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Gottfried W. Fink

1783 - 1846 Person Name: Gottfried W. Fink, 1783-1846 Topics: Dedication Self Composer of "BETHLEHEM" in The Hymnal Rv Gottfried Wilhelm Fink PhD Germany 1783-1846. Born at Sulza, Thuringa, Germany, he was a German composer, music theorist, poet, and a protestant clergyman. From 1804-1808 he studied at the University of Leipzig, where he joined the Corps Lusatia, where he made his first attempts at composition and poetry. In 1811 he was appointed Vicar in Leipzig for some years, where he also founded an educational institution, leading it until 1829. Around 1800 he worked for the “Allgemeine musikalische Zeitschrift” (General musical mazazine). In 1827 he became the magazine's editor-in-chief for 15 years. From 1838 he was a lecturer at the University of Leipzig. In 1841 he became a Privatdozent of musicology at the university. That year he became a member of the Prussian Academy of Arts in Berlin, and a year later was appointed university Music Director. He was highly esteemed throughout his life as a music theorist and composer, receiving numberous honors and awards, both at home and abroad. The Faculty of Philosophy at Leipzig University awarded him an honorary doctorate. He wrote mostly Songs and ballads and collected songs as well. He authored important words on music theory and history, but was best known as editor of the “Musikalischer Hausschatz der Deutschen”, a collection of about 1000 songs and chants, as well as the “Deutsche Liedertafel” (German song board), a collection of polyphonic songs sung by men. He died at Leipzig, Saxony. John Perry

