of Judge (Oberamlmann) Jochnius, at Lüine, near Lüneburg. Here he remained till his ordination on Dec. 10, 1828, as assistant pastor at Sudwalde, near Hoya. In Nov., 1830, he became assistant chaplain to the garrison and to the prison at Hameln on the Weser, and would have succeeded as permanent chaplain there, in the beginning of 1837, had not the military authorities, alarmed by reports which described him as a Pietist and a Mystic, refused to sanction the arrangement. As a compensation, he was appointed pastor at Wechold, near Hoya, in Oct., 1837, and married just before settling there. On his birthday, Aug. 1, 1847, he was instituted as Lutheran superintendent at Wittingen; in Oct., 1853, at Peine; and in July, 1859, at Burgdorf—all his appointments having been in the kingdom of Hannover. A few weeks after removing to Burgdorf he was seized with gastric fever, but had apparently recovered, when, on Sept. 28, 1859, while sitting at his writing table, he was seized with cramp of the heart, and died in a quarter of an hour. Spitta had begun to write in verse when he was eight years old, along with his brother Heinrich. During his university course he continued to write songs and secular poems, and published a collection of songs anonymously as a Sangbüchlein der Liebe für Handwerksleute. At Göttingen he formed a life-long friendship with Adolf Peters. He was also on intimate terms with Heinrich Heine, who was a fellow member with them of the Burschenschaft, or student's patriotic union (see K. Goedeke'sGrundriss, vol. iii., 1881, p. 259); and this friendship continued till Heine, while visiting him at Ltine, so jested at things sacred, even in the presence of Spitta's pupils, that their friendship came to an end. After the spiritual change, which began about the end of his university course, Spitta ceased to write secular pieces. His hymnwriting proper seems to have begun in 1821. In writing to a friend on May 5, 1826, he says, "In the manner in which I formerly sang I sing no more. To the Lord I consecrate my life and my love, and likewise my song. His love is the one great theme of all my songs; to praise and exalt it worthily is the desire of the Christian singer. He gave to me song and melody; I give it back to Him." The most fruitful period of his hymnwriting was at Lüne, where many of his most popular hymns were composed in the quiet evenings, in his own room, often after fasting, and when, sitting at the piano or at his harp, he had tuned his spirit to song. Many others were inspired by the beautiful scenery of the valley of the Weser, and by the intercourse with friends during his residence at Hameln. In his later years his ecclesiastical duties absorbed his attention, and hardly any of his hymns were written after 1847. A number of them were first printed in the Christliche Monatsschrift zur häuslichen Erbauung für alle Stände, which appeared from Jan. to June, 1826, and was edited by Spitta and by Pastor Deichmann, of Lüneburg. Various causes doubtless contributed to the popularity of Spitta's Psalter und Harfe. The hymns therein are, as a rule, of moderate length, are clear and simple in style, refined in diction, sweet, flowing and melodious. Their quiet beauty, their tone of earnest, sincere, and childlike piety, of glowing devotion to the Saviour, and of calm resting on, what to Spitta were, the eternal verities, endeared them to all ranks and classes. They form a faithful mirror of his inner life and Chritian experience. They at once met and ministered to the revival of Evangelical religion in Germany, and thus enjoyed somewhat of the same good fortune and popularity which the renewed churchly life in England brought to Keble's Christian Year. As the title adopted shows Spitta meant them for family and private use, and for this they are best fitted, being, for the most