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Anonymous

Person Name: Anon. Author of "Scorn Not the Slightest Word or Deed" in Sunday School Hymnal In some hymnals, the editors noted that a hymn's author is unknown to them, and so this artificial "person" entry is used to reflect that fact. Obviously, the hymns attributed to "Author Unknown" "Unknown" or "Anonymous" could have been written by many people over a span of many centuries.

Joachim Neander

1650 - 1680 Composer of "UNSER HERRSCHER" in The Cyber Hymnal Neander, Joachim, was born at Bremen, in 1650, as the eldest child of the marriage of Johann Joachim Neander and Catharina Knipping, which took place on Sept. 18, 1649, the father being then master of the Third Form in the Paedagogium at Bremen. The family name was originally Neumann (Newman) or Niemann, but the grandfather of the poet had assumed the Greek form of the name, i.e. Neander. After passing through the Paedagogium he entered himself as a student at the Gymnasium illustre (Academic Gymnasium) of Bremen in Oct. 1666. German student life in the 17th century was anything but refined, and Neander seems to have been as riotous and as fond of questionable pleasures as most of his fellows. In July 1670, Theodore Under-Eyck came to Bremen as pastor of St. Martin's Church, with the reputation of a Pietist and holder of conventicles. Not long after Neander, with two like-minded comrades, went to service there one Sunday, in order to criticise and find matter of amusement. But the earnest words of Under-Eyck touched his heart; and this, with his subsequent conversations with Under-Eyck, proved the turning-point of his spiritual life. In the spring of 1671 he became tutor to five young men, mostly, if not all, sons of wealthy merchants at Frankfurt-am-Main, and accompanied them to the University of Heidelberg, where they seem to have remained till the autumn of 1673, and where Neander learned to know and love the beauties of Nature. The winter of 1673-74 he spent at Frankfurt with the friends of his pupils, and here he became acquainted with P. J. Spener (q.v.) and J. J. Schütz (q.v.) In the spring of 1674 he was appointed Rector of the Latin school at Düsseldorf (see further below). Finally, in 1679, he was invited to Bremen as unordained assistant to Under-Eyck at St. Martin's Church, and began his duties about the middle of July. The post was not inviting, and was regarded merely as a stepping stone to further preferment, the remuneration being a free house and 40 thalers a year, and the Sunday duty being a service with sermon at the extraordinary hour of 5 a.m. Had he lived, Under-Eyck would doubtless have done his best to get him appointed to St. Stephen's Church, the pastorate of which became vacant in Sept., 1680. But meantime Neander himself fell into a decline, and died at Bremen May 31, 1680 (Joachim Neander, sein Leben und seine Lieder. With a Portrait. By J. F. Iken, Bremen, 1880; Allgemeine Deutsche Biographie, xxiii. 327, &c.) Neander was the first important hymn-writer of the German Reformed Church since the times of Blaurer and Zwick. His hymns appear to have been written mostly at Düsseldorf, after his lips had been sealed to any but official work. The true history of his unfortunate conflict has now been established from the original documents, and may be summarized thus. The school at Düsseldorf was entirely under the control of the minister and elders of the Reformed Church there. The minister from about July, 1673, to about May, 1677, was Sylvester Lürsen (a native of Bremen, and only a few years older than Neander), a man of ability and earnestness, but jealous, and, in later times at least, quarrelsome. With him Neander at first worked harmoniously, frequently preaching in the church, assisting in the visitation of the sick, &c. But he soon introduced practices which inevitably brought on a conflict. He began to hold prayer meetings of his own, without informing or consulting minister or elders; he began to absent himself from Holy Communion, on the ground that he could not conscientiously communicate along with the unconverted, and also persuaded others to follow this example; and became less regular in his attendance at the ordinary services of the Church. Besides these causes of offence he drew out a new timetable for the school, made alterations on the school buildings, held examinations and appointed holidays without consulting any one. The result of all this was a Visitation of the school on Nov. 29, 1676, and then his suspension from school and pulpit on Feb. 3, 1677. On Feb. 17 he signed a full and definite declaration by which "without mental reservations" he bound himself not to repeat any of the acts complained of; and thereupon was permitted to resume his duties as rector but not as assistant minister. The suspension thus lasted only 14 days, and his salary was never actually stopped. The statements that he was banished from Düsseldorf, and that he lived for months in a cave in the Neanderthal near Mettmann are therefore without foundation. Still his having had to sign such a document was a humiliation which he must have felt keenly, and when, after Lürsen's departure, the second master of the Latin school was appointed permanent assistant pastor, this feeling would be renewed. Neander thus thrown back on himself, found consolation in communion with God and Nature, and in the composition of his hymns. Many were without doubt inspired by the scenery of the Neanderthal (a lovely valley with high rocky sides, between which flows the little river Düssel); and the tradition is probable enough that some of them were composed in a cave there. A number were circulated among his friends at Düsseldorf in MS., but they were first collected and published after his removal to Bremen, and appeared as:— A und Ώ, Joachimi Neandri Glaub-und Liebesübung: — auffgemuntert durch ein fällige Bundes Lieder und Danck-Psalmen, Bremen, Hermann Brauer, 1680; 2nd ed. Bremen, 1683 ; 3rd ed. Bremen, 1687; 4th ed. Frankfurt, 1689. These editions contain 57 hymns. In the 5th ed., Frankfurt and Leipzig, 1691, edited by G. C. Strattner, eight hymns were added as being also by Neander. [The whole of these eds. are in the Royal Library, Berlin. The so-called 3rd. ed. at Wesel, 1686, also found in Berlin, was evidently pirated.] Other editions rapidly followed till we find the complete set (i.e. 57 or 58) formally incorporated as part of a hymnbook, e.g. in the Marburg Reformed Gesang-Buch, 1722, where the first part consists of Lobwasser's Psalter, the second of Neander's Bundeslieder, and the third of other hymns. Neander's Bundeslieder also form a division of the Lemgo Reformed Gesang-Buch, 1722; and of a favourite book used in the meetings conducted by G. Tersteegen, which in the 5th ed., Solingen, 1760, has the title Gott-geheiligtes Harfen-Spiel der Kinder Zion; bestehend in Joachimi Neandri sämtlichen Bundes-Liedern, &c. In this way, especially in the district near Düsseldorf and on the Ruhr, Neander's name was honoured and beloved long after it had passed out of memory at Bremen. Many