My Starred Hymns
My Hymnals
My Purchased Files
Planning worship?
Check out our sister site, ZeteoSearch.org,
for 20+ additional resources related to your search.
- |
User Links
Search Results
Just as I am, without one plea
Author: Charlotte Elliott Meter: 8.8.8.8 Appears in 2,211 hymnals Topics: The Church Year Thirteenth Sunday after Trinity Lyrics: 1 Just as I am, without one plea,
But that Thy blood was shed for me,
And that Thou bid'st me come to Thee,
O Lamb of God, I come, I come.
2 Just as I am and waiting not
To rid my soul of one dark blot,
To Thee, whose blood can cleanse each spot,
O Lamb of God, I come, I come.
3 Just as I am, though tossed about
With many a conflict, many a doubt,
Fightings and fears within, without,
O Lamb of God, I come, I come.
4 Just as I am, poor, wretched, blind;
Sight, riches, healing of the mind,
Yea, all I need, in Thee to find,
O Lamb of God, I come, I come.
5 Just as I am, Thou wilt receive,
Wilt welcome, pardon, cleanse, relieve;
Because Thy promise I believe,
O Lamb of God, I come, I come.
6 Just as I am; thy love unknown
Has broken every barrier down;
Now to be Thine, yea, Thine alone,
O Lamb of God, I come, I come. Used With Tune: [Just as I am, without one plea]
Just as I am, without one plea
Hvor sei det ud i Verdens Ørk
Author: H. A. Brorson Appears in 6 hymnals Topics: Thirteenth Sunday after Trinity Sunday High Mass; Thirteenth Sunday after Trinity Sunday High Mass Lyrics: 1 Hvor ser det ud i Verdens Ørk,
Hvad er den fæl og sur og mørk!
Had, Vrede og Miskundelse
Har dækket Verden som en Sne.
Man neppe meer at nævne veed
Den broderlige Kjærlighed.
2 Hvor gaar dog Bitterheden vidt!
Man ser og træffer altfor tidt,
At En er paa den Anden vred,
Dog de i slig Uenighed
Sig rose af Guds Naades Favn,
Og trods paa sit Kristen-Navn.
3 Hvo agter Jesu egne Ord,
At Had i Hjertet er et Mord,
At den, som ei tilgive vil,
Kan aldrig høre Jesum til;
At man sin Fiende sette skal
I medforløste Brødres Tal.
4 Da det er nu saaledes fat
Blandt denne Verdens Torn og Krat,
Saa har dog Gud i Himlen her
Paa Jorden dem, som har ham kjær,
Et Gosen i Ægyptens Land,
Som intet Mørke dæmpe kan.
5 Det er Guds sande Israel,
Som baade tror og lever vel,
En Slægt af Gud ved Ordet fød,
En deilig Brud i Naadens Skjød,
Paa Jorden en forborgen Skat,
Og dog et Lys i Verdens Nat.
6 Men det er ret det Tegn, hvorpaa
De ufeilbarlig kjendes maa,
At de indbyrdes og især
Hverandre have hjertekjær,
Paa dette visse Merke man
Vor Jesu Brødre kjende kan.
7 Man føler vel det onde Sind,
Men dæmper det, og trænger ind
I Jesu søde Kjærlighed,
Saa synker Hjertets Taage ned,
At mellem dem des meer og meer
I Gud en nær Forening sker.
8 Hver Green af Jesu har sin Kraft,
Dog ikke lige megen Saft,
Som Forskjel er paa Sted og Tid,
Paa hvers Forfarenhed og Flid;
Dog ere alle Et i Gud,
Og følge Kjærlighedens Bud.
9 I Bygning settes Steen paa Steen,
De blive alle som til een,
De store jevnes med de smaa,
At de mod Ild og Vand bestaa;
Saa samles alle Frommes Sind,
Og vies til Guds Tempel ind.
10 De Sterke med de Svage gaa,
De Rige med de Arme staa,
Forfarne med Lempfeldighed
Veivise den, som lidet veed,
At Alting passer sig saa net,
Naar alles Kræfter samles ret.
11 Naar dette himmel-sterke Baand
I Verden tager Overhaand,
Da vokser Kjærlighed til Gud,
Da bredes Jesu Rige ud
Og drager daglig Andres Sind
I dette Himmel-Selskab ind.
12 Des mindre kan man undres paa,
At Satan derimod vil staa,
Bevæger al den Deel, han kan,
At saa Fortræd og Misforstand
Iblandt Guds Søns udvalte Flok,
Saa veed han, han har vundet nok.
13 I da, som føre Aandens Sverd,
Staar sammen, ak, staar sammen nær!
Forbindes ret i Kjærlighed,
Og tænker paa vor Daabes Eed!
Det er den allerstørste Sag,
Saa har dit Fienden tabt sit Slag.
14 Forbinder eder nær i Gud,
Og tænker paa det søde Bud,
Som Jesus har os alle sagt,
Og hver især paa Hjerte lagt,
At hvo der er i eders Tal,
Af Kjærligheden kjendes skal.
15 O Jesu, du, som kom herned
At stifte Fred og Kjærlighed,
Udbred dit Rige vidt og bredt,
Forbind os alle ret til Et,
At vi med dig og Dine maa
Til evig Tid i Samfund staa!
Hvor sei det ud i Verdens Ørk
Skal Kjærlighed sin Prøve staa
Author: H. A. Brorson Appears in 6 hymnals Topics: Thirteenth Sunday after Trinity Sunday High Mass; Thirteenth Sunday after Trinity Sunday High Mass Lyrics: 1 Skal Kjærlighed sin Prøve staa
Da maa den til din Fiende naa,
At du er mild, naar han er vred,
Det er en kristen Kjærlighed.
2 Den Lærdom er saa beesk og sur
Som Døden selv for vor Natur,
Det synes alt for tungt og svart
For Adams flintehaarde Art.
