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Jan Hus

1369 - 1415 Hymnal Number: 64 Author of "Jesus Christus, unser Heiland, Der den Tod" in Vollständiges Marburger Gesang-Buch [John Huss] Jan Hus was born in Bohemia (part of the region, along with Moravia, we now call the Czech Republic), ca. 1370. He studied philosophy and theology at Prague University. Though only regarded as an average student, he received an undergraduate degree in 1396 and a Masters in 1398. In 1402 he was ordained as a priest in the Catholic Church and became rector and priest at Bethlehem Chapel. Hus lived in a time of great political and religious upheaval and to fully understand the man and his circumstances, some background is necessary. Domestic political turmoil was emerging in Bohemia and in the early 1400s the Catholic Church was enmeshed in the Great Schism in which three rival popes vied for control of the church. The schism led to the formation of the Council of Constance (1414-1418). This Council would prove pivotal to the fate of Jan Hus. It could be said that the story of Hus actually began in Oxford, England. Although Hus never studied there, Oxford was the home of Hus' greatest human influence, Jon Wyclif. Wyclif died in 1384 but several Bohemians were students at Oxford in the late 1300s and, upon their return to Bohemia, they brought many of Wyclif's writings with them. These were soon translated into Czech. Hus himself translated some of Wyclif's work at the turn of the century. Needless to say, the Catholic Church despised Wyclif. In 1415, the aforementioned Council of Constance condemned Wyclif, ordered his writings to be burned, and directed his bones to be exhumed and cast out of the consecrated ground where he was buried. In 1428, under papal command, his remains were dug up, burned, and the ashes were thrown in a nearby stream! As the Wyclif movement waned in England, it found traction in Bohemia through the preaching of Hus. He became the chief exponent and defender of Wyclif at Prague University where he also was appointed dean of the faculty of Philosophy in 1402. Drawing large crowds, he became an extremely popular preacher among the common people and the aristocracy. Hus sought to reach the general populace with the word of God by preaching in Czech as well as Latin. Though not his intent, his Czech preaching stimulated an increasingly fervent nationalism. Hus' themes were staunchly anti-clergy. His reputation for unblemished purity stood in sharp contrast with the corruption and worldliness of the existing religious clergy, especially in Bohemia. He denounced evil and immorality in the church. He once wrote, "The church shines in its walls, but starves in its poor saints; it clothes its stones with gold, but leaves its children naked." He held that Christ, not Peter, was the foundation of the church, and he taught, like Wyclif, that popes were not inerrant but some had been heretics! One might describe Hus as Wyclif in action. In his premier work, De ecclesia, Hus followed Wyclif on several matters. He taught that the Roman pope and cardinals were not the church. He held that, "Not every priest is a saint, but every saint is a priest." E.H. Gillett summarized Hus' views on church organization: "In the early church there were but two grades of office, deacon and presbyter; all beside are of later and human invention. But God can bring back his church to the old pattern." In following Wyclif, Hus consistently elevated the Bible over church tradition and viewed it as the only binding principle in life. Even Wyclif's teachings were only accepted when Hus found them in agreement with scripture. These were dangerous ideas to hold in the early 15th century, especially in the cultural, religious, and political atmosphere of central Europe. In 1408, Wyclif's Czech translations came under scrutiny from the Catholic hierarchy. In 1409, the archbishop of Prague became openly antagonistic toward both Wyclif and Hus. By 1410, Pope Alexander V issued a papal bull ordering the surrender and burning of all of Wyclif's writings. Hus refused to relinquish his copies and the archbishop excommunicated him. Hus defied this order and continued preaching in Bethlehem Chapel. Despite receiving support from the nobility, pressure was mounting. Yet, Hus would not be deterred. In a letter to the Pope, Hus stated that he was bound to speak the truth and that he was ready to suffer a dreadful death, rather than declare something contrary to the will of Christ. That same year he antagonized the pope when he publicly denounced the selling of indulgencies in order to finance a crusade against the king of Naples. By 1412 Hus' preaching had alienated him from the archbishop, the university, and the clergy. At the advice of the king Hus withdrew from Prague. His popularity grew as he continued preaching in the fields, forests, and marketplaces of southern Bohemia. About this time he wrote that for one, "to cease from preaching, in obedience to the mandate of the pope or archbishop, would be to disobey God and imperil his own salvation." Czech sentiment remained with him, but Hus' writings and reputation began to draw negative attention across Europe. In 1414, the Council of Constance began. Sigismund (king of the Romans and heir to the throne of Bohemia) convinced Hus to appear before the Council and guaranteed his safe conduct to Constance and back. Hus could have remained in Bohemia under the protection of many loyal princes, but he was hoping his arguments would be heard and was willing to be convinced if proven wrong. It was his goal to confirm his beliefs with the truth. He once wrote, if anyone can "instruct me by the sacred Scriptures or by good reasoning I am willing to follow him. From the outset of my studies, I have made it a rule to joyfully and humbly recede from a former opinion when in any matter I perceive a more rational opinion." Hus would not get this opportunity at Constance. Almost immediately upon his arrival — despite the guarantee of safety — Hus was sent to prison on November 25, 1414. He was interrogated, abused, and fell ill. During his lengthy imprisonment, he was deprived of all books including the Bible. He was tried on several counts related to his embrace of Wyclif's writings. The Council repeatedly aligned Hus with the already regarded, though dead, heretic Wyclif. Among the final charges levied against him was that he defended Wyclif as a good Christian, salvation did not depend on the pope, and only God himself could excommunicate someone from the church. Several attempts were made to get Hus to recant. He refused them all. His final sentence came on July 6, 1415. At the sentencing, he was placed on a high stool in the middle of the church and sentenced to death. The chronicler of the events noted that they placed a hood over his head, with pictures of the devil and the word "heresiarch" (a leader of heretics), then committed his soul to the devil. Hus responded, "And I commit myself to the most gracious Lord Jesus." In a letter written the night before his sentencing, Hus prayed that if his death would contribute anything to God's glory, then he might be able to meet it without fear. Hands bound behind his back, Hus was chained to the stake. Wood and hay were piled up to his chin. Rosin was sprinkled on it. He was given one last chance to recant and be set free. Bravely, he refused and said, "I shall die with joy today in the faith of the gospel which I have preached." As they lit the flames around him he sang out twice, "Christ thou Son of the Living God, have mercy upon me." He died singing and praying. It is no wonder that historians refer to Wyclif and Hus as "pre-reformers." Luther was not directly influenced by Hus, and was unaware of his work when he began his own reform movement. But, as he learned of Hus he grew to admire him. Luther condemned the burning of Hus and wrote of him, "If such a man is to be regarded as a heretic, then no person under the sun can be looked upon as a true Christian." In the Prague library, there is a hymn to Hus' memory, dating from 1572, with three medallions pictured. On the first medallion is a picture of Wyclif striking sparks against a stone. The second shows Hus kindling fire from the sparks. And the third depicts Luther holding aloft a flaming torch. --lavistachurchofchrist.org/ (excerpts)