J. M. Neale

1818 - 1866 Person Name: John M. Neale Topics: Self-Dedication Author of "O Lord of hosts, whose glory fills" in Magnify the Lord John M. Neale's life is a study in contrasts: born into an evangelical home, he had sympathies toward Rome; in perpetual ill health, he was incredibly productive; of scholarly temperament, he devoted much time to improving social conditions in his area; often ignored or despised by his contemporaries, he is lauded today for his contributions to the church and hymnody. Neale's gifts came to expression early–he won the Seatonian prize for religious poetry eleven times while a student at Trinity College, Cambridge, England. He was ordained in the Church of England in 1842, but ill health and his strong support of the Oxford Movement kept him from ordinary parish ministry. So Neale spent the years between 1846 and 1866 as a warden of Sackville College in East Grinstead, a retirement home for poor men. There he served the men faithfully and expanded Sackville's ministry to indigent women and orphans. He also founded the Sisterhood of St. Margaret, which became one of the finest English training orders for nurses. Laboring in relative obscurity, Neale turned out a prodigious number of books and artic1es on liturgy and church history, including A History of the So-Called Jansenist Church of Holland (1858); an account of the Roman Catholic Church of Utrecht and its break from Rome in the 1700s; and his scholarly Essays on Liturgiology and Church History (1863). Neale contributed to church music by writing original hymns, including two volumes of Hymns for Children (1842, 1846), but especially by translating Greek and Latin hymns into English. These translations appeared in Medieval Hymns and Sequences (1851, 1863, 1867), The Hymnal Noted (1852, 1854), Hymns of the Eastern Church (1862), and Hymns Chiefly Medieval (1865). Because a number of Neale's translations were judged unsingable, editors usually amended his work, as evident already in the 1861 edition of Hymns Ancient and Modern; Neale claimed no rights to his texts and was pleased that his translations could contribute to hymnody as the "common property of Christendom." Bert Polman ======================== Neale, John Mason, D.D., was born in Conduit Street, London, on Jan. 24, 1818. He inherited intellectual power on both sides: his father, the Rev. Cornelius Neale, having been Senior Wrangler, Second Chancellor's Medallist, and Fellow of St. John's College, Cambridge, and his mother being the daughter of John Mason Good, a man of considerable learning. Both father and mother are said to have been "very pronounced Evangelicals." The father died in 1823, and the boy's early training was entirely under the direction of his mother, his deep attachment for whom is shown by the fact that, not long before his death, he wrote of her as "a mother to whom I owe more than I can express." He was educated at Sherborne Grammar School, and was afterwards a private pupil, first of the Rev. William Russell, Rector of Shepperton, and then of Professor Challis. In 1836 he went up to Cambridge, where he gained a scholarship at Trinity College, and was considered the best man of his year. But he did not inherit his father's mathematical tastes, and had, in fact, the greatest antipathy to the study; and as the strange rule then prevailed that no one might aspire to Classical Honours unless his name had appeared in the Mathematical Tripos, he was forced to be content with an ordinary degree. This he took in 1840; had he been one year later, he might have taken a brilliant degree, for in 1841 the rule mentioned above was rescinded. He gained, however, what distinctions he could, winning the Members' Prize, and being elected Fellow and Tutor of Downing College; while, as a graduate, he won the Seatonian Prize no fewer than eleven times. At Cambridge he identified himself with the Church movement, which was spreading there in a quieter, but no less real, way than in the sister University. He became one of the founders of the Ecclesiological, or, as it was commonly called, the Cambridge Camden Society, in conjunction with Mr. E. J. Boyce, his future brother-in-law, and Mr. Benjamin Webb, afterwards the well-known Vicar of St. Andrew's, Wells Street, and editor of The Church Quarterly Review. In 1842 he married Miss Sarah Norman Webster, the daughter of an evangelical clergyman, and in 1843 he was presented to the small incumbency of Crawley in Sussex. Ill health, however, prevented him from being instituted to the living. His lungs were found to be badly affected; and, as the only chance of saving his life, he was obliged to go to Madeira, where he stayed until the summer of 1844. In 1846 he was presented by Lord Delaware to the Wardenship of Sackville College, East Grinstead. This can hardly be considered as an ecclesiastical preferment, for both his predecessor and his successor were laymen. In fact the only ecclesiastical preferment that ever was offered to him was the Provostship of St. Ninian's, Perth. This was an honourable office, for the Provostship is equivalent to a Deanery in England, but it was not a lucrative one, being worth only £100 a year. He was obliged to decline it, as the climate was thought too cold for his delicate health. In the quiet retreat of East Grinstead, therefore, Dr. Neale spent the remainder of his comparatively short life, dividing his time between literary work, which all tended, directly or indirectly, to the advancement of that great Church revival of which he was so able and courageous a champion, and the unremitting care of that sisterhood of which he was the founder. He commenced a sisterhood at Rotherfield on a very small scale, in conjunction with Miss S. A. Gream, daughter of the rector of the parish; but in 1856 he transferred it to East Grinstead, where, under the name of St. Margaret's, it has attained its present proportions. Various other institutions gradually arose in connection with this Sisterhood of St. Margaret's, viz., an Orphanage, a Middle Class School for girls, and a House at Aldershot for the reformation of fallen women. The blessing which the East Grinstead Sisters have been to thousands of the sick and suffering cannot here be told. But it must be mentioned that Dr. Neale met with many difficulties, and great opposition from the outside, which, on one occasion, if not more, culminated in actual violence. In 1857 he was attending the funeral of one of the Sisters at Lewes, when a report was spread that the deceased had been decoyed into St. Margaret's Home, persuaded to leave all her money to the sisterhood, and then purposely sent to a post in which she might catch the scarlet fever of which she died. To those who knew anything of the scrupulously delicate and honourable character of Dr. Neale, such a charge would seem absurd on the face of it; but mobs are not apt to reflect, and it was very easy to excite a mob against the unpopular practices and sentiments rife at East Grinstead; and Dr. Neale and some Sisters who were attending the funeral were attacked and roughly handled. He also found opponents in higher quarters; he was inhibited by the Bishop of the Diocese for fourteen years, and the Aldershot House was obliged to be abandoned, after having done useful work for some years, in consequence of the prejudice of officials against the religious system pursued. Dr. Neale's character, however, was a happy mixture of gentleness and firmness; he had in the highest degree the courage of his convictions, which were remarkably definite and strong; while at the same time he maintained the greatest charity towards, and forbearance with, others who did not agree with him. It is not surprising, therefore, that he lived all opposition down; and that, while from first to last his relations with the community at East Grinstead were of the happiest description, he was also, after a time, spared any molestation from without. The institution grew upon his hands, and he became anxious to provide it with a permanent and fitting home. His last public act was to lay the foundation of a new convent for the Sisters on St. Margaret's Day (July 20), 1865. He lived long enough to see the building progress, but not to see it completed. In the following spring his health, which had always been delicate, completely broke down, and after five months of acute suffering he passed away on the Feast of the Transfiguration (Aug. 6), 1866, to the bitter regret of the little community at East Grinstead and of numberless friends outside that circle. One trait of his singularly lovable character must not pass unnoticed. His charity, both in the popular and in the truer Christian sense of the word, was unbounded; he was liberal and almost lavish with his money, and his liberality extended to men of all creeds and opinions; while it is pleasing to record that his relations with his ecclesiastical superiors so much improved that he dedicated his volume of Seatonian Poems to the bishop of the diocese. If however success in life depended upon worldly advantages, Dr. Neale's life would have to be pronounced a failure; for, as his old friend, Dr. Littledale, justly complains, "he spent nearly half his life where he died, in the position of warden of an obscure Almshouse on a salary of £27 a year." But, measured by a different standard, his short life assumes very different proportions. Not only did he win the love and gratitude of those with whom he was immediately connected, but he acquired a world-wide reputation as a writer, and he lived to see that Church revival, to promote which was the great object of his whole career, already advancing to the position which it now occupies in the land of his birth. Dr. Neale was an industrious and voluminous writer both in prose and verse; it is of course with the latter class of his writings that this sketch is chiefly concerned; but a few words must first be said about the former. I.— Prose Writings.— His first compositions were in the form of contributions to The Ecclesiologist, and were written during his graduate career at Cambridge. Whilst he was in Madeira he began to write his Commentary on the Psalms, part of which was published in 1860. It was afterwards given to the world, partly written by him and partly by his friend, Dr. Littledale, in 4 vols., in 1874, under the title of A Commentary on the Psalms, from Primitive and Mediaeval Writers. This work has been criticised as pushing the mystical interpretation to an extravagant extent. But Dr. Neale has anticipated and disarmed such criticism by distinctly stating at the commencement that "not one single mystical interpretation throughout the present Commentary is original;" and surely such a collection has a special value as a wholesome correction of the materialistic and rationalistic tendencies of the age. His next great work, written at Sackville College, was The History of the Holy Eastern Church. The General Introduction was published in 1847; then followed part of the History itself, The Patriarchate of Alexandria, in 2 vols.; and after his death another fragment was published, The History of the Patriarchate of Antioch, to which was added, Constantius's Memoirs of the Patriarchs of Antioch, translated from the Greek, edited by the Rev. G. Williams, 1 vol. The whole fragment was published in 5 vols. (1847-1873). The work is spoken very highly of, and constantly referred to, by Dean Stanley in his Lectures on the History of the Eastern Church. Dr. Neale was naturally in strong sympathy with the struggling Episcopal Church of Scotland, and to show that sympathy he published, in 1856, The Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c, with an Appendix on the Scottish Liturgy. In the same direction was his History of the so-called Jansenist Church in Holland, 1858. Next followed Essays on Liturgiology and Church History, with an Appendix on Liturgical Quotations from the Isapostolical Fathers by the Rev. G. Moultrie, 1863, a 2nd edition of which, with an interesting Preface by Dr. Littledale, was published in 1867. It would be foreign to the purpose of this article to dwell on his other prose works, such as his published sermons, preached in Sackville College Chapel, his admirable little devotional work, Readings for the Aged, which was a selection from these sermons; the various works he edited, such as the Tetralogia Liturgica, the Sequentiae ex Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi Collectae; his edition of The Primitive Liturgies of S. Mark, S. Clement, S. James, S. Chrysostom and S. Basil, with a Preface by Dr. Littledale; his Translation of the same; his many stories from Church History, his Voices from the East, translated from the Russ, and his various articles contributed to the Ecclesiologist, The Christian Remembrance, The Morning Chronicle, and The Churchman's Companion. It is time to pass on to that with which we are directly concerned. II. —Poetical Writings.