of Neander's hymns were speedily received into the Lutheran hymnbooks, and are still in universal use. The finest are the jubilant hymns of Praise and Thanksgiving, such as his "Lobe den Herren”, and those setting forth the Majesty of God in His works of beauty and wonder in Nature, such as his "Himmel, Erde", and "Unbegreiflich Gut"; while some of his hymns of Penitence, such as his "Sieh hier bin ich, Ehrenkönig" (q.v.), are also very beautiful. Many are of a decidedly subjective cast, but for this the circumstances of their origin, and the fact that the author did not expect them to be used in public worship, will sufficiently account. Here and there there are doubtless harshnesses, and occasionally imagery which is rather jarring; and naturally enough the characteristic expressions and points of view of German 17th cent. Pietism and of the "Covenant Theology" are easily enough detected. But the glow and sweetness of his better hymns, their firm faith, originality, Scripturalness, variety and mastery of rhythmical forms, and genuine lyric character fully entitled them to the high place they hold. Of the melodies in the original edition of 1680 there are 19 by Neander himself, the best known being those to Nos. viii. and xi. below. The hymns by Neander which have passed into English, and have not already been referred to, are:— Hymns in English common use: i. Meine Hoffnung stehet feste. Thanksgiving. Founded on 1 Tim. vi. 17. 1680 as above, p. 115, in 5 stanzas of 7 lines, entitled "Grace after meat." In the Unverfälschter Liedersegen, 1851, No. 712. Translated as:— All my hope is grounded surely. A full and good translation by Miss Winkworth, as No. 8 in her Chorale Book for England, 1863. Another translation is: "All my Hope is fix'd and grounded." By J. C. Jacobi, 1720, p. 17, repeated in his ed., 1732, p. 64, altered and beginning, "All my Hope is firmly grounded." ii. Unbegreiflich Gut, wahrer Gott alleine. Summer. According to tradition this was written in the summer of 1677, in a cave in the Neanderthal near Düsseldorf, while Neander was in enforced absence from his school duties (Koch, vi. 20). It is founded on Ps. civ. 24. 1680, p. 165, in 12 stanzas of 6 lines, and entitled, "The Joys of Summer and Autumn in Field and Forest." The following note shows that the "Feeling for Nature" is not entirely modern. “It is also a travelling hymn in summer or autumn for those who, on their way to Frankfurt on the Main, go up and down the river Rhine, where between Cologne and Mainz, mountains, cliffs, brooks and rocks are to be beheld with particular wonder; also in the district of Berg in the rocky region [the ‘Gestein' now called the Neanderthal], not far from Düsseldorf." The hymn is in Knapp's Evangelischer Lieder-Schatz 1850, No. 2163 (1865, No. 2231), omitting st. x. Translated as:-— 0 Thou true God alone. A very good translation, omitting st. x., by Miss Winkworth, in her Christian Singers, 1869, p. 286. Her translation of st. i., iii.-v. altered in metre, and beginning "Thou true God alone," are No. 53 in M. W. Stryker's Christian Chorals, 1885. Hymns not in English common use:—— iii. Auf, auf, mein Geist, erhebe dich zum Himmel. Holy Communion. Founded on Ps. xxiii. 6. 1860, as above, p. 27, in 5 stanzas, entitled, "The soul strengthened and refreshed. After the reception of the Holy Communion." In Porst's Gesang-Buch, ed. 1855, No. 218. In the Moravian London Gesang-Buch, 1753, No. 697, it begins, "Den Himmels-Vorschmack hab' ich auf der Erde," and in the Brüder Gesang-Buch, 1778, No. 1178, it was further recast (by C. Gregor?) and altered to "hab'ich schon hinieden." Translated as "Heav'n's foretaste I may here already have." By F W. Foster & J. Miller, as No. 596, in the Moravian Hymn Book, 1789. In the 1801 ed. (1849, No. 1003) it begins, “Since Jesus dy'd, my guilty soul to save." iv. Der Tag ist hin, mein Jesu, bei mir bleibe. Evening. Founded on St. Luke xxiv. 29. 1680, p. 15, in 6 stanzas entitled, "The Christian returning thanks at eventide." In the Unverfälschter Liedersegen, 1851, No. 512. The translations are: (1) "The Day is gone, come Jesu my Protector." In the Supplement to German Psalmody, ed. 1765, p. 72. (2) "The day is past, Thou Saviour dear, still dwell my breast within." By H. J. Buckoll, 1842, p. 82. (3) "The day is gone, abide with me tonight." By E. Massie, 1867, p. 192. (4) "The day is gone, abide with me, 0 Jesus." By R. Massie, in the Day of Rest, 1877. v. Grosser Prophete, mein Herze begehret. Love to Christ. Founded on 1 Cor. xvi. 22. 1680, p. 191, in 4 stanzas. Translated as “Heavenly Prophet, my Heart is desiring." By J. C. Jacobi, 1720, p. 40. vi. Jehovah ist mein Licht und Gnadensonne. God's Perfections. Founded on 1 John i. 7. 1680, p. 19 in 4 stanzas, entitled, "Walking in the Light." Translated as, "Jehovah is my light, salvation showing." By Dr. H. Mills, 1845 (1856, p. 6). vii. 0 allerhöchster Menschenhüter. Morning. A hymn of praise to our Almighty Preserver. 1680, p. 11, in 6 stanzas, founded on Ps. lix. 16; and entitled, "The Christian singing at Morning." Translated as, "O Thou Most Highest! Guardian of mankind." By Miss Winkworth, 1858, p. 72. viii. Unser Herrscher, unser König. Thanksgiving. Founded on Acts viii. 2. 1680, p. 147, in 6 stanzas, entitled, "The glorious Jehovah." In the Unverfälschter Liedersegen 1851, No. 344. The well-known melody (in the Society for Promoting Christian Knowledge Church Hymns called Munich) is also by Neander, and appeared along with the hymn. Translated as, "Sovereign Ruler, King victorious," in the British Herald, Dec, 1865, p. 185, and Reid's Praise Book, 1872. ix. Wie fleucht dahin der Menschenzeit. For the Dying. A powerful hymn on the vanity of the earthly, founded on Ps. xc. 12. 1680, p. 174, in 7 stanzas, entitled, "He that counts his days." In the Unverfälschter Liedersegen, 1851, No. 845. The translations are: (1) "This life is like a flying dream" (beginning with st. ii. "Das Leben ist gleich wie ein Traum"). By Mrs. Findlater, in Hymns from the Land of Luther, 1858, p. 24 (1884, p. 146). (2) "Though hastening onward to the grave." By E. Massie, 1867, p. 36. x. Wo soil ich hin? wer helfet mir? Lent. Founded on Romans vii. 24. 1680, p. 51, in 5 st. entitled “The distressed one longing for Redemption." In the Unverfälschter Liedersegen, 1851, No. 393. The translations are: (1) "For help, O whither shall I flee." By Dr. H. Mills, 1845 (1856, p. 146). (2) "How shall I get there? who will aid?" By Miss Warner, 1858, p. 52. xi. Wunderbarer König. Thanksgiving. Founded on Ps. cl. 6. 1680, p. 159, in 4 stanzas, entitled, "Inciting oneself to the Praise of God." In the Unverfälschter Liedersegen, 1851, No. 787. The melody, a very fine one (called by Mr. Mercer Groningen), is also by Neander, and appeared along with the hymn. The translations are: (1) "Wonderful Creator." By J. C. Jacobi, 1722, p. 88. (2) "Wonderful and blessed." By J. D. Burns in his Memoir and Remains, 1869, p. 230. (3) "Wondrous King Almighty." By N. L. Frothingham, 1870, p. 266. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Thomas Olivers