part, subjective and individnal. They speedily, however, passed into the German hymnbooks for church use, both at home and abroad, and translations of them are found in almost all recent English and American collections. Another element of Spitta's popularity in Germany has been contributed by the very numerous musical settings which have appeared to his hymns. Koch, vii., 246, gives a list of the more important of the collective editions, but, besides these, many of the separate pieces have been set to music by various composers, the "Angel of Patience" being one of the greatest favourites. A number of Spitta's hymns are annotated under their original first lines. Of the rest we may note here the following:— I. From his Psalter und Harfe. 1st Series, Pirna, 1833, and the 2nd ed. Leipzig, 1834; 2nd Series, Leipzig, 1843. i. Allen ist ein Heil beschieden. Communion of Saints. First published at Pirna, 1833, as above, p. 27, in 5 stanzas of 7 lines, entitled "Unity in spirit." Another translation is:—“Salvation is a boon." By Miss Fry, 1859, p. 75. ii. Es wird mein Herz mit Freuden wach. Sunday Morning. First published at Leipzig, 1843, p. 61, in 7 st. of 4 1., entitled "Sunday Morning." Translated as:— My heart wakes with a joyful lay. This is a good and full tr. by Mrs. Findlater, in Hymns from the Land of Luther, 4th Ser. 1862, p. 82. Repeated, abridged and beginning "Awake! all hearts and joyful say," in G. S. Jellicoe's Collection, 1867, No. 26. Other trs. are: (1) "My heart awakes with holy glee." By Miss Manington, 1863, p. 143. (2) "Awake, my heart, this day of rest." By R. Massie, 1864, p. 51. (3) "My heart is bright with joy." By Lady Durand, 1873, p. 25. iii. Gottes Stadt steht festgegründet. Christian Church. First published at Leipzig, 1843, p. 97, in 6 stanzas of 12 lines, entitled "The City of God," and founded on Ps. lxxxvii. Tr. as:— By the holy hills surrounded, In full, by R.. Massie, in his Lyra Domestica, 1864, p. 82, repeated in the Wesleyan Hymn Book1875, No. 595. iv. Hochgesegnet seid ihr Boten. Foreign Missions. First pub. at Pirna, 1833, as above, p. 24, in 6 stanzas of 8 lines, entitled "The Missionaries to the Heathen." Tr. as:— Blest are ye, ye chosen bearers. In full, by R. Massie, in his Lyra Domestica, 1860, p. 95. Other trs. are: (1) "Ye messengers of Christ, By Him commissioned forth." By Miss Fry, 1859, p. 147. (2) "0 blessed are ye messengers, sent forth." By Lady Durand, 1873, p. 52. v. Ich glaube, darum rede ich. Faith. First published at Pirna, 1833, as above, p. 56, in 5 st. of 8 1., entitled " I believe." Tr. as:— I believe, and so have spoken. By R. Massie, in his Lyra Domestica, 1860, p. 55. vi. Ich höre deine Stimme. Ps. xxiii. First pub. at Pirna, 1833, as above, p. 44, in 7 st. of 8 1., entitled "The Lord is my Shepherd." Tr. as:— 1. I hear my Shepherd calling. This is a good and full tr. by R. Massie, in his Lyra Domestic, 1860, p. 44 2. Jesu, my Lord, my Shepherd. This is a very good translation, omitting st. vi., in the Catholic Apostolic Hymns for the Use of the Churches, n.d. [1868], marked as tr. by "M. E. A. 1867." Other trs. are: (1) "Shepherd of souls. Thy voice I hear, As stage." By Dr. R. Maguire, 1872, p. 166. (2) “I know Thy voice, my Shepherd.” By Lady Durand, 1873, p. 11. vii. Ich und mein Haus, wir sind bereit. Family Use. A fine hymn, founded on Joshua xxiv., 15. First pub. at Pirna, 1833, as above, p. 110, in 6 st. of 10 1., entitled “I and my house will serve the Lord." Tr. as:— I and my house are ready, Lord. In full, by R. Massie, in his Lyra Domestica, 1860, p. 103. viii. Im Osten flammt empor der gol'dne Morgen. Morning. First published at Pirna, 1833, as above, p. 91, in 7 st. of 6 1., entitled "At Morning." Tr. as:— The golden morn flames up the Eastern sky. This is a good and full tr. by Miss Winkworth, in the Lyra Germanica, 2nd Ser., 1858, p. 74. Other trs. are: (1) “The golden morn is in the East arisen." By the Hon. S. R. Maxwell in his Sacred Poems, 1857, p. 114. (2) "On the far East now flames the golden Morning." By S. A. Storrs, in her Thoughts and Sketches, 1857, p. 74. (3) "Lo! in the East the golden morn appearing." By Miss Fry, 1859, p. 1. (4) “The purple morning gilds the Eastern skies." By R. Massie, 1860, p. 6. (5) "Out from the East, the golden morn is riding." By Miss Manington. 