— As a sacred poet, Dr. Neale may be regarded under two aspects, as an original writer and as a translator. i. Original Writer.—Of his original poetry, the first specimen is Hymns for Children, published in 1842, which reached its 10th edition the year after his death. It consists of 33 short hymns, the first 19 for the different days of the week and different parts of the day, the last 14 for the different Church Seasons. This little volume was followed in 1844 by Hymns for the Young, which was intended to be a sequel to the former, its alternative title being A Second Series of Hymns for Children; but it is designed for an older class than the former, for young people rather than for children. The first 7 hymns are "for special occasions," as "on goiug to work," “leaving home” &c.; the next 8 on "Church Duties and Privileges," "Confirmation," "First Holy Communion," &c, the last 13 on "Church Festivals,” which, oddly enough, include the Four Ember Seasons, Rogation Days, and the Sundays in Advent. In both these works the severe and rigid style, copied, no doubt, from the old Latin hymns, is very observable. Perhaps this has prevented them from being such popular favourites as they otherwise might have been; but they are quite free from faults into which a writer of hymns for children is apt to fall. They never degenerate into mere prose in rhyme; and in every case the purity as well as the simplicity of their diction is very remarkable. In the same year (1844) he also published Songs and Ballads for Manufacturers, which were written during his sojourn in Madeira, and the aim of which (he tells us) was "to set forth good and sound principles in metaphors which might, from their familiarity, come home to the hearts of those to whom they were addressed." They are wonderfully spirited both in matter and manner, and their freedom of style is as remarkable as the rigidity of the former works. They were followed eleven years later (1855) by a similar little work entitled Songs and Ballads for the People. This is of a more aggressive and controversial character than the previous ones, dealing boldly with such burning questions as "The Teetotallers," "Why don't you go to Meeting?" &c. Passing over the Seatonian Poems, most of which were of course written before those noticed above, we next come to the Hymns for the Side, which is a fitting companion to the Readings for the Aged, and then to Sequences, Hymns, and other Ecclesiastical Verses, which was published just after the author's death (1866), and may be regarded as a sort of dying legacy to the world. In fact, the writer almost intimates as much in the preface, where he speaks of himself as "one who might soon be called to have done with earthly composition for ever." Many of the verses, indeed, were written earlier, "forty years ago," he says, which is evidently intended for twenty. The preface is dated "In the Octave of S. James, 1866," and within a fortnight, on the Feast of the Transfiguration, “the veil” (to use the touching words of his old friend, Dr. Littledale) "was withdrawn from before his eyes, and the song hushed on earth is now swelling the chorus of Paradise." Was it an accident that these verses dwell so much on death and the life beyond the grave? or did the coming event cast its shadow before? Not that there is any sadness of tone about them; quite the reverse. He contemplates death, but it is with the eye of a Christian from whom the sting of death has been removed. Most of the verses are on subjects connected with the Church Seasons, especially with what are called the "Minor Festivals:" but the first and last poems are on different subjects. The first, the "Prologue," is "in dear memory of John Keble, who departed on Maundy Thursday, 1866, "and is a most touching tribute from one sacred poet to another whom he was about to follow within a few months to the "land that is very far off." The last is a poetical version of the legend of "the Seven Sleepers of Ephesus," and is, the writer thinks, "the first attempt to apply to primitive Christianity that which is, to his mind, the noblest of our measures." That measure is the hexameter, and undoubtedly Dr. Neale employed it, as he did all his measures, with great skill and effect; but it may be doubted whether the English language, in which the quantities of syllables are not so clearly defined as in Latin and Greek, is quite adapted for that measure. Throughout this volume, Dr. Neale rises to a far higher strain than he had ever reached before. ii. Translations.— It is in this species of composition that Dr. Neale's success was pre-eminent, one might almost say unique. He had all the qualifications of a good translator. He was not only an excellent classical scholar in the ordinary sense of the term, but he was also positively steeped in mediaeval Latin. An anecdote given in an appreciative notice by "G. M." [Moultrie] happily illustrates this:— Dr. Neale "was invited by Mr. Keble and the Bishop of Salisbury to assist them with their new hymnal, and for this purpose he paid a visit to Hursley Parsonage." On one occasion Mr. Keble "having to go to another room to find some papers was detained a short time. On his return Dr. Neale said, ‘Why, Keble, I thought you told me that the "Christian Year" was entirely original.' ‘Yes,' he answered, 'it certainly is.' ‘Then how comes this?' and Dr. Neale placed before him the Latin of one of Keble's hymns. Keble professed himself utterly confounded. He protested that he had never seen this 'original,' no, not in all his life. After a few minutes Neale relieved him by owning that he had just turned it into Latin in his absence." Again, Dr. Neale's exquisite ear for melody prevented him from spoiling the rhythm by too servile an imitation of the original; while the spiritedness which is a marked feature of all his poetry preserved that spring and dash which is so often wanting in a translation. (i.) Latin.— Dr. Neale's translations from the Latin include (1.) Mediaeval Hymns and Sequences (1851). He was the, first to introduce to the English reader Sequences, that is, as he himself describes them, " hymns sung between the Epistle and Gospel in the Mass," or, as he explains more definitely, "hymns whose origin is to be looked for in the Alleluia of the Gradual sung between the Epistle and the Gospel." He was quite an enthusiast about this subject:— "It is a magnificent thing,” he says, "to pass along the far-stretching vista of hymns, from the sublime self-containedness of S. Ambrose to the more fervid inspiration of S. Gregory, the exquisite typology of Venantius Fortunatus, the lovely painting of St. Peter Damiani, the crystal-like simplicity of S. Notker, the scriptural calm of Godescalcus, the subjective loveliness of St. Bernard, till all culminate in the full blaze of glory which surrounds Adam of S. Victor, the greatest of them all." Feeling thus what a noble task he had before him, it is no wonder that he spared no pains over it, or that he felt it his duty to adopt "the exact measure and rhyme of the original, at whatever inconvenience and cramping." That he succeeded in his difficult work, the verdict of the public has sufficiently proved. Of all the translations in the English language no one has ever been so popular as that of the Hora Novissima, in this volume, afterwards (1858) published separately, under the title of the Rhythm of Bernard de Morlaix, Monk of Cluny. Some original hymns may be as well known as "Jerusalem the Golden," "For thee, O dear, dear country," or "Brief life is here our portion,” but it would be hard to find any translations which come near them for extensive use. A second edition of the Mediaeval Hymns, much improved, came out in 1863, and a third, "with very numerous additions and corrections," in 1867. (2.) We next come to the Hymnal Noted, in which 94 out of the 105 hymns are the work of Dr. Neale. These are all translations from the Latin. The first part appeared in 1852, the second in 1854. Dr. Neale has himself given us an interesting account of his connection with this work:— "Some," he writes, "of the happiest and most instructive hours of my life were spent in the Sub-Committee of the Ecclesiological Society, appointed for the purpose of bringing out the Second Part of the Hymnal Noted It was my business to lay before them the translations I had prepared, and theirs to correct. The study which this required drew out the beauties of the original in a way which nothing else could have done, and the friendly collisions of various minds elicited ideas which a single translator would in all probability have missed." Preface, Mediaeval Hymns & Sequences (3.) The last volume of translations from the Latin published by Dr. Neale appeared in 1865, under the title of Hymns, chiefly Mediaeval, on the Joys and Glories of Paradise. It was intended to be a companion volume to the Rhythm of Bernard of Cluny. In this work the writer gives the general reader an opportunity of comparing the translation with the original by printing the two together in parallel pages. Before quitting the subject of Dr. Neale's translations from the Latin, it is only fair to notice that while they have been almost universally accepted by the English Church, and some of them adopted by dissenting congregations, they called down upon the translator a storm of indignation from an opposite quarter. The Roman Catholics accused him of deliberate deception because he took no pains to point out that he had either softened down or entirely ignored the Roman doctrines in those hymns. So far, they said, as the originals were concerned, these translations were deliberate misrepresentations. As however the translations were intended for the use of the Anglican Church, it was only to be expected that Neale should omit such hymns or portions of hymns as would be at variance with her doctrines and discipline. (ii.) Greek.