3 Dog gjelder her slet intet Nei,
Saa sandt du vil den rette Vei;
At elske dem, som elske dig,
Det kan en Hedning magelig.
4 Men Jesus taler rene Ord,
At Had i Hjertet er et Mord,
Undskyldning gjelder ikke her,
Din Fiende skal du have kjær.
5 Vil nogen side da: Jeg kan
Ei elske ret min Avindsmand,
Han vidner, at han ei forstaar,
Hvad Jesu Kjærlighed formaar.
6 Men siger du: Jeg gjerne vil,
Men finder ingen Kraft dertil,
Da løb til Jesu Vunder hen,
Saa tendes Kjærlighed igjen.
7 Lad Hjertet komme ind i Bod,
Og smelte hen i Jesu Blod,
Da bliver Kristi milde Sind
I Sjælen deilig prentet ind.
8 Naar vi med aandsoplyst Forstand
Vor Jesu Hjerte skue kan,
Hvor han for sine Fiender bad,
Da de kun stod og lo derad,
9 Naar vi betænke, hvor han gik,
Vor Sjæle-Hyrde, før han fik
Os ud af Dødens Fare rykt,
Hvor tidt og længe han har søgt;
10 Naar vi bese i Hjertets Grund
De mange svare Syndens Pund,
Som Gud saa gjerne os forlod
For Jesu Pine, Død og Blod;
11 Naar Aanden gjør os dette klart,
Da tendes udi Sjælen snart
Den sterke Kjærlighedens Brand,
At man sin Fiende elske kan.
12 Saa luesterk er Kjærlighed,
Den slaar al Verdens Ilske ned,
Og drager Sjælen ind til Gud,
Da lære vi der femte Bud.
13 O lad mig hjertens-inderlig,
Min søde Jesu, elske dig,
Og komme dig i Troen nær,
Saa faar jeg nok min Fiende kjær.
Skal Kjærlighed sin Prøve staa
[O God of mercy, God of might]
Meter: 8.8.8.6 Appears in 163 hymnals Composer and/or Arranger: J. Barnby Topics: The Church Year Thirteenth Sunday after Trinity; The Church Year Thirteenth Sunday after Trinity Tune Key: A Flat Major Incipit: 56175 12333 34321 Used With Text: O God of mercy, God of might
[O God of mercy, God of might]
[O Lord of heaven and earth and sea]
Meter: 8.8.8.4 Appears in 50 hymnals Composer and/or Arranger: F. A. G. Ouseley, 1825 Topics: The Church Year Thirteenth Sunday after Trinity; The Church Year Thirteenth Sunday after Trinity Tune Key: E Flat Major Incipit: 35434 32116 54534 Used With Text: Who givest all
[O Lord of heaven and earth and sea]
Hvor ser det ud i Verdens Ørk
Author: Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #474 (1919) Topics: Thirteenth Sunday after Trinity Sunday; Thirteenth Sunday after Trinity Sunday Lyrics: 1 Hvor ser det ud i Verdens Ørk,
Hvad er den fæl og sur og mørk!
Had, Vrede og Miskundelse
Har dækket Verden som en Sne.
Man neppe mer at nævne veed
Den broderlige Kjærlighed.
2 Hvor gaar dog Bitterheden vidt!
Man ser og træffer altfor tidt,
At En er paa den Anden vred,
Dog de i slig Uenighed
Sig rose af Guds Naades Favn,
Og trodse paa sit Kristen-Navn.
3 Hvo agter Jesu egne Ord,
At Had i Hjertet er et Mord,
At den, som ei tilgive vil,
Kan aldrig høre Jesus til;
At man sin Fiende sætte skal
I medforløste Brødres Tal.
4 Da det er nu saaledes fat
Blandt denne Verdens Torn og Krat,
Saa har dog Gud i Himlen her
Paa Jorden dem, som har ham kjær,
Et Gosen i Ægyptens Land,
Som intet Mørke dæmpe kan.
5 Det er Guds sande Israel,
Som baade tror og lever vel,
En Slægt af Gud ved Ordet fødd,
En deilig Brud i Naadens Skjød,
Paa Jorden en forborgen Skat,
Og dog et Lys i Verdens Nat.
6 Men det er ret det Tegn, hvorpaa
De ufeilbarlig kjendes maa,
At de indbyrdes og især
Hverandre have hjertekjær,
Paa dette visse Merke man
Vor Jesu Brødre kjende kan.
7 Man føler vel det onde Sind,
Men dæmper det, og trænger ind
I Jesu søde Kjærlighed,
Saa synker Hjertets Taage ned,
At mellem dem des mer og mer
I Gud en nær Forening sker.
8 Hver Gren af Jesus har sin Kraft,
Dog ikke lige megen Saft,
Som Forskjel er paa Sted og Tid,
Paa hvers Forfarenhed og Flid;
Dog ere alle Et i Gud,
Og følge Kjærlighedens Bud.
9 I Bygning sættes Sten paa Sten,
De blive alle som til een,
De store jevnes med de smaa,
At de mod Ild og Vand bestaa;
Saa samles alle Frommes Sind,
Og vies til Guds Tempel ind.
10 De Stærke med de Svage gaa,
De Rige med de Arme staa,
Forfarne med Lemfældighed
Veivise den, som lidet veed,
At Alting passer sig saa net,
Naar alles Kræfter samles ret.
11 Naar dette himmel-stærke Baand
I Verden tager Overhaand,
Da vokser Kjærlighed til Gud,
Da bredes Jesu Rige ud
Og drager daglig Andres Sind
I dette Himmel-Selskab ind.
12 Des mindre kan man undres paa,
At Satan derimod vil staa,
Bevæger al den Del, han kan,
At saa Fortræd og Misforstand
Iblandt Guds Søns udvalgte Flok,
Saa veed han, han har vundet nok.
13 I da, som føre Aandens Sverd,
Staar sammen, ak, staar sammen nær!