Nicolaus Selneccer

1530 - 1592 Person Name: Nicolaus Selnecker Hymnal Number: 363 Author of "Herr Gott nun sei gepreiset, wir sag'n Dir Lob und dank" in Vollständiges Marburger Gesang-Buch Selnecker, Nicolaus, D.D., son of Georg Selnecker (Selneccer, Schellenecker, who was protonotarius to the Nürnberg magistracy, but lived at Hersbruck near Nürnberg) was born at Hersbruck Dec. 5, 1532. In 1536 he was removed to Nürnberg, and became during his school time, when only twelve years old, organist at the chapel in the Kaiserburg there. He went to the university of Wittenberg in 1550 (where he became a favourite pupil of Melanchthon), graduated M.A. on July 31, 1554, and subsequently lectured as a privat-docent, sometimes to 200 students. In the end of 1557 he was appointed second court preacher at Dresden, and tutor to the heir apparent Prince Alexander, having also to supervise the education of the choirboys of the royal chapel. He was ordained at Wittenberg Jan. 6, 1558. The principal theologians at the Saxon court at that time were inclined to follow Melanchthon's lead and to approximate to Calvin's teachings regarding Consubstantiation. When therefore Selnecker thought it his duty openly to declare his adhesion to strict Lutheranism, he found his position almost untenable. When Martin Hoffmann of the Neustadt church in Dresden preached against the Elector August's passion for game preserving, Selnecker took Hoffmann's part. His enemies took advantage of this, and managed so that after Hoffmann had been expelled from Dresden, in August, 1564, Selnecker was requested to seek work elsewhere. He preached his farewell sermon at Dresden on March 15, 1565, and on the 26th he entered on his new office of Professor of Theology at Jena. After the siege of Gotha, Duke Johann Wilhelm of Saxony recalled Wigand and other professors of Theology who had been expelled from Jena, in 1561, as adherents of Flaeius; and Selnecker, not being so extreme a Lutheran as they, had to leave Jena. Thereupon the Elector August again received him into favour, appointed him professor of Theology at Leipzig, and also pastor of St. Thomas's church and Superintendent of Leipzig. He entered on his duties at Leipzig in August 1568, and for some time worked quietly and successfully. In July 1570 the Elector acceded to the request of Duke Julius of Brunswick for Selnecker's services, and gave Selnecker leave of absence to go to Wolfenbüttel as court preacher and general superintendent. Here he succeeded in inducing the clergy to receive the so-called Saxon Confession, and persevered in zealous visitations of churches, schools, &c. After 1572 he resided at Gandersheim, took an interest in the Gymnasium there, &c. In 1573 he also visited, and drew up a book of Church Order and Discipline for the district of Oldenburg-Jever. But in Brunswick, what with Martin Chemnitz the Superintendent of Brunswick, who was a High Lutheran, the Duke who wished for peace, and the other General Superintendent at Wolfenbüttel, Selnecker found it a difficult matter to work comfortably, and was himself accused of Crypto-Calvinism. He therefore gladly accepted the Elector August's recall to Leipzig, and began to lecture there again in Feb. 1574. In 1576 he was once more appointed pastor of St. Thomas's Church, and Superintendent. At Leipzig the sacramental controversy broke out afresh, and Selnecker became deeply involved therein, lie was then engaged in drawing up the Formula of Concord (meant to unite the Lutherans, but to exclude the Romanists on one hand, and the Calvinists on the other), which was finally revised on May 29, and published on July 22, 1577. The Formula of Concord was so far a success that it was very largely subscribed, but at the same time its authors, and specially Selnecker, were subjected to the most violent abuse both from the High Lutherans and from the Galvinists, so much so that he called 1579 his "year of patience and silence." For a few years immediately thereafter his life was a more peaceful one, and he found time to devote to poetry and music. At this time he assisted greatly in the building up of the famous Motett Choir of St. Thomas's Church, which J. S. Bach afterwards conducted. But on the death of the Elector August in 1586 the real direction of affairs passed into the hands of Dr. Nicolaus Crell, Chancellor to the Elector Christian I., and under his rule the Lutheran clergy were gradually displaced by Melanchthonians and Crypto-Calvinists. When the new court preacher Salmuth began to issue a German Bible with notes in which he clearly taught Calvinism and impugned the Formula of Concord, Selnecker published a pamphlet in opposition, and was in consequence deprived of his offices on May 17, 1589. For a time he stayed on in his own house in Leipzig, and used his pen in controversy. But after haying received, on Oct. 22, notice to cease writing, he thought it prudent to leave Leipzig, He found many sympathisers, and after a short time spent in Halle and then in Magdeburg, he accepted the appointment of Superintendent at Hildesheim. Here he had many anxious and weighty matters to settle, and was finally called on, in 1591, to arbitrate in matters of dispute at Augsburg. Returning from Augsburg in stormy December weather, and being worn out and seriously ill, he reached Hildesheim half dead, and was confined to his room till April. Meantime the Elector Christian I. had suddenly died, and his widow, after deposing the Chancellor Crell, proceeded to recall those whom Crell had banished. Selnecker, spite of his weakness, welcomed the idea of returning to Leipzig, left Hildesheim on May 9, and reached Leipzig on May 19; but only to die. He died at Leipzig, May 24, 1592. Seluecker, as we have seen, was a prominent figure in the ecclesiastical history of Germany in the latter half of the sixteenth century, and a good illustration of the extremes to which theological controversies were then carried. He was the author of some 175 theological and controversial works, in German and Latin, perhaps the most important being his Institutio Religionis Christianae, Frankfurt, 1572-73. He also ranks, with Helmbold and Ringwaldt, among the most important hymnwriters of the period. Amid the manifold changes and chances of his life he found inspiration and consolation in the study of and recourse to the Psalter, and in his love of music. In Latin verse he published a Scriptural play on the Fall of our First Parents, entitled Theophiania, &c, Wittenberg, 1560 [Brit. Mus.], and a version of the Psalms as Paraphrasis Psalterii, Heinrichstadt, 1573…His German hymns partake for the most part of the objective churchly character of the hymns of the Reformation period, and indeed contain many reminiscences of them. Of the rest, many only too faithfully mirror the misfortunes and changes and conflicts of his life, and are full of personal matter and careless in style. Still there remain not a few worthy of note, in which a genuine piety, a deep and fervent love to the Saviour, and a zeal for the best interests of His Church on earth, are expressed in clear, flowing and musical style. The hymns by Selnecker which have passed into English are:— i. Ach bleib bei uns, Herr Jesu Christ. Peace and Orthodoxy. It has sometimes been said of this hymn that st. i., ii. are by Selnecker, and that the rest are a later addition. The opposite however is the case. The full form appeared in theGeistliche Psalmen, &c, Nürnberg, 1611, p. 597, in 9 stanzas, viz.:— 1. Ach bleib bey uns, Herr Jesu Christ. 2. In diser schweren betrübten Zeit. 3. Herr Jesu, hilff, dein Kirch erhalt. 4. Erhalt unns nun bey deinem Wort. 5. Ach Gott es geht gar libel zu. 6. Den stoltzen Geistern wehre doch. 7. Die Sach und Ehr, Herr Jesu Christ. 8. Dein Wort ist unsers Hertzens Trutz. 9. Gib dass wir leben in deim Wort. The text of 1611 is in H. Thiele's ed. of Selnecker's Geistliche Lieder, 1855, p. 31, and in the Berlin Geistliche Lieder, ed. 1863, No. 408. The translations in common use from this text:— 1. Lord Jesus with Thy children stay. This is a tr. of st. 1, 2, 8, 6, 9, 3 by J. Swertner in the Moravian Hymn Book 1789, No. 6 (1886, No. 6). 2. Ah Jesu Christ, with us abide. This is a good tr. of st. 1-5, 9, by Dr. Kennedy as No. 41 in his Hymnologia Christiana 1863, repeated in Holy Song, 1869. 3. Lord Jesu Christ, with us abide, For round us fall, &c. By Miss Winkworth, of st. 1, 2, in her Chorale Book for England. 4. Forsake us not, 0 Lord be near. Other trs. are-—(1) Abide with us, O Jesu dear," as No. 336, in pt. i. of the Moravian Hymn Book, 1754. (2) "Lord Jesu Christ, with us abide, 'Tis now." By H. J. Buckoll, 1842, p. 69. (3) "With us, Lord Jesus Christ, abide." By Dr. G. Walker, 1860, p. 61. ii. Christus der wahre Gottes Sohn. Holy Baptism. Translated as:— Now Christ, the very Son of God. iii. Hilf, Herr, mein Gott, in dieser Noth. Cross and Consolatio. In hisChristliche Psalmen, 1587, in 15 lines entitled "Anno 1565. God knows why." It was probably written during his last months at Dresden. It has indeed been said to have been written to comfort Martin Hoffmann, diaconus of the Holy Cross Church at Dresden, on his expulsion after preaching about the Elector August's passion for hunting and game preserving; but the hymn is dated 1565, and Hoffmann left Dresden in August, 1564. The form translated into English is:— Hilf, Helffer, hilf in Angst und Noth. The translations are:— 1. My Helper, aid: Thy mercy show. By A. T. Russell, in full, as No. 223 in his Psalms and Hymns. 1851. 2. Help, Saviour! help, in fear and need By E. Cronenwett, in full, as No. 410 in the OhioLutheran Hymnal 1880. 3. Help, Jesus, help! in woe, in need. By Miss Manington in her Footprints of the Holy Dead, &c, 1863, p. 8. iv. Lass mich dein sein und bleiben. Close of Service. This is a beautiful stanza of 8 lines which is very frequently used in Germany at the close of Divine service. It was written as his daily prayer . The translations are:— 1. Let me be Thine for ever, My gracious. This is a tr. of st. i.-iii. by Dr. M. Loy as No. 230 in the Ohio Lutheran Hymnal, 1880. 2. Make me Thine own and keep me Thine. By Miss Winkworth in her Christian Singers of Germany, 1869, p. 152. v. 0 Herre Gott, in meiner Noth. For the Dying. Founded on Ps. cxvi. 9. Translated as:—- 0 Lord my God, I cry to Thee. This is a good and full tr. by Miss Winkworth in her Lyra Germanica 2nd Ser. 1858, p. 212, and her Chorale Book for England, 1863, No. 192. vi. Wir danken dir, Herr Jesu Christ, Dass du gen Himmel gefahren bist. Ascension. The translation in common use is:— We thank Thee, Jesus! dearest Friend, that Thou didst. Other trs. are—- (1) “Lord Jesus Christ! we thank Thee now." This is No. 334, in pt. i., of the Moravian Hymn Book, 1754. (2) "To Thee, our Lord, all praise be given." vii. Wir danken dir, o treuer Gott. Absolution. Translated as:— O Faithful God, thanks be to Thee. By C. H. L. Schnette, in full, as No. 246 in the Ohio Lutheran Hymnal 1880. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

