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J. R. Peacey

1896 - 1971 Topics: Discipleship and Service Author of "Filled with the Spirit's Power" in Voices United

1731 - 1776 Person Name: Aaron Williams Topics: Brotherhood; Discipleship; Invitation to Consecration; Renewal and Revival; Renewal and Revival; Service Composer of "ST. THOMAS" in Baptist Hymnal (1975 ed) Aaron Williams (b. London, England, 1731; d. London, 1776) was a singing teacher, music engraver, and clerk at the Scottish Church, London Wall. He published various church music collections, some intended for rural church choirs. Representative of his compilations are The Universal Psalmodist (1763)— published in the United States as The American Harmony (1769)—The Royal Harmony (1766), The New Universal Psalmodist (1770), and Psalmody in Miniature (1778). His Harmonia Coelestis (1775) included anthems by noted composers. Bert Polman

St. Francis of Assisi

1182 - 1226 Person Name: St. Francis Topics: Discipleship and Service Author (attributed to) of "Make Me a Channel of Your Peace" in Voices United St. Francis of Assisi (Italian: San Francesco d'Assisi, born Giovanni di Pietro di Bernardone, but nicknamed Francesco ("the Frenchman") by his father, 1181/1182 – October 3, 1226) was an Italian Catholic friar and preacher. He founded the men's Order of Friars Minor, the women’s Order of St. Clare, and the Third Order of Saint Francis for men and women not able to live the lives of itinerant preachers followed by the early members of the Order of Friars Minor or the monastic lives of the Poor Clares. Though he was never ordained to the Catholic priesthood, Francis is one of the most venerated religious figures in history. Francis' father was Pietro di Bernardone, a prosperous silk merchant. Francis lived the high-spirited life typical of a wealthy young man, even fighting as a soldier for Assisi. While going off to war in 1204, Francis had a vision that directed him back to Assisi, where he lost his taste for his worldly life. On a pilgrimage to Rome, he joined the poor in begging at St. Peter's Basilica. The experience moved him to live in poverty. Francis returned home, began preaching on the streets, and soon amassed a following. His Order was authorized by Pope Innocent III in 1210. He then founded the Order of Poor Clares, which became an enclosed religious order for women, as well as the Order of Brothers and Sisters of Penance (commonly called the Third Order). In 1219, he went to Egypt in an attempt to convert the Sultan to put an end to the conflict of the Crusades. By this point, the Franciscan Order had grown to such an extent that its primitive organizational structure was no longer sufficient. He returned to Italy to organize the Order. Once his community was authorized by the Pope, he withdrew increasingly from external affairs. In 1223, Francis arranged for the first Christmas manger scene. In 1224, he received the stigmata, making him the first recorded person to bear the wounds of Christ's Passion.He died during the evening hours of October 3, 1226, while listening to a reading he had requested of Psalm 140. On July 16, 1228, he was pronounced a saint by Pope Gregory IX. He is known as the patron saint of animals, the environment, and is one of the two patron saints of Italy (with Catherine of Siena). It is customary for Catholic and Anglican churches to hold ceremonies blessing animals on his feast day of October 4. He is also known for his love of the Eucharist, his sorrow during the Stations of the Cross, and for the creation of the Christmas creche or Nativity Scene. Francis of Assisi was one of seven children born to Pietro, and his wife Pica de Bourlemont, about whom little is known except that she was a noblewoman originally from Provence, France. Pietro was in France on business while Francis was born in Assisi, and Pica had him baptized as Giovanni. When his father returned to Assisi, he took to calling him Francesco ("the Frenchman"), possibly in honour of his commercial success and enthusiasm for all things French. Since the child was renamed in infancy, the change can hardly have had anything to do with his aptitude for learning French, as some have thought. As a youth, Francesco became a devotee of troubadours and was fascinated with all things Transalpine. Although many hagiographers remark about his bright clothing, rich friends, and love of pleasures, his displays of disillusionment toward the world that surrounded him came fairly early in his life, as is shown in the "story of the beggar." In this account, he was selling cloth and velvet in the marketplace on behalf of his father when a beggar came to him and asked for alms. At the conclusion of his business deal, Francis abandoned his wares and ran