1863, p. 113. (6) “See from the East the golden morn." By Dr. R. Maguire, 1883, p. 27. ix. Kehre wieder, kehre wieder. Lent. Founded on Jer. iii. 12, 13. First pub. at Pirna, 1833, as above, p. 29, in 5 st. of 10 l., entitled " Turn again." Translated as:— 1. Return, return! Poor long-lost wanderer, home. This is a free tr. by Miss Borthwick in Hymns from the Land of Luther, 2nd Ser., 1855, p. 25. 2. Turn, poor wanderer, ere the sentence. In full, by R. Massie, in his Lyra Domestic, 1860, p. 69. Other trs. are: (1) "Turn, O turn, no more delaying." By the Hon. S. R. Maxwell, in his Sacred Poems, 1857, p. 101. (2) "Return, return, thou lost one." By Lady Durand, 1873, p. 59. (3) "Return again! return again." By J. Kelly, in his Hymns of the Present Century, 1885, p. 60. x. Meine Stund' ist noch nicht kommen. Cross and Consolation. First published at Pirna, 1833, as above, p. 37, in 7 st. of 6 1., entitled "The Lord's Hour.” Tr. as:— Jesus' hour is not yet come. This is a free tr., omitting st. v., by Miss Borthwick, in Hymns from the Land of Luther, 2nd ser. 1855, p.43. Other trs. are:—(1) "'Tis not yet the time appointed." By R. Massie, 1860, p. 47, and in Reid's Praise Book, 1872. (2) " My times, O Lord, are in Thy hand." By Dr. R. Maguire, 1883, p. 99. xi. Kimm hin, was dein ist, Gott, nimms hin. Surrender to God. This beautiful hymn was first pub. at Leipzig, 1843, as above, p. 58, in 5 st. of 10 1., entitled "Resignation." Translated as:— I give Thee back Thine own again. A good and full tr. by R. Massie, in hisLyra Domestica, 1864, p. 49. xii. 0 du, der uns begegnet. Christian Service. First pub. at Leipzig, 1843, as above, p. 92, in 4 st. of 4 1., entitled "The Blessing of the Blest." Tr. as:— 0 Thou Whose grace first found us, Whose love. In full, by R. Massie, in his Lyra Domestica, 1864. xiii. O komm, du Geist der Wahrheit. Whitsuntide. First pub. at Pirna, 1833, as above, p. 12, in 7 st. of 8 1., entitled "Whitsunday." Tr. as:— 1. Draw, Holy Spirit, nearer. In full, by R. Massie, in his Lyra Domestica, 1860, p. 27. 2. 0 come, Eternal Spirit, Of truth, diffuse Thou light. xiv. 0 Vaterhand, die mich so treu geführet. Holy Trinity. A fine hymn, first pub. at Pirna, 1833, as above, p. 128, in 3 st. of 8 1., entitled "Father, Son, and Spirit.” Tr. as:— 1. O Father-Eye, that hath so truly watch'd. By Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 63. 2. Father whose hand hath led me so securely. xv. 0 welche fromme schöne Sitte. Spiritual Conversation. First pub. at Pirna, 1833, as above, p. 101, in 6 st. of 8 1., entitled "The Blessing of Christian fellowship." Tr. as:— It is a practice greatly blest. In full, by R. Massie, in his Lyra Domestica, 1860, p. 89. xvi. 0 wie freun wir uns der Stunde. Fellowship with Christ. First pub. at Leipzig, 1843, as above, p. 3, in 6 st. of 8 1., entitled "Thou hast the words of Eternal Life". Tr. as:— Oh J how blest the hour, Lord Jesus. In full, by R. Massie, in his Lyra Domestica, 1864, p. 5. Another tr. is: "How great the joy, how blest the hour." By Dr. R. Maguire, 1872, p. 182. xvii. 0 wie manche schone Stunde. Cross and Consolation. First published at Pirna, 1833, as above, p. 130, in 10 st. of 4 1., entitled "Comfort." Tr. as:— 1. O how many hours of gladness, Hath the Lord. In full, by R. Massie, in his Lyra Domestica, 1860, p. 126, repeated, abridged, in the Book of Common Praise, 1863. 