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Ye shall live also
Author: Gellert Appears in 282 hymnals Topics: Longing For Heaven First Line: Jesus lives, no longer now Scripture: John 14:19 Used With Tune: MEINHOLD
Ye shall live also
I'm a pilgrim, and I'm a stranger
Appears in 406 hymnals Topics: Hope Longing for heaven Lyrics: 1 I'm a pilgrim, and I'm a stranger,
I can tarry, I can tarry but a night;
Do not detain me, for I am going
To where the fountains are ever flowing:
I'm a pilgrim, and I'm a stranger,
I can tarry, I can tarry but a night.
2 There the glory is ever shining;
Oh, my longing heart, my longing heart is there;
Here in this country so dark and dreary:
I long have wandered, forlorn and weary:
I'm a pilgrim, and I'm a stranger,
I can tarry, I can tarry but a night.
3 Of the city to which I'm going
My Redeemer, my Redeemer is the light;
There is no sorrow, nor any sighing,
Nor any sinning, nor any dying:
Of the city to which I'm going
My Redeemer, my Redeemer is the light.
I'm a pilgrim, and I'm a stranger
BEYOND (CHANT)
Appears in 20 hymnals Topics: Longing For Heaven Incipit: 11721 67132 11111 Used With Text: Lord, tarry not
BEYOND (CHANT)
Come, let us join our friends above
Author: C. Wesley, 1707-1788 Hymnal: Methodist Hymn and Tune Book #555 (1917) Topics: Heaven Longing for; Longing For Heaven Lyrics: 1 Come, let us join our friends above
Who have obtained the prize,
And on the eagle wings of love
To joys celestial rise.
Let all the saints terrestrial sing,
With those to glory gone;
For all the servants of our King,
In earth and heaven, are one.
2 One family we dwell in Him,
One church above, beneath,
Though now divided by the stream,
The narrow stream of death:
One army of the living God,
To His command we bow;
Part of His host have crossed the flood,
And part are crossing now.
3 Even now by faith we join our hands
With those who went before;
And greet the blood-besprinkled bands
On the eternal shore.
Our spirits too shall quickly join,
Like theirs with glory crowned,
And shout to see our Captain's sign,
To hear His trumpet sound.
Languages: English Tune Title: MEADOWVALE
Come, let us join our friends above
How happy every child of grace
Author: C. Wesley, 1707-1788 Hymnal: Methodist Hymn and Tune Book #556 (1917) Topics: Heaven Longing for; Longing For Heaven Lyrics: 1 How happy every child of grace,
Who knows his sins forgiven!
This earth, he cries, is not my place,
I seek my place in heaven:
A country far from mortal sight
Yet, O by faith I see
The land of rest, the saints' delight,
The heaven prepared for me.
2 A stranger in the world below,
I calmly sojourn here;
Nor can its happiness or woe
Provoke my hope or fear.
Its evils in a moment end,
Its joys as soon are past;
But, O the bliss to which I tend
Eternally shall last!