Forbindes ret i Kjærlighed,
Og tænker paa vor Daabes Ed!
Det er den allerstørste Sag,
Saa har dit Fienden tabt sit Slag.
14 Forbinder eder nær i Gud,
Og tænker paa det søde Bud,
Som Jesus har os alle sagt,
Og hver især paa Hjerte lagt,
At hvo der er i eders Tal,
Af Kjærligheden kjendes skal.
15 O Jesus, du, som kom herned
At stifte Fred og Kjærlighed,
Udbred dit Rige vidt og bredt,
Forbind os alle ret til Et,
At vi med dig og Dine maa
Til evig Tid i Samfund staa! Languages: Norwegian
Hvor ser det ud i Verdens Ørk
Hvor blev Guds Jord et deiligt Sted
Author: Casper Boye Hymnal: Salmebog for Lutherske Kristne i Amerika #670 (1919) Topics: Thirteenth Sunday after Trinity Sunday; Thirteenth Sunday after Trinity Sunday Lyrics: 1 Hvor blev Guds Jord et deiligt Sted
At bygge paa, naar Broderfred
Var overalt at finde;
Naar Tvedragt maatte mødig gaa
Fra Hus til Hus, og danke paa,
Og fik ei Ly derinde!
2 Der klages vel med Suk og Sorg,
At Lykken ei sin gyldne Borg
Paa Jorden ret vil bygge;
Men hor der Fred i Hyttens Vraa,
Da slumrer Armod sødt paa Straa,
Guds Engle den betrygge.
3 Se, alle Nattens Stjerner smaa
Sandrægtelig paa Himlen staa
Og til hverandre smile;
O, vandred' Alle saa i Fred,
Naar Sorgens Skygger falde ned,
Da fandt vel Hjertet Hvile!
4 Bøi selv mit Hjerte, du min Gud,
At Fristeren jeg viser ud,
Naar Vredens Tanker stige;
Paamind mig om din Kjærlighed,
Paamind mig, kristens, om din Fred,
At jeg maa se Guds Rige! Languages: Norwegian
Hvor blev Guds Jord et deiligt Sted
Hvor sei det ud i Verdens Ørk
Author: H. A. Brorson Hymnal: M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg #474 (1897) Topics: Thirteenth Sunday after Trinity Sunday High Mass; Thirteenth Sunday after Trinity Sunday High Mass Lyrics: 1 Hvor ser det ud i Verdens Ørk,
Hvad er den fæl og sur og mørk!
Had, Vrede og Miskundelse
Har dækket Verden som en Sne.
Man neppe meer at nævne veed
Den broderlige Kjærlighed.
2 Hvor gaar dog Bitterheden vidt!
Man ser og træffer altfor tidt,
At En er paa den Anden vred,
Dog de i slig Uenighed
Sig rose af Guds Naades Favn,
Og trods paa sit Kristen-Navn.
3 Hvo agter Jesu egne Ord,
At Had i Hjertet er et Mord,
At den, som ei tilgive vil,
Kan aldrig høre Jesum til;
At man sin Fiende sette skal
I medforløste Brødres Tal.
4 Da det er nu saaledes fat
Blandt denne Verdens Torn og Krat,
Saa har dog Gud i Himlen her
Paa Jorden dem, som har ham kjær,
Et Gosen i Ægyptens Land,
Som intet Mørke dæmpe kan.
5 Det er Guds sande Israel,
Som baade tror og lever vel,
En Slægt af Gud ved Ordet fød,
En deilig Brud i Naadens Skjød,
Paa Jorden en forborgen Skat,
Og dog et Lys i Verdens Nat.
6 Men det er ret det Tegn, hvorpaa
De ufeilbarlig kjendes maa,
At de indbyrdes og især
Hverandre have hjertekjær,
Paa dette visse Merke man
Vor Jesu Brødre kjende kan.
7 Man føler vel det onde Sind,
Men dæmper det, og trænger ind
I Jesu søde Kjærlighed,
Saa synker Hjertets Taage ned,
At mellem dem des meer og meer
I Gud en nær Forening sker.
8 Hver Green af Jesu har sin Kraft,
Dog ikke lige megen Saft,
Som Forskjel er paa Sted og Tid,
Paa hvers Forfarenhed og Flid;
Dog ere alle Et i Gud,
Og følge Kjærlighedens Bud.
9 I Bygning settes Steen paa Steen,
De blive alle som til een,
De store jevnes med de smaa,
At de mod Ild og Vand bestaa;
Saa samles alle Frommes Sind,
Og vies til Guds Tempel ind.
10 De Sterke med de Svage gaa,
De Rige med de Arme staa,
Forfarne med Lempfeldighed
Veivise den, som lidet veed,
At Alting passer sig saa net,
Naar alles Kræfter samles ret.
11 Naar dette himmel-sterke Baand
I Verden tager Overhaand,
Da vokser Kjærlighed til Gud,
Da bredes Jesu Rige ud
Og drager daglig Andres Sind
I dette Himmel-Selskab ind.
12 Des mindre kan man undres paa,
At Satan derimod vil staa,
Bevæger al den Deel, han kan,
At saa Fortræd og Misforstand
Iblandt Guds Søns udvalte Flok,
Saa veed han, han har vundet nok.
13 I da, som føre Aandens Sverd,
Staar sammen, ak, staar sammen nær!
Forbindes ret i Kjærlighed,
Og tænker paa vor Daabes Eed!
Det er den allerstørste Sag,
Saa har dit Fienden tabt sit Slag.
14 Forbinder eder nær i Gud,
Og tænker paa det søde Bud,
Som Jesus har os alle sagt,
Og hver især paa Hjerte lagt,
At hvo der er i eders Tal,
Af Kjærligheden kjendes skal.
