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Benjamin Schmolck

1672 - 1737 Person Name: Benjamin Schmolk Hymnal Number: d3 Author of "Ein Christ, ein tapfrer Kriegesheld" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Schmolck, Benjamin, son of Martin Schmolck, or Schmolcke, Lutheran pastor at Brauchitschdorf (now Chrόstnik) near Liegnitz in Silesia (now Poland) was born at Brauchitschdorf, Dec. 21, 1672. He entered the Gymnasium at Lauban in 1688, and spent five years there. After his return home he preached for his father a sermon which so struck the patron of the living that he made Benjamin an allowance for three years to enable him to study theology. He matriculated, at Michaelmas, 1693, at the University of Leipzig, where he came under the influence of J. Olearius, J. B. Carpzov, and others, and throughout his life retained the character of their teaching, viz. a warm and living practical Christianity, but Churchly in tone and not Pietistic. In the autumn of 1697, after completing his studies at Leipzig (during his last year there he supported himself mainly by the proceeds of occasional poems written for wealthy citizens, for which he was also, crowned as a poet), he returned to Brauchitzchdorf to help his father, and, in 1701, was ordained as his assistant. On Feb. 12, 1702, he married Anna Rosina, daughter of Christoph Rehwald, merchant in Lauban and in the end of the same year was appointed diaconus of the Friedenskirche at Schweidnitz in Silesia. As the result of the Counter-Reformation in Silesia, the churches in the principality of Schweidnitz had been taken from the Lutherans, and for the whole district the Peace of Westphalia (1648) allowed only one church (and that only of timber and clay, without tower or bells), which the Lutherans had to build at Schweidnitz, outside the walls of the town; and the three clergy attached to this church had to minister to a population scattered over some thirty-six villages, and were moreover hampered by many restrictions, e.g. being unable to communicate a sick person without a permit from the local Roman Catholic priest. Here Schmolck remained till the close of his life, becoming in 1708 archidiaconus, in 1712 senior, and in 1714 pastor primarius and inspector. Probably as the result of his exhausting labours he had a stroke of paralysis on Laetare (Mid-Lent) Sunday, 1730, which for a time laid him aside altogether, and after which he never recovered the use of his right hand. For five years more he was still able to officiate, preaching for the last time on a Fastday in 1735. But two more strokes of paralysis followed, and then cataract came on, relieved for a time by a successful operation, but returning again incurably. For the last months of his life he was confined to bed, till the message of release came to him, on the anniversary of his wedding, Feb. 12, 1737. (Koch, v. 463; Bode, p. 144; Goedeke's Grundriss, vol. iii., 1887, p. 306; sketch prefixed to Ledderhose's edition of Schmolck's Geistliche Lieder, Halle, 1857, &c.) Schmolck was well known in his own district as a popular and useful preacher, a diligent pastor, and a man of wonderful tact and discretion. It was however his devotional books, and the original hymns therein contained, that brought him into wider popularity, and carried his name and fame all over Germany. Long lists of his works and of the various editions through which many of them passed are given by Koch, Bode and Goedehe. It is rather difficult to trace the hymns, as they are copied from one book of his into another, &c. Schmolck was the most popular hymnwriter of his time, and was hailed as the "Silesian Rist," as the "second Gerhardt," &c. Nor was he altogether unworthy of such praise. It is true that he did not possess the soaring genius of Gerhardt. Nor had he even Gerhardt's concise, simple style, but instead was too fond of high-sounding expressions, of plays upon words, of far-fetched but often recurring contrasts, and in general of straining after effect, especially in the pieces written in his later years. In fact he wrote a great deal too much, and latterly without proper attention to concentration or to proportion. Besides Cantatas, occasional pieces for weddings, funerals, &c, he is the author of some 900 hymns, properly so called. These were written for all sorts of occasions, and range over the whole field of churchly, family, and individual life. Naturally they are not all alike good; and those in his first three collections are decidedly the best. A deep and genuine personal religion, and a fervent love to the Saviour, inspire his best hymns; and as they are not simply thought out but felt, they come from the heart to the heart. The best of them are also written in a clear, flowing, forcible, natural, popular style, and abound in sententious sayings, easily to be remembered. Even of these many are, however, more suited for family use than for public worship. Nevertheless they very soon came into extensive use, not only in Silesia, but all over Germany. A number of Schmolck's hymns [that] have passed into English are:— i. Der beste Freund ist in dem Himmel. Love of Jesus. First published in his Heilige Flammen (ed. 1709, p. 100), in 6 stanzas of 6 lines, entitled "The best Friend." The translation in common use is:— A faithful friend is waiting yonder. This is a good translation, omitting stanza v., as No. 293, in Kennedy, 1863. ii. Die Woche geht zum Ende. Saturday Evening. In his Andächtige Hertze, 1714, p. 116, in 10 stanzas of 8 lines, entitled "Evening Hymn," and appointed for Evening Prayer on Saturday. In the Berlin Geistliche Lieder, ed. 1863, No. 1158. Translated as:— The week draws near its ending. This is a good translation of stanzas i., vi., vii., x., marked as by "A. G.," as No. 81 in the Dalston Hospital Hymn Book 1848. Other trs. are: (1) “Though now the week is ending," by H. J. Buckoll, 1842, p. 107. (2) “The week at length is over," by Miss Manington, 1863, p. 137. iii. Gott du hist selbst die Liehe. Holy Matrimony. Translated as:— O God, "Who all providest. This is a good translation, omitting stanza iii., by J. M. Sloan, as No. 312 in J. H. Wilson's Service of Praise, 1865. iv. Halleluja! Jesus lebt. Easter. In his Bochim und Elim, 1731, p. 67, in 5 stanzas of 6 lines, entitled "Hallelujah! at the grave of Jesus." In the Berlin Geistliche Lieder, ed. 1863, No. 296. Tr. as:— Hallelujah! Lo, He wakes. By E. Cronenwett, omitting st. iv., as No. 79 in the Ohio Lutheran Hymnal 1880. Another translation is: "Hallelujah! Jesus lives! Life, immortal life, He gives." This is a full and good translation, by Miss Warner, 1858, p. 486, repeated in the Treasury of Sacred Song, Kirkwall, n.d. v. Heute mir und Morgen dir. Funeral Hymn. In his Schmuck und Asche, 1717, p. 252, in 6 stanzas of 6 lines, entitled "Daily Dying". The tr. in common use is:— Today mine, tomorrow thine. This is a good and full translation, by Miss Warner, in her Hymns of the Church Militant, 1858, p. 260. vi. Je grösser Kreuz, je näher Himmel. Cross and Consolation. In his Andächtige Hertz, 1714, p. 273, in 9 stanzas of 6 lines, entitled "Hymn of Cross and Consolation." By its sententiousness and its manifold illustrations of the power of the Cross it has been a favourite with many. Translated as:— 1. Greater the Cross, the nearer heaven. 2. The more the cross, the nearer heaven. Another translation is: "The heavier the cross, the nearer heaven," by J. D. Burns, in the Family Treasury, 1859, p. 160. vii. Jesus soil die Losung sein. New Year. The translation in common use is:— Jesus shall the watchword he. Another translation is: "Jesu's name shall be our watchword," by J. Kelly, in the Family Treasury, 1868, p. 689. viii. Licht vom Licht, erleuchte mich. Sunday Morning. Translated as:— Light of Light, enlighten me. This is a very good tr. omitting stanza vii., by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 66, and thence in her Chorale Book for England, 1863, No. 17. Other translations are: (1) "Light of Light! illumine me," by H. J. Buckoll, 1842, p. 6. (2) "O thou blessed Light of Light," by Miss Dunn, 1857, p. 74. ix. Meinen Jesum lass ich nicht, Ach was wollt ich hessres haben. Love to Christ. Translated as:— I'll with Jesus never part. This is a translation of st. i., ii., iv., as stanzas iii.-v. of No. 378 in the Moravian Hymn Book, 1789. In the ed. of 1886, No. 452 (see p. 614, i.), the part from Schmolck begins, "He is mine and I am His" (the translation of stanza ii.). Another tr. is: "I'll not leave Jesus—-never, never," by Miss Warner, 1858, p. 509. x. Mein Gott, ich weiss wohl dass ich sterbe. For the Dying. Translated as:— My God! I know that I must die, My mortal. Other trs. are: (1) "That I shall die full well 1 know," by Dr. H. Mills, 1845 (1856, p. 232). (2) "My God! I know full well that I must die," by Miss Warner, 1858, p. 344. (3) "My God, I know that I must die; I know," by G. Moultrie, in his Espousals of S. Dorothea, 1870. xi. Mein Jesus lebt! was soil ich sterben. Easter. Translated as:— My Saviour lives; I shall not perish. xii. 0 wie fröhlich, o wie selig. Eternal Life. Translated as:— Oh how joyous, oh how blessed. Another tr. is: "Oh, how blest beyond our telling." xiii. Schmückt das Fest mit Maien. Whitsuntide. Translated as:— Come, deck our feast today. xiv. Thut mir auf die schöne Pforte. Sunday. Translated as:— 1. Open now thy gates of beauty. This is a good tr., omitting stanza iii., vii., by Miss Winkworth, in her Chorale Book for England, 1863, No. 15. 2. Open wide the gates of beauty. This is a translation of stanzas i., ii., iv., vi.-vii., by H. L. Hastings, dated 1885, as No. 1076, in his Songs of Pilgrimage, 1886. Another tr. is: "Throw the glorious gates wide open," by Miss Manington, 1863, p. 146. xv. Weine nicht, Gott lebet noch. Cross and Consolation. Tr. as:— "Weep not,-—Jesus lives on high. Another tr. is: "Weep not, for God, our God, doth live," by Dr. R. Maguire, 1883, p. 59. xvi. Willkommen, Held im Streite. Easter. The translation in common use is:— Welcome Thou victor in the strife. This is a good translation omitting st. ii.—iv., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 91. Hymns not in English common use:-- xvii. Ach wenn ich dich, mein Gott, nur habe. Love to God. Founded on Ps. lxxiii. 25, 26. Translated as "My God, if I possess but Thee," by G. Moultrie, in his Espousals of S. Dorothea, 1870. xviii. An Gott will ich gedenken. Remembering God's Love and Care. In his Heilige Flammen (ed. 1707, p. 59; ed. 1709, p. 131), in 6 stanzas of 8 lines, and Burg's Gesang-Buch, Breslau, 1746, No. 112. Translated as "My God will I remember," by J. Kelly, in the Family Treasury, 1868. xix. Der Sabbath ist vergangen. Sunday Evening. Tr. as "The Sabbath now is over," by Dr. H. Mills, 1856, p. 226. xx. Du angenehmer Tag. Sunday. In his Lustige Sabbath, 1712, p. 1, in 8 stanzas of 6 lines. Tr. as “Thou ever welcome day," by J. Kelly, in the Family Treasury, 1868, p. 688. xxi. Endlich, endlich, muss es doch. Cross and Consolation. Translated as "Yes, at last, our God shall make," in the Christian Examiner, Boston, U.S., Sept., 1860, p. 251. xxii. Gedenke mein, mein Gott, gedenke mein. For the Dying. Translated as "Remember me, my God! remember me," by Miss Borthwick, in Hymns from the Land of Luther 1854, p. 9. xxiii. Geh, müder Leib, zu deiner Euh. Evening. Translated as "Go, wearied body, to thy rest," by J. Kelly, in the Family Treasury, 1868. In his Lustige Sabbath, 1712, p. 35, in 10 stanzas of 6 lines, and Burg’s Gesang-Buch, Breslau, 1746, No. 403. Translated as "King, to Jews and Gentiles given," by Dr. H. Mills, 1845. xxiv. Gott der Juden,Gott der Heiden. Epiphany. Translated as “King, to Jews and Gentiles given,” by Dr. H. Mills, 1845. xxv. Gott lebt, wie kann ich traurig sein. Trust in God. Translated as "God lives! Can I despair," by Miss Warner, 1869, p. 44. xxvi. Gott mit uns, Immanuel. New Year. Translated as "God with us! Immanuel, Open with the year before us," by Dr. R. P. Dunn, in Sacred Lyrics from the German, Philadelphia, U.S., 1859, p. 166. xxvii. Hier ist Immanuel! New Year. Translated as "Here is Immanuel!" by Miss Manington, 1864, p. 24. xxviii. Hilf, Heifer, hilf! ich muss verzagen. Cross and Consolation. Translated as "Help, Saviour, help, I sink, I die,” in the Monthly Packet, vol. xviii., 1859, p. 664. xix. Ich habe Lust zu scheiden. For the Dying. Tr. as "Weary, waiting to depart," by Mrs. Findlater, in Hymns from the Land of Luther, 1855, p 130. xxx. Ich sterbe täglich, und mein Leben. For the Dying. Translated as "Both life and death are kept by Thee" (st. iv.), by J. Kelly, in the Family Treasury, 1868, p. 689. xxxi. Mein Gott, du hast mich eingeladen. Sunday. Translated as "My God, Thou hast the invite given," by Miss Manington, 1863, p. 150. xxxii. Mein Gott! du wohnst in einem Lichte. Holy Scripture. Translated as "In glory bright, O God, Thou dwellest," by Dr. H. Mills, 1845. xxxiii. Mein Gott, ich klopf an deine Pforte. Supplication. Tr.Translated as "given as "Mein Gott, mein Erstes und mein Alles." Translated as "My God! the Source of all my blessing," in the British Herald, August, 1866, p. 312; repeated in Reid's Praise Book, 1872. xxxv. Mein Gott, weil ich in meinem Leben. The ChristiaWho, Lord, has any good whatever," by Dr. H. Mills, 1845, p. 91. xxxiv. Mein Gott, mein Alles Uber Alles. Trust in God. Sometimes n Life. Translated as "Most High! with reverence to fear Thee," by Dr. H. Mills, 1845, p. 114.). xxxvi. Nun hab ich überwunden; Zu guter Nacht, o Welt. For the Dying. Translated as "Now soon I shall have conquer'd," by Miss Manington, 1863, p. 87. xxxvii. Seht welch ein Mensch ist das. Passiontide. The translations are (1) "See, what a man is this! How tearful is His glance," by J. Kelly, in the British Messenger, Feb., 1S68; repeated in the Family Treasury, 1868, p. 691. (2) "See what a man is this, O glances," by Miss Warner, 1869, p. 32. xxxviii. Sei getreu bis in den Tod. Christian Faithfulness. Translated as "Be thou faithful unto death! Let not troubles nor distresses," by R. Massie, in the Day of Rest, 1878, vol. ix. p. 219. xxxix. Theures Wort aus Gottes Munde. Holy Scripture. Translated as "Word by God the Father spoken," by Miss Manington, 1863. xl. Was Gott thut das ist wohlgethan! Er giebt und nimmt auch wieder. On the Death of a Child. The trs. are (1) "What God does is well done, "Who takes what He gave," by W. Graham, in his The Jordan and the Rhine, London, 1854, p. 251. (2) "Whatever God doth is well done, He gives, &c," by J. Kelly, in the Family Treasury, 1868, p. 688. xli. Wer will mich von der Liebe scheiden. Faith. Translated as "Who can my soul from Jesus sever," by Miss Manington, 1863, p. 39. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