Josua Stegmann

1588 - 1632 Hymnal Number: 355 Author of "Ach bleib' mit deiner Gnade, Bei uns, Herr Jesu" in Vollständiges Marburger Gesang-Buch Stegmann, Josua, D.D., son of Ambrosius Stegmann, Lutheran pastor at Sülzfeld, near Meiningen, and finally, in 1593, superintendent at Eckartsberga, near Merseburg, was born at Sülzfeld, Sept. 14,1588. He entered the University of Leipzig in 1608, M.A. in 1611, and was for sometime adjunct of the Philosophical Faculty. In 1617 he was appointed Superintendent of the district (Grafschaft) of Schaumburg, and also pastor at Stadthagen, and first professor of the Gymnasium there; and before entering on his duties graduated D.D. at Wittenberg, on Oct. 24, 1617. When the Gymnasium was erected into a university, and transferred (1621) to Rinteln, he became ordinary professor of Theology there. By the outbreak of war he was forced to flee from Rinteln, in 1623. After his return he was appointed, in 1625, Ephorus of the Lutheran clergy of Hesse-Schaumburg. By the Edict of Restitution, promulgated by the emperor on March 6, 1629, he was greatly harassed; for the Benedictine monks, after they had settled in Rinteln, in 1630, claimed to be the rightful professors, and demanded the restoration of the old church lands, and especially the property formerly belonging to the nunnery at Rinteln, but which had been devoted to the payment of the stipends of the Lutheran professors. They sent soldiers into Stegmann's house to demand that he should refund his salary, and on July 13, 1632, compelled him to hold a disputation, at which they annoyed him in every possible way. Soon after he was seized with fever, and died Aug. 3, 1632. (Koch, iii., 128; Wetzel, iii., 251; Einladungsschrift des Gymnasium Bernhardinum, Meiningen, 1888; manuscript from Pastor A. Bicker, Rinteln; Dr. Förstemann, Leipzig), &c. Stegmann was known as a writer of Latin verse while yet a student at Leipzig, and by his contemporaries was reckoned as a hymn writer. It is, however, very difficult to discriminate his productions. The hymns interspersed in his devotional works are given without any indications of authorship, and many of them are certainly by earlier writers, or recasts founded on earlier hymns….Two hymns, which are usually ascribed to Stegmann, and are not found earlier than in his works, have passed into English as follows:— i. Ach bleib mit deiner Gnade. Supplication. In 1630 it is given in 6 stanzas of 4 lines, as a "Closing Hymn," after the "Prayer for the Preservation of the Doctrine, and of the Church of God." It is a simple and beautiful hymn, and is found in most recent German hymnals, e.g. as No. 208 in the Unverfälschter Liedersegen, 1851. Lauxmann, in Koch, viii., 146, relates various incidents regarding its use (it was, e.g., a favourite hymn of king Friedrich Wilhelm IV. of Prussia), and thus analyses it:— "It has as its keynote the saying of the two disciples at Emmaus, 'Abide with us.' St. i. puts this prayer simply before the Lord Jesus; st. ii.—vi. develop it in detail: Abide with us with Thy Word as our Saviour (ii.); with the illumination of Thy Spirit as our ever-guiding Truth (iii.) ; with Thy blessing as the God rich in power (iv.); with Thy protection as the Conqueror in battle (v.); and with Thy Faithfulness as our Rock in the time of need (vi.). The translations are:— 1. Abide with us, our Saviour. This is a free translation of st. i.-iii., as No. 51, in the Dalston Hospital Hymn Book, 1848; and repeated in the Pennsylvania Lutheran Church Book, 1868. 2. 0 Saviour, go beside us. This is a free translation of st. i., iv.,i v., with an original " Shepherd " st., as st. ii., by J. S. Stallybrass, in the Tonic Solfa Reporter, July 1857. 3. Abide among us with Thy grace. This is a good and full translation, in CM., by Miss Winkworth, in her Lyra Germanica, 2nd ser., 1858, p. 84; and her Chorale Book for England, 1863, No. 14. 4. Abide with us, Lord Jesus! Thy grace. This is a complete translation, as No. 8 in the Ohio Lutheran Hymnal, 1880, and marked as a compilation. 5. Come, abide with Thy grace, in our hearts, 0 Lord. By Dr. R. Maguire, 1872, p. 197. ii. Wie schon leuchtet der Morgenstern, Vom Firmament des Himmels fern. Morning. Included in 1630, as above, p. 10, in 8 stanzas of 10 lines, entitled, "Morning Hymn." The translation in common use is — How beautiful the Morning Star shines from the firmament afar. This was contributed by Philip Pusey to A. R. Reinagle's Psalm & Hymn Tunes, Oxford, 1840, p. 130. Other trs. are :—(1) "How fair shines forth the Morning-star." By H. J. Buckoll, 1842, p. 24. (2) "How lovely now the morning-star." By Miss Cox, 1864, p. 3. (3) “How beautiful the morning star, Shines in." By R. Massie, in the Day of Rest, 1876, p. 472. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

Joachim Neander

1650 - 1680 Hymnal Number: 549 Author of "Abermal ein Tag [Nacht] [Jahr] verflossen" in Vollständiges Marburger Gesang-Buch 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 Blarer

1492 - 1567 Person Name: Thomas Blaurer Hymnal Number: 117 Author of "Herr, schaff uns wie die kleine Kind" in Vollständiges Marburger Gesang-Buch

Phillip Melanchthon

1497 - 1560 Person Name: Philip Melanchthon Hymnal Number: 98 Author of "Herr Gott, dich loben alle wir und sollen billig danken dir" in Vollständiges Marburger Gesang-Buch Melanchthon, Philipp, son of Georg Schwarzert, armourer to the Elector Philipp of the Palatinate, was born at Bretten, near Carlsruhe, Feb. 16, 1497. From 1507 to 1509 he attended the Latin school at Pforzheim, and here he was already, by Johann Reuchlin, called Melanchthon (the Greek form of "Black Earth," his German surname). In October, 1509, he entered the University of Heidelberg (B.A. 1511), and on Sept. 17, 1512, matriculated at Tubingen, where he graduated M.A., Jan. 25, 1514, and where he remained till 1518 as private lecturer in the philosophical faculty. On Aug. 29, 1518, he was appointed professor of Greek at the University of Wittenberg, and in January, 1526, also Professor of theology. He died at Wittenberg, April 19, 1560 (Allgemeine Deutsche Biographie, xxi. 268, &c). Melanchthon is best known as one of the leaders of the German Reforma¬tion; as a theologian (Loci communes, 1521, &c.); and as the framer of the famous Confession presented to the Diet of Augsburg in 1530, and still accepted as a standard by all the sections of Lutheranism in Germany, America, and elsewhere. His poems and hymns were written in Latin, and exercised no appreciable influence on the development of German hymnody. They were edited by Grathusen in 1560, Vincent 1563, Major 1575, &c.; the most complete edition being that by O. G. Bretschneider, at Halle, 1842 (Corpus Reformatorum, vol. x.). A number of his hymns are translated by Miss Fry in her Echoes of Eternity, 1859. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Paul Eber