15 O Jesu, du, som kom herned
At stifte Fred og Kjærlighed,
Udbred dit Rige vidt og bredt,
Forbind os alle ret til Et,
At vi med dig og Dine maa
Til evig Tid i Samfund staa! Languages: Norwegian
Hvor sei det ud i Verdens Ørk
William B. Bradbury
1816 - 1868 Person Name: W. B. Bradbury Topics: The Church Year Thirteenth Sunday after Trinity Composer of "[Just as I am, without one plea]" in The Lutheran Hymnary William Batchelder Bradbury USA 1816-1868. Born at York, ME, he was raised on his father's farm, with rainy days spent in a shoe-shop, the custom in those days. He loved music and spent spare hours practicing any music he could find. In 1830 the family moved to Boston, where he first saw and heard an organ and piano, and other instruments. He became an organist at 15. He attended Dr. Lowell Mason's singing classes, and later sang in the Bowdoin Street church choir. Dr. Mason became a good friend. He made $100/yr playing the organ, and was still in Dr. Mason's choir. Dr. Mason gave him a chance to teach singing in Machias, ME, which he accepted. He returned to Boston the following year to marry Adra Esther Fessenden in 1838, then relocated to Saint John, New Brunswick. Where his efforts were not much appreciated, so he returned to Boston. He was offered charge of music and organ at the First Baptist Church of Brooklyn. That led to similar work at the Baptist Tabernacle, New York City, where he also started a singing class. That started singing schools in various parts of the city, and eventually resulted in music festivals, held at the Broadway Tabernacle, a prominent city event. He conducted a 1000 children choir there, which resulted in music being taught as regular study in public schools of the city. He began writing music and publishing it. In 1847 he went with his wife to Europe to study with some of the music masters in London and also Germany. He attended Mendelssohn funeral while there. He went to Switzerland before returning to the states, and upon returning, commenced teaching, conducting conventions, composing, and editing music books. In 1851, with his brother, Edward, he began manufacturring Bradbury pianos, which became popular. Also, he had a small office in one of his warehouses in New York and often went there to spend time in private devotions. As a professor, he edited 59 books of sacred and secular music, much of which he wrote. He attended the Presbyterian church in Bloomfield, NJ, for many years later in life. He contracted tuberculosis the last two years of his life.
John Perry
William B. Bradbury
Johann Heermann
1585 - 1647 Person Name: J. Heermann Topics: Thirteenth Sunday after Trinity Sunday For Evening Translator of "Hvorhen skal jeg dog fly" in M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg Johann Heermann's (b. Raudten, Silesia, Austria, 1585; d. Lissa, Posen [now Poland], 1647) own suffering and family tragedy led him to meditate on Christ's undeserved suffering. The only surviving child of a poor furrier and his wife, Heermann fulfilled his mother's vow at his birth that, if he lived, he would become a pastor. Initially a teacher, Heermann became a minister in the Lutheran Church in Koben in 1611 but had to stop preaching in 1634 due to a severe throat infection. He retired in 1638. Much of his ministry took place during the Thirty Years' War. At times he had to flee for his life and on several occasions lost all his possessions. Although Heermann wrote many of his hymns and poems during these devastating times, his personal faith and trust in God continued to be reflected in his lyrics. He is judged to be the finest hymn writer in the era between Martin Luther and Paul Gerhardt, one whose work marks a transition from the objective hymns of the Reformation to the more subjective hymns of the seventeenth century. His hymn texts were published in collections such as Devoti Musica Cordis, Hauss- und Hertz-Musica (1630, expanded in 1636, 1644), and Sontags- und Fest-evangelia (1636).
Bert Polman
===================
Heermann, Johann, son of Johannes Heermann, furrier at Baudten, near Wohlau, Silesia, was born at Baudten, Oct. 11, 1585. He was the fifth but only surviving child of his parents, and during a severe illness in his childhood his mother vowed that if he recovered she would educate him for the ministry, even though she had to beg the necessary money. He passed through the schools at Wohlau; at Fraustadt (where he lived in the house of Valerius Herberger, q. v., who took a great interest in him); the St. Elizabeth gymnasium at Breslau; and the gymnasium at Brieg. At Easter, 1609, he accompanied two young noblemen (sons of Baron Wenzel von Rothkirch), to whom he had been tutor at Brieg, to the University of Strassburg; but an affection of the eyes caused him to return to Baudten in 1610. At the recommendation of Baron Wenzel he was appointed diaconus of Koben, a small town on the Oder, not far from Baudten, and entered on his duties on Ascension Day, 1611, and on St. Martin's Day, 1611, was promoted to the pastorate there. After 1623 he suffered much from an affection of the throat, which compelled him to cease preaching in 1634, his place being supplied by assistants. In October, 1638, he retired to Lissa in Posen, and died there on Septuagesima Sunday (Feb. 17), 1647. (Koch, iii. 16-36; Allgemeine Deutsche Biographie, xi. 247-249, &c.)
Much of Heermann's manhood was spent amid the distressing scenes of the Thirty Years' War; and by his own ill health and his domestic trials he was trained to write his beautiful hymns of “Cross and Consolation." Between 1629 and 1634, Koben was plundered four times by the Lichtenstein dragoons and the rough hordes under Wallenstein sent into Silesia by the King of Austria in order to bring about the Counter-Reformation and restore the Roman Catholic faith and practice; while in 1616 the town was devastated by fire, and in 1631 by pestilence. In these troublous years Heermann several times lost all his moveables; once he had to keep away from Koben for seventeen weeks; twice he was nearly sabred; and once, while crossing the Oder in a frail boat loaded almost to sinking, he heard the bullets of the pursuing soldiers whistle just over his head. He bore all with courage and patience, and he and his were wonderfully preserved from death and dishonour. He was thus well grounded in the school of affliction, and in his House and Heart Music some of his finest hymns are in the section entitled "Songs of Tears. In the time of the persecution and distress of pious Christians."