1725 - 1799 Person Name: T. Ollivers Composer of "[Sinners, will ye scorn the message]" in The Gospel Trumpeter Thomas Olivers was born in Tregonan, Montgomeryshire, in 1725. His youth was one of profligacy, but under the ministry of Whitefield, he was led to a change of life. He was for a time apprenticed to a shoemaker, and followed his trade in several places. In 1763, John Wesley engaged him as an assistant; and for twenty-five years he performed the duties of an itinerant ministry. During the latter portion of his life he was dependent on a pension granted him by the Wesleyan Conference. He died in 1799. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. ================== Olivers, Thomas, was born at Tregynon, near Newtown, Montgomeryshire, in 1725. His father's death, when the son was only four years of age, followed by that of the mother shortly afterwards, caused him to be passed on to the care of one relative after another, by whom he was brought up in a somewhat careless manner, and with little education. He was apprenticed to a shoemaker. His youth was one of great ungodliness, through which at the age of 18 he was compelled to leave his native place. He journeyed to Shrewsbury, Wrexham, and Bristol, miserably poor and very wretched. At Bristol he heard G. Whitefield preach from the text "Is not this a brand plucked out of the fire?" That sermon turned the whole current of his life, and he became a decided Christian. His intention at the first was to join the followers of Whitefield, but being discouraged from doing so by one of Whitefield's preachers, he subsequently joined the Methodist Society at Bradford-on-Avon. At that town, where he purposed carrying on his business of shoemaking, he met John Wesley, who, recognising in him both ability and zeal, engaged him as one of his preachers. Olivers joined Wesley at once, and proceeded as an evangelist to Cornwall. This was on Oct. 1, 1753. He continued his work till his death, which took place suddenly in London, in March 1799. He was buried in Wesley's tomb in the City Road Chapel burying ground, London. Olivers was for some time co-editor with J. Wesley of the Arminian Magazine, but his lack of education unfitted him for the work. As the author of the tune Helmsley, and of the hymn “The God of Abraham praise," he is widely known. He also wrote “Come Immortal King of glory;" and "O Thou God of my salvation," whilst residing at Chester; and an Elegy on the death of John Wesley. His hymns and the Elegy were reprinted (with a Memoir by the Rev. J. Kirk) by D. Sedgwick, in 1868. --John Julian, Dictionary of Hymnology (1907)

Charles C. Converse

1832 - 1918 Person Name: C. C. Converse Composer of "[Sinners, will you scorn the message]" in The Gospel Call, Part Two Pseudonyms: Clare, Lester Vesé, Nevers, Karl Reden, Revons ================================= Charles Crozat Converse LLD USA 1832-1918. Born in Warren, MA, he went to Leipzig, Germany to study law and philosophy, as well as music theory and composition under Moritz Hauptmann, Friedrich Richter, and Louis Plaidy at the Leipzig Conservatory. He also met Franz Liszt and Louis Spohr. He became an author, composer, arranger and editor. He returned to the states in 1859 and graduated from the Albany, NY, Law School two years later. He married Lida Lewis. From 1875 he practiced law in Erie, PA, and also was put in charge of the Burdetta Organ Company. He composed hymn tunes and other works. He was offered a DM degree for his Psalm 126 cantata, but he declined the offer. In 1895 Rutherford College honored him with a LLD degree. He spent his last years in Highwood, NJ, where he died. He published “New method for the guitar”, “Musical bouquet”, “The 126th Psalm”, “Sweet singer”, “Church singer”, “Sayings of Sages” between 1855 and 1863. he also wrote the “Turkish battle polka” and “Rock beside the sea” ballad, and “The anthem book of the Episcopal Methodist Church”. John Perry