Philipp Friedrich Hiller

1699 - 1769 Hymnal Number: d10 Author of "Ich will streben nach dem Leben" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Hiller, Philipp Friedrich, son of Johann Jakob Hiller, pastor at Mühlhausen on the the Enz, Württemberg, was born at Mühlhausen, Jan. 6, 1699. He was educated at the clergy training schools at Denkendorf (under J. A. Bengel) and Maulbronn, and the University of Tübingen (M.A. 1720). His first clerical appointment was as assistant at Brettach, near Neckarsulm, 1724-27. He afterwards held similar posts at Hessigheim and elsewhere, and was also, from 1729-31, a private tutor at Nürnberg. He was then, on St. Bartholomew's Day, 1732, instituted as pastor of Neckargröningen, on the Neckar, near Marbach. In 1736 he became pastor of his native place, and in 1748 pastor at Steinheim, near Heidenheim. In his third year of residence at Steinheim he lost his voice, and had to employ an assistant to preach. He died at Steinheim, April 24, 1769. (Koch, v. 107-126; Allgemeine Deutsche Biographie, xii. 425-426, &c.) Of Hiller’s hymns the best appeared in:— (1) Arndt's Paradiss-Gartlein…..in teutsche Lieder, Nürnberg, N.D. [the copy in Berlin has a frontispiece dated 1730]. This was written during the time he was tutor at Nürnberg. P. Gerhardt had founded the fine hymn "O Jesu Christ, mein schönstes Licht," (q.v.) on one of the prayers in the volume of devotions which Johann Arndt had published, 1612, under the title of Paradies-Gärtlein; and Gerhardt's example led Hiller to think of turning the whole of these prayers into hymns. The book is in four parts, and contains 301 hymns, 297 being founded on Arndt and four original. (2) Geistliches Liederkästlein, Stuttgart, 1762, and a second series, Stuttgart, 1767. Each series contains 366 short hymns, one for each day of the year. A complete reprint of these and the other hymns of Hiller (1075 in all) wased. by C. C. E. Ehmann in 1844 (2nd ed. 1858). Hiller is the most productive and most important of the earlier hymnwriters of Württemberg; and is the poetical exponent of the practical theology of his friend J. A. Bengel. The hymns of his Paradiss-Gärtlein, while clear and Scriptural, are decidedly spun out (see No. xii. below). His Liederkästlein, contains the hymns of his riper years, and reveals a depth of spiritual wisdom, an almost proverbial conciseness, an adaptation to console and direct in the most diverse events of life, and the most varied experiences of the soul, a suitability as a manual for daily devotion, and a simple popularity of style that speedily endeared it to the pious in Southern Germany. It has passed through many editions in Germany, while colonists (especially from Württemberg) have carried it from thence wherever they went. It is said, e.g., that when a German colony in the Caucasus was attacked by a hostile Circassian tribe some fifty years ago the parents cut up their copies of the Liederkästlein and divided the leaves among their children as they were being torn from them into slavery. The use of Hiller's hymns in Germany has principally been in the hymnbooks of Württemberg, and, through J. J. Bambach's Haus Gesang-Buch, 1735, in Hannover. The following have passed into English:— I. Hymns in English common use: i. Herr über Leben und der Tod. Cross and Consolation. 1730, pt. iii. p. 332, founded on Arndt's Prayer, 26 (28) of Class iii. The part translated is stanzas viii.-xiv., "Herr, meine Burg, Herr Zebaoth," which is founded on the fourth part of the third section of Arndt's Prayer. The text is in Ehmann's Hiller, Nos. 885, 886. Translated as:— 0 God of Hosts! 0 mighty Lord, a translation of stanzas viii., xiii., xiv., signed "F. C. C.," as No. 162 in Dr. Pagenstecher's Collection, 1864. ii. Mein Gott in deine Hände. For the Dying. Liederkästlein, pt. ii., 1767, for August 3, in 9 stanzas of 4 lines, founded on Ps. xxxi. 6. In Ehmann, No. 986, and in Knapp's Evangelischer Lieder-Schatz, 1837 and 1865. Translated as:— My God, to Thee I now commend, a good translation of stanzas i., iii., iv., vi., viii., ix., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 245. In her 2nd ed., 1856, she substituted a translation of st. vii. for that of stanza vi. The text of 1856 is in her Chorale Book for England, 1863, No. 194, and in the Ohio Evangelical Lutheran Hymnal, 1880; and the text of 1855 in the Pennsylvania Lutheran Church Book, 1868. Another translation is: "My God, within Thy hand," by Miss Warner, 1858, p. 480. iii. Mein Hers, du mustt im Himmel sein. Eternal Life. Liederkästlein, p. ii., 1767, for Jan. 26, in 4 stanzas of 7 lines, founded on St. Matt. vi. 21. In Ehmann, No. 639, and Knapp's Evangelischer Lieder-Schatz, 1837. Translated as :— Aspire, my heart, on high to live, in full, by Dr. H. Mills, in his Horae Germanicae, 1845 (1856, p. 86), repeated, omitting stanzas iv., as No. 220 in the American Lutheran General Synod's Collection, 1850-52. iv. Wir warten dein, o Gottes Sehn. Second Advent. Liederkästlein, pt. ii., 1767, for Jan. 24, in 4 stanzas of 8 lines, founded on 1 Thess. i. 9, 10. In Ehmann, No. 1041, and the Württemberg Gesang-Buch, 1842, No. 640. Translated as:-— We wait for Thee, all glorious One, a good and full translation by J. D. Burns, in the Family Treasury, 1859, pt. ii. p. 111, and his Remains, 1869, p. 264. Included in the Christian Hymn Book, Cincinnati, 1865, and in H. L. Hastings's Songs of Pilgrimage, 1886. Another translation is: "We wait for Thee, O Son of God," in the British Herald, April, 1866, p. 252, and Reid's Praise Book, 1872. This follows the altered form in C. B. Garve's Christliche Gesänge, 1825. II. Hymns not in English common use: v. Abgrund wesentlicher Liebe. Love of God. 1730, pt. ii. p. 25, founded on Prayer 4 in Class II. of Arndt, which is "Thanksgiving for the Love of God, and prayer for it." Translated as, "Thou fathomless Abyss of Love," by Miss Winkworth, 1869, p. 281. vi. Angenehmes Krankenbette. For the Sick. Liederkästlein, 1762, p. 338, for Dec. 3, in 3 stanzas, founded on St. Luke v. 18. Translated as, "Bed of Sickness! thou art sweet," by Miss Winkworth, 1869, p. 283. vii. Betet an, verlorne Sünder. Lent. Liederkästlein, 1762, p. 43, for Feb. 18, in 3 stanzas, founded on St. Matt, xviii. 14. Translated as, "Sinners, pray! for mercy pleading," by Dr. H. Mills, 1856, p. 50. viii. Das Lamm, am Kreuzesstamme. For the Dying. Liederkästlein, pt. ii., 1767, for Feb. 12, in 8 stanzas, founded on Acts vii. 59. In the Württemberg Gesang-Buch, 1842, No. 609, altered to “Der Hirt, am Kreuz gestorben." This form is translated as, "The Shepherd by His passion," by J. D. Burns, in the Family Treasury, 1859, pt. ii. p. 61, and his Remains, 1869, p. 266. ix. Die Liebe darf wohl weinen. Burial of the Dead. Liederkästlein, 1762, p. 286, for Oct. 12, in 7 stanzas, founded on l Thess. iv. 13. Translated as, "Love over the departed," by J. D. Burns in his Remains, 1869, p. 253. x. Die Welt kommt einst zusammen. Second Advent. Liederkästlein, pt. ii., 1767, for Jan. 2, in 5 stanzas, founded on 2 Cor. v. 10. Translated as, "The world shall yet be cited," by J. D. Burns in the Family Treasury, 1859, pt. ii. P. 111, and his Remains, 1869, p. 263. xi. Herr, meine Leibeshütte. For the Dying. Liederkästlein, pt. ii., 1767, for Feb. 18, in 8 stanzas, founded on 2 Peter, i. 14. The translations are: (l) "Lord, my house of clay," by Miss Warner, 1858, p. 605. (2) "My fleshly house is sinking now," by Dr. G. Walker, 1860, p. 102. xii. Mein Jesus sitzt zur rechten Hand. Ascensiontide. 1730, pt iii. p. 408, as stanzas 118-125 of the hymn on Arndt's prayer 27 (29) in Class III. This prayer is a long paraphrase of the Apostles' Creed. Translated as, "Our Jesus now at God's right hand," by Dr. H. Mills, 1845 (1856, p. 330). xiii. Singet Gott, denn Gott ist liebe. The Love of God. Liederkästlein, 1762, p. 51, for Feb. 20, in 3 stanzas, founded on 1 John iv. 16. The translations are: (1) "God is love—-then sing His praises," by Dr. H. Mills, 1845 (1856, p. 16). (2) "God is love, sing loud before Him," by J. D. Burns in his Remains, 1869, p. 231. xiv. Singt doch unserm König. Ascensiontide. Liederkästlein, 1762, p. 328, for Nov. 23, in 3 stanzas, founded on Ps. xcvi. 10. Translated as, “Laud your King and Saviour," by J. Sheppard in bis Foreign Sacred Lyre. 1857, p. 94. xv. Untheilbare Dreifaltigkeit. Trinity Sunday. 1730, pt. ii. p. 226, founded on Arndt’s prayer 25 in Class II., entitled “Thanksgiving for the revelation of the Holy Trinity." The translation is from the recast of st. vi.-xii. made by J. S. Diterich for the Berlin Gesang-Buch, 1765, No. 51, and beginning "Lob, Ehre, Preis und Dank sel dir." Translated as, "Love, honour, thanks, to Thee we raise," by Dr. H. Mills, 1845 (1856, p. 110). xvi. Was freut mich noch wenn du's nicht bist. Joy in God. Liederkästlein, 1762, for June 20, in 2 stanzas, founded on Ps. xliii. 4. Translated as, "What earthly joy can fill my heart," by R. Massie in the British Herald, Nov. 1865, p. 175. xvii. Wer ausharrt bis ans Ende. Cross and Consolation. Liederkästlein, pt. ii., 1767, for May 19, in 4 stanzas, founded on St. Matt. xxiv. 13. Translated as,"He who to death maintaineth," by J. D. Burns in his Remains, 1869, p. 261. xviii. Wer kann dein Thun begreifen. God's Power. Liederkästlein, 1762, p. 18, for Jan. 18, in 3 stanzas, founded on Is. xlv. 7. Translated as, "Who, Lord, Thy deeds can measure," by Dr. H. Mills, 1845 (1856, p. 15). [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907) =============================== Hiller, Philipp F., p. 524, ii. His hymn "Gottes Sohn, in Fleisch gekleidet" (Christmas), from his Liederkastlein, 1762, is translation by Dr. Loy, in the Ohio Lutheran Hymnal, 1880, as "God in human flesh appearing." --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Christian Fürchtegott Gellert