1511 - 1569 Hymnal Number: 98 Author of "Herr Gott, dich loben alle wir und sollen billig danken dir" in Vollständiges Marburger Gesang-Buch Eber, Paul, son of Johannes Eber, master tailor at Kitzingen, Bavaria, was born at Kitzingen, Nov. 8, 1511. He was sent in 1523 to the Gymnasium at Ansbach, but being forced by illness to return home, was on his way thrown from horseback and dragged more than a mile, remaining as a consequence deformed ever after. In 1525 he entered the St. Lorentz school at Nürnberg, under Joachim Camerarius, and in 1532 went to the University of Wittenberg, where he graduated 1536, and thereafter became tutor in the Philosophical Faculty. He was appointed Professor of Latin in 1544, then in 1557 Professor of Hebrew and Castle preacher, and in 1558 Town preacher and General Superintendent of the Electorate, receiving in 1559 the degree D.D. from the University. He died at Wittenberg, Dec. 10, 1569 (Koch, i. 271-278; Allgemeines Deutsche Biog., v. 529). At Wittenberg he was a close friend of Melanchthon, was privy to all his plans, and conducted the greater part of his correspondence. After Melanchthon's death in 1560, he became leader of his party, and had to engage in various controversies with the Crypto-Calvinists, &c.; the seeds of his fatal illness being sown on his return journey from the fruitless conference held at Altenburg with the theologians of Jena, which lasted from Oct. 20, 1568, to March 9, 1569. Eber was, next to Luther, the best poet of the Wittenberg school. His hymns, some of them written for his own children to sing to Luther's melodies, are distinguished for their child-like spirit and beautiful simplicity. Seventeen hymns have been attributed to him, four of which are certainly his, and probably two others. Of these six, five have been translated into English, one of which is noted under "Dicimus grates," and the others are:— i. Herr Jesu Christ, wahr Mensch und Gott. For the Dying. The first hymnbook in which this simple and beautiful hymn has been found is the Low German Enchiridion, published at Hamburg, 1565, where it is in 8 stanzas of 6 lines., entitled "A prayer to Christ for a happy departure from this troublous life," and marked as "D. Paulus Eberus Filiolis suis faciebat MDLVII. Wackernagel, iv. p. 4, gives this and a second form in High German from the Psalmen, Geystliche Lieder und Gesänge, Strassburg, 1569. In his Bibliographie, 1855, p. 233, Wackernagel describes an undated broadsheet, which he would date 1550, and at p. 279 says it forms the first of Neun Schöne Geistliche Lieder, Nürnberg N.D., c. 1556. G. Döring, in his Choralkunde, Danzig, 1865, p. 434, says it appeared as "Panie Jezu ty's czlowiek i Bog" in the Polish Cantional, edited by Pastor Seklucyan, and published at Königsberg, 1559. Lauxmann, in Koch, viii, 591-594, adds that it comforted Eber himself while he lay a-dying, Dec. 10, 1569; was repeated by Hugo Grotius a few minutes before his death, Aug. 28, 1645; and was a favourite hymn of Prince Wolfgang of Anhalt (d. 1566), Christian I., Elector of Saxony (d. 1591), of the Margrave Georg Friedrieh of Brandenburg-Kulmbach (d. 1603), &c. Included as No. 820 in the Unv. L. S., 1851. The translations in common use are:— 1. Lord Jesus Christ, true Man and God, Who borest. Good and full, by Miss Winkworth in the first Ser. of her Lyra Germanica, 1855, p. 239. Of this stanzas i.-iv. appear in the Psalms & Hymns., Bedford, 1859; i., ii., viii. in the Harrow School Hymn Book, 1866 ; and i.-iii., v., viii. in the Pennsylvania Lutheran Church Book,1868. A cento from stanza ii., line 3-6, iii., 11. 1-4, vii., 1line 3-6, beginning, "When from my sight all fades away," is No. 1181 in the American Sabbath Hymn Book, 1858. 2. Lord Jesus Christ, true Man and God, Thou Who. A translation by E. Cronenwett, in nine stanzas of L.M., based on stanzas i., ii., iv.-viii., as No. 434, in the Ohio Lutheran Hymnal 1880. Other translations are, (1) "0 God, support me, death is near," by Dr. G. Walker, 1860, p. 103. (2) "Lord Jesus Christ, true Man and God, who hast”, by E. Massie, 1867, p. 10. ii. Wenn wir in höchsten Nöthen sein. In Trouble. Founded on a hymn by Joachim Camerarius, his former master at Nürnberg [b. at Bamberg, April 12, 1500, d. as Professor of Greek and Latin at Leipzig, April 17, 1574], which in Wackernagel, i. p. 324, runs thus:— "In tenebris nostrae et densa caligine mentis, Cum nihil est toto pectore consilii, Turbati erigimus, Deus, ad Te lumina cordis Nostra, tuamque fides solius erat opem. Tu rege consiliis actus, Pater optime, nostros, Nostrum opus ut laudi serviat omne Tuae." These lines comforted Melanchthon in 1546; and Lauxmann, in Koch, viii. 161-165, thinks probably Eber also. He relates that on Ascension Day, 1547, after the battle of Mühlberg, the Wittenbergers having received a message from the captive Elector to deliver their city to the Emperor Charles V. assembled for prayer in church; and quotes a portion of the prayer by Bugenhagen which greatly resembles Eber's hymn. But that the hymn was written then we have no proof, and the earliest source quoted by Wackernagel, iv. p. 6, is the Naw Betbüchlein, Dresden 1566, in 7 stanza of 4 line., though in his Bibliographie, 1855, p. 312, he describes a broadsheet printed at Nürnberg, N.D., c. 1560. In M. Moller's Meditationes sanctorum Patrum, Görlitz, 1584, it is entitled "A beautiful prayer of the venerable Dr. Paul Eber, which he composed on the beautiful words of King Jehoshaphat, 2 Chron. xx. 12." Included as No. 583 in the Unv. L. S., 1851. A "Cry from the depths," though not in despair but in trustful confidence in God, it is one of the finest and most widely used hymns of the Reformation period. Lauxmann relates how the singing of this hymn and the prayers of Martin Rinkart (q.v.), Archidiaconus of Eulenburg near Leipzig, prevailed to move the heart of the Swedish Lieutenant-Colonel, who on Feb. 21, 1635, had demanded from the inhabitants a ransom of £4500, but eventually accepted 2000 florins; says that in commemoration of a similar deliverance from the Swedish army in 1642 the hymn was long sung at the end of the Sunday afternoon service at Pegau, near Leipzig, and adds other incidents regarding its use. The only translation in common use is :— When in the hour of utmost need. A full and very good translation by Miss Winkworth in the 2nd Ser. of her Lyra Germanica, 1858, p. 180, and thence as No. 141 in her Chorale Book for England, 1863. Included in full in the American Presbyterian Hymnal 1874, and the Ohio Lutheran Hymnal, 1880. In full, though slightly altered, as No. 233, in Hymns Ancient & Modern, 1861, but omitted in the revised edition, 1875. In the Hymnary, 1871, Psalmist, 1878, J. L. Porter's Collection, 1876, Thring's Collection, 1882, and the Evangelical Hymna, N. Y., 1880, st. v. is omitted. Other translations are, (1) "When we are under great distress," by J. C. Jacobi, 1720, p. 19 (1722, p. 119; 1732, p. 184, altered, and thence as No. 140 in p. i. of the Moravian Hymn Book, 1754). (2) "When neither help nor counsel's nigh," by Dr. G. Walker, 1860, p. 89. (3) "When all our way is hedged around," by N. L. Frothingham, 1870. His hymns not in English common use are:— iii. Helft mir Gottes Güte preisen. [New Year.] Written on the name Helena, borne both by his wife and his daughter, the initial letters of each stanza composing it. Wackernagel, iv. p. 6, quotes it from Eichorn's Geistliche Lieder, Frankfurt a. Oder, c. 1580, in 6 st. of 8 l., entitled, "A Thanksgiving and Prayer for the New Year, in remembrance of God's goodness, for the Children." Older but less correct forms are noted by Mützell, p. 486, as in the Copenhagen GesangBuch,1511, and the Stettin, 1576. Included as No. 68 in the Unv. L. S., 1851. It is translation as, "Ye Christians in this nation," by J. C. Jacobi, 1722, p. 11 (1732, p. 10, altered and beginning, "Come, let us all, with Fervour.") iv. In Christi Wunden schlaf ich ein. [For the Dying.] Appears in Jeremias Weber's Gesang-Buch, Leipzig, 1638, p. 797, marked as "Another" (the hymn immediately preceding is ascribed to Eber), in 3 st. of 4 1. In the Berlin Geistlicher Lieder Schatz, ed. 1863, No. 1468, the text is slightly varied, and arranged in 2 st. of 6 1. It was first ascribed to Eber in the Nürnberg Gesang-Buch, 1676. Lauxmann, in Koch, viii. 595-601, says of it, "That the hymn is much older than the date of its appearance [i.e. than 1638] seems obvious; that it breathes the childlike spirit of Eber is certain. More than this we cannot say." St. i., 11. 3-6, "Ja Christi Blut und Gerechtigkeit," has been adopted by many pious Germans, young and old, as a prayer in life and death, and Lauxmann relates many interesting incidents regarding its use by A. G. Spangenberg, by Wilhelm Hey, and others. These four lines were adopted by N. L. von Zinzendorf, as the first stanza of his well-known hymn, "Christi Blut und Gerechtigkeit" (q. v.). It is translation as, "I fall asleep in Jesus' arms," by Miss Winkworth, i860, p. 121. [Rev .James Mearns] -- John Julian, Dictionary of Hymnology (1907)

Rabanus Maurus

776 - 856 Person Name: Mauras Rabanus Hymnal Number: 82 Author of "Komm, Gott Schoepfer, heiliger Geist" in Vollständiges Marburger Gesang-Buch Rabanus Maurus (c. 776-856) or Hrabanus Magnentius Maurus, was born of noble parents at Mainz, and educated at Fulda and Tours under Alcuin, who is reputed to have given him the surname, Maurus, after the saint of that name. In 803, he became director of the school at the Benedictine Abbey at Fulda. He was ordained priest in 814, spending the following years in a pilgrimage to Palestine. In 822, he became Abbott at Fulda, retiring in 842. In 847, he became archbishop of Mainz. He died at Winkel on the Rhine, February 4, 856. This distinguished Carolingian poet-theologian wrote extensive biblical commentaries, the Encyclopaedic De Universo, De Institutione Clericorum, and other works which circulated widely during the Middle Ages. Some of his poems, with English translations, are in Helen Waddell's Mediaeval Latin Lyrics. He is the author of: O Come, Creator Spirit, come Christ, the fair glory of the holy angels Come, Holy Ghost, our souls inspire Come, Holy Ghost, Creator blest Creator Spirit, by whose aid --The Hymnal 1940 Companion, New York: The Church Pension Fund (1949) =========================== Hrabanus (Rabanus) Maurus, son of one Ruthard, was born probably at Mainz, about 776. At an early age he was sent to the Monastery of Fulda to receive a religious education. In 801 he was ordained Deacon, and the following year he went to the monastic school of St. Martin at Tours to study under Alcuin, a celebrated teacher of that time, who gave to Hrabanus the name of Maurus to which Hrabanus added Magnentius. On his return to Fulda in 804 he became the head of the school connected with the Monastery. Towards him Ratgar the abbot showed great unkindness, which arose mainly from the fact that Ratgar demanded the students to build additions to the monastery, whilst Hrabanus required them at the same time for study. Hrabanus had to retire for a season, but Ratgar's deposition by Ludwig the Pious, in 817, opened up the way for his return, and the reopening of the school In the meantime, in 814, he had been raised to the Priesthood. Egil, who succeeded Ratgar as abbot, died in 822, and Hrabanus was appointed in his stead. This post he held for some time, until driven forth by some of the community. In 847, on the death of Archbishop Otgar, Ludwig the younger, with whom Hrabanus had sided in his demand for German independence as against the imperialism of his elder brother Lothar, rewarded him with the Archbishopric of Mainz, then the metropolitan see of Germany. He held this appointment to his death on Feb. 4, 856. He was buried first in St. Alban's, Mainz, and then, during the early days of the Reformation, in St. Maurice, Halle, possibly because of the opposition he is known to have made to the doctrine of Transubstantiation. With German historians Hrabanus is regarded as the father of the modern system of education in that country. His prose works were somewhat numerous, but the hymns with which his name is associated are few. We have the "Christe sanctorum decus Angelorum”; “Tibi Christe, splendor Patris”; and the "Veni Creator Spiritus”; but recent research convinces us that the ascription in each case is very doubtful; and none are received as by Hrabanus in Professor Dümmler's edition of the Carmina of Hrabanus in the Poetae Latini aevi Carolini, vol. ii. 1884. Dümmler omits them even from the "hymns of uncertain origin." --John Julian, Dictionary of Hymnology, Appendix I (1907) ======================= http://en.wikipedia.org/wiki/Rabanus_Maurus