Thomas Kelly

1769 - 1855 Author of "We'll Sing, In Spite Of Scorn" in The Cyber Hymnal Kelly, Thomas, B.A., son of Thomas Kelly, a Judge of the Irish Court of Common Pleas, was born in Dublin, July 13, 1769, and educated at Trinity College, Dublin. He was designed for the Bar, and entered the Temple, London, with that intention; but having undergone a very marked spiritual change he took Holy Orders in 1792. His earnest evangelical preaching in Dublin led Archbishop Fowler to inhibit him and his companion preacher, Rowland Hill, from preaching in the city. For some time he preached in two unconsecrated buildings in Dublin, Plunket Street, and the Bethesda, and then, having seceded from the Established Church, he erected places of worship at Athy, Portarlington, Wexford, &c, in which he conducted divine worship and preached. He died May 14, 1854. Miller, in his Singers & Songs of the Church, 1869, p. 338 (from which some of the foregoing details are taken), says:— "Mr. Kelly was a man of great and varied learning, skilled in the Oriental tongues, and an excellent Bible critic. He was possessed also of musical talent, and composed and published a work that was received witli favour, consisting of music adapted to every form of metre in his hymn-book. Naturally of an amiable disposition and thorough in his Christian piety, Mr. Kelly became the friend of good men, and the advocate of every worthy, benevolent, and religious cause. He was admired alike for his zeal and his humility; and his liberality found ample scope in Ireland, especially during the year of famine." Kelly's hymns, 765 in all, were composed and published over a period of 51 years, as follows:— (1) A Collection of Psalms and Hymns extracted from Various Authors, by Thomas Kelly, A.B., Dublin, 1802. This work contains 247 hymns by various authors, and an Appendix of 33 original hymns by Kelly. (2) Hymns on Various Passages of Scripture, Dublin, 1804. Of this work several editions were published: 1st, 1804; 2nd, 1806; 3rd, 1809; 4th, 1812. This last edition was published in two divisions, one as Hymns on Various Passages of Scripture, and the second as Hymns adapted for Social Worship. In 1815 Kelly issued Hymns by Thomas Kelly, not before Published. The 5th edition, 1820, included the two divisions of 1812, and the new hymns of 1815, as one work. To the later editions of 1820, 1826, 1836, 1840, 1846, and 1853, new hymns were added, until the last published by M. Moses, of Dublin, 1853, contained the total of 765. As a hymn-writer Kelly was most successful. As a rule his strength appears in hymns of Praise and in metres not generally adopted by the older hymn writers. His "Come, see the place where Jesus lay" (from "He's gone, see where His body lay"),"From Egypt lately come"; “Look, ye saints, the sight is glorious"; "On the mountain's top appearing"; "The Head that once was crowned with thorns"; "Through the day Thy love has spared us"; and “We sing the praise of Him Who died," rank with the first hymns in the English language. Several of his hymns of great merit still remain unknown through so many modern editors being apparently adverse to original investigation. In addition to the hymns named and others, which are annotated under their respective first lines, the following are also in common use:— i. From the Psalms and Hymns, 1802:— 1. Grant us, Lord, Thy gracious presence. Commencement of Divine Worship. 2. Jesus, Immortal King, go on [display]. Missions. 3. Saviour, through the desert lead us. Divine Guidance Desired. 4. The day of rest once more [again] comes round. Sunday. 5. We've no abiding city here. Seeking Heaven. ii. From the Hymns on Varous Passages of Scripture, first edition, 1804 :— 6. Boundless glory, Lord, be thine. Praise for the Gospel. 7. By whom shall Jacob now arise? Epiphany. 8. Glory, glory to our King. Praise to Christ as King. 9. How pleasant is the sound of praise. Praise for Redemption. 10. How sweet to leave the world awhile. In Retirement, or For a Retreat. 11. Inform I long had bowed the knee. Jesus, the Saviour, or Praise for Salvation. 12. It is finished! sinners, hear it. Good Friday. 13. Jesus, the Shepherd of the sheep. The Good Shepherd. 14. Let reason vainly boast her power. Death. 15. Poor and afflicted, Lord, are Thine. Affliction. 16. Praise we Him to Whose kind favour. Close of Service. 11. Spared a little longer. Safety in God. 18. Stricken, smitten, and afflicted. Passiontide. ii. From the Hymns, &c, second edition, 1806:— 19. Far from us be grief and sadness. Joy of Believers. 20. Give us room that we may dwell. Missions. 21. Glory, glory everlasting. Praise of Jesus. 22. God has.turned my grief to gladness. Joy after Sorrow. 23. Happy they who trust in Jesus. Peace in Jesus. 24. Hark, the notes of angels singing. Angels praising Jesus. 25. Hark! 'tis a martial sound. Christian Life a Warfare. 26. I hear a sound [voice] that comes from far. The Gospel Message. 27. Jesus is gone up on high. Divine Worship. 28. Now [O] may the Gospel's conquering power. Home Missions. In the 1853 edition of the Hymns it begins “O may the Gospel's conqu'ring force." 29. O Zion, when I think on thee. Desiring Heaven. 30. Praise the Saviour, ye who know Him. Praise of Jesus. 31. See from Zion's sacred mountain. The Fountain of Life. 32. The atoning work is done. Jesus the High Priest. 33. Zion is Jehovah's dwelling. The Church of God. 34. Zion stands by hills surrounded. The Safety of the Church. 35. Zion's King shall reign victorious. Missions. iv. From the Hymns, &c, 3rd edition, 1809:— 36. Behold the Temple of the Lord. The Church a Spiritual Temple. 