As a hymnwriter Heermann ranks with the beat of his century, some indeed regarding him as second only to Gerhardt. He had begun writing Latin poems about 1605, and was crowned as a poet at Brieg on Oct. 8, 1608. He marks the transition from the objective standpoint of the hymnwriters of the Reformation period to the more subjective and experimental school that followed him. His hymns are distinguished by depth and tenderness of feeling; by firm faith and confidence in face of trial; by deep love to Christ, and humble submission to the will of God. Many of them became at once popular, passed into the hymnbooks, and still hold their place among the classics of German hymnody. They appeared principally in—
(1) Devoti Musica Cordis. Hauss-und Hertz-Musica &c. Leipzig and Breslau, 1630, with 49 hymns (2nd edition 1636, with 64; 3rd edition 1644, with 69). The first section is entitled "Hymns of Penitence and Consolation from the words of the Ancient Fathers of the Church." Seven of these, however, have no mention in their individual titles of the sources from which they are derived; and the remainder are mostly based not on Latin hymns, but on the prose meditations in Martin Moller's Meditationes sanctorum patrum, or on the mediaeval compilations known as the Meditationes and the Manuale of St. Augustine. (2) Sontags-und Fest-Evangelia. Leipzig and Breslau, 1636, being hymns on the Gospels for Sundays and festivals. (3) Poetische Erquickstunden, Nürnberg, 1656; and its Fernere Fortsetzung, also Nürnberg, 1656 [both in Wernigerode], are poems rather than hymns. The hymns of the Hauss-und Hertz-Musica, with a representative selection from Heermann's other poetical works, were edited by C. E. P. Wackernagel, prefaced by a long biographical and critical introduction, and published at Stuttgart, 1855.
Six of the most important of Heermann's hymns are annotated under their respective first lines. The other hymns by Heermann which have passed into English are :—
I. Hymns in English common use:--
i. 0 Jesu, du mein Bräutigam. Holy Communion. In his Devoti Musica Cordis, Breslau, 1630, p. 78, in 12 stanzas of 4 lines. Thence in Mützell, 1858, No. 34, in Wackernagel's ed. of his Geistliche Lieder, No. 22, and the Unverfälschter Liedersegen, 1851, No. 283. Seems to be founded on Meditation xi. in the mediaeval compilation known as St. Augustine's Manuale. Translated as:—
0 Jesu, Lord, who once for me, a good translation of stanzas i., ii., iv., v., viii., by A. T. Russell, as No. 158 in his Psalms & Hymns, 1851.
Other translations are: (l) 0 Jesu! Bridegroom of my Soul," by J. C. Jacobi, 1722, p. 44 (1732, p. 73). (2) "Dear Saviour, who for me hast borne," by Miss Dunn, 1857.
ii. Rett, 0 Herr Jesu, rett dein Ehr. In Time of Trouble. A prayer for deliverance and peace for the Church. In his Devoti Musica Cordis, 1630, p. 119, in 5 stanzas of 4 lines, among the "Songs of Tears." Thence in Mützell, 1858, No. 48, in Wackernagel’s ed., No. 36, and the Unverfälschter Liedersegen, 1851, No. 245. Translated as:—
Thine honour rescue, righteous Lord, in full, by Dr. M. Loy, in the Ohio Lutheran Hymnal, 1880.
iii. Treuer Wächter Israel. In Time of War. 1630, p. 115, in 13 stanzas of 7 lines, among the "Songs of Tears." In Mützell, 1858, No. 47; in Wackernagel's edition, No. 35, and the Unverfälschter Liedersegen, 1851, No. 594. Lauxmann, in Koch, viii. 549, says of it:—
"It is a powerful hymn filled with that prevailing prayer that takes heaven by force," and relates of st. vii.,11. v-7, "Eine Mauer um uns bau," that on Jan. 6, 1814, the Allied Forces were about to enter Schleswig. A poor widow with her daughter and grandson lived in a little house near the entrance of the town. The grandson was reading in his hymnbook those in time of war, and when he came to this said, “It would be a good thing, grandmother, if our Lord God would build a wall around us." Next day all through the town cries of distress were heard, but all was still before their door. On the following morning they had courage to open the door, and lo a snowdrift concealed them from the view of the enemy. On this incident Clemens Brentano composed a beautiful poem "Draus vor Schleswig."
It is translated as:—
Jesu! as a Saviour, aid. A good tr. of st; vii., viii., xiii., by A. T. Russell, as No. 138 in his Psalms & Hymns, 1851.
iv. Zionklagt mit Angst und Schmerzen. Church of Christ. First published in his Devoti Musica Cordis, 2nd ed., 1636 (1644, p. 196), in 6 stanzas of 8 lines, entitled, "From the beautiful golden saying of Isaiah, Chapter xlix." In Mützell, 1858, No. 101, in Wackernagel’s ed., No. 53, and the Unverfälschter Liedersegen, 1851, No. 256. Translated as:—
Sion bow'd with anguish weepeth A good translation of stanzas i., iii., v., by A. T. Russell, as No. 141 in his Psalms & Hymns, 1851.
Another translation is: "Zion mourns in fear and anguish," by Miss Winkworth, 1869, p. 198.