3 To that Jerusalem above
With singing I repair;
While in the flesh, my hope and love,
My heart and soul, are there:
There my exalted Saviour stands,
My merciful High Priest,
And still extends His wounded hands
To take me to His breast. Languages: English Tune Title: SPES CELESTIS
How happy every child of grace
Father! I long, I faint, to see
Hymnal: Songs for the Sanctuary; or, Psalms and Hymns for Christian Worship (Words only) #1260 (1868) Meter: 8.6.8.6 Topics: Longing For Heaven
Father! I long, I faint, to see
Bernard, of Cluny
1100 - 1199 Person Name: Bernard of Cluny (12th century) Topics: Heaven Longing for Author of "Brief life is here our portion" in Methodist Hymn and Tune Book Bernard of Morlaix, or of Cluny, for he is equally well known by both titles, was an Englishman by extraction, both his parents being natives of this country. He was b., however, in France very early in the 12th cent, at Morlaix, Bretagne. Little or nothing is known of his life, beyond the fact that he entered the Abbey of Cluny, of which at that time Peter the Venerable, who filled the post from 1122 to 1156, was the head. There, so far as we know, he spent his whole after-life, and there he probably died, though the exact date of his death, as well as of his birth is unrecorded. The Abbey of Cluny was at that period at the zenith of its wealth and fame. Its buildings, especially its church (which was unequalled by any in France); the services therein, renowned for the elaborate order of their ritual; and its community, the most numerous of any like institution, gave it a position and an influence, such as no other monastery, perhaps, ever reached. Everything about it was splendid, almost luxurious. It was amid such surroundings that Bernard of Cluny spent his leisure hours in composing that wondrous satire against the vices and follies of his age, which has supplied—and it is the only satire that ever did so—some of the most widely known and admired hymns to the Church of today. His poem De Contemptu Mundi remains as an imperishable monument of an author of whom we know little besides except his name, and that a name overshadowed in his own day and in ours by his more illustrious contemporary and namesake, the saintly Abbot of Clairvaux.
The poem itself consists of about 3000 lines in a meter which is technically known as Leonini Cristati Trilices Dactylici, or more familiarly—to use Dr. Neale's description in his Mediaeval Hymns, p. 69—" it is a dactylic hexameter, divided into three parts, between which a caesura is inadmissible. The hexameter has a tailed rhyme, and feminine leonine rhyme between the two first clauses, thus :—
" Tune nova gloria, pectora sobria, clarificabit: Solvit enigmata, veraque sabbata, continuabit, Patria luminis, inscia turbinis, inscia litis, Cive replebitur, amplificabitur Israelitis."
The difficulty of writing at all, much more of writing a poem of such length in a metre of this description, will be as apparent to all readers of it, as it was to the writer himself, who attributes his successful accomplishment of his task entirely to the direct inspiration of the Spirit of God. "Non ego arroganter," he says in his preface, "sed omnino humiliter, et ob id audenter affirmaverim, quia nisi spiritus sapicntiae et intellectus mihi affuisset et afftuxisset, tarn difficili metro tarn longum opus con-texere non sustinuissem."
As to the character of the metre, on the other hand, opinions have widely differed, for while Dr. Neale, in his Mediaeval Hymns, speaks of its "majestic sweetness," and in his preface to the Rhythm of Bernard de Morlaix on the Celestial Country, says that it seems to him "one of the loveliest of mediaeval measures;" Archbishop Trench in his Sac. Lat. Poetry, 1873. p. 311, says "it must be confessed that" these dactylic hexameters "present as unattractive a garb for poetry to wear as can well be imagined;" and, a few lines further on, notes "the awkwardness and repulsiveness of the metre." The truth perhaps lies between these two very opposite criticisms. Without seeking to claim for the metre all that Dr. Neale is willing to attribute to it, it may be fairly said to be admirably adapted for the purpose to which it has been applied by Bernard, whose awe-stricken self-abasement as he contemplates in the spirit of the publican, “who would not so much as lift up his eyes unto heaven," the joys and the glory of the celestial country, or sorrowfully reviews the vices of his age, or solemnly denounces God's judgments on the reprobate, it eloquently pourtrays. So much is this the case, that the prevailing sentiment of the poem, that, viz., of an awful apprehension of the joys of heaven, the enormity of sin, and the terrors of hell, seems almost wholly lost in such translations as that of Dr. Neale. Beautiful as they are as hymns, "Brief life is here our portion," "Jerusalem the Golden," and their companion extracts from this great work, are far too jubilant to give any idea of the prevailing tone of the original. (See Hora Novissima.)
In the original poem of Bernard it should be noted that the same fault has been remarked by Archbishop Trench, Dean Stanley, and Dr. Neale, which may be given in the Archbishop's words as excusing at the same time both the want, which still exists, of a very close translation of any part, and of a complete and continuous rendering of the whole poem. "The poet," observes Archbishop Trench, "instead of advancing, eddies round and round his object, recurring again and again to that which he seemed thoroughly to have discussed and dismissed." Sac. Lat. Poetry, 1873, p. 311. On other grounds also, more especially the character of the vices which the author lashes, it is alike impossible to expect, and undesirable to obtain, a literal translation of the whole. We may well be content with what we already owe to it as additions to our stores of church-hymns.