37. Blessed Fountain, full of grace. Fountain for Sin. 38. Brethren, come, our Saviour bids us. Holy Communion. 39. Fly, ye seasons, fly still faster. Second Advent Desired. 40. God of Israel, we adore Thee. Evening. 41. Gracious Lord, my heart is fixed. Trust and Peace. 42. Hark, a voice! it comes from heaven. Death. 43. Hark, that shout of rapt'rous joy. Second Advent. 44. If our warfare be laborious. Labour and Rest . 45. Lo, He comes, let all adore Him. Missions. 46. Nothing know we of the season. Time of Second Advent uncertain. 47. O had I the wings of a dove. Holiness and Heaven desired. 48. O where is now that glowing love. Despondency. 49. Our Father sits on yonder throne. God the Father. 50. Ours is a rich and royal Feast. Holy Communion. 51. Shepherd of the chosen number. Safety in the Good Shepherd. 52. We're bound for yonder land. Life, a Voyage. 53. Welcome sight! the Lord descending. The Advent. 54. What is life? 'tis but a vapour. Death anticipated. 55. Who is this that comes from Edom? Ascension. 56. Why those fears ? Behold 'tis Jesus. Stilling the Sea. 57. Without blood is no remission. Passiontide. 58. Yes, we trust the day is breaking. Missions. v. FromHymns: Not before Published, 1815:— 59. Behold the Lamb with glory crowned. Exaltation of Christ. 60. God is love, His word has said it. God is Love. 61. God of our salvation, hear us. Opening or Close of Divine Worship. 62. In Thy Name, O Lord, assembling. Commencement of Divine Worship. 63. Keep us, Lord, O [and] keep us ever. Divine Worship. 64. Let sinners saved give thanks, and sing. Praise for Salvation. 65. Praise the Lord Who died to save us. Passiontide. 66. Salvation is of God alone. God the Author of Salvation. 67. Saviour, come, Thy [saints] friends await Thee [are waiting] . Second Advent desired. 68. Sweet were the sounds that reached our ears. Divine Mercy. 69. We'll sing of the Shepherd that died. The Lost Sheep. 70. When we cannot see our way. Trust and Peace. 71. Who is this that calms the ocean? Stilling the Sea. vi. From the Hymns on F. Passages of Scripture, &c, eds. 1820 and 1826 :-— 72. Grace is the sweetest sound. Divine Grace. 73. Now let a great effectual door. Missions. 74. Now may the mighty arm awake. Missions. 75. Now may the Spirit from above. Home Missions. 76. Sing, sing His lofty praise. Praise of Jesus. 77. Sound, 6ound the truth abroad. Missions. 78. Speed Thy servants, Saviour, speed them. Departure of Missionaries. vii. From the Hymns on Various Passages, &c, 1836:— 79. Come, O Lord, the heavens rending. Prayer for Blessings. 80. The night is far spent, the day is at hand. The Second Advent. viii. From the Hymns on Various Passages, &c, circa 1845:— 81. Joyful be the hours today. Sunday. 82. Lord, behold us few and weak. Opening of Divine Service. 83. Meet Thy people, Saviour, meet us. Meetings for Prayer. 84. Saviour, send a blessing to us. Prayer for Blessings. 85. Sing of Jesus, sing for ever. Praise of Jesus. ix. From the Hymns on Various Passages, &c, 1853:— 86. Precious volume, what thou doest. Holy Scripture. 87. Unfold to us, O Lord, unfold. Divine aid to reading Holy Scripture. All these hymns, together with those annotated under their respective first lines are in the 1853 edition of Kelly's Hymns published in Dublin by M. Moses, and in London by Simpkin, Marshall & Co. Kelly's musical editions are issued by the same publishers. -- John Julian, Dictionary of Hymnology (1907) ================== Kelly, Thomas, p. 615, i. Other hymns in common use are: 1. Behold the Man! How glorious He. (1809.) Good Friday. 2. Jesus the [Thou] Shepherd of the Sheep. (1804.) Good Shepherd. 3. Saved ourselves by Jesu's blood. (1802.) For a Revival. 4. Saviour, 'tis to [unto] Thee. (1853*.) Lent. 5. See the vineyard lately planted. (1806.) Missions. Sometimes given as "See, O Lord, the vineyard planted." 6. Sing aloud to God our strength. (1809.) Praise to the Father. 7. Sing, sing His lofty praise. (1820.) Praise to Jesus. Sometimes as "Hail our eternal King" (p. 615, No. 76). 8. Sing of Him Who bore our guilt. (1853*.) Praise to Jesus. 9. Sing we praise to God above, God our Saviour, &c. (1815.) Praise for Divine Mercy. 10. Sing we praise to God above, Sing we praise, &c. (1853*.) Praise. 11. Sons of Zion, raise your songs. (1820-26) The Exalted Saviour. 12. The Lord Himself will keep. (1809.) From “We're bound for yonder land" (sec p. 615, No. 52.) 13. The God [Lord] of glory dwells on high. (1809.) Humility and Love of Christ. 14. The people of the Lord Are on their way, &c. (1820.) Life a Pilgrimage. 15. Thus saith God of His Anointed. (1809.) Missions. 16. 'Tis to us no cause of sorrow. (1815.) Resignation. 17. To the Ark away, or perish. (1815.) Safety in Jesus only. 18. To our Lord a throne is given. (1838.) Christ the King. 19. Trust ye in the Lord for ever. (1853*.) Trust in God. 20. We'll sing in spite of scorn. (1806.) Christmas. From this "The long-expected morn" is taken. 21. What tongue can tell, what fancy paint. (1806.) Saints in Glory 22. What were Sinai's awful wonders. (1809.) Advent. 23. Whence those sounds symphonious? (1815.) Christmas. 24. While in the [this] world we still [yet] remain. (1806.) Communion of Saints. 25. Yes, 'tis a rough and thorny road. (1809.) Resignation. Sometimes given as "Though rough and thorny be the way." The dates given above are those of the various editions of Kelly's Hymns. The date 1853* indicates that the hymn is in the 1853 ed. of the Hymns, but had also appeared in a previous edition which we have not seen. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Stanley