— Dr. Neale conferred even a greater boon upon the lovers of hymnology than by his translations from the Latin, when he published, in 1862, his Hymns of the Eastern Church. In his translations from the Latin he did what others had done before; but in his translations from the Greek he was opening entirely new ground. "It is," he says in his preface to the first edition, "a most remarkable fact, and one which shows how very little interest has been hitherto felt in the Eastern Church, that these are literally, I believe, the only English versions of any part of the treasures of Oriental Hymnology." As early as 1853 he had printed a few of his versions in The Ecclesiastic, but it was not till the appearance of the complete volume that the interest of the general public was awakened in them. Then they became wonderfully popular. His translations "Christian, dost thou see them?" "The day is past and over," "'Tis the day of Resurrection," and his Greek-inspired "Art thou weary," and "O happy band of pilgrims," are almost as great favourites as "Jerusalem the golden," and the first in his Hymns of the Eastern Church, "Fierce was the wild billow," deserves to be. Dr. Neale had a far more difficult task before him when he undertook these Greek hymns than he had with the Latin, and he appeals to the reader "not to forget the immense difficulty of an attempt so perfectly new as the present, when I have had no predecessors and therefore could have no master." That difficulty in comparison with the Latin cannot be better stated than in his own words:— "Though the superior terseness and brevity of the Latin hymns renders a translation which shall represent those qualities a work of great labour, yet still the versifier has the help of the same metre; his version may be line for line; and there is a great analogy between the collects and the hymns, most helpful to the translator. Above all, we have examples enough of former translation by which we may take pattern. But in attempting a Greek canon, from the fact of its being in prose (metrical hymns are unknown) one is all at sea. What measure shall we employ? Why this more than that? Might we attempt the rhythmical prose of the original, and design it to be chanted? Again, the great length of the canons renders them un suitable for our churches as wholes. Is it better simply to form centos of the more beautiful passages? or can separate odes, each necessarily imperfect, be employed as separate hymns? . . . My own belief is that the best way to employ Greek hymnology for the uses of the English Church would be by centos." That, in spite of these difficulties, Dr. Neale succeeded, is obvious. His Greek hymns are, indeed, adaptations rather than translations; but, besides their intrinsic beauty, they at any rate give some idea of what the Greek hymn-writers were. In this case, as in his translations from the Latin, he omitted what he held was not good from his Anglican point of view, e.g., the Doxologies to the Blessed Virgin Mary. One point strikes us as very remarkable in these hymns, and indeed in all Dr. Neale's poetry, viz., its thorough manliness of tone. Considering what his surroundings were, one might have expected a feminine tone in his writings. Dr. Littledale, in his most vivid and interesting sketch of Dr. Neale's life, to which the present writer is largely indebted, has remarked the same with regard to his teaching: "Instead of committing the grave error of feminising his sermons and counsels [at St. Margaret's] because he had only women to deal with, he aimed at showing them the masculine side of Christianity also, to teach them its strength as well as its beauty." In conclusion, it may be observed that no one had a higher opinion of the value of Dr. Neale's labours in the field of ancient and mediaeval hymnology than the one man whose competency to speak with authority on such a point Dr. Neale himself would assuredly have rated above that of all others. Over and over again Dr. Neale pays a tribute to the services rendered by Archbishop Trench in this domain; and the present sketch cannot more fitly close than with the testimony which Archbishop Trench has given of his sense of the services rendered by Dr. Neale. The last words of his preface to his Sacred Latin Poetry (ed. 1864) are:—" I will only, therefore, mention that by patient researches in almost all European lands, he [Dr. Neale] has brought to light a multitude of hymns unknown before: in a treatise on sequences, properly so-called, has for the first time explained their essential character; while to him the English reader owes versions of some of the best hymns, such as often successfully overcome the almost insuperable difficulties which many among them present to the translator." [Rev. J. H. Overton, D.D.] Dr. Neale's original hymns and translations appeared in the following works, most of which are referred to in the preceding article, and all of which are grouped together here to facilitate reference:— (1) Hymns for Children. Intended chiefly for Village Schools. London, Masters, 1842. (2) Hymns for the Sick. London, Masters, 1843, improved ed. 1849. (3) Hymns for the Young. A Second Series of Hymns for Children. London, Masters, 1844. (4) Songs and Ballads for Manufacturers. London, Masters, 1844. (5) Hymns for Children. A Third Series. London, Masters, 1846. (6) Mediaeval Hymns and Sequences. London, Masters. 1851; 2nd ed. 1861; 3rd. ed. 1863. (7) Hymnal Noted. London, Masters & Novello, 1852: enlarged 1854. Several of the translations were by other hands. Musical editions edited by the Rev. T. Helmore. It is from this work that a large number of Dr. Neale's translations from the Latin are taken. (8) Carols for Christmas and Eastertide. 1853. (9) Songs and Ballads for the People. 1855. (10) The Rhythm of Bernard de Morlaix, Monk of Cluny, on the Celestial Country. London, Hayes, 1st ed. 1858: 3rd ed., with revision of text, 1861. It contains both the Latin and the English translation. (11) Hymns of The Eastern Church, Translated with Notes and an Introduction. London, Hayes, 1862: 2nd ed. 1862: 3rd ed. 1866 : 4th ed., with Music and additional notes, edited by The Very Rev. S. G. Hatherly, Mus. B., Archpriest of the Patriarchal (Ecumenical Throne. London, Hayes, 1882. Several of these translations and notes appeared in The Ecclesiastic and Theologian, in 1853. (12) Hymns, Chiefly Mediaeval, on the Joys and Glories of Paradise. London, Hayes, 1865. This work contains notes on the hymns, and the Latin texts of the older amongst them. (13) Original Sequences, Hymns, and other Ecclesiastical Verses. London, Hayes, 1866. This collection of Original verse was published posthumously by Dr. Littledale. In addition to these works Dr. Neale published collections of Latin verse as:— 1.) Hymni Ecclesiae e Breviariis quibusdam et Missalibus Gallicanis, Germanis, Hispanis, Lusitanis, desumpti. Oxford & Lond. J. H. Parker, 1851: and (2) Sequentiae e Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi collectae. Oxford & Lond. J. H. Parker, 1852. A few of his translations appeared from time to time in The Ecclesiastic; and a few of his original hymns in The Christian Remembrancer. In the collection compiled for use at St. Margaret's, East Grinstead, St. Margaret's Hymnal, Printed Privately for the use of the Community only, 1875, there are several of his hymns not traceable elsewhere. [Many of his translations and original compositions are not listed here]. Some of the original hymns in common use which remain to be noted are:— i. From Hymns for Children, 1842. 1. No more sadness now, nor fasting. Christmas. 2. 0 Thou, Who through this holy week. Passiontide. 3. The day, 0 Lord, is spent. Evening. 4. The grass so green, the trees so tall. Morning of the Third Day. 5. Thou art gone up, 0 Lord, on high. Evening. 6. Thou, Who earnest from above. Whitsuntide. 7. With Thee, 0 Lord, begins the year. Circumcision, or, the New Year. ii. From Hymns for the Sick, 1843. 8. By no new path untried before. Support in Sickness. 9. Count not, the Lord's Apostle saith. Communion of the Sick. 10. Lord, if he sleepeth, he shall sure do well. Watching. 11. 0 Thou, Who rising long before the day. In a sleepless Night. 12. The Lord hath given, the Lord hath taken away. Death and Burial. 13. There is a stream, whose waters rise. In dangerous Sickness or Fever. 14. They slumber not nor sleep. Guardian Angels. 15. Thy servants militant below. In Affliction. iii. From Hymns for the Young, 2nd series, 1844. 16. Lord Jesus, Who shalt come with power. Ember Week in Advent. 17. 0 God, in danger and distress. In time of Trouble. 18. 0 God, we raise our hearts to Thee. Ember-Week in Advent. From this, "0 Lord, we come before Thee now” is taken. 19. 0 God, Who lovest to abide. Dedication of a Church. 20. 0 our Father, hear us now. Rogation. The first of three hymns on The Lord's Prayer. 21. 0 Saviour, Who hast call'd away. Death of a Minister. 22. 0 Thou, Who lov'st to send relief. In Sickness. 23. 0 Thou, Who once didst bless the ground. Ember-Week in September. 24. 0 Thou, Who, when Thou hadst begun. On going to Work. 25. Still, 0 Lord of hosts, we share. Rogation. The Second of his hymns on The Lord's Prayer. 26. Strangers and pilgrims here below. On entering a new Dwelling to reside there. 27. They whose course on earth is o'er. Communion of Saints. From this, "Those whom many a land divides," is taken. 2S. Till its holy hours are past. Rogation. The third of his hymns on The Lord's Prayer. iv. Songs and Ballads for Manufacturers, 1844. 29. Work is over; God must speed it. Evening. v. Hymns for Children, 3rd series, 1846. 30. Before Thy Face, 0 God of old. St. John the Baptist. 31. By pain, and weariness, and doubt. St. Stephen. 32. First of the twelvefold band that trod. St. James. 33. Four streams through happy Eden flow'd. St. Mark. 34. Is there one who sets his face. St. Bartholomew. From this "He, for man who suffered woe," is taken. 35. Not a single sight we view. St. Matthias. 36. 0 Great Physician of the soul. St. Luke. 37. 0 Heavenly Wisdom, hear our cry. Christmas. “0 Sapientia." 38. 0 Key of David, hailed by those. Christmas. "0 Clavis David." 39. 0 Root of Jesse, Thou on Whom. Christmas. “O Radix Jesse." 40. 0 Thou, on Whom the nations [Gentiles] wait. Christmas. "0 Rex Gentium." 41. 0 Thou, Who earnest down of old [to call] . Christmas. "0 Adonai." 42. 0 Thou, Whose Name is God with us. Christmas. "0 Emmanuel." 43. 0 Very God of Very God. Christmas. "0 Oriens." 44. Saints of God, whom faith united. SS. Simon and Jude. 45. Since the time that first we came. St. Andrew. From this, "Every bird that upward springs," is taken. 46. That love is mighty love indeed. St. Barnabas. 47. We cannot plead, as others may. St. Matthew. 48. We have not seen, we cannot see. St. Thomas. 49. Would we go when life is o'er? St. Peter. v. Carols for Christmas and Eastertide. 1853. 50. Gabriel's message does away. Christmas. 51. Joy and gladness be to king and peasant. Christmas. 52. Joy to thee, joy to thee, Day of our victory. Easter. 53. Sing Alleluia, all ye lands. Easter. 54. The world itself keeps Easter Day. Easter. From this "There stood three Marys by the tomb," is taken. 55. With Christ we share a mystic grave. Easter or Holy Baptism. vi. From Sequences, Hymns, &c, 1866. 56. Can it, Master, can it be? Maundy Thursday. 57. Need it is we raise our eyes. All Saints. 58. Prostrate fell the Lord of all things. Maundy Thursday. 59. Rear the column, high and stately. All Saints. 60. The Paschal moonlight almost past. Easter. 61. Though the Octave-rainbow sometimes. Low Sunday. 62. When the earth was full of darkness. St. Margaret. 63. Young and old must raise the lay. Christmas Carol. vi. From the St. Margaret's Hymnal, 1875. 64. O gracious God, Who bid'st me now. On Leaving Some. 65. Thou Who came to save Thy people. For a School. 66. Thy praise the holy Infants shewed. Holy Innocents. These 66 hymns now in common use by no means represent Dr. Neale's position in modern hymnody. Many others must be added thereto. Even then, although the total is very large, it but feebly represents and emphasises the enormous influence which Di. Neale has exercised over modern hymnody. --John Julian, Dictionary of Hymnology (1907)