2. O how many hours of beauty. This is a good and full tr., by Mrs. Findlater, in Hymns from the Land of Luther, 4th Ser., 1862, p. 11. Another tr. is: "O how many an hour of gladness." By Lady Durand, 1873, p. 16. xviii. Sehet, sehet, welche Liebe. The Love of the Holy Trinity. First pub. at Pirna, 1833, as above, p. 19, in 3 st. of 8 1., entitled " See what Love." Tr. as:— See, O see, what love the Father. In full, by R. Massie, in his Lyra Domestica, 1860, p. 50. Other trs. are : (1) "Behold the Father's love." By Miss Fry, 1859, p. 9. (2) "See! what wondrous love, how matchless." By Miss Manington, 1863, p. 33. (3) “Behold what love the Father hath—how great." By Dr. R. Maguire, 1872, p. 68. xix. Unser Wandel ist im Himmel! Wie ein Mensch in sich versenkt. The Christian Life. First pub. at Pirna, 1833, as above, p. 75, in 7 st. of 8 1., entitled "Our Conversation is in Heaven," and suggested by Philipp. iii. 20. Tr. as:— As a traveller returning. In full, by R. Massie, in his Lyra Domestica, 1860, p. 73. This is found in two centos :— 1. Jesus, like the magnet, raises (st. iii., v., vi.) in the Methodist New Congregational Hymn Book 1863. 2. Can we have our hearts in heaven (st. v., vii.) in Adams's Church Pastorals, Boston, U.S., 1864. Another tr. is: "We are citizens of heaven." In the British Herald, January, 1866, p. 205. xx. Wandle leuchtender und schöner. Easter. First published at Pirna, 1833, as above, p. 8, in 9 st. of 8 1., entitled "Easter Festival." Tr. as:— Sun, shine forth in all thy splendour. This is a full and good tr. by R. Massie, in his Lyra Domestica, 1860, p. 24. Another tr. is: "With brighter glory, Easter Sun." By Lady Durand, 1873, p. 4. xxi. Wir sind des Herrn, wir leben, oder sterben. Life in Christ. A fine hymn founded on Rom. xiv. 8. Tr. as:— 1. We are the Lord's; His all-sufficient merit. This is a good and full tr. by C. T. Astley, in his Songs in the Night, 1860, p. 32. 2. We are the Lord's, whether we live or die. Also a good and full tr. by R. Massie, in his Lyra Domestica, 1864, p. 81. Hymns not in English common use:— xxii. Ach, welche Marter, welche Flagen. Christ's Mercy. Tr. as "O Lord, what sorrows past expression." xxiii. Das Leben wird oft trübe. Spiritual Dryness. The trs. are: (1) "How weary and how worthless this life at times appears." (2) “Our life is often dark." (3) "This life is ofttimes gloomy." (4) "Life often seems so dreary.” xxiv. Der du in der Nacht des Todes. Epiphany. The trs. are: (1) "Thou Who in the night of death." (2) "Christ whose first appearance lighted." (3) "Thou who in death's night of terror." (4) "Christ, who in Death's night of darkness." xxv. Des Christen Schmuck und Ordensband. Rejoicing in Tribulation. The trs. are: (1) "The Christian's badge of honour here." (2) "The badge the Christian wears on earth." (3) "The Christian's star of honour here." (4) "The sign of faith, and love's true token xxvi. Du schöne Lilie auf dem Feld. Trust in God. The trs. are: (1) "Thou beauteous lily of the field, Who robed." (2) "Thou beauteous lily of the field! Who hath." (3) "Thou beauteous lily of the field, Thou child to Nature dear." (4) "Sweet lily of the field, declare." (5) "Thou pretty lily of the field." (6) "Thou lovely lily of the field." xxvii. Ein lieblich Loos ist uns gefallen. The Christian's Portion. xxviii. Ein Pilger schickt sich an zur Fahrt. For the Dying. Tr. as (1) "A pilgrim stands on Jordan's brink." (2) "A pilgrim for his new abode." xxix. Erhalt' in mir den Lebenstrieb, das Sehnen. The Plant of Grace. The trs. are (1) "Maintain in me the sap of life, the yearning." (2) "Excite in me, 0 Lord, an ardent thirst.” (3) "Uphold in me a living wish and longing." xxx. Es giebt ein Lied der Lieder. The Lord's Song. The trs. are: (1) "A Song of songs there is." (2) "There is a song