1767 - 1822 Person Name: S. Stanley Composer of "[Scorn not the slightest word or deed]" in Praise and Thanks Samuel J. Stanley

John Bacchus Dykes

1823 - 1876 Composer of "FAITH" in The Evangelical Hymnal As a young child John Bacchus Dykes (b. Kingston-upon-Hull' England, 1823; d. Ticehurst, Sussex, England, 1876) took violin and piano lessons. At the age of ten he became the organist of St. John's in Hull, where his grandfather was vicar. After receiving a classics degree from St. Catherine College, Cambridge, England, he was ordained in the Church of England in 1847. In 1849 he became the precentor and choir director at Durham Cathedral, where he introduced reforms in the choir by insisting on consistent attendance, increasing rehearsals, and initiating music festivals. He served the parish of St. Oswald in Durham from 1862 until the year of his death. To the chagrin of his bishop, Dykes favored the high church practices associated with the Oxford Movement (choir robes, incense, and the like). A number of his three hundred hymn tunes are still respected as durable examples of Victorian hymnody. Most of his tunes were first published in Chope's Congregational Hymn and Tune Book (1857) and in early editions of the famous British hymnal, Hymns Ancient and Modern. Bert Polman

Charles Coffin

1676 - 1749 Author of "O Scorned and Outcast Lord" in The Cyber Hymnal Coffin, Charles, born at Buzaney (Ardennes) in 1676, died 1749, was principal of the college at Beauvais, 1712 (succeeding the historian Rollin), and rector of the University of Paris, 1718. He published in 1727 some, of his Latin poems, for which he was already noted, and in 1736 the bulk of his hymns appeared in the Paris Breviary of that year. In the same year he published them as Hymni Sacri Auctore Carolo Coffin, and in 1755 a complete ed. of his Works was issued in 2 vols. To his Hymni Sacri is prefixed an interesting preface. The whole plan of his hymns, and of the Paris Breviary which he so largely influenced, comes out in his words. "In his porro scribendis Hymnis non tam poetico indulgendunv spiritui, quam nitoro et pietate consulendum esse existimavi. Pleraque igitur, argumentis convenientia e purissiinis Scripturae Sacrae fontibus deprompsi quac idoneis Ecclesiae cantui numeris alligarem." His hymns are described by a French critic as having less brilliancy than those of Santüil (q.v.), but more simplicity and unction. They number 100 in the edition of 1736. Translated into English by J. Chandler, I. Williams and others, are noted under their respective Latin first lines. [William T. Brooke] -- John Julian, Dictionary of Hymnology (1907)