II. Hymns not in English common use:--
v. Ach Jesu! dessen Treu. Love to Christ. 1630, p. 144, in 33 stanzas. One of his finest hymns, full of deep love to Christ, but from its great length very little used in Germany. Translated as, "Ah! Jesus! Lord! whose faithfulness," by Miss Burlingham, in the British Herald, May, 1867, p. 72.
vi. Der Tod klopft bei mir an. For the Dying. 1656, p. 22, in 121. Translated as, "That Death is at my door," by Miss Winkworth, 1869, p. 201.
vii. Du weinest für Jerusalem. Christ weeping over Jerusalem. 1630, p. 81, in 6 stanzas, entitled, "On the Tears of Christ." Founded on St. Luke xix. 41-44, part of the Gospel for the 10 Sundays after Trinity. The translations are: (1) "With tears o'er lost Jerusalem," by Miss Cox, 1841, p. 159. (2) "Our Lord wept o'er Jerusalem," by Dr. H. Mills, 1845 (1856, p. 295). (3) "Thou weepest o'er Jerusalem," by Miss Winkworth, 1855,p. 70.
viii. Herr Jesu Christe mein getreuer Hirte. Holy Communion. 1630, p. 74, in 9 stanzas, founded on M. Moller's Meditationes sanctorum patrum, pt. i. c. 11, and pt. v. c. 2. The translations are: (1) "Dear Saviour, Thou my faithful Shepherd, come” by Miss Dunn, 1857, p. 111. (2) "Lord Jesus Christ, my faithful Shepherd, hear," by Miss Winkworth, 1858, p. 93, repeated in Lyra Eucharistica, 1863-64.
ix. Herr unser Gott, lass nicht zu Schanden werden. Christ's Church. 1630, p. 114, as one of the "Songs of Tears," in 5 stanzas. Translated as, "Ah! Lord our God, let them not be confounded," by Miss Winkworth, 1869, p. 197.
x. Hilf mir, mein Oott, hilf dass nach dir. Christian Conduct. 1630, p. 32, in 7 stanzas, entitled, "For a better life. From the words of Augustine." Founded on No. i. of the Meditationes current under the name of St. Augustine. This meditation is apparently by St. Anselm of Canterbury. Translated as, "Lord, raise in me a constant Flame," by J. C. Jacobi, 1725, p. 27 (1732, p. 105).
xi. Jesu, der du tausend Schmerzen. In Sickness. 1656, in the Fernere Fortsetzung, p. 79, in 12 lines, entitled, "In great bodily pain." Translated as, “Jesu, who didst stoop to prove," by Miss Winkworth, 1869, p. 200.
xii. Jesu Tilger meiner Sünden. Lent. 1656, in the Fernere Fortsetzung, p. 1, in 10 lines, entitled, "For Victory in Temptation." Translated as, "Jesu, Victor over sin," by Miss Winkworth, 1869, p. 201.
xiii. 0 Jesu, Jesu, Gottes Sohn. Love to Christ, 1630, p. 83, in 7 stanzas, entitled, “Of the Love, which a Christian heart bears to Christ, and will still bear." A beautiful expansion of his motto "Mihi omnia Jesus." The translations are: (1) "What causes me to mourn is this," a translation of stanza ii. by P. H. Molther, as No. 371, in the Moravian Hymn Book, 1789 (1886, No. 461). (2) "O Jesus, Jesus, Son of God," by Miss Burlingham, in the British Herald, Oct. 1865, p. 153, and in Reid's Praise Book, 1872.
xiv. Treuer Gott ich muss dir klagen. In Trouble. 1630, p. 103, in 12 stanzas, entitled, "Hymn of a sorrowful heart for increase of faith." Translated as, "Faithful God! I lay before Thee," by J. C. Jacobi, 1720, p. 9(1722, p. 70; 1732, p. 117), and as No. 538 in pt. i. of the Moravian Hymn Book, 1754.
xv. Wollt ihr euch nicht, o ihr frommen Christen. Second Advent. 1636, p. 210, in 9 stanzas, entitled, "On the day of the Holy Bishop Nicolaus. Gospel of Luke, 12 Chapter." Translated as: (l) "0 dear Christians, as 'tis needful, wou'd ye," as No. 153 in pt. i. of the Moravian Hymn Book, 1754. (2) “Help us, 0 Christ, to watch and pray," a tr. of st. ix. as st. iii. of No. 868 in the Moravian Hymn Book, 1789 (1849, No. 1221).
xvi. Wo soll ich fliehen hin. Lent. 1630, p. 20, in 11 stanzas, entitled, "A hymn of consolation in which a troubled heart lays all its sins in true faith upon Christ. From Tauler." Based on M. Moller's Meditationes, vol. i. pt. i., No. 10. Translated as, "0 whither shall I fly," as No. 447 in pt. i. of the Moravian Hymn Book, 1754. In 1886, No. 279, it begins with "0 Jesus, source of Grace" (stanza ii.). [Rev. James Mearns, M.A.]
--John Julian, Dictionary of Hymnology (1907)
Johann Heermann
Christopher Wordsworth
1807 - 1885 Person Name: C. Wordsworth Topics: The Church Year Thirteenth Sunday after Trinity; The Church Year Thirteenth Sunday after Trinity Author of "Who givest all" in The Lutheran Hymnary Christopher Wordsworth--nephew of the great lake-poet, William Wordsworth--was born in 1807. He was educated at Winchester, and at Trinity College, Cambridge, where he graduated B.A., with high honours, in 1830; M.A. in 1833; D.D. in 1839. He was elected Fellow of his College in 1830, and public orator of the University in 1836; received Priest's Orders in 1835; head master of Harrow School in 1836; Canon of Westminster Abbey in 1844; Hulsean Lecturer at Cambridge in 1847-48; Vicar of Stanford-in-the-Vale, Berks, in 1850; Archdeacon of Westminster, in 1865; Bishop of Lincoln, in 1868. His writings are numerous, and some of them very valuable. Most of his works are in prose. His "Holy Year; or, Hymns for Sundays, Holidays, and other occasions throughout the Year," was published in [1862], and contains 127 hymns.
--Annotations of the Hymnal, Charles Hutchins, M.A., 1872.