Nikolaus Herman

1500 - 1561 Topics: Self-Dedication Composer of "O HEILIGE DREIFALTIGKEIT" in Magnify the Lord Herman, Nicolaus, is always associated with Joachimsthal in Bohemia, just over the mountains from Saxony. The town was not of importance till the mines began to be extensively worked about 1516. Whether Herman was a native of this place is not known, but he was apparently there in 1518, and was certainly in office there in 1524. For many years he held the post of Master in the Latin School, and Cantor or Organist and Choirmaster in the church. Towards the end of his life he suffered greatly from gout, and had to resign even his post as Cantor a number of years before his death. He died at Joachimsthal, May 3, 1561. (Koch, i. 390-398; Allgemeine Deutsche Biographie, xii. 186-188, &c.) He was a great friend and helper of J. Mathesius (q.v.) (who in 1532 became rector of the school, but in 1541 diaconus and in 1545 pastor of the church), and it was said that whenever Mathesius preached a specially good sermon Herman straightway embodied its leading ideas in a hymn. His hymns, however, were not primarily written for use in church, but were intended for the boys and girls in the schools, to supplant profane songs in the mouths of the young men and women, or for the daily life of the “housefathers and housemothers" in Joachimsthal, at home, and in their work in the mines. He is a poet of the people, homely, earnest, and picturesque in style; by his naiveté reminding us of Hans Sachs. He was an ardent lover of music and a very good organist. The chorales which he published with his hymns are apparently all of his own composition, and are among the best of the Reformation period. Many of Herman's hymns soon passed into Church use in Germany, and a number are found in almost all books in present use. About 190 in all, they appeared principally in:— (1) Die Sontags Evangelia uber des gantze Jar, in Gesenge verfasset, für die Kinder und christlichen Haussvetter, &c, Wittenberg, 1560 (dedication by Herman dated Trinity Sunday, 1559), with 101 hymns and 17 melodies. The best are those interspersed specially meant for children and not directly founded on the Gospel for the day. (2) Die Historien von der Sindfludt, Joseph, Mose, Helia, Elisa und der Susanna, sampt etlichen Historien aus den Evangelisten, &c., Wittenberg, 1562 (preface by Herman dated St. Bartholomew's Day, 1560), with 73 hymns and 20 melodies. In this case also the general hymns are the best. A selection of 60 (really 61) of his hymns, with a memoir by K. F. Ledderhose, was published at Halle, 1855. One of Herman's hymns is noted under “Wenn mein Stündlein vorhanden ist." The others which have passed into English are:— i. Bescher uns, Herr, das täglioh Brod. Grace before Meat. 1562, as above, and thence in Wackernagel, iii. p. 1228, in 6 stanzas of 4 lines; in Ledderhose, p. 70; and in the Berlin Geistliche Lieder, ed. 1863, No. 1133. Translated as:— 1. Thou art our Father and our God. This, by P. H. Molther, a translation of stanza vi., as No. 180 in the Moravian Hymn Book, 1789 (1849, No. 220, st. v.). 2. As children we are owned by Thee, a translation of stanza vi., as st. iii. of No. 191 in the Moravian Hymn Book, 1801 (1849, No. 220, stanza iii.). ii. Die helle Sonn leucht jetzt herfür. Morning. 1560, as above, and thence in Wackernagel, iii. p. 1184, in 4 stanzas of 4 lines, in Ledderhose, p. 87; and in the Unverfälschter Liedersegen, 1851, No. 450. Translated as:— The morning beam revives our eyes, a good and full translation by. A. T. Russell, as No. 71 in the Dalston Hospital Hymn Book 1848. iii. Erschienen ist der herrliche Tag. Easter. 1560, as above, in 14 stanzas of 4 lines, entitled, "A new Spiritual Song of the Joyful Resurrection of our Saviour Jesus Christ; for the maidens of the girls' school in Joachimsthal”; and thence in Wackernagel, iii. p. 1175; in Ledderhose p. 23, and Unverfälschter Liedersegen, 1851, No. 134. It has reminiscences of the "Erstanden ist der heil'ge Christ". Translated as:— The day hath dawn'd—-the day of days, a good translation by A. T. Russell of stanzas i., ii., xiii., xiv., as No. 113 in his Psalms & Hymns, 1851. Another tr. is, "At length appears the glorious day," by Dr. G. Walker, 1860, p. 28. iv. Hinunter ist der Sonnen Schein. Evening. 1560, as above, and thence in Wackernagel, iii. p. 1184, in 4 stanzas of 4 lines; in Ledderhose, p. 88; and in the Unverfälschter Liedersegen1851, No. 523. Some of the phrases may have been suggested by the "Christe qui lux es et dies" (q. v.). Translated as:— 1. Sunk is the sun's last beam of light, a full and good translation by Miss Cox in her Sacred Hymns from the German, 1841, p. 57. Included in Alford's Psalms & Hymns, 1844, and Tear of Praise, 1867; in Dale's English Hymn Book, 1875; in the Pennsylvania Lutheran Church Book, 1868, and others. It is also given considerably altered and beginning, "Sunk is the Sun! the daylight gone," in W. J. Blew's Church Hymn and Tune Book, 1851-55. 2. The happy sunshine all is gone, in full, by Miss Winkworth in her Lyra Germanica, 1st Ser., 1855, p. 225; repeated in her Chorale Book for England, 1863, and the Ohio Lutheran Hymnal, 1880. Other translations are: (1) "Did I perhaps Thee somewhat grieve," a translation of stanza iii. in the Moravian Hymn Book, 1789, No. 756. In the 1801 and later eds. (1886, No. 1181, st. iii.), it begins, "Where'er I Thee this day did grieve." (2) "The sun’s fair sheen is past and gone," by H. J. Buckoll, 1842, p. 68. (3) "The sun hath run his daily race," by Lady E. Fortescue, 1843, p. 14. v. Lobt Gott, ihr Christen alle gleich. Christmas. Written c. 1554, but first published 1560 as above, as the first of "Three Spiritual Christmas Songs of the new-born child Jesus, for the children in Joachimsthal." Thence in Wackernagel iii. p. 1169, in 8 stanzas of 4 lines; in Ledderhose, p. 1; and in the Unverfälschter Liedersegen, 1851, No. 47. It is one of the most popular German Christmas hymns. The melody set to it in 1560 is also by Herman; in 1554 to his "Kommt her ihr liebsten Schwesterlein" [in the Hymnal Companioncalled "St. George's (old)"]. Translated as :— 1. Let all together praise our God, a good translation of stanzas i., iii., vi., viii., by A. T. Russell, as No. 52 in his Psalms & Hymns, 1851. Repeated in Kennedy, 1863, adding a translation of st. ii., and beginning, "Let all creation praise our God." 2. Praise ye the Lord, ye Christians I yea, in full, by E. Cronenwett, as No. 31 in the Ohio Lutheran Hymnal 1880. Other translations are: (1) "A wondrous change He with us makes," a tr. of stanza viii., ix. as No. 438 in pt. i. of the Moravian Hymn Book, 1754, repeated 1789-1826. (2) "Come, brethren, lets the song arise," by Dr. G. Walker, 1860, p. 26. (3) "Praise God, now Christians, all alike," by Miss Manington, 1864, p. 9. (4) "Praise God, upon His throne on high," in the Sunday Magazine, 1874, p. 384, signed "P. J." The hymn “Shepherds rejoice, lift up your eyes," given by J. C. Jacobi in his Psalmodia Germanica, 1722, p. 8, to Herman's melody (which was first published 1554) is, as stated in his Preface, taken from Bk. i. of Isaac Watts's Horse Lyricae vi. So wahr ich leb, spricht Gott der Herr. Absolution. 1560, as above, in 11 stanzas of 4 lines, entitled "A hymn on the power of the keys and the virtue of holy absolution; for the children in Joachimsthal." Thence in Wackernagel, iii. p. 1183; in Ledderhose, p. 47; and the Unverfälschter Liedersegen, 1851, No. 429. It probably suggested the better known hymn, "So wahr ich lebe," q. v., by Johann Heermann. Translated as:— Yea, as I live, Jehovah saith, I do not wish the sinner's death, in full, by Dr. M. Loy, as No. 245, in the Ohio Lutheran Hymnal, 1880. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Joseph P. Holbrook

1822 - 1888 Topics: Christian Activity; Aspirations For Grace; Aspirations For Holiness; Bible Inspired; Bible Instrument of Salvation; Bible Spirit's Aid in Study of; Christ Light and Guide; Christ Minstry of; Christ Prophetic Office of; Consecration and Dedication; Covetousness; Godly Fear Described; God Hearer of Prayer; God Our Teacher; Gospel Fulness of ; Heart Good, Perfect, Pure and Upright; Spiritual Illumination; Law of God; Obedience; Perseverance; Prayer For Grace and Salvation; Prayer Sincerity in; Revival; Self-Denial; Truth; Vanity Avioidance of Composer of "BISHOP" in The Psalter Joseph P. Holbrook was a tune writer in the parlor music style, and used the popular melodies of Mason and Hastings, Bradbury and Root, Greatorex and Kingsley in his collections. He furnished settings for the choir hymns in Songs for the Sanctuary in his Quartet and chorus Choir (New York, 1871, and sought more recogniation than had been given him in a hymnal of his own, Worship in Song (New York, 1880); a book that found no welcome. from The English hymn: its development and use in worship By Louis FitzGerald Benson