Franz Schubert

1797 - 1828 Person Name: Schubert Composer of "GUIDE" in Song-Hymnal of Praise and Joy Franz Peter Schubert, 31 January 1797 – 19 November 1828) was an Austrian composer. In a short lifespan of just 31 years, Schubert was a prolific composer, writing some 600 Lieder, nine symphonies (including the famous "Unfinished Symphony"), liturgical music, operas, some incidental music, and a large body of chamber and solo piano music. Appreciation of Schubert's music during his lifetime was limited, but interest in his work increased significantly in the decades following his death. Franz Liszt, Robert Schumann, Johannes Brahms and Felix Mendelssohn, among others, discovered and championed his works in the 19th century. Today, Schubert is seen as one of the leading exponents of the early Romantic era in music and he remains one of the most frequently performed composers. Early life and education Schubert was born in Himmelpfortgrund (now a part of Alsergrund), Vienna, on 31 January 1797. His father, Franz Theodor Schubert, the son of a Moravian peasant, was a parish schoolmaster; his mother, Elisabeth Vietz, was the daughter of a Silesian master locksmith, and had also been a housemaid for a Viennese family prior to her marriage. Of Franz Theodor's fourteen children (one illegitimate child was born in 1783), nine died in infancy; five survived. Their father was a well-known teacher, and his school in Lichtental, a part of Vienna's 9th district, was well attended. He was not a musician of fame or with formal training, but he taught his son some elements of music. At the age of five, Schubert began receiving regular instruction from his father and a year later was enrolled at his father's school. His formal musical education also started around the same time. His father continued to teach him the basics of the violin, and his brother Ignaz gave him piano lessons. At the age of seven, Schubert began receiving lessons from Michael Holzer, the local church organist and choirmaster. Holzer's lessons seem to have mainly consisted of conversations and expressions of admiration and the boy gained more from his acquaintance with a friendly joiner's apprentice who used to take him to a neighboring pianoforte warehouse where he had the opportunity to practice on better instruments. He also played the viola in the family string quartet, with brothers Ferdinand and Ignaz on violin and his father on the cello. Schubert wrote many of his early string quartets for this ensemble. Schubert first came to the attention of Antonio Salieri, then Vienna's leading musical authority, in 1804, when his vocal talent was recognized. In October 1808, he became a pupil at the Stadtkonvikt (Imperial seminary) through a choir scholarship. At the Stadtkonvikt, Schubert was introduced to the overtures and symphonies of Mozart. His exposure to these pieces and various lighter compositions, combined with his occasional visits to the opera set the foundation for his greater musical knowledge. One important musical influence came from the songs of Johann Rudolf Zumsteeg, who was an important Lied composer of the time, which, his friend Joseph von Spaun reported, he "wanted to modernize". Schubert's friendship with Spaun began at the Stadtkonvikt and endured through his lifetime. In those early days, the more well-to-do Spaun furnished the impoverished Schubert with manuscript paper. Meanwhile, his genius began to show in his compositions. Schubert was occasionally permitted to lead the Stadtkonvikt's orchestra, and Salieri decided to begin training him privately in musical composition and theory in these years. It was the first germ of that amateur orchestra for which, in later years, many of his compositions were written. During the remainder of his stay at the Stadtkonvikt he wrote a good deal of chamber music, several songs, some miscellaneous pieces for the pianoforte and, among his more ambitious efforts, a Kyrie (D. 31) and Salve Regina (D. 27), an octet for wind instruments (D. 72/72a, said to commemorate the 1812 death of his mother), a cantata for guitar and male voices (D. 110, in honor of his father's birthday in 1813), and his first symphony (D. 82). At the end of 1813, he left the Stadtkonvikt, and returned home for studies at the Normalhauptschule to train as a teacher. In 1814, he entered his father's school as teacher of the youngest students. For over two years, the young man endured the drudgery of the work, which he performed with very indifferent success. There were, however, other interests to compensate. He continued to receive private lessons in composition from Salieri, who did more for Schubert’s musical training than any of his other teachers. Salieri and Schubert would part ways in 1817. In 1814, Schubert met a young soprano named Therese Grob, the daughter of a local silk manufacturer. Several of his songs (Salve Regina and Tantum Ergo) were composed for her voice, and she also performed in the premiere of his first Mass (D. 105) in September 1814. Schubert intended to marry Grob, but was hindered by the harsh marriage consent law of 1815, which required the ability to show the means to support a family. In November 1816, after failing to gain a position at Laibach, Schubert sent Grob's brother Heinrich a collection of songs, which were retained by her family into the 20th century. One of Schubert's most prolific years was 1815. He composed over 20,000 bars of music, more than half of which was for orchestra, including nine church works, a symphony, and about 140 Lieder. In that year, he was also introduced to Anselm Hüttenbrenner and Franz von Schober, who would become his lifelong friends. Another friend, Johann Mayrhofer, was introduced to him by Spaun in 1814. Maynard Solomon suggested that Schubert was erotically attracted to men, a thesis that has, at times, been heatedly debated. Musicologist and Schubert expert Rita Steblin claimed that he was "chasing women". Supported by friends Significant changes happened in 1816. Schober, a student of good family and some means, invited Schubert to room with him at his mother's house. The proposal was particularly opportune, for Schubert had just made the unsuccessful application for the post of Kapellmeister at Laibach, and he had also decided not to resume teaching duties at his father's school. By the end of the year, he became a guest in Schober's lodgings. For a time, he attempted to increase the household resources by giving music lessons, but they were soon abandoned, and he devoted himself to composition. "I compose every morning, and when one piece is done, I begin another." During this year, he focused on orchestral and choral works, although he also continued to write Lieder. Much of this work was unpublished, but manuscripts and copies circulated among friends and admirers. In early 1817, Schober introduced Schubert to Johann Michael Vogl, a prominent baritone twenty years Schubert's senior. Vogl, for whom Schubert went on to write a great many songs, became one of Schubert's main proponents in Viennese musical circles. He also met Joseph Hüttenbrenner (brother to Anselm), who also played a role in promoting Schubert's music. These, and an increasing circle of friends and musicians, became responsible for promoting, collecting, and, after his death, preserving his work. In late 1817, Schubert's father gained a new position at a school in Rossau (not far from Lichtental). Schubert rejoined his father and reluctantly took up teaching duties there. In early 1818, he was rejected for membership in the prestigious Gesellschaft der Musikfreunde, something that might have furthered his musical career. However, he began to gain more notice in the press, and the first public performance of a secular work, an overture performed in February 1818, received praise from the press in Vienna and abroad. Schubert spent the summer of 1818 as music teacher to the family of Count Johann Karl Esterházy at their château in Zseliz (then in Hungary, now in Slovakia). His duties were relatively light (teaching piano and singing to the two daughters, Marie and Karoline), and the pay was relatively good. As a result, he happily continued to compose during this time. It may have been at this time that he wrote one of his now world-famous compositions, the