after the beggar. When he found him, Francis gave the man everything he had in his pockets. His friends quickly chided and mocked him for his act of charity. When he got home, his father scolded him in rage. In 1201, he joined a military expedition against Perugia and was taken as a prisoner at Collestrada, spending a year as a captive. It is possible that his spiritual conversion was a gradual process rooted in this experience. Upon his return to Assisi in 1203, Francis returned to his carefree life and in 1204, a serious illness led to a spiritual crisis. In 1205, Francis left for Puglia to enlist in the army of the Count of Brienne. A strange vision made him return to Assisi, deepening his ecclesiastical awakening. According to the hagiographic legend, thereafter he began to avoid the sports and the feasts of his former companions. In response, they asked him laughingly whether he was thinking of marrying, to which he answered, "yes, a fairer bride than any of you have ever seen," meaning his "Lady Poverty". He spent much time in lonely places, asking God for enlightenment. By degrees he took to nursing lepers, the most repulsive victims in the lazar houses near Assisi. After a pilgrimage to Rome, where he joined the poor in begging at the doors of the churches, he said he had a mystical vision of Jesus Christ in the country chapel of San Damiano, just outside of Assisi, in which the Icon of Christ Crucified said to him, "Francis, Francis, go and repair My house which, as you can see, is falling into ruins." He took this to mean the ruined church in which he was presently praying, and so he sold some cloth from his father's store to assist the priest there for this purpose. His father, Pietro, highly indignant, attempted to change his mind, first with threats and then with beatings. In the midst of legal proceedings before the Bishop of Assisi, Francis renounced his father and his patrimony, laying aside even the garments he had received from him in front of the public. For the next couple of months he lived as a beggar in the region of Assisi. Returning to the countryside around the town for two years, he embraced the life of a penitent, during which he restored several ruined chapels in the countryside around Assisi, among them the Porziuncola, the little chapel of St. Mary of the Angels just outside the town, which later became his favorite abode. At the end of this period (on February 24, 1209, according to Jordan of Giano), Francis heard a sermon that changed his life forever. The sermon was about Matthew 10:9, in which Christ tells his followers they should go forth and proclaim that the Kingdom of Heaven was upon them, that they should take no money with them, nor even a walking stick or shoes for the road. Francis was inspired to devote himself to a life of poverty. Clad in a rough garment, barefoot, and, after the Gospel precept, without staff or scrip, he began to preach repentance. He was soon joined by his first follower, a prominent fellow townsman, the jurist Bernardo di Quintavalle, who contributed all that he had to the work. Within a year Francis had eleven followers. Francis chose never to be ordained a priest and the community lived as "lesser brothers," fratres minores in Latin. The brothers lived a simple life in the deserted lazar house of Rivo Torto near Assisi; but they spent much of their time wandering through the mountainous districts of Umbria, always cheerful and full of songs, yet making a deep impression upon their hearers by their earnest exhortations. Francis' preaching to ordinary people was unusual since he had no license to do so. In 1209 he composed a simple rule for his followers ("friars"), (the Regula primitiva or “Primitive Rule”) which came from verses in the Bible. The rule was “To follow the teachings of our Lord Jesus Christ and to walk in his footsteps.” In 1209, Francis led his first eleven followers to Rome to seek permission from Pope Innocent III to found a new religious Order. Upon entry to Rome, the brothers encountered Bishop Guido of Assisi, who had in his company Giovanni di San Paolo, the Cardinal Bishop of Sabina. The Cardinal, who was the confessor of Pope Innocent III, was immediately sympathetic to Francis and agreed to represent Francis to the pope. Reluctantly, Pope Innocent agreed to meet with Francis and the brothers the next day. After several days, the pope agreed to admit the group informally, adding that when God increased the group in grace and number, they could return for an official admittance. The group was tonsured. This was important in part because it recognized Church authority and prevented his following from possible accusations of heresy, as had happened to the Waldensians decades earlier. Though Pope Innocent initially