1715 - 1769 Person Name: Christian Fuerchtegott Gellert Hymnal Number: ad31 Author of "Wie gross ist des Allm'cht'gen Guete" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Gellert, Christian Fürchtegott, son of Christian Gellert, pastor at Hainichen in the Saxon Harz, near Freiberg, was born at Hainichen, July 4, 1715. In 1734 he entered the University of Leipzig as a student of theology, and after completing his course acted for some time as assistant to his father. But then, as now, sermons preached from manuscript were not tolerated in the Lutheran Church, and as his memory was treacherous, he found himself compelled to try some other profession. In 1739 he became domestic tutor to the sons of Herr von Lüttichau, near Dresden, and in 1741 returned to Leipzig to superintend the studies of a nephew at the University. He also resumed his own studies. He graduated M.A. 1744; became in 1745 private tutor or lecturer in the philosophical faculty; and was in 1751 appointed extraordinary professor of philosophy, lecturing on poetry and rhetoric, and then on moral philosophy. An ordinary professorship offered to him in 1761 he refused, as he did not feel strong enough to fulfil its duties, having been delicate from a child, and after 1752 suffering very greatly from hypochondria. He died at Leipzig, Dec. 13, 1769 (Koch, vi. 263-277; Allgemeine Deutsche Biographie, viii. 544-549, &c). As a professor, Gellert was most popular, numbering Goethe and Lessing among his pupils, and won from his students extraordinary reverence and affection, due partly to the warm interest he took in their personal conduct and welfare. In his early life he was one of the contributors to the Bremer Beiträge; and was one of the leaders in the revolt against the domination of Gottsched and the writers of the French school. His Fables (1st Ser. 1746; 2nd 1748), by their charm of style, spirit, humour and point, may justly be characterised as epoch-making, won for him universal esteem and influence among his contemporaries of all classes, and still rank among the classics of German literature. As a hymnwriter he also marks an epoch; and while in the revival of churchly feeling the hymns of the Rationalistic period of 1760 to 1820 have been ignored by many recent compilers, yet the greatest admirers of the old standard hymns have been fain to stretch their area of selection from Luther to Gellert. He prepared himself by prayer for their composition, and selected the moments when his mental horizon was most unclouded. He was distinguished by deep and sincere piety, blameless life, and regularity in attendance on the services of the Church. His hymns are the utterances of a sincere Christian morality, not very elevated or enthusiastic, but genuine expressions of his own feelings and experiences; and what in them he preached he also put in practice in his daily life. Many are too didactic in tone, reading like versifications of portions of his lectures on morals, and are only suited for private use. But in regard to his best hymns, it may safely be said that their rational piety and good taste, combined with a certain earnestness and pathos, entitle them to a place among the classics of German hymnody. They exactly met the requirements of the time, won universal admiration, and speedily passed into the hymnbooks in use over all Germany, Roman Catholic as well as Lutheran. Two of Gellert's hymns are noted under their own first lines, viz., "Jesus lebt, mit ihm auch ich," and "Wie gross ist des All-mächtgen Güte." The following have also passed into English, almost all being taken from his Geistliche Oden und Lieder, a collection of 54 hymns first published at Leipzig, 1757, and which has passed through very numerous editions:— I. Hymns in English common use: i. An dir allein, an dir hab ich gesündigt. Lent. 1757, p. 102, in 6 stanzas of 4 lines, entitled "Hymn of Penitence." In Zollikofer's Gesange-Buch, 1766, and the Berlin Geistliche Lieder S., ed. 1863, No. 499. Translated as:— Against Thee only have I sinn'd, I own it. A good and full version, by Miss Wink worth, as No. 42 in her Chorale Book for England, 1863. Another translation is:— "Against Thee, Lord, Thee only my transgression," by N. L. Frothingham, 1870, p. 241. ii. Dies ist der Tag, den Gott gemacht. Christmas. One of his best and most popular hymns. 1757, p. 72, in 11 stanzas of 4 lines, repeated in the Berlin Gesang-Buch, 1765, No. 55, and the Berlin Geistliche Lieder S. ed. 1863, No. 154. Translated as:— This is the day the Lord hath made, O'er all the earth. A translation of stanzas i.-iii., x., by Miss Borthwick, as No. 22 in Dr. Pagenstecher's Collection, 1864, and included in Hymns from the Land of Luther, 1884, p. 256. Other trs. are:—(1) "This is the day which God ordains," by Dr. G. Walker, 1860, p. 27. (2) "This day shall yet by God's command," in the Family Treasury, 1811, p. 278. iii. Für alle Güte sei gepreist. Evening. 1757, p. 85, in 4 stanzas of 6 lines, included in Zollikofer's Gesang-Buch 1766, No. 78, and the Berlin Geistliche Lieder S., ed. 1863, No. 1160. Translated as:— To Father, Son, and Spirit praise. A good and full translation by A. T. Russell, as No. 7 in his Psalms & Hymns, 1851. Another translation is: — "For all Thy kindness laud I Thee," by H. J. Buckoll, 1842, p. 96. iv. Gott ist mein Lied. Praise. On God's Might and Providence. 1757, p. 78, in 15 st. of 5 1. In the Berlin Geistliche Lieder S.., ed. 1863, No. 24. Translated as:— God is my song, His praises I'll repeat, A free translation of stanzas i.-v., as No. 94 in Sir John Bowring's Hymns, 1825. Repeated, omitting stanza ii., as No. 114 in Dale's English Hymn Book, 1875. Other translations are:— (1) “Of God I sing," by Dr. H. Mills, 1856, p. 11. (2) "God is my song, With sovereign," by N. L. Frothingham, 1870, p. 243. v. Wenn ich, o Schöpfer, deine Macht. Praise. This fine hymn of Praise for Creation and Providence was first published 1757, p. 62, in 6 stanzas of 7 lines. In the Berlin Gesang-Buch, 1765, No. 25, and Berlin Geistliche Lieder S.ed. 1863, No. 72. Translated as:—- Thou Great First Cause! when of Thy skill. In full in Dr. H. Mills's Horae Germanicae, 1845 (1856, p. 5). Stanzas ii., iii., v., vi., altered and beginning, "The earth, where'er I turn mine eye," are in the American Lutheran General Synod's Collection, 1852. Other trs. are:— (1) "When, O my dearest Lord, I prove," by Miss Dunn, 1857, p. 80. (2) "Creator! when I see Thy might," in Madame de Pontes's Poets and Poetry of Germany, 1858, v. i. p. 472. (3) "When I, Creator, view Thy might," by Miss Manington, 1863. vi. Wer Gottes Wort nicht halt, und spricht. Faith in Works. This didactic hymn on Faith proved by Works, was first published 1757, p. 49, in 5 stanzas of 6 lines. In Zollikofer's Gesang-Buch, 1766, and the Berlin Geistliche Lieder S. ed. 1863, No. 72. Translated as:— Who keepeth not God's Word, yet saith. A good and full translation by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 161. A greatly altered version of stanzas ii.—v., beginning, "True faith in holy life will shine," was included as No. 418 in Kennedy, 1863, and repeated in the Ibrox Hymnal 1871, J. L. Porter's Collection 1876, and others. II. Hymns not in English common use: vii. Auf Gott, und nicht auf meinen Rath. Trust in God's Providence. 1757, p. 134, in 6 stanzas. Translated as: (1) "Rule Thou my portion, Lord, my skill," by Dr. H. Mills, 1845 (1856, p. 164). (2) "On God and on no earthly trust," by J. D. Burns, in his Remains, 1869. viii. Auf, schicke dich. Christmas. 1757, p. 109, in 1 stanza. Translated as, "Come, tune your heart," by Miss Cox, 1841, p. 17 (1864, p. 39). ix. Dein Heil, o Christ! nicht zu verscherzen. Prayer. 1757, p. 6, in 14 stanzas of 8 lines. In J. A. Schlegel's Geistliche Gesänge, 3rd Ser., 1772, p. 193, recast as "Zu deinem Gotte beten," in 5 stanzas of 12 lines; and this in the Kaiserwerth Lieder-Buch für Kleinkinderschulen, 1842, No. 208, appears "Zu Gott im Himmel beten," in 8 stanzas of 4 lines. The 1842 was translated as, "O how sweet it is to pray," by Mrs. Bevan, 1859, p. 148. x. Der Tag ist wieder hin, und diesen Theil des Lebens. Evening. 1757, p. 13, in 10 stanzas, as "Self-Examination at Eventide." Translated as,"Another day is ended," by Miss Warner, 1869 (1871, p. 9). xi. Du klagst, und fühlest die Beschwerden. Contentment. 1757, p. 91, in 8 stanzas. Translated as "Thy wounded spirit feels its pain," by Dr. B. Maguire, 1883, p. 153. xii. Erinnre dich, mein Geist, erfreut. Easter. 1757, p. 27, in 13 stanzas. Translated as, "Awake, my soul, and hail the day," in Dr. J. D. Lang's Aurora Australis, Sydney, 1826, p. 43. xiii. Er ruft der Sonn, und schafft den Mond. New Year. 1757, p. 154, in 6 stanzas. In the Berlin Gesang-Buch, 1765, No. 233, as "Gott ruft." Translated as, “Lord, Thou that ever wast and art," in the British Magazine, Jan., 1838, p. 36. xiv. Gott, deine Güte reicht so weit. Supplication. 1757, p. 1, in 4 stanzas, founded on 1 Kings iii. 5-14. The translations are: (1) "O God, Thy goodness doth extend, Far as," by Dr. J. D. Lang, 1826, p. 10. (2) "Behold! Thy goodness, oh my God," by Miss Fry, 1845, p. 78. xv. Gott ist mein Hort. Holy Scripture. 1757, p. 70, in 8 stanzas. Translated as, "I trust the Lord, Upon His word," by Dr. H. Mills, 1845 (1856, p. 23). xvi. Herr, der du mir das Leben. Evening. 1757, p. 121, in 5 stanzas. Translated as, "By Thee, Thou Lord of Heaven," by H. J. Buckoll, 1842, p. 97. xvii. Herr, starke mich, dein Leiden su bedenken. Passiontide. 1757, p. 123, in 22 stanzas. Translated as, "Clothe me, oh Lord, with strength! that I may dwell” by Miss Fry, 1859, p. 153. xviii. Ich hab in guten Stunden. For the Sick. 1757, p. 128, in 6 stanzas. [See the Story of a Hymn, in the Sunday at Home for Sept., 1865.] Translated as: (1) “I have had my days of blessing," by Mrs. Findlater, in Hymns from the Land of Luther, 1855, p. 60. (2) "Once, happy hours with blessings crowned," by A. B. H., in the Day of Rest, 1877, p. 405. xix. Ich komme, Herr, und suche dich. Holy Communion. 1757, p. 89, in 5 stanzas. The translations are: (1) "I come, 0 Lord, and seek for Thee," by Miss Manington, 1863, p. 14. (2) “Weary and laden with my load, I come," by Dr. B. Maguire, 1872, p. 178. xx. Ich komme vor dein Angesicht. Supplication. 1757, p. 140. in 13 stanzas. The translations are: (1) "Great God, I bow before Thy face," by Dr. J. D. Lang, 1826, p. 23. (2) “Now in Thy presence I appear," by Dr. H. Mills, 1845 (1856, p. 137). xxi. Mein erst Gefühl sei Preis und Dank. Morning. 1757, p. 55, in 12 stanzas. Translated as, "I bless Thee, Lord, Thou God of might," beginning with st. vi., by H. J. Buckoll, 1842, p. 56. xxii. Nach einer Prüfung kurzer Tage. Eternal Life. 1757, p. 158, in 12 stanzas, as "The Consolation of Eternal Life." Though hardly a hymn for congregational use and too individualised, it has been a very great favourite in Germany. In the Berlin Gesang-Buch, 1765, 132, and the Berlin Geistliche Liedersegen, ed. 1863, No. 1483. The translations are: (1) "A few short days of trial past," in Miss Knight's Prayers and Hymns from the German, 1812 (1832, p. 107). (2) "A few short hours of transient joy," by Dr. J. D. Lang, 1826, p. 123. (3) “When these brief trial-days are past," by J. Sheppard, 1857, p. 98. (4) “A few short days of trial here,” by Miss Burlingham, in the British Herald, July 1865, p. 98. (5) "Our few short years of trial o'er," by Dr. J. Guthrie, 1869, d. 124. (6) “When these brief trial-days are spent," by Miss Winkworth, 1869, p. 318. (7) "A few more days, a few more years," by Dr. R. Maguire, 1883, p. 165. xxiii 0 Herr, mein Gott! durch den ich bin und lebe. Resignation to the will of God. 1757, p. 152. in 7 st. Translated as, "In Thee, my God, I live and move," by Dr. R. Maguire, 1883, p. 113. xxiv. So hoff’ ich denn mit festem Muth . Assurance of the Grace of God. 1757, p. 115, in 4 stanzas. The translations are: (1) "Firm is my hope of future good," by Dr. H. Mills, 1845 (1856, p. 188). (2) “In Thee, O Lord, my hope hath stood," by Dr. R. Maguire, 1872. zzv. Was ists dast ich mich quäle. Patience. 1757, p. 17, in 7 stanzas. The translations are: (1) "O foolish heart, be still," by Miss Warner, 1858 (1861, p. 452), repeated in Bishop Ryle's Collection, 1860, No. 181 (2) “What billows these that o'er thee roll," by Dr. R. Maguire, 1872. xxvi. Wie sicher lebt der Mensch, der Staub. For the Dying. 1757, p. 149, in 14 stanzas. Translated as, "How heedless, how secure is man!" by Dr. H. Mills, 1845 (1856, p. 238). One or two recasts from Gellert's Lehrgedichte und Erzählungen, Leipzig, 1754, came into German common use, and one has passed into English, viz.:— xxvii. Mensch, der du Christus schmähst, was ist in ihrer Lehre. Love to Mankind. 1754, pp. 27-56, being a poem entitled “The Christian." A recast from portions of this made by J. S. Diterich, beginning "Gieb mir, O Gott, ein Herz," in 9 stanzas, appears as No. 219 in the Berlin Gesang-Buch, 1765; and has been translated as "Grant me, O God! a tender heart," by Miss Knight, 1812 (1832, p. 97). [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Johann Caspar Lavater