===================
Wordsworth, Christopher, D.D., was born at Lambeth (of which parish his father was then the rector), Oct. 30, 1807, and was the youngest son of Christopher Wordsworth, afterwards Master of Trinity College, Cambridge, and Priscilla (née Lloyd) his wife. He was educated at Winchester, where he distinguished himself both as a scholar and as an athlete. In 1826 he matriculated at Trinity College, Cambridge, where his career was an extraordinarily brilliant one. He swept off an unprecedented number of College and University prizes, and in 1830 graduated as Senior Classic in the Classical Tripos, and 14th Senior Optime in the Mathematical, won the First Chancellor's Medal for classical studies, and was elected Fellow of Trinity. He was engaged as classical lecturer in college for some time, and in 1836 was chosen Public Orator for the University. In the same year he was elected Head Master of Harrow School, and in 1838 he married Susan Hatley Freere. During his head-mastership the numbers at Harrow fell off, but he began a great moral reform in the school, and many of his pupils regarded him with enthusiastic admiration. In 1844 he was appointed by Sir Robert Peel to a Canonry at Westminster; and in 1848-49 he was Hulsean lecturer at Cambridge. In 1850 he took the small chapter living of Stanford-in-the-Vale cum Goosey, in Berkshire, and for the next nineteen years he passed his time as an exemplary parish priest in this retired spot, with the exception of his four months' statutable residence each year at Westminster. In 1869 he was elevated to the bishopric of Lincoln, which he held for more than fifteen years, resigning it a few months before his death, which took place on March 20th, 1885. As bearing upon his poetical character, it may be noted that he was the nephew of the poet-laureate, William Wordsworth, whom he constantly visited at Rydal up to the time of the poet's death in 1850, and with whom he kept up a regular and lengthy correspondence. Christopher Wordsworth was a very voluminous writer, his principal works being:—
(1) Athens and Attica, 1836; (2) Pompeian Inscriptions, 1837; (3) Greece Pictorial and Descriptive, 1839; (4) King Edward VIth's Latin Grammar, 1841; (5) Bentley's Correspondence, 1842; (6) Theophilus Anglicanus, 1843; (7) Memoirs of William Wordsworth, 1851; (8) Hippolytus, 1853; (9) Notes at Paris, 1854; (10) A Commentary on the whole Bible, 1856-1870;
(11) The Holy Year, 1862; (12) Church History, 1881-1883; many volumes of Sermons, and an enormous amount of Pamphlets, Addresses, Letters, Speeches, on almost every subject in which the interests of the church were concerned, and also on subjects connected with classical literature.
Of his many works, however, the only one which claims notice from the hynmologist's point of view is The Holy Year, which contains hymns, not only for every season of the Church's year, but also for every phase of that season, as indicated in the Book of Common Prayer. Dr. Wordsworth, like the Wesleys, looked upon hymns as a valuable means of stamping permanently upon the memory the great doctrines of the Christian Church. He held it to be "the first duty of a hymn-writer to teach sound doctrine, and thus to save souls." He thought that the materials for English Church hymns should be sought (1) in the Holy Scriptures, (2) in the writings of Christian Antiquity, and (3) in the Poetry of the Ancient Church. Hence he imposed upon himself the strictest limitations in his own compositions. He did not select a subject which seemed to him most adapted for poetical treatment, but felt himself bound to treat impartially every subject, and branch of a subject, that is brought before us in the Church's services, whether of a poetical nature or not. The natural result is that his hymns are of very unequal merit; whether his subject inspired him with poetical thoughts or not, he was bound to deal with it; hence while some of his hymns (such as "Hark! the sound of holy voices," &c, “See the Conqueror mounts in triumph," &c, "O, day of rest and gladness") are of a high order of excellence, others are prosaic. He was particularly anxious to avoid obscurity, and thus many of his hymns are simple to the verge of baldness. But this extreme simplicity was always intentional, and to those who can read between the lines there are many traces of the "ars celans artem." It is somewhat remarkable that though in citing examples of early hymnwriters he almost always refers to those of the Western Church, his own hymns more nearly resemble those of the Eastern, as may be seen by comparing The Holy Year with Dr. Mason Neale's Hymns of the Eastern Church translated, with Notes, &c. The reason of this perhaps half-unconscious resemblance is not far to seek. Christopher Wordsworth, like the Greek hymnwriters, drew his inspiration from Holy Scripture, and he loved, as they did, to interpret Holy Scripture mystically. He thought that ”the dangers to which the Faith of England (especially in regard to the Old Testament) was exposed, arose from the abandonment of the ancient Christian, Apostolic and Patristic system of interpretation of the Old Testament for the frigid and servile modern exegesis of the literalists, who see nothing in the Old Testament but a common history, and who read it (as St. Paul says the Jews do) ‘with a veil on their heart, which veil' (he adds) 'is done away in Christ.'" In the same spirit, he sought and found Christ everywhere in the New Testament. The Gospel History was only the history of what "Jesus began to do and to teach" on earth; the Acts of the Apostles and all the Epistles were the history of what he continued to do and to teach from Heaven; and the Apocalypse (perhaps his favourite book) was "the seal and colophon of all." Naturally he presents this theory, a theory most susceptible of poetical treatment, in his hymns even more prominently than in his other writings. The Greek writers took, more or less, the same view; hence the resemblance between his hymns and those of the Eastern Church. [Rev. J. H. Overton, D.D.]
During the time that Bishop Wordsworth was Canon of Westminster, and Vicar of Stanford-in-the-Vale cum Goosey, he published his collection of hymns as:—
The Holy Year; or Hymns for Sundays and Holy-days, And other Occasions. London, Rivingtons, 1862.
This work contained an extended Preface; a Calendar of Hymns; 117 Original Compositions; and a Supplement of 82 hymns from other sources. In the 3rd edition, 1863, the Supplement was omitted, and the Original hymns were increased to 127. Several of these hymns are annotated under their respective first lines, the rest in common use are:—
From The Holy Year, first edition, 1862:—
1. Five pebbles from the brook. Temptation. Stanza ix. added in 1863.
2. Giver of law is God's [Thy] dear Son. Circumcision. Doxology added in 1863.
3. Gracious Spirit, Holy Ghost. Quinquagesima.
4. Holy, holy, holy, Lord, God of Hosts, Eternal King. Holy Trinity.
5. Holy of Holies! awful name. Epistle 5th Sunday in Lent.
6. How blest are hearts which Christ the Lord. Holy Matrimony. In 1863 in two parts, Pt. ii. being "Bless these Thy servants, gracious Lord."