had his doubts, following a dream in which he saw Francis holding up the Basilica of St. John Lateran (the cathedral of Rome, thus the 'home church' of all Christendom), he decided to endorse Francis' Order. This occurred, according to tradition, on April 16, 1210, and constituted the official founding of the Franciscan Order. The group, then the "Lesser Brothers" (Order of Friars Minor also known as the Franciscan Order), preached on the streets and had no possessions. They were centered in Porziuncola, and preached first in Umbria, before expanding throughout Italy. From then on, his new Order grew quickly with new vocations. When hearing Francis preaching in the church of San Rufino in Assisi in 1209, Clare of Assisi became deeply touched by his message and she realized her calling. Her cousin Rufino, the only male member of the family in their generation, also joined the new Order. On the night of Palm Sunday, March 28, 1211, Clare sneaked out of her family's palace. Francis received Clare at the Porziuncola and hereby established the Order of Poor Ladies, later called Poor Clares. This was an Order for women, and he gave a religious habit, or dress, similar to his own to the noblewoman later known as St. Clare of Assisi, before he then lodged her and a few companions in a nearby monastery of Benedictine nuns. Later he transferred them to San Damiano. There they were joined by many other women of Assisi. For those who could not leave their homes, he later formed the Third Order of Brothers and Sisters of Penance. This was a fraternity composed of either laity or clergy whose members neither withdrew from the world nor took religious vows. Instead, they carried out the principles of Franciscan life in their daily lives. Before long this Order grew beyond Italy. Determined to bring the Gospel to all God's creatures, Francis sought on several occasions to take his message out of Italy. In the late spring of 1212, he set out for Jerusalem, but he was shipwrecked by a storm on the Dalmatian coast, forcing him to return to Italy. On May 8, 1213, he was given the use of the mountain of La Verna (Alverna) as a gift from Count Orlando di Chiusi, who described it as “eminently suitable for whoever wishes to do penance in a place remote from mankind.”[21][22] The mountain would become one of his favourite retreats for prayer. In the same year, Francis sailed for Morocco, but this time an illness forced him to break off his journey in Spain. Back in Assisi, several noblemen (among them Tommaso da Celano, who would later write the biography of St. Francis) and some well-educated men joined his Order. In 1215, Francis went again to Rome for the Fourth Lateran Council. During this time, he probably met a canon, Dominic de Guzman (later to be Saint Dominic, the founder of the Friars Preachers, another Catholic religious order). In 1217, he offered to go to France. Cardinal Ugolino of Segni (the future Pope Gregory IX), an early and important supporter of Francis, advised him against this and said that he was still needed in Italy. In 1219, accompanied by another friar and hoping to convert the Sultan of Egypt or win martyrdom in the attempt, Francis went to Egypt where a Crusader army had been encamped for over a year besieging the walled city of Damietta two miles (3.2 km) upstream from the mouth of one of the main channels of the Nile. The Sultan, al-Kamil, a nephew of Saladin, had succeeded his father as Sultan of Egypt in 1218 and was encamped upstream of Damietta, unable to relieve it. A bloody and futile attack on the city was launched by the Christians on August 29, 1219, following which both sides agreed to a ceasefire which lasted four weeks.It was most probably during this interlude that Francis and his companion crossed the Saracen lines and were brought before the Sultan, remaining in his camp for a few days. The visit is reported in contemporary Crusader sources and in the earliest biographies of Francis, but they give no information about what transpired during the encounter beyond noting that the Sultan received Francis graciously and that Francis preached to the Saracens without effect, returning unharmed to the Crusader camp. No contemporary Arab source mentions the visit. One detail, added by Bonaventure in the official life of Francis (written forty years after the event), concerns an alleged challenge by Francis offering trial-by-fire in order to prove the veracity of the Christian Gospel.Although Bonaventure does not suggest as much, subsequent biographies went further, claiming that a fire was kindled which Francis unhesitatingly entered without suffering burns. Such an incident is depicted in the late 13th-century fresco cycle, attributed to Giotto, in the upper basilica at Assisi (see accompanying