Johannes Heune

Hymnal Number: 307 Author of "Ach, wie elend ist unser Zeit" in Vollständiges Marburger Gesang-Buch

Heinrich Vogtherr

1490 - 1556 Person Name: Hainrich Vogther Hymnal Number: 182 Author of "Herr Gott, der du erforschest mich" in Vollständiges Marburger Gesang-Buch

Ludwig Andreas Gotter

1661 - 1735 Hymnal Number: 584 Author of "Herr Jesu, Gnadensonne" in Vollständiges Marburger Gesang-Buch Gotter, Ludwig Andreas, son of Johann Christian Gotter, Court preacher and Superintendent at Gotha, was born at Gotha, May 26, 1661. He was at first privy secretary and then Hofrath at Gotha, where he died Sept. 19, 1735. He was a pious, spiritually-minded man, with tendencies towards Pietism; and one of the best hymnwriters of the period. Of his printed hymns the earliest appeared in the Geistliches Gesang-Buch, Halle, 1697. Of the 23 included in Freylinghausen's Geistleiches Gesang-Buch, 1704, and Neues, 1714, seven have been translated into English, besides his version of J. W. Petersen's "Salve, crux beata, salve (q. v.). J. C. Wetzel, who had become acquainted with him during a visit Gotter made to Römhild in 1733, mentions a complete version of the Psalter (now in manuscript in the Ducal Library at Wernigerode) by him, and quotes from his manuscript the first lines of 42 hymns still unprinted (Wetzel's Analecta Hymnica, ii. 22-30; Koch, iv. 400-402; Allegemeine Deutsche Biographie, ix. 456). Of his hymns those translated into English are:— i. In English common use:— i. Erquicke mich, du Heil der Sunder. [The Great Physician.] On the Gospel for the third Sunday in Advent (St. Matt, xi.), turning it into a prayer for cures of our moral nature similar to the miracles of physical healing there recorded. In Freylinghausen, 1714, No. 771, in 10 st. of 6 1., and in Knapp's Evangelisches Lieder-Schatz, 1837, No. 196. The only translation in common use is:— Saviour of sinners, now revive us, of st. i., ii., v., x., by Miss Borthwick, as No. 236, in Dr. Pagenstecher's Collection, 1864. ii. Treuer Vater, deine Liebe. [True and False Christianity.] 1697, as above, p. 608, in 23 st. of 6 1., repeated in Freylinghausen, 1704; and in Porst's Gesang-Buch, 1713 (1855, No. 324). The only translation in common use is:— Father, Thine eternal kindness, omitting st. x, in J. C. Jacobi's Psalmodia Germanica, 1720, p. 3. Considerably altered in his edition, 1722, p. 50, and 1732, p. 78; and from this 8 st. were included as No. 542 in pt. i. of the Moravian Hymn Book, 1754. The translations of st. xii., xiii., altered from the 1732, and beginning, "Has temptation well nigh won me," were included in the Scottish Evangelical Union Hymn Book, 1856, and in Dr. J. Paterson's Collection, Glasgow, 1867. iii. Womit soil ioh dich wohl loben. [Praise and Thanksgiving.] A beautiful hymn of Thanksgiving (founded on Ps. xci.) for the wonderful ways by which God in His love and goodness has led us, and of trust in the continuance of His love to the end. 1697, as above, p. 577, in 14 st. of 6 l., and the refrain (altered from Hornburg's "Jesus, meines Lebens Leben.") "Tausend, tausend Mai sei dir, Grosser König, Dank dafür." Repeated in Freylinghausen, 1704, and as No. 1033, in the Berlin Geistliche Lieder S., ed. 1863. Lauxmann, in Koch, viii. 348-9, relates that st. iv. was adopted as a thanksgiving by the German Missionaries in Abyssinia on their deliverance by the capture of Magdala in 1868, and st. xi., by C. H. Bogatzky, after a narrow escape on one of his journeys in Bohemia; and adds that as the hymn, with its Swabian melody, was a great favourite of the poet Uhland, it was accordingly played by the trumpeters from the tower of St. George's Church, on July 14,1873, at the ceremony of the unveiling of the statue erected to his memory in Tübingen. The only translation in common use is :— Lord of Hosts! how shall I render. A good and full translation in Dr. J. Guthrie's Sacred Lyrics, 1869, p. 131; and from this st. i., ii., ix., xiii., xiv., were included as No. 50 in the Ibrox Hymnal, 1871. Another translation is, "With what fervour of devotion," by J. C. Jacobi, 1732, p. 157. ii. Hymns not in English common use:— iv. Herr Jesu, Gnadensonne. [Sanctification.] Perhaps his finest hymn. 1697, as above, p. 525, in 8 st. The translations are: (1) "Lord Jesus! Sun of graces," In the Supplement to German Psalter, edition 1765, p. 43. (2) “O shed abroad, Lord Jesus," a translation of st. vi., as No. 1086, in the Supplement of 1808 to the Moravian Hymn Book, 1801. v. 0 Jesu meine Zurersicht. [Lent.] 1714, as above, No. 772, in 14 st. Translated by N. L. Frothingham, 1870, p. 213, beginning with st. vii. vi. Sei hochgelobt, barmherz'ger Gott. [Praise for Redemption.] On Eph. i. 3. first in the Geistleiches Gesang-Buch, Darmstadt, 1698, p. 485, in 16 st. Translated as, "High praise to Thee, all-gracious God," by J. Wesley, in Hymns and Sacred Poems, 1740 (P. Works, 1868-72, v. i. p. 339). vii. Wachet auf, ihr faulen Christen. [Spiritual Watchfulness.] On St. Matt. xxvi. 41. 1697, as above, p. 425, in 7 st., each beginning and ending with the word, "Wachet." Translated as, "Arise! ye lingering saints, arise!" by Mrs. Findlater, in Hymns from the Land of Luther 1854. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Josua Wegelin

1604 - 1640 Hymnal Number: 80 Author of "Allein auf Christi Himmelfahrt" in Vollständiges Marburger Gesang-Buch Wegelin, Josua, D.D., son of Johann Wegelin, or Wegelein, then superintendent (Ephorus) of the Evangelical college at Augsburg, was born at Augsburg Jan. 11, 1604. After studying at the University of Tübingen (M.A. 1626), he was for a short time pastor at Budweiler, and was appointed in 1627 fourth diaconus of the Franciscan (Barfüsser) church at Augsburg. In 1629, along with 13 other Evangelical pastors, he was compelled to leave Augsburg by the decree of Restitution enacted by the Emperor Ferdinand III. After Gustavus Adolphus had become master of the city, in 1632, Wegelin was recalled to the Barfüsser Kirche as archidiaconus. In 1633 he was appointed preacher at the Hospital Church of the Holy Ghost, but in 1635, as a result of the battle of Nordlingen (Sept., 1634), he was again forced to flee from Augsburg. He found refuge at Pressburg, in Hungary, where he became pastor, and afterwards Senior, Inspector, and Doctor of Theology. He died at Pressburg, Sept. 14, 1640 (Koch, iii. 169; Goedeke's Grundriss, vol. iii. 1887, p 161, &c). Wegelin's hymns are simple and natural, and are the productions of an earnest, true-hearted and good pastor rather than of a skilful poet. Goedeke, as above, gives lists of their first lines from his (1) Augspurger Bet Büchlein, Nürnberg, 1636, and from his (2) Hand-Land-un Stand-Büchlein, Nürnberg, 1637 [Gottingen Library]. Some 20 of his hymns were included in J. M. Dilherr's Gesang-Buch, Nürnberg, 1654, and other collections of the 17th century. The only hymn by Wegelin which has passed into English is:— Allein auf Christi Himmelfahrt. Ascension. This is his most popular hymn. First published 1636 in 3 stanzas of 7 lines entitled, "iv. Short Psalm of Praise on the Ascension of Christ; " repeated in Dilherr's Gesang-Buch, 1654, p. 394. In the Lüneburg Gesang-Buch, 1661, No. 112, it is recast and begins, "Auf Christi Himmel-Fart allein.” Translated as:— 1. Raise your Devotion, mortal Tongues. By J. C. Jacobi, in his Psalt. Germanica, 1722, p. 24; repeated, altered, in his 2nd ed., 1732, p. 41. 2. Since Christ is gone to heaven, His home. This is a good translation from the second form, by Miss Winkworth, in her Lyra Germanica, 2nd ser., 1858, p. 47; and in Schaff s Christ in Song, 1869, p. 314. In her Chorale Book for England, 1863, No. 64, it is altered in metre. [Rev. James Mearns, M.A.] -- Excerpts from John Julian, Dictionary of Hymnology (1907)