1741 - 1801 Person Name: Johann C. Lavater Hymnal Number: d5 Author of "Fortgek'mpft und fortgerungen" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Lavater, Johann Caspar, son of Johann Heinrich Lavater, physician in Zürich, was born at Zürich, Nov. 15, 1741. He entered the Academic Gymnasium at Zürich in 1758, and in the end of 1759 began his studies in its theological department. After completing his course he was ordained in the spring of 1762, but did not undertake any regular clerical work till April 1769, when he was appointed diaconus of the Orphanage church at Zürich, where he became pastor in 1775. In July 1778 he was appointed diaconus of St. Peter's church, and in Dec. 1786 pastor there. When, during the Revolutionary period, the French laid the Swiss Cantons under contribution, and then in April 1799 deported ten of the principal citizens of Zürich, Lavater felt compelled to protest in the pulpit and in print. Consequently while on a visit to Baden, near Zürich, he was seized by French dragoons, May 14, 1799, and taken to Basel, but was allowed to return to Zürich, Aug. 16, 1799. When on Sept. 25, 1799, the French under Massena entered Zürich, Lavater was treacherously shot through the body by a French grenadier, who had just before thanked him for his charity, and from this wound he never entirely recovered. He resigned his charge in January 1800, and died at Zürich, Jan. 2, 1801. (Koch, vi. 499; Allgemeine Deutsche Biographie, xvii. 783, &c.) Lavater was one of the most celebrated and influential literary characters of his time; a most popular and striking preacher; and a lovable, genuine, frank-hearted man, who was the object of an almost incredible veneration. His devotional writings (Aussichten in die Ewigkeit, 4 vols., Zürich,1768-78, &c), and his works on Physiognomy (Von der Physiognomik, Leipzig, 1772; Physiognomische Fragmente, 4 vols., Leipzig and Winterthur, 1775-78), were eagerly read and admired all over Europe, but were very soon forgotten. He was no theologian, and his warm heart and fertile imagination led him into many untenable positions. His works on Physiognomy are without order or philosophical principles of connection, and their permanent interest is mainly in the very numerous and often well-executed engravings. Of his poems the Schweizerlieder (Bern, 1767, 4th enlarged ed., 1775), are the utterances of a true patriot, and are the most natural and popular of his productions. His Epic poems ((1) Jesus Messias, oder die Zukunft des Herrn, N.D., Zürich, 1780, a poetical version of the Apocalypse; (2) Jesus Messias, oder die Evangelien und Apostelgeschichte in Gesängen, 4 vols., Winterthur, 1733-86. (3) Joseph von Arimathea, Hamburg, 1794) have little abiding value. As a hymn-writer Lavater was in his day most popular. His hymns are well adapted for private or family use. Many of them are simple, fresh, and popular in style, and evangelical, earnest and devout in substance. But for church use he is too verbose, prolix, and rhetorical. Of his hymns (some 700) a considerable number survive in German collections compiled before 1850, e.g. the Berlin Geistliche Lieder, ed. 1840, has 13; the Württemberg Gesang-Buch, 1843 has 15; the Hamburg Gesang-Buch,1842, has 23,&c. But in the more recent collections almost all have disappeared, e.g., the new hymn-book for the Kingdom of Saxony, 1883, has not a single one. The most important appeared principally in the following works:—(1) Funfzig Christlicher Lieder, Zürich, 1771. (2) Lieder zum Gebrauche des Waysenhauses zu Zürich, Zürich, 1772. (3) Christliche Lieder der Vaterländischen Jugend, besonders auf der Landschaft, gewiedmet, Zürich, 1774. (4) Zweytes Funfzig Christlicher Lieder, Zürich, 1776. (5) Christliche Lieder . . . Zweytes Hundert, Zürich, 1780. (6) Sechszig Lieder nach dem Zürcherischen Catechismus, Zürich, 1780. [Nos.1-6 in the Royal Library, Berlin, and 3-6 in the British Museum] Those of his hymns which have passed into English include:— i. 0 du, der einst im Grabe lag. Sunday. In his Lieder, &c, 1772, No. 7, in 9 stanzas of 4 1., entitled "Sunday Hymn." Included in the Zürich Gesang-Buch, 1787 and 1853; Bunsen's Versuch, 1833, No. 6, &c. The translation in common use is :— 0 Thou, once laid within the grave. A good translation, omitting st. iii., vii., viii., by H. J. Buckoll, in his Hymns from the German, 1842, p. 9. Repeated, abridged, in the Dalston Hospital Hymn Book 1848, and the Rugby SchoolHymn Book, 1850 and 1876. Another translation is: "0 Thou who in the grave once lay," by R. Massie, in the British Herald, June, 1865. ii. 0 Jesus Christus, wachs in mir. Sanctification. His finest hymn. Founded on St. John iii. 30. First published in his Christlcehe Lieder, 1780, No. 85, in 10 stanzas of 4 1., marked as "On New Year's Day, 1780," and with the motto "Christ must increase, but I must decrease." In Knapp's Evangelischer Lieder-Schatz, 1837, No. 1644. The translation in common use is:— 0 Jesus Christ, grow Thou in me. A good and full translation in theBritish Messenger for Nov. 1, 1860. In Schaff's Christ in Song, 1870, p. 108, it is marked as translated by Mrs. E. L. Smith, the statement that this was its first appearance being an error. If the translation is really by her, it must have appeared in some American publication prior to Nov. 1860. It has passed, in varying centos, into the Baptist Hymnal, 1879, Snepp's Songs of Grace & Glory, 1872, Supplement of 1874 to the New Congregational Hymn Book, and others: also in Hymns & Songs of Praise, N. Y., 1874, Christian Hymnal Adelaide, 1872, &c. iii. 0 süssesteir der Namen all. Name of Jesus, or, New Year. First published in his Sechszig Lieder, 1780, No. 25, in 4 stanzas of 7 1., as the second hymn on "Jesus Christ, the only begotten Son of God, our Lord. Second article of the Christian Faith." It is appointed for the 16th Sunday, and for the 39th and 40th questions of the Zürich Catechism. In the Berg Mark Gesang-Buch, 1835, No. 319; and included in a number of the German Roman Catholic Hymn Books as those for St. Gall, 1863, Rottenburg, 1865, and others. The translation in common use is:— 0 Name, than every name more dear. A good translation of stanzas i., iii., iv., by A. T. Russell, in his Psalms & Hymns, 1851, No. 68. Repeated in Maurice's Choral Hymn Book, 1861, Methodist New Connexion Hymn Book, 1863, New Zealand Hymnal, 1872, &c. iv. Vereinigt zum Gebete war. Whitsuntide. First published in his Christliche Lieder, 1774, No. 23, in 15 stanzas of 4 lines. The form translation into English is that in Bunsen's Versuch, 1833, No. 225, which begins, "O Geist des Herrn! nur deine Kraft," and consists of stanza x. lines 3, 4; xi. lines 1, 2; xii.-xv. The translation is:— 0 Holy Ghost! Thy heavenly dew. A good translation from Bunsen, by Miss Cox, in her Sacred Hymns from the German, 1841, p. 43, and the Gilman-Schaff Library of Religious Poetry, ed. 1883, p. 814. Slightly altered in Lyra Messianica, 1864, p. 386, and thence in Alford's Year of Praise, 1867. Again slightly altered in Miss Cox's Hymns from the German, 1864, p. 67, and thence in J. L. Porter's Collection, 1876. Another translation is: "Blest Spirit, by whose heavenly dew," by Lady E. Fortescue, 1843, p. 10. The following are not in English common use:— v. Ach! nach deiner Gnade schmachtet. Cross and Consolation. Zweytes Funfzig, 1116, No. 5, in 8 stanzas, entitled "The Conflict of Prayer in hours of darkness." The translations are: (1) "As the hart for water panteth, So my soul," by R. Massie, in the British Herald, March 1865, p. 40. (2) "Lord for Thee my soul is thirsting," by R. Massie, in theDay of Rest, 1877, vol. vii. p. 58. vi. Auf dich, mein Vater, will ich trauen. Cross and Consolation. Christliche Lieder, 1774, No. 4, in 8 stanzas, entitled "Encouragement to trust upon God." The translations are (1) "On Thee will I depend, my Father," by R. Massie, in the British Herald, May, 1865, p. 66. (2) "On Thee I build, 0 heavenly Father," by R. Massie, in the Day of Rest, 1878, vol. viii. p. 378. vii, Von dir, o Vater, nimmt mein Herr. Cross and Consolation. Funfzig Christlicher Lieder, 1771, No. 33, in 15 stanzas, entitled "Encouragement to Patience." Translated as, "Father! from Thee my grateful heart," by Miss Knight, in her Translations from the German in Prose and Verse, 1812, p. 89. Besides the above a considerable number of pieces by Lavater have been translated by Miss Henrietta J. Fry, in herPastor's Legacy, 1842 (which consists entirely of translations from Lavater); in her Hymns of the Reformation, 1845; and in her Echoes of Eternity, 1859. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