-John Julian, Dictionary of Hymnology (1907)
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Bernard of Cluny, p. 137, i., is best described thus: his place of origin is quite uncertain. See the Catalogue of the Additional MSS. of the B. M. under No. 35091, where it is said that he was perhaps of Morlas in the Basses-Pyrenees, or of Morval in the Jura, but that there is nothing to connect him with Morlaix in Brittany. [Rev. James Mearns, M.A.]
--John Julian, Dictionary of Hymnology, New Supplement (1907)
Bernard, of Cluny
St. John of Damascus
675 - 787 Person Name: John of Damascus, c.675-749 Topics: Eternal Life; Eternal Life; Eucharist; Jesus Christ Resurrection; Joy; Longing for God; Lord's Day; Purity; Resurrection; Salvation; The way; Truth; Wisdom; Worship Earthly and Heavenly Author of "The day of resurrection!" in Together in Song Eighth-century Greek poet John of Damascus (b. Damascus, c. 675; d. St. Sabas, near Jerusalem, c. 754) is especially known for his writing of six canons for the major festivals of the church year. John's father, a Christian, was an important official at the court of the Muslim caliph in Damascus. After his father's death, John assumed that position and lived in wealth and honor. At about the age of forty, however, he became dissatisfied with his life, gave away his possessions, freed his slaves, and entered the monastery of St. Sabas in the desert near Jerusalem. One of the last of the Greek fathers, John became a great theologian in the Eastern church. He defended the church's use of icons, codified the practices of Byzantine chant, and wrote about science, philosophy, and theology.
Bert Polman
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John of Damascus, St. The last but one of the Fathers of the Greek Church, and the greatest of her poets (Neale). He was of a good family in Damascus, and educated by the elder Cosmas in company with his foster-brother Cosmas the Melodist (q. v.). He held some office under the Caliph. He afterwards retired to the laura of St. Sabas, near Jerusalem, along with his foster-brother. There he composed his theological works and his hymns. He was ordained priest of the church of Jerusalem late in life. He lived to extreme old age, dying on the 4th December, the day on which he is commemorated in the Greek calendar, either in his 84th or 100th year (circa 780). He was called, for some unknown reason, Mansur, by his enemies. His fame as a theologian rests on his work, the first part of which consists of philosophical summaries, the second dealing with heresies, and the third giving an account of the orthodox faith. His three orations in favour of the Icons, from which he obtained the name of Chrysorrhous and The Doctor of Christian Art, are very celebrated. The arrangement of the Octoechusin accordance with the Eight Tones was his work, and it originally contained no other Canons than his. His Canons on the great Festivals are his highest achievements. In addition to his influence on the form and music, Cardinal Pitra attributes to him the doctrinal character of the later Greek hymnody. He calls him the Thomas Aquinas of the East. The great subject round which his hymns are grouped is The Incarnation, developed in the whole earthly career of the Saviour. In the legendary life of the saint the Blessed Virgin Mary is introduced as predicting this work: the hymns of John of Damascus should eclipse the Song of Moses, rival the cherubim, and range all the churches, as maidens beating their tambours, round their mother Jerusalem (Pitra, Hymn. Grecque, p. 33). The legend illustrates not only the dogmatic cast of the hymns, but the introduction of the Theotokion and Staurotheotokion, which becomes the prevalent close of the Odes from the days of St. John of Damascus: the Virgin Mother presides over all. The Canons found under the name of John Arklas (one of which is the Iambic Canon at Pentecost) are usually attributed to St. John of Damascus, and also those under the name of John the Monk. Some doubt, however, attaches to the latter, because they are founded on older rhythmical models which is not the case with those bearing the name of the Damascene, and they are not mentioned in the ancient Greek commentaries on his hymns. One of these is the Iambic Canon for Christmas.