Marche militaire No. 1 in D major. Marie and Karoline both being his piano students, and the original score of "Marche Militaire" being a piano duet, lend credence to this view. On his return from Zseliz, he took up residence with his friend Mayrhofer. The respite at Zseliz led to a succession of compositions for piano duet. During the early 1820s, Schubert was part of a close-knit circle of artists and students who had social gatherings together that became known as "Schubertiaden". The tight circle of friends with which Schubert surrounded himself was dealt a blow in early 1820. Schubert and four of his friends were arrested by the Austrian police, who (in the aftermath of the French Revolution and Napoleonic Wars) were on their guard against revolutionary activities and suspicious of any gathering of youth or students. One of Schubert's friends, Johann Senn, was put on trial, imprisoned for over a year, and then permanently forbidden to enter Vienna. The other four, including Schubert, were "severely reprimanded", in part for "inveighing against [officials] with insulting and opprobrious language". While Schubert never saw Senn again, he did set some of his poems, "Selige Welt" and "Schwanengesang", to music. The incident may have played a role in a falling-out with Mayrhofer, with whom he was living at the time. He was nicknamed "Schwämmerl" by his friends, which Gibbs describes as translating to "Tubby" or "Little Mushroom". "Schwammerl" is Austrian (and other) dialect for mushroom; the umlaut makes it a diminutive. Musical maturity The compositions of 1819 and 1820 show a marked advance in development and maturity of style. The unfinished oratorio "Lazarus" (D. 689) was begun in February; later followed, amid a number of smaller works, by the 23rd Psalm (D. 706), the Gesang der Geister (D. 705/714), the Quartettsatz in C minor (D. 703), and the "Wanderer Fantasy" for piano (D. 760). Of most notable interest is the staging in 1820 of two of Schubert's operas: Die Zwillingsbrüder (D. 647) appeared at the Theater am Kärntnertor on 14 June, and Die Zauberharfe (D. 644) appeared at the Theater an der Wien on 21 August. Hitherto, his larger compositions (apart from his masses) had been restricted to the amateur orchestra at the Gundelhof, a society which grew out of the quartet-parties at his home. Now he began to assume a more prominent position, addressing a wider public. Publishers, however, remained distant, with Anton Diabelli hesitantly agreeing to print some of his works on commission. The first seven opus numbers (all songs) appeared on these terms; then the commission ceased, and he began to receive the meager pittances which were all that the great publishing houses ever paid him. The situation improved somewhat in March 1821 when Vogl sang "Der Erlkönig" at a concert that was extremely well received. That month, Schubert composed a variation on a waltz by Anton Diabelli (D. 718), being one of the fifty composers who contributed to Vaterländischer Künstlerverein. The production of the two operas turned Schubert's attention more firmly than ever in the direction of the stage, where, for a variety of reasons, he was almost completely unsuccessful. All in all, he produced seventeen stage works, each of them failures which were quickly forgotten. In 1822, Alfonso und Estrella was refused, partly owing to its libretto. Fierrabras (D. 796) was rejected in the fall of 1823, but this was largely due to the popularity of Rossini and the Italian operatic style, and the failure of Carl Maria von Weber's Euryanthe. Die Verschworenen (The Conspirators, D. 787) was prohibited by the censor (apparently on the grounds of its title), and Rosamunde (D. 797) was withdrawn after two nights, owing to the poor quality of the play for which Schubert had written incidental music. Of these works, the two former are written on a scale which would make their performances exceedingly difficult (Fierrabras, for instance, contains over 1,000 pages of manuscript score), but Die Verschworenen is a bright attractive comedy, and Rosamunde contains some of the most charming music that Schubert ever composed. In 1822, he made the acquaintance of both Weber and Beethoven, but little came of it in either case. Beethoven is said to have acknowledged the younger man's gifts on a few occasions, but some of this is likely legend and in any case he could not have known the real scope of Schubert's music – especially not the instrumental works – as so little of it was printed or performed in the composer's lifetime. On his deathbed, Beethoven is said to have looked into some of the younger man's works and exclaimed, "Truly, the spark of divine genius resides in this Schubert!" but what would have come of it if he had recovered we can never know. Last years and masterworks Despite his preoccupation with the stage, and later with his official duties, Schubert found time during these years for a significant amount of composition. He completed the Mass in A flat (fr) (D. 678) and, in 1822, embarked suddenly on a work which more decisively than almost any other in those years showed his maturing personal vision, the "Unfinished Symphony" in B minor. The reason he left it unfinished after two movements and sketches some way into a third remains an enigma, and it is also remarkable that he did not mention it to any of his friends even though, as Brian Newbould notes, he must have felt thrilled by what he was achieving. The event has been debated endlessly without resolution. In 1823 Schubert, in addition to Fierrabras, also wrote his first song cycle, Die schöne Müllerin (D. 795), setting poems by Wilhelm Müller. This series, together with the later cycle "Winterreise" (D. 911, also setting texts of Müller in 1827) is widely considered one of the pinnacles of Lieder. He also composed the song Du bist die Ruh ("You are stillness/peace") D. 776 during this year. Also in that year, symptoms of syphilis first appeared. In 1824, he wrote the variations for flute and piano on "Trockne Blumen", from the cycle Die schöne Müllerin, and several string quartets. He also wrote the Arpeggione Sonata (D. 821), at a time when there was a minor craze over that instrument. In the spring of that year he wrote the Octet in F (D. 803), "A Sketch for a Grand Symphony"; and in the summer went back to Zseliz. There he became attracted to Hungarian musical idiom, and wrote the Divertissement à la hongroise (D. 818) for piano duet and the String Quartet in A minor (D. 804). It has been said that he held a hopeless passion for his pupil, the Countess Karoline Eszterházy, but the only work he dedicated to her was his Fantasie in F minor (D. 940) for piano duet. The setbacks of previous years were compensated for by the prosperity and happiness of 1825. Publication had been moving more rapidly; the stress of poverty was for a time lightened; and in the summer he had a pleasant holiday in Upper Austria, where he was welcomed with enthusiasm. It was during this tour that he produced his "Songs from Sir Walter Scott". This cycle contains Ellens dritter Gesang (D. 839), a setting of Adam Storck's German translation of Scott's hymn from The Lady of the Lake, which is widely, though mistakenly, referred to as "Schubert's Ave Maria". It opens with the greeting Ave Maria, which recurs in the refrain; the entire Scott/Storck text in Schubert's song is frequently substituted with the complete Latin text of the traditional Ave Maria prayer. In 1825, Schubert also wrote the Piano Sonata in A minor (Op. 42, D. 845), and began the "Great" C major

John Goss

1800 - 1880 Composer of "ARTHUR'S SEAT" in The Cyber Hymnal John Goss (b. Fareham, Hampshire, England, 1800; d. London, England, 1880). As a boy Goss was a chorister at the Chapel Royal and later sang in the opera chorus of the Covent Garden Theater. He was a professor of music at the Royal Academy of Music (1827-1874) and organist of St. Paul Cathedral, London (1838-1872); in both positions he exerted significant influence on the reform of British cathedral music. Goss published Parochial Psalmody (1826) and Chants, Ancient and Modern (1841); he edited William Mercer's Church Psalter and Hymn Book (1854). With James Turle he published a two-volume collection of anthems and Anglican service music (1854). Bert Polman