J. L. K. Allendorf

1693 - 1773 Person Name: Johann Ludwig Konrad Allendorf Hymnal Number: ad20 Author of "Jesus ist kommen, Grund ewiger Freude" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Allendorf, Johann Ludwig Konrad, b. Feb. 9, 1693, at Josbach, near Marburg, Hesse, where his father was pastor. He entered the University of Giessen in 1711, but in 1713 passed on to Halle to study under Francke, and then, in 1717, became tutor in the family of Count Henkel of Odersberg. In 1723 he became tutor to the family of Count Erdmann v. Promnitz at Sorau, and in 1724 was appointed Lutheran Court preacher at Cothen, when one of the Count's daughters was married to the Prince of Anhalt-Cothen. After the death of his first wife the Prince married her younger sister, but the latter, dying in 1750, the need for a Lutheran Court preacher ceased, he being of the Reformed Confession. Allendorf was then summoned by Count Christian Ernst v. Stolberg to Wernigerode, where a sister of his former patronesses was the wife of the Count's eldest son. There he was assistant in two churches till 1755, when he was appointed pastor of the Liebfrau Church, and a member of the Consistory. In 1760 he became pastor of St. Ulrich's Church in Halle, and successfully laboured there till, on June 3,1773, "As a Simeon of eighty years he received his peaceful summons home to rest in the arms of Jesus" (Koch, iv. 441-446; Allgemeine Deutsche Biographie., i. 349, &c). His hymns, which are "hymns of love to Christ, the Lamb of God, and the Bridegroom of the believing soul," appeared principally in the Einige gantz neue auserlesene Lieder, Halle, N.D. (c. 1733), and the Einige gantz neue Lieder zum Lobe des Dreijeinigen Gottes und zur gewunschteh reichen Erbauung vieler Menschen. The latter, known as the Cothnische Lieder, contains hymns of the Pietists of the younger Halle School, such as Lehr, Allendorf, Woltersdorf, Kunth, &c.; and to its first ed., 1736, Allendorf contributed 45 hymns, while the 4th edition, 1744, contains in its second pt. 46, and the 5th ed., 1768, in its third pt. 41 additional hymns by him-—in all 132. Four of his hymns have been translated, viz.:— 1. Das Brunnlein quillt,das Lebenswasser fiiesset. [Holy Communion] Founded on Ps. lxv. first published in 1733, p. 14, and included, in 1736, as above, in 9 stanzas of 8 lines, as a "Brunnenlied." Repeated as No. 1570 in the Berlin G. L. S. ed. 1863. The only translation in common use is:— The Fountain flows!—its waters—all are needing, omitting st. iv., vi., ix., by H. Mills in his Horac Germanicae, 1845 (ed. 1856, p. 43). The tr. of st. i.-iii., viii., altered to " The Fountain flows! waters of life bestowing," were included, as No. 819, in the Lutheran General Synod's Colletion 1850. 2. Die Seele ruht in Jesu Armen. [Eternal Life.] Founded on an anonymous hymn in 5 stanzas beginning, "Ich ruhe nun in Gottes Armen," included as No. 655, in pt. ii., 1714, of Freylinghausen's Gesang-Buch; but not in the Einhundert . . . Lieder, Dresden, 1694 [Leipzig Town Library]. According to Lauxmann in Koch, viii. 689, Allendorf's hymn was first printed separately. In pt. ii. of the 4th ed., 1744, of the Cothnische Lieder, as above, p. 264, in 13 st. of 101. entitled, "Of a soul blessed there with the beatific vision," Rev. xxii. 4. Written in the spirit of Canticles, it is included in full in the Neue Sammlung, Wernigerode, 1752, No. 92, but is generally abridged, Knapp, in his Evangelischer LiederSchatz., 1850, No. 3059.(ed. 1865, No. 3123) altering it and omitting stanzas vi., ix., x. Lauxmann relates that Diaconus Schlipalius, of the Holy Cross Church in Dresden, told his wife on Jan. 1,1764, while he was yet in perfect health, that he would die during the year. He comforted her apprehensions with stanzas vi.-xi. of this hymn, which consoled himself shortly before his death on April 6 of that year. The only translation in common use is:- Now rests her soul in Jesus' arms. A good translation of stanzas i., ii., viii., xii., xiii., in the 1st Ser., 1855, of Miss Winkworth's Lyra Germanica, p. 250 (later eds. p. 252). Thence, omitting st. xii., as No. 362 in E. H. Bickersteth's Psalms & Hymns, 1858. Another translation is, "In Jesus' arms her soul doth rest," by Mrs. Bevan, 1858, p. 42. 3. Jesus ist kommen, Grand ewiger Freude.[Advent] First pub. in 1736 as above (ed. 1738, p. 102), in 23 st. of 6 1., as a hymn of triumph on the Coming of the Saviour to our world, St. John iii. 31. In the Speier Gesang-Buch, 1859, 11 st. are selected, and in the Wurttemberg Gesang-Buch., 1842, 6 st. are given as No. 84. The only translation is, "Jesus is come, O joy heaven-lighted,” by Miss Warner, in her Hymns of the Church Militant, 1858 (ed. 1861, p. 433). 4. Unter Lilien jener Freuden. [Longing for Heaven.] A beautiful hymn on the Joys of Heaven, more suited for private than for Church use. It appeared as, "In den Auen jener Freuden," in the Sammlung Geist-und licblicher Lieder, Herrnhut, 1731, No. 1004, in 8 stanzas of 6 1ines. When repeated in 1733, p. 67, and in 1736, in the Cothnische Lieder, as above, Ps. lxxxiv. 3, was given as a motto, and the first line as Unter Lilien. Included in this form as No. 721 in the Berlin Geistliche Lieder ed. 1863. Lauxmann, in Koch, viii. 687-689, relates that it was repeated on her death-bed by the first wife of Jung-Stilling, and that it was a favourite hymn of Wilhelm Hofacker, a well-known Wurttemberg clergyman. The only translation is, "Glorious are the fields of heaven," by Mrs. Bevan, 1859, p. 131. -- John Julian, Dictionary of Hymnology (1907)