illustration). According to some late sources, the Sultan gave Francis permission to visit the sacred places in the Holy Land and even to preach there. All that can safely be asserted is that Francis and his companion left the Crusader camp for Acre, from where they embarked for Italy in the latter half of 1220. Drawing on a 1267 sermon by Bonaventure, later sources report that the Sultan secretly converted or accepted a death-bed baptism as a result of the encounter with Francis. The Franciscan Order has been present in the Holy Land almost uninterruptedly since 1217 when Brother Elias arrived at Acre. It received concessions from the Mameluke Sultan in 1333 with regard to certain Holy Places in Jerusalem and Bethlehem, and (so far as concerns the Catholic Church) jurisdictional privileges from Pope Clement VI in 1342. At Greccio near Assisi, around 1220, Francis celebrated Christmas by setting up the first known presepio or crèche (Nativity scene). His nativity imagery reflected the scene in traditional paintings. He used real animals to create a living scene so that the worshipers could contemplate the birth of the child Jesus in a direct way, making use of the senses, especially sight. Thomas of Celano, a biographer of Francis and Saint Bonaventure both, tell how he only used a straw-filled manger (feeding trough) set between a real ox and donkey. According to Thomas, it was beautiful in its simplicity with the manger acting as the altar for the Christmas Mass. By this time, the growing Order of friars was divided into provinces and groups were sent to France, Germany, Hungary, Spain and to the East. When receiving a report of the martyrdom of five brothers in Morocco, Francis returned to Italy via Venice. Cardinal Ugolino di Conti was then nominated by the Pope as the protector of the Order. The friars in Italy at this time were causing problems, and as such, Francis had to return in order to correct these problems. The Franciscan Order had grown at an unprecedented rate, when compared to prior religious orders, but its organizational sophistication had not kept up with this growth and had little more to govern it than Francis' example and simple rule. To address this problem, Francis prepared a new and more detailed Rule, the "First Rule" or "Rule Without a Papal Bull" (Regula prima Regula non bullata) which again asserted devotion to poverty and the apostolic life. However, it introduced greater institutional structure, although this was never officially endorsed by the pope. On September 29, 1220, Francis handed over the governance of the Order to Brother Peter Catani at the Porziuncola. However, Brother Peter died only five months later, on March 10, 1221, and was buried in the Porziuncola. When numerous miracles were attributed to the deceased brother, people started to flock to the Porziuncola, disturbing the daily life of the Franciscans. Francis then prayed, asking Peter to stop the miracles and to obey in death as he had obeyed during his life. The reports of miracles ceased. Brother Peter was succeeded by Brother Elias as Vicar of Francis. Two years later, Francis modified the "First Rule" (creating the "Second Rule" or "Rule With a Bull"), and Pope Honorius III approved it on November 29, 1223. As the official Rule of the order, it called on the friars "to observe the Holy Gospel of our Lord Jesus Christ, living in obedience without anything of our own and in chastity." In addition, it set regulations for discipline, preaching, and entry into the order. Once the Rule was endorsed by the Pope, Francis withdrew increasingly from external affairs. During 1221 and 1222, Francis crossed Italy, first as far south as Catania in Sicily and afterwards as far north as Bologna. While he was praying on the mountain of Verna, during a forty-day fast in preparation for Michaelmas (September 29), Francis is said to have had a vision on or about September 14, 1224, the Feast of the Exaltation of the Cross, as a result of which he received the stigmata. Brother Leo, who had been with Francis at the time, left a clear and simple account of the event, the first definite account of the phenomenon of stigmata. "Suddenly he saw a vision of a seraph, a six-winged angel on a cross. This angel gave him the gift of the five wounds of Christ." Suffering from these stigmata and from trachoma, Francis received care in several cities (Siena, Cortona, Nocera) to no avail. In the end, he was brought back to a hut next to the Porziuncola. Here, in the place where it all began, feeling the end approaching, he spent the last days of his life dictating his spiritual testament. He died on the evening of October 3, 1226, singing Psalm 142(141) – "Voce mea ad Dominum". --en.wikipedia.org/wiki/Francis_of_Assisi (excerpts)