Amzi Chapin

1768 - 1835 Person Name: Amzi Chapin (1768— ) Topics: Self-Dedication Denial Composer of "MAITLAND" in Many Voices; or, Carmina Sanctorum, Evangelistic Edition with Tunes Amzi Chapin USA 1768-1835. Born in Springfield. MA, into a family of cabinetmakers, jewelers, and watchmakers, he followed in the same trade in Hartford, CT. for several years, then moved to New Haven, CT. He embarked on a career as an itinerant singing teacher, composer, and cabinetmaker in the South and Midwest. He married Hannah Power and they had eight children. They lived in Mount Pleasant, PA, where he taught singing and farmed for the next 30 years. He also founded a mill. He co-founded the Presbyterian congregation in Northfield Township. Chapin taught singing schools in VA, NC, KY, and PA. In 1831, he and his family moved to Northfield, OH. His older brother, Lucius, was also a singing teacher, and they were among the first to teach sacred music west of the Allegheny Mountains. John Perry

W. H. Jude

1851 - 1922 Person Name: William H. Jude Topics: Self-Dedication Composer of "GALILEE" in Magnify the Lord William Herbert Jude United Kingdom 1851-1922. Born at Westleton, Suffolk, England, his family moved to Norfolk. A precocious child, by age eight he was composing music for school plays. Educated at the Liverpool Organ School and East Liverpool College of Music, he became college principal for awhile. He married Catherine Helena Haigh. They had no children. He became a composer, editor, and organist. He was organist for the Blue Coat Hospital & School and Stretford Town Hall near Manchester, while teaching and lecturing. After 20 years there he was appointed organist at the Exeter Hall in London, a primary venue and Christian Centre owned by the YMCA on the Strand in London. As a recitalist, he was asked to “open” over 1000 new organs across the UK, Ireland, and Australia. He was considered the most brilliant organist of his day. He wrote at least two operettas: “Innocents abroad” (1882) and “The mighty deep” (1917). His compositions were frequently religious. He admired British evangelist, Rodney “Gipsy” Smith and published a collection of Smith’s favorite solos in 1903. He also supported the temperance movement. He toured Australia and New Zealand 1890-1894. In 1904 he served as editor for several musical periodicals, including “Monthly Hymnal”, “Minister of music”, and “The Higher life”. He also compiled several hymnbooks, including “Mission hymns” (1911”), and “Festival hymns” (1916). He wrote a number of works on music. He died in London. John Perry

Frederick C. Atkinson

1841 - 1896 Topics: Self-Dedication Composer of "MORECAMBE" in Magnify the Lord Born: August 21, 1841, Norwich, Norfolk, England. Died: November 30, 1896, East Dereham, Norfolk, England. As a boy Atkinson was a chorister and assistant organist at Norwich Cathedral. In 1867 he graduated with a Bachelor of Music degree from Cambridge and then served as organist and choirmaster in St. Luke's Church, Manningham, Bradford. He also held that position at Norwich Cathedral and at St. Mary's Parish Church in Lewisham. Atkinson wrote hymn tunes, anthems, and complete Anglican services, as well as songs and piano pieces. Psalter Hymnal Handbook, 1988