so thrilling." (3) "There is a song now singing." (4) "One song of songs —the sweetest." (5) "A blessed Song of songs there is." xxxi. Freuet euch der schonen Erde. Joy in the Beauties of Nature. The trs. are: (1) "0 rejoice in Nature's beauties." (2) "In the beauteous earth rejoice ye." (3) "Rejoice in the beautiful earth! For well may." (4) "Rejoice in the beautiful earth For well she," &c. (5) "Joy ye o'er this earth so lovely." (6) "Rejoice in Earth's fair beauty." xxxii. Gehe hin in Gottes Namen. Before Work. The trs. are: (1) "Cheerfully to work proceed.” (2) "In the name of God advancing." (3) "In the Name of God go forward." xxxiii. Ich nehme, was du mir bestimmst. Submission to God's Will. The trs. are: (1) "What Thou appointest I receive." (2) "Give what Thou wilt oh Lord! my grateful heart." (3) "Thy will I cheerfully obey.” xxxiv. Ich steh' in xneines Herren Hand. Trust in God. Tr. as "I place myself in Jesus' hands." xxxv. In der Angst der Welt will ich nicht klagen. Christian Life. The trs. are: (1) "Amid the world's vexations." (2) "Uncomplaining, though with care grown hoary." (3) "In this earth—life's bitter anguish.” xxxvi. 0 du, den meine Seele liebt. Holy Communion. The trs. are: (1) "0 Thou, Who holdest in my heart." (2) "Oh Thou, my loving thoughts employ.” xxxvii. Still an deinem liebevollen Herzen. The Love of Christ. The trs. are: (1) "Safe on thy paternal breast." (2) "With calm repose, Oh let me lie." (3) "Still on Thy loving heart let me repose." xxxviii. Stimm' an das Lied vom Sterben. For the Dying. Sung at hisown funeral on Sunday, Oct. 1, 1859. The trs. are: (1) "I sing of death and dying." (2) "Sing now the Song of Dying." xxxix. Vom Oelberg' wogt es nieder. Christ weeping over Jerusalem. The trs. are: (1) "Hark! for loud notes of joy." (2) "Where yonder mount, with olives clad." (3) “From Olivet the surging crowd." xl. Was macht ihr dass ihr weinet. Communion of Saints. Founded on Acts xxi. 13. The trs. are: (1) "What mean ye by this wailing." (2) "What mean ye, dearly loved ones." (3) " What mean ye thus those tears to weep." (4) "How mean ye thus by weeping." (5) "Why is it that ye're weeping." xli. Weint nicht uber Jesu Schmerzen. Repentance. The trs. are: (1) "For Jesu's agony and death." (2) "Wherefore weep we over Jesus." (3) "Weep not over Jesu's sorrow." xlii. Wie wird uns sein, wenn endlich nach dent schweren. Eternal Life. The trs. are: (1) "How shall it be with us, when we, frail mortals." (2) "O what will be the day, when won at last." (3) "What shall we be, and whither shall we go?" (4) "How will it be? when past the conflict heavy.” (5) "O what shall we be, when the conflict o'er." xliii. Winter ist es. In dem weiten Reich. Winter. The trs. are: (1) "Winter is here, and none may dare intrude." (2) "It is winter. All seems dead or dying." (3) "Winter it is! o'er the mighty kingdom." (4) "It is Winter. The wide realm of Nature.” (5) "Winter is here. In Nature's wide domain." (6) "It is winter; and the wide domain.” xliv. Wohl uns, der Vater hat uns lieb. The Love of God. Founded on Rom. viii. 32. This was, according to Koch vii. 243, one of the hymns which Spitta wrote between Easter and July, 1824, while studying the Epistle to the Romans, and which on July 7, 1824, he sent to his brother Heinrich Spitta, professor of medicine at Rostock, but Ludwig Spitta dates it "Autumn, 1833." It is tr. as "How blest are we! that God of us." xlv. Wo ist göttliches Erbarmen. The Grace of Christ. The trs. are:— (1) "Oh where doth mercy dwell." (2) "Where is mercy and compassion." (3) "Where is Divine compassion, that." xlvi. Wort des Lebens, lautre Quelle. Holy Scripture. The trs. are: (1) "Word of Life! unsullied fountain." (2) "Thou word of Life, unsullied spring!" (3) "Word of Life, eternal Fountain." (4) "Word of Life, thou fountain bright.” II. From his Nachgelassene geistliche Lieder. Leipzig, 1861. Hardly any of these have come into use in Germany; and they have either remained unknown to or have been almost entirely ignored by translators into English. We need only note two, viz.:— xlvii. Die erste Ruhestatte die die Welt. Christmas. It is tr. as "The cradle which the world has drest." xlviii. 