Elisabeth Creutziger

1500 - 1535 Person Name: Elisabeth Cruezigerin Hymnal Number: 190 Author of "Herr Christ, der einig Gottes Sohn, Vaters in ewigkeit" in Vollständiges Marburger Gesang-Buch Cruciger, Elisabethe, née von Meseritz, was the daughter of a family belonging to the Polish nobility. Her parents, suffering from the persecutions of these times, had been forced to seek refuge at Wittenberg There, in May or June, 1524, she was married to Caspar Cruciger, son of a Leipzig burgess, who had enrolled himself as a student at Wittenberg in 1522. Cruciger, who was treated by Luther as his own son and accounted his most hopeful pupil, became in 1525 Rector of St. John’s School and preacher in St. Stephen's Church, Magdeburg; and in 1528 was called to become professor in the philosophical faculty at Wittenberg, but, by Luther's wish, was appointed one of the professors of Theology. Of his wife, who died at Wittenberg, May, 1535, little is known save that she was a friend of Luther's wife, a lover of music, and an affectionate wife and mother (Koch, i. 281-285; Caspar Cruciger, by Dr. Pressel, Elberfeld,1862, p. 76; Allg. Deutsche Biographie, xviii. 148, &c). The only hymn known as by her is:— Herr Christ, der einig Gotts Sohn. Christmas, first published in Eyn Enchiridion, Erfurt, 1524. In the Geistliche Lieder, Wittenberg, 1531, it is given as "Ein geistlich liedt von Christo, Elisabet Creutzigerin," and from the Rostock Gesang-Buch, 1531, it seems clear that in King's Gesang-Buch, Wittenberg, 1529, it bore the same title. Wackernagel , iii. pp. 46-47, gives four forms, all in 5 stanzas of 7 lines. In the Unverfälschter Liedersegen, 1851, No. 37. Koch, i., 282, calls it "a sublime hymn fully embracing in itself the true power of the Gospel." It has been ascribed to Andreas Knopken, but for this external evidence is entirely wanting, and in the Riga Kirchenordnung, 1537, in which his hymns appeared, this hymn is ascribed to E. Cruciger. That he as a theologian might fitly have written a hymn such as this, displaying power of theological expression (cf. st. v.) and knowledge of Latin (cf. st. i. with Prudentius's "Corde natus ex parentis") may be granted, but ladies learned in Latin and theology were not unknown in those days. Translations in common use:— 1. The only Son from heaven. A good translation of stanzas i.-iii., by A. T. Russell, as No. 41 in his Psalms & Hymns, 1851, repeated, with alterations, as No. 119 in Kennedy, 1863. 2. O Thou, of God the Father. A translation of stanzas i., iii., iv., by Miss Winkworth, as No. 155 in her Chorale Book for England , 1863, and thence as No. 277 in the Ohio Lutheran Hymnal, 1880. Translations not in common use:— (1) "Christ is the only Sonne of God," by Bp. Coverdale, 1539, (Remains, 1846, p. 553). Almost identical with (2) "Christ is the onlie Son of God," in the Gude and Godly Ballates (ed. 1567-8, folio 74), ed. 1868, p. 127. (3) "Lord Christ the eternal Father's” in the Supplement to German Psalmody, ed. 1765, p. 3. (4) "Christ, that only begotten," as No. 335 in pt. i. of the Moravian Hymn Book, 1754. (5) "Thou Maker of each creature," No. 193 in the Moravian Hymn Book, 1789, is st. iii., iv. of the 1754, rewritten by P. H. Molther. In later editions a translation of st. vi. of "Herr Jesu, Gnadensonne" (see L. A. Gotter, No. i.) was added. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Johannes Mühlmann

1573 - 1613 Person Name: Johann Muehlmann Hymnal Number: 338 Author of "Dank sei Gott in der Hoehe zu dieser Morgenstund" in Vollständiges Marburger Gesang-Buch Mühlmann, Johannes, son of Hieronymus Mühlmann or Mühlmann, pastor at Pegau, near Leipzig, was born at Pegau, July 28, 1573. He studied at the Universities of Leipzig (M.A. January, 1597) and Jena, and was then for some time Saturday preacher at St. Thomas's Church in Leipzig. In 1599 he was appointed diaconus of the St. Wenzel Church in Naumburg, and in 1604 pastor at Laucha on the Unstrut. In the end of 1604 he became archidiaconus of the St. Nicholas Church at Leipzig, and, in 1607, was also appointed Professor of Theology in the University, and D.D. in 1612. He died of typhus at Leipzig, Nov. 14, 1613. (Allgemeine Deutsch Biographie, xxii. 483; Goedeke's Grundriss, vol. iii., 1887, p. 151, &c.) Mühlmann was a staunch upholder of Lutheran orthodoxy, alike against Romanists and Calvinists. He was a great lover of the Psalms; his published sermons, as well as his hymns, are based on them, and almost his last words were Ps. lxiii., 3, "Thy lovingkindness is better than life." Wackernagel v. pp. 443-447, gives five hymns under his name, all of which are found in the Geistliche Psalmen, &c, published at Nürnberg in 1618, by J. Lauer. [The only known copy, in the Royal Library, Berlin, has lost its titlepage.] Two of Mühlmann's hymns have passed into English, viz.:— i. Dank sei Gott in der Höhe. Morning. The most popular of his hymns. Appeared 1618 as above, with his initials, and thence in Wackernagel v. p. 444, in 7 st. of 8 1. Also in the Unverfälschter Liedersegen, 1851, No. 443. Translated as:— While yet the morn is breaking. A good translation of st. i., ii., v., vii. by Miss Winkworth, as No. 163 in her Chorale Book for England, 1863. Repeated in full in the Ohio Lutheran Hymnal, 1880, and abridged in the Marlborough College Hymn Book, 1869. Another translation "Christ is the vine, we branches are" (st. vii.). By J. Swertner, as No. 438, in the Moravian Hymn Book, 1789 (1849, No. 612). ii. 0 Lebens-Brünnlein tief und gross. Ps. lxv. Appeared 1618 as above, with his initials, in 9 st. of 9 1., entitled "a hymn from the 65th Psalm." Thence in Wackernagel v. p. 446; also in the Unverfälschter Liedersegen, 1851, No. 426. It is really a hymn on Christ as the Fountain of Life here and in Eternity, and with Ps. lxv. 10 as its motto. Translated as:— 0 spring of Life, so deep, so great. A good translation of st. i., ii., v., vi., ix. by A. T. Russell, as No. 166 in his Psalms & Hymns, 1851. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Johann Steuerlein

1546 - 1613 Hymnal Number: 39 Author of "Das alte Jahr vergangen ist, Wir danken dir" in Vollständiges Marburger Gesang-Buch Johann Steuerlein (b. Schmalkalden, Thuringia, Germany, 1546; d. Meiningen, Germany, 1613) studied law at the University of Wittenberg. From 1569 to 1589 he lived in Wasungen near Meiningen, where he served as town clerk as well as cantor and organist in the Lutheran church. From 1589 until his death he lived in Meiningen, where at various times he served as notary public, mayor, and secretary to the Elector of Saxony. A gifted poet and musician, Steurlein rhymed both the Old and New Testaments in German. A number of his hymn tunes and harmonizations were published in Geistliche Lieder (1575) and Sieben und Zwantzig Neue Geistliche Gesenge (1588). Bert Polman

Wolfgang Musculus

1497 - 1563 Person Name: Wolfgang Meusel Hymnal Number: 344 Author of "Christe, der du bist Tag und Licht, Fuer dir ist" in Vollständiges Marburger Gesang-Buch Meusel, Wolfgang, son of Anton Meusel (Meusslin, Mäusslein, Mosel, Mösel, Musculus, &c), cooper at Dieuze in Lorraine, was born at Dieuze, Sept. 8, 1497. He studied for short periods in the schools at Rappoltsweiler, Colmar, and Schlettstadt, between times wandering over the country and earning his way by his singing. In 1512 he happened to come to the Benedictine monastery at Lixheim near Saarburg, just as Vespers were being sung. His beautiful voice, as he joined in, led the monks to receive him, and here he studied music, and became organist to the cloister. In his 20th year he devoted himself to the study of theology, and soon after began to preach in the church at Lixheim, and in the neighbouring village churches. In 1518 he became acquainted with Luther's writings and embraced his views, but did not leave Lixheim till 1527, after he had declined to be elected as prior. On Dec. 26, 1527, he was formally married at Strassburg to a niece of the former prior at Lixheim. As they were without means she had to take a place as domestic servant, and he, after trying in vain to earn his living as a linen-weaver, was about to attempt to get work as a day-labourer on the fortifications, when he was appointed pastor at the village of Dorlitzheim, near Strassburg. In 1529 he became diaconus of the cathedral church at Strassburg, and then, in the beginning of 1531, was sent to Augsburg, where he for some time officiated in the Holy Cross Church, and, after the Reformation had gained the upper hand, became, in 1537, chief pastor of the Cathedral. When the Interim was forced on the magistracy in June, 1548, Meusel left Augsburg. Thereafter he had to flee from place to place, residing for longer or shorter periods at Basel, Constanz, St. Gall, and Zürich. He finally was invited to Bern as professor of theology, and went there in April, 1549. In gratitude for this timely help he refused various lucrative appointments offered to him from time to time. On Sunday, Aug. 22, 1563, he felt an attack of fever while preaching at Bern, and died on the following Sunday, Aug. 29, 1563. (Koch, ii. 83; Allgemeine Deutsche Biographie, xxiii. 95, &c.) Meusel's best-known work is his Commentary on the Psalms, published in 1550. Eight hymns are ascribed to him, six of which are printed by Wackernagel, iii., Nos. 946-951. A seventh, a translation of the “Christe, qui lux es et dies," is noted at p. 227, ii. The eighth is:— Der Herre ist mein treuer Hirt, Hält mich in seiner Hute. Ps. xxiii. This appeared in the Augsburg Gesang-Buch 1531, and thence in Wackernagel iii. p. 122, in 5 st. of 71. Wackernagel, seeing that Meusel wrote another version of this Psalm (beginning "Mein Hirt ist Gott, der Herre mein"), and that the version above was not given with his name till in the Nürnberg Gesang-Buch of 1601, gives it as anonymous. It was included in Babst's Gesang-Buch, 1545, in most subsequent collections up to 1700, and in the Berlin Geistliche Lieder ed. 1863, No. 411. In the Strassburg Gesang-Buch, 1560, and many later books, it begins "Der Herr ist mein getreuer Hirt." Translated as:— (1) "The Lord God is my Pastor gude, "in the Gude and Godlie Ballates, ed. 1568, f. 47 (1868, p. 79). (2) "The Lord my faithful Shepherd is," in the Moravian Hymn Book, 1754, pt. ii., p. 374. In the 1789 and later eds. (1886, No. 430) it begins "The Lord my Shepherd is and Guide." (3) "The Lord He is my Shepherd kind," by Mitt Manington, 1863, p. 20. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Johann Mathesius