M. B. C. Slade

1826 - 1882 Person Name: Mary B. C. Slade, 1826-1882 Topics: The Christian Experience Songs of Service; Discipleship; Guidance and Care; Service Author of "Footsteps of Jesus" in Great Hymns of the Faith Mary Bridges Canady Slade USA 1826-1882. Born in Fall River, MA, she was well-educated and became a minister's wife, teacher, and poet. She was assistant editor of The New England Journal of Education. She also authored hymns, Sunday school materials and books on education, primarily used for training teachers. She authored a children's magazine, “Wide-awake”. She and her husband were active in the underground railroad (helping slaves achieve their freedom). She spent her whole life living in the same town. John Perry

Chai Hoon Park

Topics: Discipleship and Service Composer of "GRACE" in 찬송과 예배 = Chansong gwa yebae = Come, Let Us Worship Park was born in Korea and educated at Union Christian College, Pyengyang, Korea (1921); Tusculum College, Greeneville, Tennessee (1933); Westminster Choir College, Princton, New Jersey (B.Mus.) 1935; M.Mus. 1936), and the College of Wooster, Ohio (D.Mus. 1952). He was professor of music at Union Christian College (1936-1938) and professor, then dean, of Yonsei University (1948-1965). Park was president of both the music Association of Korea and the Federation of Church Music. --The Presbyterian Hymnal Companion, 1993

Leland B. Sateren

1913 - 2007 Person Name: Leland Bernhard Sateren Topics: Discipleship and Service Harmonizer of "THE ASH GROVE" in Voices United From the obituary in the Star Tribune, Nov. 11-13, 2007:Sateren, Leland B. 94, Edina, died Saturday, Nov. 10, 2007. Sateren, a renowned composer and conductor, served as chairman of the Augsburg College Department of Music from 1950 to 1973, and as director of the Augsburg Choir from 1950 until his retirement in 1979. Survived by devoted wife, Pauline; sons, Terry, Mark (Judi), Roald (Shelley); daughter, Kirsten Bergherr (Jon); and grandchildren, Stacy Lindholm (Pete), Anne Sateren Burow (Matt), Ben Bergherr, Sara Bergherr, Erik Sateren, and Anders Sateren. Sateren is also survived by sisters, Margaret Trautwein, Norma (Ray) Anderson, Sylvia (Dean) Elness; and brother, Donald Sateren. The family would like to thank the staff at Redeemer Residence in Minneapolis for their concern and care. Memorial service at 11 am Saturday, Nov. 17 at the Augsburg College Foss Chapel. Visitation will be from 9:30-10:30 am. Memorials preferred to the Leland B. Sateren Choral Scholarship Fund at Augsburg. From Inside Augsburg:The campus community mourns the death of one of Augsburg’s music giants, composer and conductor Leland Sateren ‘35, who died on Saturday, Nov. 10, at the age of 94. His work includes more than 400 choral pieces he composed, which are sung in churches around the county. Sateren was passionate about Scandinavian choral music and introduced the work of many Scandinavian composers to American choral directors. Sateren graduated from Augsburg in 1935, and for the next 10 years, he attended graduate school at the University of Minnesota, was music director at the university’s KUOM radio station, and served in public service during World War II. In 1946, he returned to Augsburg; 4 years later, he became chair of the Music Department and director of the Augsburg Choir, which he led until his retirement in 1979. He is recognized for the excellence he brought to the Augsburg Choir and Augsburg’s choral arts program. During his long tenure, the choir developed a more contemporary sound and expanded its reach beyond churches into the community, and beyond the Midwest into Europe and international locations. Among Sateren’s many notable accomplishments are premieres of works with the Minnesota Symphony Orchestra and a commissioned piece at the United Nations to commemorate the 20th anniversary of the Universal Declaration of Human Rights. Sateren was the first recipient of the F. Melius Christiansen Memorial Award for choral directors. In 2002 he was awarded the Weston Noble Choral Directors Award. He was also honored with the St. Olaf Medal, presented by King Olav V of Norway, and received two honorary doctorates. Sateren’s impact on the many hundreds of Augsburg students who sang in his choir was remarkable. Peter Hendrickson ’76, director of choral activities and current conductor of the Augsburg Choir, studied with Sateren. A number of other choir alumni who studied under Sateren currently sing in the Masterworks Chorale at Augsburg, also directed by Hendrickson. Sateren’s first wife, Eldora, died in 1968. He is survived by his second wife, Pauline. He is also survived by four siblings, all of whom attended Augsburg — Margaret Trautwein ’37, Norma Anderson ’46, Sylvia Elness ’48, and Donald. Sateren’s four children also all graduated from Augsburg — Terry ’68, Mark ’69, Kirsten Bergherr ’78, and Roald ’80.