0 Herbst, du Abendstunde. Autumn. It is tr. as “0 autumn, fair pensive evening." By Miss Borthwick, in the Family Treasury, 1864, p. 191, dated September 1864, and included Thoughtful Hour, 1867, p. 181. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907) =================== Spitta, C. J. P. , p. 1076, ii. A new edition of the Psalter und Harfe (both parts), with biographical Introduction, was published at Gotha in 1890. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

William J. Irons

1812 - 1883 Author of "Sing with All the Saints in Glory" in The Cyber Hymnal Irons, William Josiah, D.D., son of Joseph Irons, was born at Hoddesdon, Herts, Sep. 12, 1812, and educated at Queen's College, Oxford (B.A. 1833, D.D. 1854), and took Holy Orders 1835. In 1837 he became Incumbent of St. Peter's, Walworth, and was subsequently Vicar of Barkway, Incumbent of Brompton, Rector of Wadingham; and in 1872, Rector of St. Mary-Woolnoth, formerly held by his father's friend, John Newton. He was also Bampton Lecturer in 1870, and Prebendary of St. Paul's Cathedral. He died June 18, 1883. Dr. Irons took a somewhat prominent part in the ecclesiastical controversies of his day, and published extensively thereon in the form of Sermons, Letters, Pamphlets, &c. His important work, the Bampton Lectures, 1870, was on Christianity as taught by St. Paul. His hymnwriting and translating began during his Curacy at St. Mary, Newington, 1835-1837, and was continued to his death. Many were first printed as broadsheets, and subsequently included in the Rev. R. T. Lowe's (Rector of Lea, Lincolnshire) Hymns for the Christian Seasons, Gainsburgh, 1st ed., 1854, and in his own collections. Of these separate publications the most important were his translation of the Dies Irae, and Quicumque vult, and a few special Hymns (Hayes) in 1867. His hymnological works, in addition to these, were:— (1) Metrical Psalter, 1857; (2) Appendix to the Brompton Metrical Psalter, 1861 (22 hymns); (3) Hymns for Use in Church, 1866 (100 hymns). These contained hymns by Dr. Irons, and others. The next contains his Translations and Original Hymns only. (4) Psalms and Hymns for the Church, 1st ed., 1873 (126 h.); 2nd ed., 1875 (190 h.); 3rd ed., 1883 (308 h.). The principal object of this last work was to supply special hymns on the Collects, Epistles, and Gospels, and for Advent and Lent, together with special hymns for the Festivals; and this to a great extent Dr. Irons was enabled to accomplish. His versions of individual Psalms are directly from the Hebrew, line for line. In addition to those of Dr. Irons's hymns and translations, which are annotated under their respective first lines, the following are in common use outside of his own collections, the details appended being from his MS. notes:— 1. Blest voice of love, 0 Word divine. Confirmation. Written for a Confirmation at Brompton, and published in Lowe's Hymns for the Christian Seasons, 1854, No. 184; in the Appendix to the Brompton Metrical Psalter, 1861; and the author's later collections. 2. Can earthly voices fitly sing. Public Opening of a School. Written at Brompton on the occasion of the opening of a School, and published in the 1861Appendix as above, and in the author's later collections. 3. Children of earth, for heaven we seek. Epiphany. A meditation on the Collect for the first Sunday after the Epiphany, and published in his Psalms & Hymns, 1875. 