1504 - 1565 Person Name: Johann Matthesius Hymnal Number: 114 Author of "Herr Gott, der du mein Vater bist" in Vollständiges Marburger Gesang-Buch Mathesius, Johannes, son of Wolfgang Mathesius, town councillor at Rochlitz, was born at Rochlitz, June 24, 1504. He studied for a short time at the University of Ingolstadt. Thereafter he acted as family tutor at Odelzhausen, near Munich, where, in 1526, he found Luther's Von den guten Werken (Wittenberg, 1523); and then while living at Bruck (Fürstenfeld-bruck), near Munich, read two of Luther's tractates on the Holy Communion. Attracted thus to Wittenberg he matriculated there May 30, 1529, studied with great zeal and graduated M.A. in 1530. In the end of 1530 he joined the staff of the school at Altenburg, and in the spring of 1532 was appointed rector of the gymnasium at Joachimsthal in Bohemia. He resigned this post in 1540, and returned to Wittenberg to complete his studies in theology. Thereafter he was, in 1541, appointed diaconus, and, in 1545, pastor at Joachimsthal. While preaching on the Gospel for the 16th Sunday after Trinity, Oct. 7, 1565 (his subject being the "Son of the widow of Nain, and the hope of eternal life"), he was struck with paralysis, and, being carried to his house, died there some three hours later (Koch, i. 380, ii. 475; Herzog's Real-Encyklopädie, ix. 398, &c). Mathesius was of most lovable and charitable spirit, and a model pastor, who thoroughly adapted himself to his life among a mining population. He was a distinguished preacher, his sermons ranking among the best of the period, the most famous being those in his Sarepta oder Bergpostill, Nürnberg, 1562, founded on those passages of Scripture referring to metallurgy or mining, the title being suggested by Sarepta or Zarephath. (1 Kings xvii. 9), the Hebrew name meaning smelting-place. Besides other volumes of sermons aud devotional works he also published a life of Luther (Historian von .. . Doctoris Martini Luthers Anfang, Lehr, Leben und Sterben, Nürnberg, 1566) completed just before his death, and with a preface dated Oct. 5, 1565. His hymns are few in number, and appeared scattered in his various publications. Wackernagel, iii. pp. 1150-1161, gives 21 pieces, of which 15 may be called hymns; and 15 of these pieces with a memoir by K. F. Ledderhose appeared at Halle in 1855. The finest of all his hymns, the beautiful cradle song, "Nun schlaf mein liebes Kindelein" [Wackernagel iii. p. 1152, from a Nürnberg broadsheet (not dated), c. 1560, in 15 st. of 4 1.; and in the Berlin Geistliche Lieder ed., 1863, No. 1416] does not seem to have been translated into English. Those of Mathesius's hymns which have passed into English are:— i. Aus meines Herzens Grunde. Morning. This has generally, though apparently without ground, been ascribed to Mathesius, and is included in the 1855 edition of his Geistliche Lieder, p. 149. But it is not found in any of his original works now extant, nor in the collected edition of his Schöne geistliche Lieder, Nürnberg, 1580; and the ascription to him has not been traced earlier than in M. Pratorius's Musae Sioniae, 1610. Wackernagel, v. pp. 177-184, gives 8 forms varing from 6 to 15 st. (some beginning "Von meines Herzens Grunde"); the oldest, in 7 st. of 8 1., being from a Gesangbüchlein published at Hamburg in 1592. He ranks it as anonymous. The text of 1592 is No. 440 in the Unverfälschter Liedersegen, 1851. The hymn was a great favourite with Gustavus Adolphus, and was often sung by his army at morning prayer. The translations from the text of 1592, are :— 1. My heart its incense burning. In full, by Dr. H. Mills, in his Horae Germanica, 1856, p. 220, repeated, abridged, in M. W. Stryker's Christian Chorals, 1885, reading "her incense." 2. My inmost heart now raises. A good translation omitting st. iv., v., by Miss Winkworth, in her Chorale Book for England, 1863, No. 164. 3. My heart with deep emotion. Omitting st. iii., v. by E. Cronenwett as No. 294 in the Ohio Lutheran Hymnal, 1880. Other translations are:— (1) "O let Thy angels always dwell" (st. v.). As No. 325 in pt. i. of the Moravian Hymn Book, 1754. (2) "May Jesus' grace and blessing" (st. iii. 11. 1, 2; vii. 11. 4-8). By F. W. Foster, as No. 749 in the Moravian Hymn Book, 1789 (1886, No. 1167). (3) "O God, my heart is full of praise." By Dr. G. Walker, 1860, p. 59. ii. Gott Vater, Sohn, heiliger Geist, Durchs Sprechen gut Erz wachsen heisst. Miner's Song. First published as Ein geistlich Bercklied, 1556, and thence in Wackernagel, iii. p. 1151, in 9 st. Translated as "O, Father, Son, and Holy Ghost, Thou God, dost fix the miner's post." By Miss Winkworth, 1869, p. 144. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Johannes Zwick

1496 - 1542 Person Name: Johann Zwick Hymnal Number: 102 Author of "Herr Gott, dein Treu mit Gnaden leist" in Vollständiges Marburger Gesang-Buch Zwick, Johann, son of Conrad Zwick, Rathsherr at Constanz, was born at Constanz, circa 1496. He studied law at the Universities of Basel, Freiburg, Paris, and Padua (where he graduated LL.D.), and was for some time a tutor in law at Freiburg and at Basel. In 1518 he entered the priesthood, and in 1522 was appointed parish priest of Riedlingen on the Upper Danube. Being accused of Lutheran tendencies, he was forbidden in 1523 to officiate, and in 1525 his living was formally taken from him. He returned to Constanz, and was appointed by the Council in 1527 as one of the town preachers. Here he laboured unweariedly, caring specially for the children, the poor, and the refugees, till 1542. In Aug. 1542, the people of Bischofszell, in Thurgau, having lost their pastor by the pestilence, besought Constanz to send them a preacher; and Zwick, proceeding there, preached and visited the sick till he himself fell a victim to the pestilence, and died there Oct. 23, 1542 (Koch, ii., 76; Herzog's Real-Encyklopädie, xvii. 578, &c). Zwick was one of the leaders of the Swiss Reformation. He ranks next to Blaurer as the most important of the early hymnwriters of the Reformed Church. His hymns are collected in Wackernagel, iii., Nos. 672-696. The best appeared in the Nüw gsangbüchle von vil schönen Psalmen und geistlichen liedern, published at Zurich, 1536 (2nd edition 1540 is the earliest now extant), of which he was the chief editor, and which was the first hymn-book of the Reformed Church. The only hymn by Zwick which has passed into English is:— Auf diesen Tag so denken wir. Ascension. This probably appeared in the Nüw gsangbüchle, Zürich, 1536; and is certainly in the 2nd ed. of 1540, from which it is quoted In Wackernagel, iii. p. 608, in 5 stanzas of 7 lines, with "Alleluia." It is also in (2) the Strassburg Psalmen und geystliche Lieder, 1537, f. 99b, and in (3) S. Salminger's (J. Aberlin's?) Der gantz Psalter, &c.(Zürich?), 1537, f. 146 [British Museum]. In each case it is entitled "Another hymn on the Ascension of Christ," while in 1540 the first line is given as "Uff disen tag so dencken wir," in 1537 (2) as "Uf disen tag so dencken wir," and in 1537 (3) as "Auff disen tag so dencke wir." It is the finest of Zwick's hymns, and its spirit of joyful faith, its conciseness, and its beauty of form, have kept it in use among the Lutherans as well as among the Reformed. It is No. 153 in the Unverfälschter Liedersegen, 1851. The translations are:— 1. Raise your devotion, mortal tongues. 2. To-day our Lord went up on high. By Miss Winkworth, omitting stanza iii., in her Lyra Germanica 2nd Ser., 1858, p. 46. Repeated in Schaff’s Christ in Song, 1869 and 1870, and the Schaff-Gilman Library of Religious Poetry, 1881. 3. Aloft to heaven, we songs of praise. This is a free translation, in 4 stanzas of 6 lines, by Dr. G. Walker, in his Hymns from German, 1860, p. 30. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Aurelius Clemens Prudentius