Ernst Gottlieb Woltersdorf

1725 - 1761 Hymnal Number: ad5 Author of "Bluehende Jugend, du Hoffnung der Kuenftigen Zeiten" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Woltersdorf: Ernst Gottlieb W., as a hymn writer, preacher, prolific writer and educators in the field of Erbauungslitteratur one of the most outstanding representatives of pietistic healthy heart and mind towards the middle of the 18th Century. He was born on 31 May 1725 as the sixth son of the preacher to Gabriel Luke Friedrichsfelde in Berlin, who was appointed 10 years after its birth as a preacher at the St. George Church in Berlin. The blessing of a serious Christian education accompanied him to the Berlin High School to the gray convent, from which he received in 1742, only 17 years old, the University of Halle, to be under the direction of the pietistic school teachers belonging to J. Lange, Michael, Baumgarten and Knapp to pay the theological studies. He lived in the Francke'schen orphanage, took part in the lessons in the same upside down, with young men of serious Christian spirit. After the deep impressions he had received from the institutions prevailing in the Francke'schen spirit, he was a pious poet and preacher, the deacon from Köthen teaching, by means of a collegium in the same hall to biblicum held lecture "from the Dear Jesus, "so moved that he by his own testimony to that time in the experience of the truth of salvation in Christ alone is more deeply founded and was able to sit with deliberate, fervent belief in salvation now enthusiastic songs of this testimony. He was no course of internal disputes and disturbances as a result of failed ideas and feelings about certain characteristics of higher or lower level in a state of grace and the work of sanctification. But the road with like-minded friends, the discipline that the regular work exerted in his Schulthätigkeit about him and above all the deepening of his inner life in the biblical truth of the human with no benefits and earnings-related healing properties in the sonship with God did not make him only in Halle, but after traveling in the Ukermark, Mecklenburg, Pomerania, and Saxony, where he geistgesalbten preachers, including the Abbot Steinmetz appeared in Magdeburg, and with faith, mostly Christian-minded lay people of higher and lower levels in the intimate connection of all those inner battles to win and achieve victory even Glaubensfreudigkeit. This led him then to everywhere, to practice diligently in preaching. The resulting received and experienced [175] blessings he testified once in his travel diary with the prayer: Will you give so much on earth, well, what will be in heaven! After he had dressed in a parsonage in the Ukermark where preachers Cordier in Zerrenthin, from 1744 to a private tutor, in which he made because of the relatively large size of the community and all Sundays in preaching and catechise with much pleasure and joy help, followed He instigated and recommendation of his father's friend, the court preacher Zacharia in Dargun in Mecklenburg, where the residence was on his travels he had been particularly blessed in the spring of 1746 the call to an educator position in the home of the widowed Countess of Promnitz on Drehna in Lower Lusatia , where he stopped next to the education and the teaching of the young count, at the request of the parent of the same on Sundays except the church service or special edification of the castle, the preservation of the community from sectarian divisions and the collection of after promotion longing in her life of faith many servants and other members of the community served. As he result of this blessed effect after three months by his father's friend stonemason from Magdeburg received the call to a chaplain job with a local regiment, he same thought with regard to his youth, he was only 21 years old, and his only such a short effective decline in the new position of having to. He learned from the neighboring preachers in Petermann Verschau in short, the Wendish so far that he could preach about the many Drehna to contact the living Gospel. The joy that he has had his insurance after learning and using this language in itself, was surpassed by the joy of how the contact showed their love for him and their gratitude for the administration of the bread of life. He was kicked repeatedly by members of the Brethren in combination, but without the same formally to join what he is mainly due to the otherwise respectfully gathered by him in all things and followed his father's counsel was held in Berlin. Through those relationships, he was the former pastor of the Moravian Church, John Andrew Rothe, of the Count Zinzendorf was in the year 1722 called to Berthelsdorf, where he had worked in support of that community, but then retreated from the same parish and now in the village Tammen at Bunzlau held, and especially as the author of the song: "I have now found the reason," is well known, become acquainted in the way that he of the same community Bunzlau after completion of the second spiritual authority at the local, according to the seizure of Silesia by Frederick the Great of their built Bethany Church was recommended as the right man for this office. He had soon come to the Rothe's request and the citizenship Bunzlaus to be a guest sermon there, the magistrate also get a similar invitation. But he had similar concerns, to obey the call, as before, according to Steinmetz's invitation to accept a field preacher, as he is for the ministry still considered too young. As the magistrate issued a second call to him by a of members of the same on behalf of the citizens of both mounted letter. Because he believed the voice of God to Jer. 1, to question 7: Do not say I'm too young, but you shall go where I send thee, preaching that I bid thee. He traveled to Boleslawiec. Due to its there on the 18th February 1748 held a guest sermon that made a poignant impression on the community, he was elected by a large majority for the second preacher. As was raised by an opponent's [176] party objected to this choice. The matter of his formal appointment was particularly the so-called Orthodox, who presented his orthodoxy questioned, delayed in the way that he could rely on the patient waiting. During which he received in the neighborhood several opportunities to preach. Particularly the community in Friedersdorf on Queis won him while he was staying there for eight weeks, so dear that they expressed the wish that he would remain as their pastor with her. But the citizens of Bunzlau did not let him. Addressed to the King please, to confirm him as their preacher, had the expected favorable result. Convened by the Oberconsistorium in Wroclaw for a colloquium with the Oberconsistorialrath castle, he was here his orthodoxy in the full sense of the word shown. He received ordination. A Royal Order in Council confirmed its choice for the second preacher in Boleslawiec. The gracious guidance of God certain, he wrote to his father: The Lord be with me now and let Bunzlau be a blessed and well-watered garden planting his empire. He sends me. He's doing well. On 23 October, after he moved from the first community in Friedersdorf farewell was taken, introduced in his office. The following Sunday he gave his inaugural sermon with great movement of his heart and his community, among many implication from near and far who has come awakened and devout members of other communities, particularly those which he had preached during the waiting period with impressive power repentance and conversion, without even the slightest hint of the to make him part of the orthodoxy befell hostilities. His father, he replied to the admonition to win his opponent through love and not to mention their enmity: "I have not come to mind to mention the enemies of the slightest adversity. I know, thank God, of no enemies and I long ardently desire their salvation. "In this sense and spirit of gentler and reconciling love he reigned then his office under the king's confirmation deed expressed admonition," is everywhere, both in teaching and life, against both his colleagues and the community, as against foreign religious relatives, as a servant of Christ is due to pay, in addition to all the vilification, backbiting and Verketzerns the latter to contain carefully, but one of his finest Augenmerke on the Conservation of peace and civil can be agreed to between the different religious family oriented, so that the teaching of the Gospel with those who are out there will not be dishonored. " Soon he had with his tireless loyalty and tireless work as settled in the community and save them as to him by the Lord commanded flock through his self-denial full pastoral charity in the wake of the pastoral charity of Jesus to obtain the hearts of his former opponents so intimately connected with him, that he to the repeated rejection of his requests issued, answered the call to other places with much higher income than he could have it here, and with external higher honor than they were connected with the modest Bunzlauer Office, to be followed. And this could only serve to make the tape with his community to the closer, because it was well known, as he and his numerous, up to six children had grown up family and for his generous charity toward the poor and the distressed themselves often need and deprivation to had suffered. With a firm reliance on his God, he could Durchhülfe his song: "Depart, ye gloomy cares! "sing and make with the confession:" For today and tomorrow on another man makes the blood of Christ strengthens my spirits and makes me into trouble [177] and never lose heart troubles. " That he was the second minister in addition to the parish priest Jäschki, with whom he stood as his dear people in a cordial agreement, troubled him not at his much richer talent as a preacher and his far more successful activity in the large parish, in addition to the city for seven Rural communities included. Rather, he was by these successes as a gift from his God, and by the burden of office work, which he hosted standing with joy and fervor as in the service of God's grace, always in the right humility preserve preserved and so that he reproaches of vanity and ambition, to be sure, more and more falling silent at first raised against him on the part of antipietistischen, Orthodox zealots who refuse to completely clear conscience and could not refute, by word and deed. In such humility he represents as it were a program on his official life, in which he writes: "My office sometimes oppress the shoulders of a pretty. Blessed be my God, that He is faithful and assured me of it, that he sent me. Where else I wanted with all my inability and my incompetence, and with so many important events in the office and hernehmen troubled joy? Praise God, He blesses my poor service by grace and by helping in everything. " Despite its effectiveness was in words and deeds according to the teaching and example of the great Pietistenväter Spener and Francke, the goal of his work on the fire of love of the Crucified Christ, inflamed desire to awaken and convert him to a living faith in him, to rebirth and renewal of the whole inner man through the Holy Spirit means the enthusiastic preaching of the Word from the Cross to help all those. whose heart he was trying to tap into the power of the word of the only saving grace in Christ's blood and righteousness. As he was met even by the love of Christ in his heart, his heart burned with a fiery zeal, with all that he spoke, wrote and did, achieve nothing more than the hearts of his care parishioners with the fire of the love of Christ to ignite and feed him as his own. As a preacher quite a witness and confessor of the pure doctrine and the Church's confession testified evangelical truth, he put his in the service of truth, devouring life committed that it is not merely a knowledge and outward confession of the same, but on a true life of faith, which in had the blood of Jesus Christ, the Son of God cleanses us from all sins flow, arriving for salvation in the true sonship with God for time and eternity: true inner repentance and conversion from the source, particularly from the truth. In ever larger crowds to the audience gathered from near and far. His sermons in the church lit a fire, which threw its light round about in the neighboring communities that make up the feed to the Bunzlauer revival preacher was ever more numerous. The church offered are often not enough space. Then, in the open air church service, held in the name Bunzlauer urban forest, from him. The fruit of the municipal public services were, as they are for the satisfaction of the awakened from his hunger and thirst after the grace blessings of the gospel is not sufficient construction meetings at various locations within the township, which he headed, which urged especially the revivalists themselves to further Christian leaders and to receive food, but everyone wanted to come to the entrance, who, was open. He said that it had come into the city up to nine such meetings, "without necessarily being something special was wanted by a good deal more honest souls [178] does not come to be compelled." From the city to spread the movement from the rural communities. "Because of the eager souls awakened by the country," he once said, "I must create a new meeting on Sunday that would want to multiply a hundred souls." With such excitement and movement of minds then there was not even on the blaze of a false fire. But he understood it masterfully to dampen sectarian tendencies and swarm-spirited generic impulses by which this underlying spiritual necessity of community care and calm, clear instruction and correction from the Word of Scripture and the confessions of the church satisfaction granted and especially avoid public combat such errors from the pulpit could by her loving pastoral influence in private or in those narrow circles of community, the way each community were open limb, due to the right path of truth, fair evangelical and spiritual sobriety. He was also for one with a clear conscience. write: "The question of whether our sheep remain on track, I can answer with a joyful yes. What you resist a title of glory and the Community "for our profit, that wants to Satan with great cunning and defiance. But it can do it not because you, Lord Jesus Christ reign in all things, and you are our support. ' This verse, describing the state of our towns completely. " From the beginning, he took with a special love for the children, remembering the promise Jesaj. 40, 11: "He will gather the lambs in his arms," and bid Jesaj. 