4. Eternal Spirit, God of Grace. Whitsuntide. Written in 1865, and published in his Hymns for Use in Church, 1866, and in a revised form in his Psalms & Hymns, 1873. 5. Faithful Creator, Lord Divine. Consecration to God. Published in his Psalms & Hymns, &c, 1873. 6. Father of love, our Guide and Friend. Confirmation. Written for a large Confirmation at Brompton, in 1844, and published in Lowe's Hymns for the Christian Seasons, 1854, No. 185, and in the 1861 Appendix as above, and the author's later collections. 7. Hail, holy rest, calm herald of that day. Sunday. Published in his Psalms & Hymns, &c, 1873. 8. Is not this our King and Prophet? Palm Sunday. Published in his Psalms & Hymns, &c, 1873. 9. It is not finished, Lord of grace. Preparation for Heaven. Written in 1850. It is No. 45 of his Hymns, 1866, in 6 stanzas of 5 lines. 10. Jesu, Who for us didst bear. Words from the Cross. In his Hymns, 1866, No. 42. 11. Joy of joys, He lives, He lives. Easter. Written in 1873. In the New Mitre, 1875; and the author's Hymns, 1875. 12. Lord, hear my prayer, bow down Thine ear. Lent. Published in Psalms & Hymns, 1873. 13. Lord, in Thy wrath Thou thinkest yet. Lent. In his Hymns, 1866, No. 91. 14. Lord, Thy voice hath spoken. The Beatitudes. In Hymns for use in the Church of Saint Ethelburga, Bishopsgate, 1873, and Dr. Irons's Psalms & Hymns, 1875. 15. No sorrow and no sighing. Heaven. Published in his Psalms & Hymns, 1873, in 5 stanzas of 4 lines. In Thring's Collection 1882, stanzas i.-iii. were given from the 1875 text, and a new stanza was added by Dr. Irons at Prebendary Thring's request. 16. 0 God with us, the Saviour. For use during a Retreat. Given in Psalms & Hymns, 1873. 17. 0 how long, how long. Ps. xiii. Appeared in his Psalms & Hymns, &c, 1873. 18. 0 Saviour, now at God's right hand. Jesus the High Priest. Published in the 1861 Appendix as above, and revised in the author's latter collections. In the Psalms & Hymns, 1873., stanzas i., ii., v. are from 1861, iv. from 1866; and iii. is new. 19. 0 who are they so pure and bright? Holy Innocents . Written on the death of Infants in the Epidemic of 1837, and published in Lowe's Hymns for the Christian Seasons, 1854, No. 20, and in the 1861 Appendix as above, in 3 stanzas of 8 lines. In the 1866 Hymns it was divided into 6 stanzas of 4 lines, and this arrangement was repeated in the 1873 Psalms & Hymns. 20. Sing with all the sons of men. Easter. Given in his Psalms & Hymns, 1873. 21. Thanks be to God for meet and right. Processional. Published in his Hymns, &c, 1866, and again in his Psalms & Hymns, 1873. 22. To whom but Thee, 0 God of Grace. Passiontide. Appeared in his Hymns, &c, 1866; and in his Psalms & Hymns, 1873. 23. Triumphant Lord, Thy work is done. Ascension. Published in the 1861 Appendix as above, in 3 st. of 4 1. In the 1866 Hymns the st. (iii.) “0 by Thy spotless, wondrous birth " was added; and in this enlarged form the hymn was repeated in the Psalms & Hymns, 1873. 24. We praise Thee, 0 our God--to Thee. Children's Hymn of Praise to the Holy Trinity. Written for the Schools at St. Mary's Newington, and published in the 1861 Appendix as above, and repeated in the Hymns, &c, 1866, and the Psalms & Hymns, 1873. 25. Who is this from Bethlehem coming? Purification of Blessed Virgin Mary. Appeared in the Psalms & Hymns, 1873. 26. Why art thou weary, 0 my soul? Ps. lxi. Given in his Hymns, &c, 1866, and his Psalms & Hymns, 1873, in 6 stanzas of 7 lines. In Thring's Collection, 1882, stanza iii. is omitted. Amongst modern hymnwriters, Dr. Irons ranks with the first. His hymns have not been largely used outside of his own congregation; but their high excellence, variety of subjects and metres, intense earnestness, powerful grasp of the subject, and almost faultless rhythm must commend them to the notice of hymnbook compilers. Prebendary Thring has enriched his Collection (1882) with most of those named above. They are of more than usual excellence, and others remain of equal merit. -- John Julian, Dictionary of Hymnology (1907) ====================== Irons, W. J., p. 571, ii. Of the hymns noted under his name, Nos. 13, 21, and 26, appeared in Chope's Hymnal, 1862. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