348 - 410 Hymnal Number: 411 Author of "Hoert auf mit trauren und klagen ob dem tod soll" in Vollständiges Marburger Gesang-Buch Marcus Aurelius Clemens Prudentius, "The Christian Pindar" was born in northern Spain, a magistrate whose religious convictions came late in life. His subsequent sacred poems were literary and personal, not, like those of St. Ambrose, designed for singing. Selections from them soon entered the Mozarabic rite, however, and have since remained exquisite treasures of the Western churches. His Cathemerinon liber, Peristephanon, and Psychomachia were among the most widely read books of the Middle Ages. A concordance to his works was published by the Medieval Academy of America in 1932. There is a considerable literature on his works. --The Hymnal 1940 Companion ============= Prudentius, Aurelius Clemens , with the occasional prefix of Marcus (cf. Migne, vol. lix. p. 593, and Dressel, p. ii. n), is the name of the most prominent and most prolific author of sacred Latin poetry in its earliest days. Of the writer himself we know nothing, or next to nothing, beyond what he has himself told us in a short introduction in verse to his works. From that source we learn that he was a Spaniard, of good family evidently, and that he was born A.D. 348 somewhere in the north of Spain, either at Saragossa, Tarragona, or Calahorra, but at which is left uncertain, by his applying the same expression to all, which if applied only to one would have fixed his place of birth. After receiving a good education befitting his social status he applied himself for some years to practising as a pleader in the local courts of law, until he received promotion to a judgeship in two cities successively:— "Bis legum moderanrine Frenos nobilium reximus urbium Jus civile bonis reddidimus, terruimus reos;" and afterwards to a post of still higher authority: "Tandem militiae gradu Evectum pietas principis extulit." Archbishop Trench considers this last to have been "a high military appointment at court," and such the poet's own words would seem to describe; but it may well be doubted whether a civilian and a lawyer would be eligible for such employment; in which case we may adopt the solution of the difficulty offered in the Prolegomena to our author's works (Migne, vol. lix. p. 601):— "Evectus indeest ad superiorem rnilitia? gradum, nimirum militia? civil is, palatinae, aut praesidialis, non bellicae, castrensis, aut cohortalis; nam ii qui officiis jure consultorum praesidum, rectorum et similium funguntur, vulgo in cod. Theod. militare et ad superiores militias ascendere dicuntur." It was after this lengthened experience at a comparatively early age of positions of trust and power that Prudentius, conscience-smitten on account of the follies and worldliness that had marked his youth and earlier manhood, determined to throw up all his secular employments, and devote the remainder of his life to advancing the interests of Christ's Church by the power of his pen rather than that of his purse and personal position. Accordingly we find that he retired in his 57th year into poverty and private life, and began that remarkable succession of sacred poems upon which his fame now entirely rests. We have no reason however to regard him as another St. Augustine, rescued from the "wretchedness of most unclean living" by this flight from the temptations and engrossing cares of official life into the calm seclusion of a wholly devotional leisure. He had probably rather learnt from sad experience the emptiness and vanity for an immortal soul of the surroundings of even the high places of this world. As he himself expresses it:— "Numquid talia proderunt Carnis post obitum vel bona, vel mala, Cum jam, quicquid id est, quod fueram, mors aboleverit?" and sought, at the cost of all that the world holds dear, those good things which God hath prepared for them that love Him. Beyond the fact of his retirement from the world in this way, and the fruits which it produced in the shape of his voluminous contributions to sacred poetry, we have no further information about our author. To judge from the amount he wrote, his life must have been extended many years after he began his new career, but how long his life was or where he died we are not told. Probably he died circa 413. His works are:— (1) Liber Cathemerinon. "Christian Day, as we may call it" W. S. Lilly, "Chapters in European History," vol. i. p. 208). (2) Liber Peristephanon. "Martyrs' Garlands" (id.). (3) Apotheosis. A work on the Divine Nature, or the Deification of Human Nature in Christ. (4) Hamartigenia. A treatise on the Origin of Sin, directed against the Marcionites. (5) Psychomachia or "The Spiritual Combat"-—an allegorical work. (6) Libri contra Symmachum. A controversial work against the restoration in the Senate House at Rome of the altar of Victory which Gratian had removed. Symmachus had petitioned Valentinian II. for its restoration in 384, but the influence of St. Ambrose had prevailed against him at that time. In 392 the altar was restored, but removed again by Theodosius in 394. After the death of the latter the attempt to restore it was renewed by Arcadius and Honorius, and it was at that time that Prudentius wrote his first book. The second (for there are two) was written in 405. Fague considers that the first may date in 395. (7) The Dittochseon = the double food or double Testament, is a wordy collection of 49 sets of four verses each, on Old and New Testament scenes. Of these different works the most important are the first two, and it is from them that the Liturgical hymns enumerated below have been chiefly compiled. The general character of Prudentius's writings it is not easy fairly to estimate, and to judge by the wholesale laudation he obtains from some of his critics, and the equally unsparing censure of others, his judges have so found it. In venturing upon any opinion upon such a subject, the reader must bear in mind the peculiar position in which the period at which he was writing found the poet. The poetry of classical Rome in all its exact beauty of form had long passed its meridian, and was being replaced by a style which was yet in its infancy, but which burst forth into new life and beauty in the hands of the Mediaeval hymnologists. Prudentius wrote before rhyming Latin verse was thought of, but after attention had ceased to be given to quantities. Under such circumstances it were vain to look for very finished work from him, and such certainly we do not find. But amidst a good deal of what one must confess is tasteless verbiage or clumsy rhetorical ornament-—however varied the metres he employs, numbering some 17—-there are also passages to be found, not unfrequently, of dramatic vigour and noble expression, which may well hold their own with the more musical utterances of a later date. He writes as a man intensely in earnest, and we may gather much from his writings concerning the points of conduct which were deemed the most important in Christian living at a time when a great portion of mankind were still the victims or slaves of a morality which, heathen at the best, was lowered and corrupted the more as the universality of its influence was more and more successfully challenged by the spread of the Gospel of Christ. If, there¬fore, we can scarcely go as far in our author's praise as Barth—-much given to lavish commendation—-who describes him as "Poeta eximius eruditissimus et sanctissimus scriptor; nemo divinius de rebus Christianis unquam scripsit"; or as Bentley—-not given to praise--who calls him the "Horace and Virgil of the Christians," we shall be as loath, considering under what circumstances he wrote, to carp at his style as not being formed on the best ancient models but as confessedly impure; feeling with Archbishop Trench that it is his merit that "whether consciously or unconsciously, he acted on the principle that the new life claimed new forms in which to manifest itself; that he did not shrink from helping forward that great transformation of the Latin language, which it needed to undergo, now that it should be the vehicle of truths which, were all together novel to it." (Sacred Latin Poetry, 1874, p. 121.) The reader will find so exhaustive an account of the various writings of Prudentius in the account given of him and them in Smith and Wace's Dictionary of Christian Biography, and Smith's Dictionary of Greek and Roman Biography, that it is only necessary in this work to refer very briefly to them as above. The poems have been constantly reprinted and re-edited, till the editor who produced the best edition we have of them, Albert Dressel (Leipsic, 1860), is able to say that his is the sixty-third. The use made of Prudentius's poems in the ancient Breviaries and Hymnaries was very extensive. In the form of centos stanzas and lines wore compiled and used as hymns; and it is mainly from these centos, and not from the original poems, that the translations into English were made. Daniel, i., Nos. 103-115, gives 13 genuine hymns as having been in use for "Morning," "Christmas," "Epiphany," "Lent," "Easter," "Transfiguration," "Burial," &c, in the older Breviaries. ….Many more which were used in like manner have been translated into English. When to these are added the hymns and those which have not been translated into English, we realise the position and power of Prudentius in the hymnody of the Church. [Rev. Digby S. Wrangham, M.A.] --John Julian, Dictionary of Hymnology (1907) ============== Prudentius, A. C, p. 915, ii. Two somewhat full versions of Prudentius are: (1) The Cathemerinon and other Poems of Aurelius Prudentius Clemens in English Verse, Lond., Rivington, 1845; and (2) Translations from Prudentius. By Francis St. John Thackeray, M.A.. F.S.A. Lond., Bell & Sons, 1890. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Ambrose Lobwasser

1515 - 1585 Person Name: Ambrosius Lobwasser Hymnal Number: 228 Author of "Wie nach einer Wasserquelle" in Vollständiges Marburger Gesang-Buch Lobwasser, Ambrosius, son of Fabian Lobwasser, inspector of mines at Schneeberg, Saxony, was born at Schneeberg, April 4, 1515. After studying law at Leipzig (M.A. 1535) he remained there as University tutor until 1550. After acting as travelling tutor, he was appointed in 1557 Rath and Chancellor at Meissen, and in 1562 made a tour in Italy, and received the degree of LL.D. from the University of Bologna. He was finally appointed in 1563 by Duke Albrecht of Prussia as professor of law and assessor at the High Court of Justice at Königsberg. He died at Königsberg Nov. 27, 1585 (Koch, ii. 394-401, &c). His principal poetical work was his version of the Psalter. One has passed into English in recent times, viz: Ihr Knecht des Herren all zugleich. [Ps. cxxxiv.] The original is Beza's version of the Psalm, "Or sus, serviteurs de Seigneur," which first appeared in his Trente-quatre pseaumes de David, Geneva, 1551. Lobwasser's version is in his Psalter dess Königlichen Propheten Dauids, Leipzig, 1573 (not paged), in 3 st. of 4 1., entitled “He encourages the people to fulfil their calling diligently, and assures them that God will grant them His grace." Translated as :— Ye servants of the Lord, who stand. In full, by Miss Winkworth, as No. 88 in her Chorale Book for England, 1863, and set to the original melody of 1551. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

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