His numerous works, both in prose and verse, were published by Le Quien, 1712; and a reprint of the same with additions by Migne, Paris, 1864. Most of his poetical writings are contained in the latter, vol. iii. pp. 817-856, containing those under the title Carmina; and vol. iii. pp. 1364-1408, the Hymni. His Canon of SS. Peter & Paul is in Hymnographie Grecque, by Cardinal Pitra, 1867. They are also found scattered throughout the Service Books of the Greek Church, and include Iambic Canons on the Birth of Christ, the Epiphany, and on Pentecost; Canons on Easter, Ascension, the Transfiguration, the Annunciation, and SS. Peter & Paul: and numerous Idiomela. In addition, Cardinal Mai found a manuscript in the Vatican and published the same in his Spicilegium Romanum, which contained six additional Canons, viz.: In St. Basilium; In St. Chrysostomum; In St. Nicolaum; In St. Petrum; In St. Georgium, and In St. Blasium. But M. Christ has urged grave objections to the ascription of these to St. John of Damascus (Anthologia Graeca Carminum Christorium, p. xlvii.). Daniel's extracts in his Thesaurus Hymnologicus, vol. iii. pp. 80, 97, extend to six pieces. Dr. Neale's translations of portions of these works are well known. [Rev. H. Leigh Bennett, M.A.]
-- John Julian, Dictionary of Hymnology (1907)
St. John of Damascus
Sarah Flower Adams
1805 - 1848 Person Name: Sarah F. Adams, 1805-1878 Topics: Angels; Devotional; Eternal Life/Heaven; Hope; Longing for God; Retreats; Angels; Devotional; Eternal Life/Heaven; Hope; Longing for God; Retreats; Angels; Devotional; Eternal Life/Heaven; Hope; Longing for God; Retreats Author of "Nearer, My God To Thee" in Journeysongs (2nd ed.) Adams, Sarah, nee Flower. born at Harlow, Essex, Feb. 22nd, 1805; died in London, Aug. 14, 1848, and was buried at Harlow, Aug. 21,1848. She was the younger daughter of Mr. Benjamin Flower, editor and proprietor, of The Cambridge Intelligencer; and was married, in 1834, to William B. Adams, a civil engineer. In 1841 she published Vivia Perpetua, a dramatic poem dealing with the conflict of heathenism and Christianity, in which Vivia Perpetua suffered martyrdom; and in 1845, The Flock at the Fountain; a catechism and hymns for children. As a member of the congregation of the Rev. W. J. Fox, an Unitarian minister in London, she contributed 13 hymns to the Hymns and Anthems, published by C. Fox, Lond., in 1841, for use in his chapel. Of these hymns the most widely known are— "Nearer,my God,to Thee," and "He sendeth sun, He sendeth shower." The remaining eleven, most of which have come into common use, more especially in America, are:—
Creator Spirit! Thou the first. Holy Spirit.
Darkness shrouded Calvary. Good Friday.
Gently fall the dews of eve. Evening.
Go, and watch the Autumn leaves. Autumn.
O hallowed memories of the past. Memories.
O human heart! thou hast a song. Praise.
O I would sing a song of praise. Praise.
O Love! thou makest all things even. Love.
Part in Peace! is day before us? Close of Service.
Sing to the Lord! for His mercies are sure. Praise.
The mourners came at break of day. Easter.
Mrs. Adams also contributed to Novello's musical edition of Songs for the Months, n. d. Nearly all of the above hymns are found in the Unitarian collections of Great Britain, and America. In Martineau's Hymns of Praise & Prayer, 1873, No. 389, there is a rendering by her from Fenelon: —" Living or dying, Lord, I would be Thine." It appeared in the Hymns and Anthems, 1841.
-John Julian, Dictionary of Hymnology (1907)
Sarah Flower Adams