Johann Anastasius Freylinghausen

1670 - 1739 Person Name: Johann A. Freylinghausen Topics: Self-Dedication Composer of "RICHTER (MEINE ARMUTH)" in Magnify the Lord Freylinghausen, Johann Anastasius, son of Dietrich Freylinghausen, merchant and burgomaster at Gandersheim, Brunswick, was born at Gandersheim, Dec. 2, 1670. He entered the University of Jena at Easter, 1689. Attracted by the preaching of A. H. Francke and J. J. Breithaupt, he removed to Erfurt in 1691, and at Easter, 1692, followed them to Halle. About the end of 1693 he returned to Gandersheim, and employed himself as a private tutor. In 1695 he went to Glaucha as assistant to Francke; and when Francke became pastor of St. Ulrich's, in Halle,1715, Freylinghausen became his colleague, and in the same year married his only daughter. In 1723 he became also sub-director of the Paedagogium and the Orphanage; and after Francke's death in 1727, succeeded him as pastor of St. Ulrich's and director of the Francke Institutions. Under his fostering care these Institutions attained their highest development. From a stroke of paralysis in 1728, and a second in 1730, he recovered in great measure, but a third in 1737 crippled his right side, while the last, in Nov., 1738, left him almost helpless. He died on Feb. 12, 1739, and was buried beside Francke (Koch, vi. 322-334; Allgemine Deutsche Biographie, vii. 370-71; Bode, pp. 69-70; Grote's Introduction, &c.) Almost all Freylinghausen's hymns appeared in his own hymnbook, which was the standard collection of the Halle school, uniting the best productions of Pietism with a good representation of the older "classical" hymns. This work, which greatly influenced later collections, and was the source from which many editors drew not only the hymns of Pietism, but also the current forms of the earlier hymns (as well as the new "Halle" melodies, a number of which are ascribed to Freylinghausen himself) appeared in two parts, viz.:— i. Geistreiches Gesang-Buch, den Kern alter und neuer Lieder...in sich haltend &c, Halle. Gedrucktund verlegt im Waysen-Hause, 1704 [Hamburg], with 683 hymns and 173 melodies. To the second edition, 1705 [Rostock University], an Appendix was added with Hymns 684-758, and 21 melodies. Editions 3-18 are practically the same so far as the hymns are concerned, save that in ed. 11, 1719 [Berlin], and later issues, four hymns, written by J. J. Rambach at Freylinghausen's request, replaced four of those in eds. 1-10. ii. Neues Geistreiches Gesangbuch,&c, Halle . . . 1714 [Berlin], with 815 hymns and 154 melodies. In the 2nd edition, 1719 [Rostock University], Hymns 816-818, with one melody, were added. In 1741 these two parts were combined by G. A. Francke, seven hymns being added, all but one taken from the first edition, 1718, of the so-called Auszug, which was compiled for congregational use mainly from the original two parts: and this reached a second, and last, edition in 1771. So far as the melodies are concerned, the edition of 1771 is the most complete, containing some 600 to 1582 hymns. (Further details of these editions in the Blätter für Hymnologie, 1883, pp. 44-46, 106-109; 1885, pp. 13-14.) A little volume of notes on the hymns and hymnwriters of the 1771 edition, compiled by J. H. Grischow and completed by J. G. Kirchner, and occasionally referred to in these pages, appeared as Kurzgefasste Nachricht von ältern und ncuern Liederverfassern at Halle, 1771. As a hymnwriter Freylinghausen ranks not only as the best of the Pietistic school, but as the first among his contemporaries. His finest productions are distinguished by a sound and robust piety, warmth of feeling depth of Christian experience, scripturalness, clearness and variety of style, which gained for them wide acceptance, and have kept them still in popular use. A complete edition of his 44 hymns, with a biographical introduction by Ludwig Grote, appeared as his Geistliche Lieder, at Halle, 1855. A number of them, including No. v., are said to have been written during severe attacks of toothache. Two (“Auf, auf, weil der Tag erschienen"; "Der Tag ist hin") are noted under their own first lines. i. Hymns in English common use: -- i. Monarche aller Ding. God's Majesty. 1714, as above, No. 139, in 11 stanzas of 6 lines, repeated in Grote, 1855, p. 88, and as No. 38 in the Berlin Geistliche Lieder, ed. 1863. A fine hymn of Praise, on the majesty and love of God. Translated as:— Monarch of all, with lowly fear, by J. Wesley, in Hymns & Sacred Poems, 1739 (P. Works, 1868-1872, vol. i. p. 104), in 8 stanzas of 4 lines, from st. i., ii., v.-vii., ix.-xi. Repeated in full in the Moravian Hymnbook, 1754, pt. i., No. 456 (1886, No. 176); and in J. A. Latrobe's Collection, 1841. The following forms of this translation are also in common use:-- (1) To Thee, 0 Lord, with humble fear, being Wesley's st. i., iii.-v., vii., viii. altered as No. 156 in Dr. Martineau's Hymns for Christian Church & Home, 1840, and repeated in Miss Courtauld's Psalms, Hymns & Anthems, 1860, and in America in the Cheshire Association Unitarian Collection, 1844. (2) Thou, Lord, of all the parent art, Wesley's, st. iii.-v., vii. altered in the College Hymnal, N. Y., 1876. (3) Thou, Lord, art Light; Thy native ray, Wesley's st. iv., v., vii., in Hymns of the Spirit, 1864. ii. 0 reines Wesen, lautre Quelle. Penitence. Founded on Psalm li. 12, 1714, as above, No. 321, in 7 stanzas of 8 lines, repeated in Grote, 1855, p. 41, and in Bunsen's Versuch, 1833, No. 777 (ed. 1881, No. 435). The only translation in common use is:— Pure Essence: Spotless Fount of Light. A good and full translation by Miss Winkworth in the first series of her Lyra Germanica, 1855, p. 43, and in her Chorale Book for England, 1863, No. 113. iii. Wer ist wohl wie du. Names and offices of Christ. One of his noblest and most beautiful hymns, a mirror of his inner life, and one of the finest of the German "Jesus Hymns." 1704, as above, No. 66, in 14 st. of 6 l., repeated in Grote, 1855, p. 33, and is No. 96 in the Berlin Geistliche Lieder, ed. 1863. The translations in common use are: 1. 0 Jesu, source of calm repose, by J. Wesley, being a free translation of st. i., iii., v., viii., xiii. First published in his Psalms & Hymns, Charlestown, 1737 (Poetical Works, 1868-1872, vol. i. p. 161). Repeated in full as No. 462 in pt. i. of the Moravian Hymnbook, 1754. In the 1826 and later editions (1886, No. 233) it begins, "Jesus, Thou source." The original form was included as No. 49 in the Wesley Hymns & Spiritual Songs , 1753, and, as No. 343, in the Wesley Hymnbook, 1780 (1875, No. 353). Varying centos under the original first line are found in Mercer's Church Psalter & Hymn Book, 1855-1864; Kennedy , 1863; Irish Church Hymnal, 1869-1873; J. L. Porter's Collection, 1876, &c. It has also furnished the following centos:— (1) Messiah! Lord! rejoicing still, being Wesley's st. iv.-vi. altered in Dr. Martineau's Collection of Hymns for Christian Worship, 1840. (2) Lord over all, sent to fulfil, Wesley's st. iv., iii., v., vi. in the American Methodist Episcopal Hymnbook, 1849. 2. Who is like Thee, Who? a translation of st. i., ii., v., vii., x., xiii., as No. 687, in pt. i. of the Moravian Hymnbook, 1754. Translations of st. xi., xiv. were added in 1789, and the first line altered in 1801(1886, No. 234), to "Jesus, who with Thee." The translations of st. i., ii., x., xiv., from the 1801, altered and beginning, "Jesus, who can be," are included in America in the Dutch Reformed Hymns of the Church, 1869; Hymns & Songs of Praise, N. Y., 1874; and Richards's Collection, N.Y., 1881. 3. Who is there like Thee, a good translation of st. i., ii., viii., xiv., by J. S. Stallybrass, as No. 234 in Curwen's Sabbath Hymnbook, 1859, repeated in the Irish Church Hymnal, 1873, and in W. F. Stevenson's Hymns for Church & Home, 1873. 4. Who is, Jesus blest, a translation of stanzas i., ii., v., vi., xii., xiv., by M. Loy, in the Ohio Lutheran Hymnal, 1880. 5. Who, as Thou, makes blest, a good translation, omitting st. vii., ix., x., contributed by Dr. F. W Gotch to the Baptist Magazine, 1857. Repeated in the 1880 Supplement to the Baptist Psalms & Hymns, 1858. The translations not in common use are: — (1) "Whither shall we flee," by Miss Dunn, 1857, p. 55. (2) "Who has worth like Thine," in the U. P. Juvenile Miss. Magazine, 1857, p. 217. (3) "Thou art First and Best," by Miss Winkworth, 1869, p. 267. ii. Hymns translated into English but not in common use:— iv. Herr und Gott der Tag und Nächte. Evening. 1705, as above, No. 755, in 6 stanzas, Grote, p. 105. Translated by H. J. Buckoll, 1842, p. 106, beginning with stanza. ii. v. Mein Herz, gieb dioh rufrieden. Cross and Consolation. First in the Halle Stadt Gesangbuch, 1711, No. 503, in 11 stanzas; repeated 1714, No. 450, and in Grote, p. 71. Translated by Dr. G. Walker, 1860, p. 86. vi. 0 Lamm, das keine Sünde je beflecket. Passiontide. 1714, No. 85, in 19 stanzas, Grote, p. 14. Translated as, (1) "Lamb, for Thy boundless love I praises offer," of st. xii. as stanza i. of No. 1023 in the Supplement of 1808 to the Moravian Hymn Book, 1801 (1849, No. 121). (2) "O Lamb, whom never spot of sin defiled," in the British Magazine, June, 1838, p. 625. vii. 0 Lamm, das meine Sündenlast getragen. Easter Eve. 1714, No. 95, in 8 stanzas; Grote, p. 23. Translated as "Christ Jesus is that precious grain," a translation of st. v. by F. W. Foster, as No. 71 in the Moravian Hymnbook, 1789 (1886, No. 921). viii. Zu dir, Herr Jesu, komme ich. Penitence. Founded on St. Matthew xi. 28-30. 1714, as above, No. 306, in 4 stanzas; Grote, p. 39. Translated by Dr. H. Mills, 1845 (1856, p. 80). [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Thomas Olivers