Friedrich von Canitz

1654 - 1699 Person Name: F. R. L. von Canitz Topics: Discipleship and Service Author of "Come, my soul, thou must be waking" in The Hymnal Friedrich Rudolph Ludwig von Canitz, German poet and diplomant, was born at Berlin, November 27, 1654. He studied at the universities of Leyden and of Leipzig. After extensive travels in Europe, he was appointed groom of the bedchamber to the elector Frederick William of Brandenburg. In 1680, he became councilor of legation, then privy councilor, and was finally created a baron of the empire. He died in Berlin on August 11, 1699. His poems, which did not appear until after his death, are for the most part dry and stilted, based upon Latin and Greek models, but they were, nevertheless, a healthy influence and counterbalance to the coarseness of contemporary poetry. The spiritual poems, 24 in number, are his best work. They were first published anonymously after his death, edited by Joachim Lange as Nebenstunden unterschiedener Gedichte, 1700. --The Hymnal 1940 Companion ===================== Canitz, Friedrich Rudolph Ludwig, Freiherr von, son of Ludwig v. Canitz, privy and legal counsellor at Berlin; was born at Berlin, Nov. 27,1654, a few months after his father's death. After studying at the Universities of Leyden and Leipzig, he made in 1675-77 a tour in Italy, France, England, and Holland. In 1677 he was chosen gentleman of the bedchamber by the Elector Friedrich Wilhelm, and accompanied him in his campaigns in Pomerania, &c. He was then, in 1680, appointed chief magistrate of the district of Zossen and Trebbin, in the Mittelmark, and in 1681 counsellor of the Court and Legation. After a successful embassy to Frankfurt, 1682, he was appointed in 1683 chief magistrate of Miihlenhoff and Muhlenbeck. He executed many important missions under Friedrich Wilhelm and his successor Friedrich III., was a privy counsellor, and received in 1698 the dignity of Baron from the Emperor Leopold I. He died at Berlin, Aug. 11, 1699 (Koch, iv. 238-248; Allg. Deutsche Biographie, iii. 756, the latter dating his death Aug. 1). His hymns were first published posthumously, and without his name. They were edited by Dr. Joachim Lange, Rector of the Berlin Gymnasium, as Nebenstunden unterschiedener Gedichte, Berlin, 1700. Of the 24 religious poems, only 2 have continued in German common use, viz.:— i. Gott, du lässest mich erreichen. Evening. 1700, as above, p. 6, in 6 stanzas. Translated as: "Father! hear me humbly praying" (beginning with st. ii. "Neige dich zu meinen Bitten "), by H. J. Buckoll, 1842, p. 99. ii.. Seele du musst munter werden. Morning. This beautiful hymn, the mirror of his life, was first published 1700 as above, p. 3, in 14 stanzas of 6 lines. Included as No. 795 in Freylinghausen's Neues geistreiches Gesang-Buch, 1714, and as No. 471 in the Unverfälschter Leider 1851. The translations in common use are:— 1. Come, my soul, thou must be waking. A very good translation by H. J. Buckoll, omitting stanzas ii., iv., viii., given in a note at p. 456 of Dr. Arnold's Christian Life: its Cause, its Hindrances, and its Helps. London, 1841. The note is to a passage in Sermon vi., on Col. iii. 3, dated March, 1840, in which Dr. Arnold says:— ”Some may know the story of that German nobleman [v. Canitz] whose life had been distinguished alike by genius and worldly distinctions, and by Christian holiness; and who, in the last morning of his life, when the dawn broke into his sick chamber, prayed that he might be supported to the window, and might look once again upon the rising sun. After looking steadily at it for some time, he cried out, "Oh! if the appearance of this earthly and created thing is so beautiful and quickening, how much more shall I be enraptured at the sight of the unspeakable glory of the Creator Himself." That was the feeling of a man whose sense of earthly beauty bad all the keenness of a poet's enthusiasm, but who, withal, had in his greatest health and vigour preserved the consciousness that his life was hid with Christ in God; that the things seen, how beautiful soever, were as nothing to the things which are not seen (p. 61). Of the translation Dr. Arnold says, "For the greatest part I am indebted to the kindness of a friend," which means that portions (viz. st. i., 11. 1-3, and one or two expressions) are taken from the anonymous version of 1838 (see below). In 1842 Buckoll included it in his Hymns from the German, p. 36, altering stanza iii. 1. 3, xii. line 1. 1-3, and xiii. It is the text in Dr. Arnold's sermons which has passed into common use in the following forms, the references being to the translation of the German stanzas. (1) St. i., v.-vii., ix.-xi., American Episcopal Hymns for Church and Home, 1860, altered. (2) St. i., vi., vii., ix.-xii., in the Salisbury Hymn Book, 1857, and Kennedy, 1863. The Anglican Hymn Book., 1871, and the Evangelical Hymnal, N. Y., 1880, omit st. xii. (3) St. i., vi., vii., ix.,xi., xii., considerably altered and with an added doxology in Sarum, 1868. This text in full, or abridged, is found in Church Hymns, 1871; Hymnary, 1872; Stevenson's Hymns for Church and Home, 1873; Baptist Hymnal, 1879, and others; and in America in the Episcopal Hymnal, 1871; Laudes Domini, 1884. (4) St. i., vi., vii., ix.-xii., xiv., in Harrow School Hymn Book., 1855,1866; Marlborough College, 1869, &c. (5) St. i., vii., ix., xi., with an added stanza in Book of Common Praise, 1863; and in G. S. Jellicoe's Collection, 1867. 2. Come, my soul, awake, 'tis morning. A good translation, omitting stanzas ii., iv., viii., by Miss Winkworth in her Lyra Germanica, 1855, 1st series, p. 210, and thence, retaining only the translations of stanzas i., vi., vii., xi.-xiii., in her Choral Book for England, 1863. Another translation is:— "Come, my soul! thou must be waking," in the British Magazine, July, 1838, p. 21. From this, st. i., 11. 1-3, and one or two expressions were adopted by Buckoll. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Iona Community