7. How blessed is the force of prayer. St. Peter. In 1863, in two parts, Pt. i. being "Behold! at hand is Herod's doom."
8. How wondrous and mysterious are. Holy Baptism. In the 1863 ed. it is divided into four parts:— Pt. ii. "In Jordan Thou didst sanctify"; Pt. iii. "Thee, risen in triumph from the grave"; Pt. iv." Baptized in Christ we put on Christ." The cento, "By Water and the Holy Ghost," is also from this hymn.
9. In sorrow and distress. Ash Wednesday.
10. In Thy glorious Resurrection . Easter. In the 1863 ed. it begins, "Lord, Thy glorious Resurrection," and the doxology was added.
11. Lord, may we never, save to One. Against False Worship. Stanza viii. was added in 1863.
12. Lord not with [by] poor and paltry gifts. Offertory.
13. Lord, Who didst the Prophets teach. 2nd Sunday in Advent, or, Holy Scripture. The doxology was added in 1863.
14. Man fell from grace by carnal appetite. Gospel 1st S. in Lent.
15. Mankind in Adam fell. Good Friday. In the 1863 ed. it is divided into three parts: Pt. ii. being "We fell by Adam's sin;" and Pt. iii. "Thy Cross a Trophy is."
16. Not bound by chains, nor pent in cells. The Gifts of the Holy Ghost. This hymn is preceded by a special note on the Holy Spirit and His gifts.
17. Not gifts of prophecy can save. Self Discipline, or, 8th Sunday after Trinity.
18. 0 Jerusalem beloved, joyful morn has dawned on Thee. Purification of Blessed Virgin Mary, or, The Presentation. In the 1863 edition it is divided into two parts, Pt. ii. Being “Light the Gentile world to lighten, and thy glory Israel."
19. 0 Saviour, Who at Nain's gate. The Raising of the Widow's Son.
20. 0 Son of God, the Eternal Word. The Queen's Accession.
21. Once all the nations were as one. Babel and Sion a Contrast.
22. Sing, 0 sing this blessed morn. Christmas. In the 1863 edition a doxology was added, and the hymn was divided into two parts, Pt. ii. being, "God comes down that man may rise."
23. The banner of the Cross. Missions. In the 1863 ed. it is in three parts, Pt. ii., "Now for the Lord our God"; Pt. iii. "The earth from East to West."
24. The Galilean Fishers toil. Collect 4th Sunday in Advent. From this "0 Lord, when storms around us howl" is taken.
25. Thou bidd'st us visit in distress. The Promise of the Comforter, or, Sunday before Ascension. In the 1863 edition it is in two parts, Pt. ii. being “At Thy first birth, Thou, Lord, didst wait."
26. Thou hast a Temple founded. The Christian Temple; or, Epistle 11th Sunday after Trinity.
27. To-day, 0 Lord, the Holy James. St. James. In the 1863 ed. in two parts, Pt. ii. being "God in His word does not display."
28. Today with bright effulgence shine. Conversion of St. Paul. In the 1863 ed. it begins "Today in Thine Apostle shine," and is in two parts, Pt. ii being "From East to West, from North to South."
29. Upon the sixth day of the week. Easter Eve. Stanzas x., xi. of the 1863 text were added then, and the hymn was given in two parts, Pt. ii. being "By tasting the forbidden fruit."
30. We hear the tolling bell. Burial. The doxology was added in 1863, and the hymn was divided, Pt. ii. being "0 gracious Lord, to Thee." The cento "We see the open grave" is from this hymn.
31. When from the City of our God. The Good Samaritan. From this is taken “What beams of grace and mercy, Lord."
32. When Thou, 0 Lord, didst send the Twelve. SS. Simon and Jude. In the 1863 ed. stanza x. is new, and Pt. ii. begins, "Zeal, swollen with passion's cloudy smoke."
ii. From the Holy Year, 3rd ed., 1863.
33. Heavenly Father, send Thy blessing. For Schools. In extensive use.
34. Holy, holy, holy Lord, Maker of this worldly frame. Septuagesima. Based on the Epistle and Gospel of the week.
35. Lo He comes! Whom every nation. Advent. This is headed "The First Advent of Christ, coming to save."
36. 0 fear not though before thee lies. Communion of the Sick. Pt. ii. begins, "The Resurrection and the Life."
37. On every new-born babe of earth. Churching of Women. Pt. ii. begins, "Bright angels of the King of kings."
38. Peace to this house! O Thou Whose way. Visitation of the Sick. Pt. ii. "0 Conqueror by suffering; Pt. iii. "Restore us to Thine house of prayer."
39. The day is gently sinking to a close. Evening. A beautiful hymn.
40. We all, 0 God, unrighteous are. The Lord our Righteousness. Sometimes "We all, O Lord, unrighteous are." Based upon the Epistle of the Sunday next before Advent. Pt. ii. begins "Behold the day, the glorious day."
In addition to many of the hymns in the 1863 edition of The Holy Year being divided into parts, the texts of most of them were revised by the author, and are authorized.
-- John Julian, Dictionary of Hymnology (1907)
================
Wordsworth, Bp. C. (Lincoln) , p. 1294, i. Of his hymns, noted on p. 1294, i., ii., we find that No. 39 appeared in his Holy Year in 1864; and Nos. 34, 35, and 40 in 1862. The first edition in which the longer hymns were divided into parts was that of 1868. With regard to the date of Bp. Wordsworth's death, we find this reference thereto in his Biography: "He expired soon after midnight on Friday, March 20, or perhaps, it might be said, early on the Saturday morning." This gives the date of his death as March 21, 1885.
--John Julian, Dictionary of Hymnology, New Supplement (1907)
===========================
See also in:
Hymn Writers of the Church
Christopher Wordsworth