45, 11. "Shew my children and the work of my hands to myself" It often happened that young children in homes up and down got together and sang together, and the prayers, poems and songs verses, which they from their parents and had learned in school, prayed. Since he came to these little meetings, prayed with them, with them was a child and studied by paternal interview with them the love of the Saviour to plant in their hearts and they fed the children's friends. Through clear sober teacher training as a heart-andri AGB testimony of the love of Jesus and fiery message of his guilty grateful love in it, he managed many young souls in the up gravest taken preparatory classes for the blessing and the Lord's Supper to win the Lord and his own to . give The Eingesegneten evening of Sunday, he gathered around the rectory, to lead them in their faith life and continue to protect them from the temptations of the world. Pressed as a result of repeated consecrations ever larger crowds to these meetings, so a larger hall for this had to be procured, and when even this last was no longer sufficient, in different places and in the week that spiritual care of the youth confirmirten be exercised by him had. He learned a matter of abundant blessings, as he witnessed it repeatedly. He once said: "The Lord has placed on my children right from the start burning right over his heart. I let him not, he will give great blessings "In view of the salutary effect that will emanate from such work to the world of children in the community, he once wrote:". The Lord would crown it with a lasting blessing. I hope the children we are still chasing the devil out of Bunzlau. " This untiring pastoral charity and pastoral fidelity, in which he gladly condescended to the lambs of the flock, the small and eingesegneten children in the community, in order to serve them as guides to Jesus, and of which he himself once said, "brings the love me more and more meaning that I'm on a [179] righteously all kinds, the simple-minded I am stupid, the children with a child - "he struck with it until his death with all the hard work for the uplift of education in the community , and more specifically in the area of a peculiar institutional life, which is derived from small beginnings in Bunzlau modeled and in the spirit of the institutions in Hall Francke'schen first under his eyes and his Beirath and then under his direct guidance and direction as one of the many actual facts of the testimony, sometimes creative, sometimes reformist spirit that went out to the Lutheran school system of the foundations Francke'schen developed. With its pastoral care for the children he could attach himself to a blessed school work, which had exercised before him faithful teachers in the pietistic spirit and good sense. He was held in the town a considerable number of kindred spirits, where he saw the fruit of the seed which was sown the teacher that slept in their Donnsdorf Mäderjan and blessed work. It also became more and more recognized by overcoming all sorts of prejudices, as he was working with that child and youth care in the hands of the school. He himself says: "The school people have to confess that they already see a significant change in many, indeed, they themselves moved away. The devil and the angry he is not ashamed to lie to the lambs as he's making with the sheep. " A particular unexpected call but went up to him, in the field of school immediately to work for the planting of Christian faith and life all its force with as citizens master mason Gottlieb Dental him the plan of him after the pattern of Francke'schen orphanage in Hall substantiated orphanage presented and requested his assistance in the execution of this plan. This plan was in gear due to the fact that he, himself once been an orphan, by reading, edited by AH Francke, "News of the orphanage home in Glaucha front hall," and through him from his own childhood, remaining memory of the Waisennoth to squat, felt a similar institution for the start of this remedy to him poignant misery. Quietly had this God-fearing man will lay already in his in the upper suburbs of Bunzlau located home the reason to do so, as he took his children own a teacher's house and others, especially poor children, take part in this teaching part was where he thought to also include orphans. As he made for this purpose an extension of his house, holding a private school that he was banned. However, he argued, be just a result of this misguided attempt to justify a private school where his plan to build his house verwerthen extended to support an orphanage. The more clearly he was but to recognize this intention, the greater concern were the same as of other friendly side, opposite side of including Woltersdorf's. His concerns were in the fire with all the enthusiasm for the activity of his faith and love in works of Christian charity his own quiet conscientious deliberation and consideration of the motives of that company, which the Lord offered a means for its execution and alone in his honor and salvation of the children in the eye to adopt goals of the efforts of the pious Gottlieb dental reasons, the was always certain, however, by these concerns expressed his spiritual friend not to be misled. His joyful determination and confidence in the work, the more and more in W. from all concerns are emerging conviction that this is [180] raised a necessary one for Bunzlau work of mercy, and the certainty that by the pious master mason being done in the spirit and meaning of Francke institutions, had the effect that now with all those doubts vanished W. and entered in its place a more joyful the more readiness. He has "his own later nachgehends wondered how it was able to be that he did not rather inaccessible because it still works like God is not before had been so unknown." He supported henceforth tooth in its efforts to magisterial approval for creation of a small institution, for which tooth one informer and talk to two orphan boys at their own expense are agreed to and in which even the little children of the upper suburbs because of the great distance from the New suburbs are likely to be taught. The royal approval was granted with the instruction that the Protestant clergy will oversee the foundation of her and would have a good testimony of the informant. Tooth was able to open the school again and that the inclusion of two orphans, which soon found themselves even more reasons for the orphanage. It was the first grain-mustard-like happy development of the institution's earnings Woltersdorf. On the tooth for the same are acquired land he was on 5 April 1755 to a new institution for the purposes set up home with great sympathy of the authorities and residents Bunzlaus with a speech on Jesaj. 40, 26-31, in which he "of the triumph of faith over the language of disbelief," said, laying the foundation. According to his plan the scope of the purposes of this orphanage was not limited merely to actual orphans, but should "also other poor youth spiritual and corporeal way helped up" and will focus on improving the school system at all taken care, including the Auferziehung and training "of useful Präparanden to school should include people. " Regarding the goal of intellectual education, other good schools, and the Halle Züllichausche orphanage and school in Berlin Hecker'sche serve as a model to the divine providence of the development is expected to be prey, such as the establishment in every way so far possible and pleasing to God, the service of their neighbor wants to be paid. " The spirit of the institution should be supported and permeated with avoidance of all interested by bias against other institutions, all vanity, hypocrisy and all the sectarian system and in maintaining a joyful in the Lord's Spirit of the Word of God and a living knowledge of Jesus Christ through the Holy Spirit avoidance of all dishonesty before God and man. Yes W. felt constrained in this respect, "in the name of Jesus an eternal curse and ban on all human intentions and unfair to put that would arise from this work. God forbid, hands also interested by the matter prior to all future times. Amen!" By morning prayer and evening meeting was the school life of the day from him, as the shepherd of the more numerous under his leadership, creative crowd of orphan boys, alumni and retirees in God's word and framed under the discipline of the spirit of God made. At the evening worship, which he considered most like themselves came, so many adults from the city and the countryside, the new hall in the orphanage home so often not enough room and offered the prayers had to be kept at the weather outside. In the design of the school life of the institution, he proved to be an excellent efficient Schulmann, by following the example of the Halle Orphanage and the Berlin school, the three educational goals with their corresponding three directions in the eye seized and united: the humanistic to the education the university studies which provided a realistic preparation for the higher middle class and the elementary school for the common people, all the three directions of school life, but framed and consecrated by the blessing of the Gospel and under the leadership of the heavenly teacher. In a short time the institution became such a growth, that in the year 1760 consisted of 104 persons with 5 studirten teachers. When he joined the Institute counted Directorat that only 15 orphan boys and 24 boarders and students free. In three years, until his deposition in 1761, increased the flock to 24 orphans and 82 retirees. As educators and as administrator of the whole, in such a way, growing prison system filled and penetrated it, the whole school life with the spirit of healthy piety, such as just the physical freshness cheerful prosperity, as the spiritual welfare of the young subject of the kindest, in the service of Christ's love paternal care was exercised. In the fullest sense of the word W. was the soul of the orphanage in mind and following the example of him at the heart grown Francke Institute in Halle, by every single student with orphan and pastoral fidelity and love with pedagogical accepted. In addition to all this his full strength in claim taking and for the run of the day often exceeds job of having to adjust in the service of his God and Savior, he is every moment of his life, was conscious, he devoted himself from the same desire of his heart, often Taking to the aid of night, an admirably comprehensive and versatile literary activity in writing devotional writings, and especially in poetry and spiritual songs "Psalms". First, we see that a sizable portion of this literary work, far beyond his sphere of influence beyond even beyond Germany his name known in the circles of the originally healthy pietism newly awakened life of faith made and varied, yet continued blessing donated, the was he so dearly loved youth. For example, was initially intended to be for his pupil, the young Earl of Promnitz, certain "flying letter to the youth about happiness before conversion," soon the most widespread, and the one who writes this can testify from his own youth, what a [182] deep, has had on his life extending effect of this little book for him. Among his songs is the large number of those who can be described as spiritual children and youth songs, a truly heartwarming forming testimony of how even in this work his watchword: the love of Christ Penetrating me, then, to bear was, and how he in such a Language of love for the young hearts found the right tone, as it is rarely managed a spiritual hymn writers. Examples of this are the songs: "Flowering Youth" and "Stay, sheep remains." Form and content of a cast. The flowing language of the mouth and the language of the heart are the outpouring of such a fact that is not to find any trace of an arduous passage through the paths reflectirender thought and form of education. This is true even of all his spiritual poems. His many songs he wrote as well as 35 devotional writings, he was at first singly, then in two collections published under the title "Evangelical Psalms," 1750 and 1751. After his death, only the most complete collection of them appeared under the title "EC Woltersdorf's all the new songs, or Evangelical psalms," Berlin 1767th In ease of diction and fertility of the production is reminiscent of Benjamin Schmolck . Only that he was from the latter by the unusual length of his poems is different, which was a consequence of the total executed Exempt and meets one of his inner life of the subject and his heart and mind completely overflowing and while writing his overwhelming thoughts inflow, which according to its own the statement of intent, the fullness of his thoughts and feelings to pour in more concise form, often thwarted. The fundamental reason this exuberant but diffusivity was deeply stirred the innermost and fulfillment of the power of the love of Jesus Christ. In a similar way as in the Moravian religious poetry, sermons and penetrating mode of teaching was the case, all his writings, the fiery testimony of the sole resting finding the soul in the blood and the wounds of Christ, the Lamb of God, often in extremely striking phrases, but also not rare in tändelndem sweet tone in unusually strong terms, and in some sense the refined taste of the corresponding images, as for example, a long poem titled: "The believers as bees on the wounds of Jesus," wrote. In the defense of strong sensual unusual phrases from blood and wounds of the Saviour with the sentence that should be moved by the sense, the heart, he demanded, however, with reference to the known abuses in the Moravian poetry quite emphatically, "that while the matter in their dimensions remain and not an exaggerated, pompous, lewd, disgusting, incomprehensible, or even ridiculous creatures come out. " By and large, the previous herding, he can at the broad rapid stream of his momentary heart outpourings, the witness is always a major poetic system, and undermined by the lack of a formal and linguistic overwork still images and expressions with which those claims in accordance of him with a quiet deliberation, and would have been avoided Selbstbeurtheilung want, but not merely in the way of the Moravian, but also occur in the later Pietist homiletical and poetic way of speaking often enough. It is missing its often too lengthy poems and songs, most of which are low in spite of their living feeling are not suitable for singing in church in worship, but only for the private edification, in addition to a lively poetic feeling of the various keys sung and celebrated redemption and reconciliation with God through Christ's merit, the modest rounding off bloody and creative poetic work. Nevertheless, Woltersdorf's countless songs [183] Many faith and strengthening Herzenserquickung offered. Quite a few are either in their original condensed form, or have been recorded in an abbreviated and rounded shape in the Protestant hymn books and the sacred use. Examples are: "This is a blessed ones hour, Jesus thinks of you as you," "sinners, rejoice in heart", "My hope and anchor in every need," "Who is the bride of the king's right?", "God, you thronest in Heaven," "Take down my heart, O God, take it back", "preacher of the sweet teachings," "Come, my heart! in Jesus' suffering, "the latter being a sacrament hymn, in which the words:" I have a Saviour, "in various phrases and terms are varied and give a touchingly powerful sensation of what is sinful man of his Saviour, expression . That he with all his poetic activity, only the highest and most essential for all spiritual poetry always had in mind, he testified again with the phrase, it was his unalterable truth, that while all reasonable rules of poetry are very good, but that nevertheless the Divine in poetry learned otherwise than on the knees and given free will, for if the spirit of all spirits, the heart of the poet does not inflame, so even the most sublime poetry was to be no divine call. It is as beautiful a testimony of his truly Christian view of what should be sacred poetry when he encountered even in his time poets who anschlugen in the field of religious poetry already the moralizing tone and the first article of the Christian faith withdraw second left, says the truth in these words: "If you want to make it good, so seals her moral fables. or you look at the wonderful Creator and sings of his great majesty. See how it comes, however, that her secret wisdom of the glorious gospel of Jesus Christ, who came to save sinners do so rarely or never hit your poems, let? You have to the most beautiful among the sons of men have not yet seen. "His loftiest of these key songs sung have given him the honorary title of the Silesian Asaph. All his energies on his already frail body composition consuming work in the two offices was the cause of his untimely death. Deeply shaken by the death of his brotherly love him in affiliated Jäschki colleague, whom he on 12 December 1761 the hour had passed and the Lord's Supper deposition he had to preach the following Sunday the congregation, he thought, though broken in its physical force, on this 3rd Advent Sunday with great earnestness and power of the spirit haunting his last sermon on the words of the first epistle Corinth. 4, 5: "Which will also bring to light what is hidden in darkness and reveal the counsels of the hearts." In a premonition of death, he exclaimed, thinking of his brother's office just departed to the community: "Eight days ago he was still at this point, who knows who is eight days here!" After full completion of all work in his office that day, he threw a violent fever in the hospital bed, from which he should not get up again. A stroke of apoplexy ended his life he took only 36 years on 17 December 1761 end. His last words, echoes of his songs were a praise to God, his Saviour: "Hallelujah! shout it, sing it, it springeth the heart, the sad pain zurücke it depart. - If you eat of you, everything is sweetened. " - On the second word Corinth. 1, 8-10, with whom he had awarded during the illness and his family repeatedly comfort and hope, he gave his friend, pastor of Greater Walditz Seidel, the funeral sermon. Above his grave has his grateful congregation on his tombstone shouted at [184] him, "as they have lost in him a truly evangelical leaders, and the orphanage a worthy director and loving father, as he is a faithful shepherd of the flock entrusted to him, a carrier the spreader glory of God and the kingdom of Christ, an indefatigable, but had often been about power Weighted workers in the vineyard of the Lord." --Excerpts from http://de.wikisource.org/wiki/ADB:Woltersdorf,_Ernst_Gottlieb