William Rees

1802 - 1883 Person Name: W. R. Author of "Llawenhewch, fynyddoedd uchel (Come, rejoice, ye highest mountains)" in Mawl a chân = praise and song

Charles H. Webb

b. 1933 Person Name: Charles H. Webb Composer (descant) of "HYMN TO JOY" in The United Methodist Hymnal Music Supplement

Edward Osler

1798 - 1863 Person Name: J. Edward Osler, 1798-1863 Author (vs. 3) of "Praise the Lord, Ye Heavens" in Glory and Praise (3rd. ed.) Osler, Edward, was born at Falmouth in January, 1798, and was educated for the medical profession, first by Dr. Carvosso, at Falmouth, and then at Guy's Hospital, London. From 1819 to 1836 he was house surgeon at the Swansea Infirmary. He then removed to London, and devoted himself to literary pursuits. For some time he was associated with the Society for Promoting Christian Knowledge, both in London and at Bath. In 1841 he became the Editor of the Royal Cornwall Gazette, and took up his residence at Truro. He retained that appointment till his death, at Truro, March 7, 1863. For the Linnaean Society he wrote Burrowing and Boring Marine Animals. He also published Church and Bible; The Voyage: a Poem written at Sea, and in the West Indies, and Illustrated by papers on Natural History, 1830; The Life of Lord Exmouth, 1837, &c. His hymnological work is mainly connected with the Mitre Hymn Book. During 1835-36 he was associated with Prebendary W. J. Hall, the editor, in producing that collection, which was published in 1836 as Psalms and Hymns adapted to The Services of the Church of England. He resided in Mr. Hall's house during the time. From the "hall manuscript" we gather that he contributed 15 versions of the Psalms (5 being rewritten from others), and 50 hymns (a few rewritten). Most of these hymns and Psalm versions, together with others not in the Mitre Hymn Book, were afterwards given in the monthly numbers of his Church and King, from Nov. 1836 to Aug. 1837. The best known of these hymns are, “O God, unseen, yet ever near," and “Worship, honour, glory, blessing." Several of his hymns in common use are:— 1. Father, Whose love and truth fulfil. Holy Baptism. 2. Glory to God! with joyful adoration. Praise to the Father. 3. Great God, o'er earth and heaven supreme. Men the Stewards of God's Bounties. 4. Great God of hosts, our ears have heard. Ps. xliv. Based on the N. Version. 5. Great God, Whose awful mystery. Holy Trinity. 6. I hold the sacred book of God. Martyrs. 7. Jehovah hath spoken, the nations shall hear. Second Advent. 8. Lord, may the inward grace abound. Holy Baptism. 9. May we Thy precepts, Lord, fulfil. Love. 10. Mighty Saviour, gracious King. Advent. 11. 0 God, the help of all Thy Saints. Ps. x. 12. O Thou, the Lord and Life of those. Christ the Life of Men. 13. O Saviour, Who didst come. Easter. 14. Saviour, Whose love could stoop to death. Easter. 15. See, Lord, before Thy mercy seat. For Schools. 16. Set in a high and favoured place. Advent. 17. Wake frem the dead, new life begin. Lent. 18. With trembling awe we come. Lent. Several of these hymns are not in Osier's Church and King. We have ascribed them and others to him on the authority of the "hall MSS." It must be noted also that the text in the Church and King often differs from that in the Mitre. --John Julian, Dictionary of Hymnology (1907) Though not mentioned by Julian, perhaps his most enduring contribution to hymnody is the third stanza of "Praise the Lord! Ye Heavens, Adore Him", whose first two stanzas are of anonymous authorship. --Leland Bryant Ross (2019)