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

John S. B. Monsell

1811 - 1875 Person Name: John Samuel Bewley Monsell (1811-1875) Topics: Our Response to God in the worship of God's house; Our Response to Christ In Dedication; Adoration Of God; Beauty; Offering of gifts; Offering of self Author of "Worship the Lord in the beauty of holiness" in Church Hymnary (4th ed.) John Samuel Bewley Monsell (b. St. Colomb's, Londonderry, Ireland, 1811; d. Guilford, Surrey, England, 1875) was educated at Trinity College in Dublin and served as a chaplain and rector of several churches in Ireland after his ordination in 1835. Transferred to England in 1853, he became rector of Egham in Surrey and was rector of St. Nicholas Church in Guilford from 1870 until his death (caused by a construction accident at his church). A prolific poet, Monsell published his verse in eleven volumes. His three hundred hymns, many celebrating the seasons of the church year, were issued in collections such as Hymns and Miscellaneous Poems (1837), Spiritual Songs (1857), Hymns of Love and Praise (1863), and The Parish Hymnal (1873). Bert Polman =============================== Monsell, John Samuel Bewley, L.L.D., son of Thomas Bewley Monsell, Archdeacon of Londonderry, was born at St. Columb's, Londonderry, March 2,1811, and educated at Trinity College, Dublin (B.A. 1832, LL.D. 1856). Taking Holy Orders in 1834, "he was successively Chaplain to Bishop Mant, Chancellor of the diocese of Connor, Rector of Ramoan, Vicar of Egham, diocese Worcester, and Rector of St. Nicholas's, Guildford. He died in consequence of a fall from the roof of his church, which was in the course of rebuilding, April 9, 1875. His prose works include Our New Vicar, 1867; The Winton Church Catechist, &c. His poetical works are:— (1) Hymns and Miscellaneous Poems, Dublin, W. Curry, Jun., & Co., 1837; (2) Parish Musings, or Devotional Poems, 1850; (3) Spiritual Songs for the Sundays and Holy Days throughout the Year. 1857 (People's Ed., 1875); (4) His Presence, not His Memory, 1855, 1858; (5) Hymns of Love and Praise for the Church's Year, 1863 (2nd ed. 1866); (6) The Passing Bell; Ode to The Nightingales, and Other Poems, 1867; (7) Litany Hymns, 1869; (8) The Parish Hymnal after the Order of The Book of Common Prayer, 1873; (9)Watches by the Cross, 1874; (10) Simon the Cyrenian; and Other Poems; (11) Nursery Carols. In these works several hymns which appeared in the earlier books are repeated in the later, and thus at first sight his compositions seem to be more in number than they really are. The total amounts to nearly 300, and of these about one-fourth are in common use. The most popular of these are, "God is love; that anthem olden"; "God of that glorious gift of grace"; "Holy offerings, rich and rare"; “Lord of the living harvest"; "Mighty Father, Blessed Son"; and "Sing to the Lord a joyful song." In addition to those which are annotated under their respective first lines, the following are in common use:— i. Appeared in his Hymns and Miscellaneous Poems, Dublin, 1837. 1. Birds have their quiet nests. Humility of Christ. 2. Dark and dim the day-light rose. Good Friday. 3. Friend of the friendless and the lone. Jesus, the Friend. 4. My God, what wondrous love was Thine. Whitsuntide. 5. O for a heart more fervent. Holiness desired. 6. O for the time when on the world. Missions. 7. The springtide hour brings leaf and flower. Spring. 8. This day the Lord is risen. Easter. 9. When cold our hearts and far from Thee. Teach us to Pray. 10. Why restless, why so weary? Providence. 11. Yes, I do feel, my God, that I am Thine. Assurance. ii. Appeared in his Parish Musings, 1850. 12. In Thee, my [O] God, will we rejoice. Trust in God. 13. Lord, dependent on Thy promise. Holy Baptism. 14. Members of Christ, Children of God. Confirmation. 15. So teach me, Lord, to number. The Old and New Year. 16. Soon [soon] and for ever. Death anticipated. 17. The broken, contrite heart oppress'd. Promises of God. 18. Thou art near, yes, Lord, I feel it. Divine Support. 19. Would'st thou learn the depths of sin? Passiontide. iii. Appeared in his Spiritual Songs, 1857. 20. A few bright leaders of her host. All Saints. 21. A happy, happy [merry, merry] Christmas. New Year's Day. 22. Blessed hope, that we the fallen [sinful]. Hope. 23. Heart in heart, and hand in hand. SS. Simon and Jude. 24. Jesus, my loving Lord! I know. Resignation. 25. Last Sunday of the work-day year. Sunday after Christmas Day. 26. Loved by God the Father. Holy Baptism. 27. Mercy, mercy, God the Father. Lent. 28. My head is low, my heart is sad. Confirmation. (Penitential.) 29. Oft doth the Christian's heart inquire. Christian Duty. 30. 0 God, most mighty, listen now. Charities. From "When languid frame or throbbing pulse." 31. 0 holy Sabbath day. Sunday. 32. 0 Lord, what records of Thy love. St. Barnabas. Sometimes, “Lord God, what records of Thy love." 33. 0 love, divine and golden. Holy Matrimony. From this, "Love divine and tender" is taken. 34. One lesson more the Church must learn. Waiting on God. From this, “One lesson Christ His own would teach" is taken. 35. Proudly in his [the] hall of judgment. Tuesday before Easter. 36. Sinful, sighing to be blest. Lent. 37. The Church of God, with equal care. St. James. 38. The journey done; The rest begun. Burial. 39. The simple trust that can confide. Trust. 40. Weary and sad, a wanderer from Thee. Lent. iv. Appeared, in his Hymns of Love and Praise, 1863, and 2nd ed., 1866. 41. Bounteous blesser of the seedtime. Sexagesima. Seed Time. 42. Brightly hopeful for the future. God's mercy through life. 43. Christ is risen! Alleluia! Easter. 44. Come and deck the grave with flowers. Easter Eve. 45. Fight the good fight with all thy might. Fight of Faith. 46. Holy Spirit, long expected. Whitsuntide. 47. Hours and days and months and years. The Circumcision. 48. I have no comfort but Thy love. The Comfort of Love. 49. I knew Thee in the land of drought. A Song of Love. 60. I think of Thee, my God by night. Evening. 61. Jesu, gentle Sufferer, say. Good Friday. 52. Labouring and heavy-laden. Lent. 53. Light of the world, we hail Thee. Missions. 54. Lord, to whom except to Thee? Holy Communion. 55. My sins, my sins, my Saviour. Ash Wednesday. 56. O'er the distant mountains breaking. Second Advent. 57. Other Name than our dear Lord's. Jesus All and in All. 58. Pity on us, heavenly Father. Litany Hymn for Lent. 59. Praise the Lord, rejoice, ye Gentiles. Advent, or Missions. 60. Rest of the weary, joy of the sad. Jesus, the Saviour and Friend. 61. Shadow of a mighty Rock. Jesus, the Rock of Ages. 62. Sing, 0 heaven; 0 earth rejoice. Ascension. 63. Sweet is the gentle voice of spring. Seed Time. 64. Sweet is Thy mercy, Lord. Divine Mercy. 65. Teach me to do the thing that pleaseth Thee. Divine Teaching. 66. The good old times, how glorious. Advent. 67. The world may in its wealth delight. Rejoicing in the Lord. An altered form of "Let others in their wealth delight." 68. Though Thou slay me, I will trust. Faith. 69. To Christ the Lord! The Incarnate Word. Christmas. 70. When I had wandered from His fold. The Love of God. v. Appeared in his Litany Hymns, 1869. 71. Lay the precious body, In the quiet grave. Burial. 72. My sins have taken such a hold on me. Litany of Repentance. vi. Appeared in his Parish Hymnal, 1873. 73. I hunger and I thirst. Septuagesima. Dr. Monsell’s hymns are as a whole bright, joyous, and musical; but they lack massiveness, concentration of thought, and strong emotion. A few only are of enduring excellence. --John Julian, Dictionary of Hymnology 1907 ===================== Monsell, J, S. B., p. 762, ii. Additional hymns in common use include:— 1. Blessed Lord, Who, till the morning. Holy Scriptures. From his Spiritual Songs, 1857. 2. Christ incarnate in His poor. Christ in His Poor. From his Hymns of Love and Praise, 1863. 3. We ask for life, and mean thereby. Life and Work. From his Hymns of Love and Praise, 1863. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ==================== Monsell, J. S. B. Since the article on pp. 762-3 was written, copies of the original editions of Dr. Monsell's works have come into our hands, and from them we have to make the following corrections, the numbers following being those given to the first lines of the hymns on pp. 762-3:— 15. So teach me, &c. Hymns and Misc. Poems, 1837, p. 30. 17. The broken, &c. Hymns and Misc. Poems, 1837, p. 49. 18. Thou art near, &c. Hymns and Misc. Poems, 1837, p. 21. 19. Would'st thou, &c. Hymns and Misc. Poems, 1837, p. 14. 26. Loved by God, &c. Parish Hymnal, 1873, No. 181. 27. Mercy, mercy, &c. Prayers and Litanies, 1861, p. 119. 28. My head is low, &c. Hymns of Love and Praise, 1866, p. 125. 33. O Love divine, &c. Hymns of Love and Praise, p. 131. 38. The journey done, &c. Hymns of Love and Praise, p. 134. 40. Weary and sad, &c. Parish Hymnal, 1873, No. 209. 41-50. Hymns of Love and Praise, 1863. 51. See "Day of loss," &c, p. 282, i. 52. Labouring, &c. Prayers and Litanies, 1861, p. 116. 53-57. Hymns of Love and Praise, 1863. 58. Pity on us, &c. Prayers and Litanies, 1861, p. 125. 59. Praise the Lord, &c. Hymns of Love and Praise, 1863, p. 13. 60. 61, 62, 64, 65. Prayers and Litanies, 1861. 63, 66-70. Hymns of Love and Praise, 1863. 72. My sins, &c. Hymns of Love and Praise, 1866, p. 34. 73. I hunger, &c. Hymns of Love and Praise, 1866, p. 128. It will be seen from this list of additions and corrections that Dr. Monsell multiplied his works by giving much the same material under new titles, and that his Prayers and Litanies of 1861 were unknown to us when the original article was written. "We can sincerely add that few hymn writers are so perplexing to the annotator as Dr. Monsell. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)