Jacob Gabriel Wolf

1682 - 1754 Person Name: Jacob Gabriel Wolff Hymnal Number: ad26 Author of "O wie selig ist die Seel', Die in dieser" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Wolff, Jakob Gabriel, LL.D., son of Jakob Wolff, sometime conrector at Greifswald, was born at Greifswald in 1684. He matriculated, in 1702, at the University of Greifswald, as a student of law. In 1705 went to Halle, where he graduated LL.D. In 1716 he was appointed extraordinary, and in 1724, ordinary professor of law at Halle, and afterwards received the title of Hofrath. He resigned his professorship in 1744, and died at Halle, Aug. 6, 1754 (Koch, iv. 375; Bode, p. 174; the Grischow-Kirchner Kurzgefasste Nachrichte, Halle, 1771, p. 54, &c). Wolff's hymns were mostly written early in life, principally during his student years at Halle. He was in thorough sympathy with the characteristic teachings of the Halle Pietists, and his hymns share in their excellences and defects. Some of them ate of considerable merit, elegant in style, earnest and glowing in devotion, and have attained considerable popularity in Germany. Nineteen were contributed to Freylinghausen's Neues geistreiches Gesang-Buch, 1714; and these, with nine others, were included in his autograph manuscript (see No. iv. below). Those of Wolff’s hymns which have passed into English are:— i. Es ist gewiss ein köstlich Ding. Patience. First published 1714 as above, No. 481, in 6 stanzas of 7 lines. In the Hannover Gesang-Buch, 1740, No. 653, with a new stanza as stanza vii. Translated as "It is, indeed, a precious thing," by Miss Manington, 1863, p. 59. ii. 0 wie selig ist die Seel. Love to Christ. First published 1714 as above, No. 418, in 12 stanzas of 4 lines. In the Berlin Geistliche Lieder, ed. 1863, No. 1257. The translations are: (1) "O how happy is the soul." As No. 688 in pt. i. of the Moravian Hymn Book, 1754. (2) "O those souls are highly blest." As No. 294 in the Moravian Hymn Book, 1789. In the 1801 and later eds. (1886, No. 390) it begins "Blest are they, supremely blest". iii. Seele, was ermüdst du dich. Heavenly Mindedness. First published 1714 as above, No. 401, in 12 stanzas of 6 lines, 1l. 5, 6 of each stanza being the popular refrain, "Suche Jesum und sein Licht; Alles andre hilft dir nicht." In the Unverfälschter Liedersegen, 1851, No 338. Translated as "0 soul, why dost thou weary," by Miss Warner, 1869, p. 14. iv. Wohl dem der sich mit Fleiss bemühet. Christian Warfare. On True and False Christianity. This hymn is ascribed to Wolff, by Count Christian Ernst of Stolberg Wernigerode (d. 1771), and by Koch, iv., 570. In the Nachrich as above, p. 54, it is given under Wolff’s name; but Kirchner adds that it was not to be found in the autograph manuscript of Wolff’s hymns which he had bought at Wolff’s sale in 1755. It appears in the Berlin Gesang-Buch, 1711, No. 825, in 11 stanzas of 6 lines, and was repeated (reading " mit Ernst") as No. 235 in Freylinghausen, 1714 as above. In the Berlin Geistliche Lieder, ed. 1863, No. 646. The translation in common use is: "0 well for him who all things braves." This is a good and full translation by Miss Winkworth, in her Lyra Germanica, 1st Ser. 1855, p. 167. Her stanza ii.-iv., x., xi., beginning, “Who follows Christ, whate'er betide," are included in the Rugby School Hymn Book, 1876, No. 309. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Society of Separatists of Zoar

Editor of "" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl.

Friedrich Conrad Hiller

1662 - 1726 Hymnal Number: ad24 Author of "O Jerusalem, du Schoene, da [wo] man Gott best'ndig" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl. Hiller, Friedrich Conrad, was born at Unteröwisheim, near Bruchsal, in 1662. In 1680 he began the study of law at the University of Tübingen, where he became a licentiate in civil and canon law. He died at Stuttgart, Jan. 23, 1726, where he had been since 1685 advocate in chancery at the ducal court. His hymns, which found favour in Hannover, and have kept their place in Wtirttemberg, appeared in his Denck-mahl der Erkentniss, Liebe und Lob Gottes, in neuen geistlichen Liedern, &c, Stuttgart, 1711, with melodies by J. G. C. Storl. The only one tranlated into English is:— O Jerusalem du schöne. Heaven. 1711, as above, p. 535, in 7 stanzas of 6 lines, entitled Longing after Eternal Life. It has been a great favourite in Württemberg, and was included in the Württemberg Gesang-Buch, 1742, and again in that of 1842. The fine melody set to it in 1711 is found in the Sarum Hymnal, 1868, No. 252. The translations are: (1) "O Jerusalem the golden," by R. Massie, 1864, p. 140, repeated in Reid's Praise Book, 1872. (2) "O Jerusalem! fair dwelling," in J. D. Burns's Memoir and Remains, 1869, p. 256. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology

Johann Reinhard Hedinger

Hymnal Number: ad7 Author of "Das, was christlich ist, zu ueben, Nimmst du" in Sammlung auserlesener geistlicher Lieder ... Zweite. vermehrts und verbesserte Aufl.