Topics: Occasional Services Dedication to Discipleship Author of "I Waited Patiently for God" in Psalms for All Seasons Iona Community, an ecumenical Christian group of men and women based on the small island of Iona off the coast of Scotland. The community began in 1938 when the Rev. George MacLeod of the Church of Scotland began a ministry among the unemployed poor who had been neglected by the church. He took a handful of men to the island to rebuild the ruins of a thousand-year-old abbey church. That rebuilding became a metaphor for the rebuilding of the common life, a return to the belief that daily activity is the stuff of godly service – work, and worship. The Community has since grown to include a group of members, associates, and friends all over the United Kingdom and many other countries. In addition to many conferences that attract people to Iona from around the world, the Community is known for its publishing of new songs and prayers for worship, both developed in community and gathered from around the world. For more information on the Iona Community, check their website: www.iona.org.uk. John Bell is probably the community’s most well-known member, having composed and arranged much of the community’s music. Sing! A New Creation

Geoffrey Anketel Studdert Kennedy

1883 - 1929 Person Name: Geoffrey A. Studdert-Kennedy, 1883-1929 Topics: Brotherhood and Sisterhood; Discipleship; Giving; Gospel Call and Response; Stewardship; Service Author of "Awake, Awake to Love and Work" in Hymns for a Pilgrim People Born with Irish heritage to the vicarage in a deprived parish in Leeds. Studdert Kennedy got into Trinity College Dublin at the age of 14, though poverty meant he did not attend until later, graduating with a First Class degree. He was a popular teacher at Calday Grange Grammar School on the Wirral Peninsula before entering the Anglican Ministry; ordained in Worcester Cathedral in 1908 and married in 1914. He worked in deprived parishes: in Rugby, with his Father in Leeds and St Paul's in Worcester. He was known for his forgetfulness, his generosity (he famously gave away the marital bed to an old lady in need recruiting his wife to help carry the mattress) and his plain speaking. He became a military chaplain (AKA the Padre) in 1915. He spent time with the men waiting to go to the Front speaking with them and offering to write letters home. He carried a large canvas sack of New Testaments and Woodbine Cigarettes to distribute, often staying on the trains up to the front well after they had left the station earning great popularity and the affectionate nickname Woodbine Willie. In 1917 he was awarded the Military Cross for fetching morphine for a first aid post on the Front while under bombardment and repeatedly going to help the wounded or bury the dead in No Man's Land. During the war his first collection of poetry "Rough Rhymes of a Padre" was published and he achieved widespread national fame. His poems did not shy from the horrors of war or questions of faith raised. He was always on the side of the 'ordinary man'. After the war he continued in parish ministry before taking an itinerant role with the Industrial Christian Fellowship (still operating) where he proclaimed the gospel and fought for the disadvantaged. He died in Liverpool 1929 intending to keep a commitment despite exhaustion. His memorial in Worcester Cathedral says "A poet: a prophet: a passionate seeker after truth: an ardent advocate of Christian fellowship." His hymns are taken from his collections of verse later anthologised in The Unutterable Beauty (1927). David L. Gent

Catherine Winkworth

1827 - 1878 Topics: God's Church Life of Discipleship: Trust and Assurance; Assurance; Christian Year: Lent; Comfort; Courage; Empowerment; Funerals and Memorial Services; God: Faithfulness; Grief; Guidance; Hope; Trust Translator (st. 1, 3) of "If You Will Trust in God to Guide You" in Chalice Hymnal Catherine Winkworth (b. Holborn, London, England, 1827; d. Monnetier, Savoy, France, 1878) is well known for her English translations of German hymns; her translations were polished and yet remained close to the original. Educated initially by her mother, she lived with relatives in Dresden, Germany, in 1845, where she acquired her knowledge of German and interest in German hymnody. After residing near Manchester until 1862, she moved to Clifton, near Bristol. A pioneer in promoting women's rights, Winkworth put much of her energy into the encouragement of higher education for women. She translated a large number of German hymn texts from hymnals owned by a friend, Baron Bunsen. Though often altered, these translations continue to be used in many modern hymnals. Her work was published in two series of Lyra Germanica (1855, 1858) and in The Chorale Book for England (1863), which included the appropriate German tune with each text as provided by Sterndale Bennett and Otto Goldschmidt. Winkworth also translated biographies of German Christians who promoted ministries to the poor and sick and compiled a handbook of biographies of German hymn authors, Christian Singers of Germany (1869). Bert Polman ======================== Winkworth, Catherine, daughter of Henry Winkworth, of Alderley Edge, Cheshire, was born in London, Sep. 13, 1829. Most of her early life was spent in the neighbourhood of Manchester. Subsequently she removed with the family to Clifton, near Bristol. She died suddenly of heart disease, at Monnetier, in Savoy, in July, 1878. Miss Winkworth published:— Translations from the German of the Life of Pastor Fliedner, the Founder of the Sisterhood of Protestant Deaconesses at Kaiserworth, 1861; and of the Life of Amelia Sieveking, 1863. Her sympathy with practical efforts for the benefit of women, and with a pure devotional life, as seen in these translations, received from her the most practical illustration possible in the deep and active interest which she took in educational work in connection with the Clifton Association for the Higher Education of Women, and kindred societies there and elsewhere. Our interest, however, is mainly centred in her hymnological work as embodied in her:— (1) Lyra Germanica, 1st Ser., 1855. (2) Lyra Germanica, 2nd Ser., 1858. (3) The Chorale Book for England (containing translations from the German, together with music), 1863; and (4) her charming biographical work, the Christian Singers of Germany, 1869. In a sympathetic article on Miss Winkworth in the Inquirer of July 20, 1878, Dr. Martineau says:— "The translations contained in these volumes are invariably faithful, and for the most part both terse and delicate; and an admirable art is applied to the management of complex and difficult versification. They have not quite the fire of John Wesley's versions of Moravian hymns, or the wonderful fusion and reproduction of thought which may be found in Coleridge. But if less flowing they are more conscientious than either, and attain a result as poetical as severe exactitude admits, being only a little short of ‘native music'" Dr. Percival, then Principal of Clifton College, also wrote concerning her (in the Bristol Times and Mirror), in July, 1878:— "She was a person of remarkable intellectual and social gifts, and very unusual attainments; but what specially distinguished her was her combination of rare ability and great knowledge with a certain tender and sympathetic refinement which constitutes the special charm of the true womanly character." Dr. Martineau (as above) says her religious life afforded "a happy example of the piety which the Church of England discipline may implant.....The fast hold she retained of her discipleship of Christ was no example of ‘feminine simplicity,' carrying on the childish mind into maturer years, but the clear allegiance of a firm mind, familiar with the pretensions of non-Christian schools, well able to test them, and undiverted by them from her first love." Miss Winkworth, although not the earliest of modern translators from the German into English, is certainly the foremost in rank and popularity. Her translations are the most widely used of any from that language, and have had more to do with the modern revival of the English use of German hymns than the versions of any other writer. -- John Julian, Dictionary of Hymnology (1907) ============================ See also in: Hymn Writers of the Church