Search Results

Switch back to the old search page.Advanced Search

Texts

Text authorities

Gott sei lob! der tag ist kommen

Author: Emilie Juliane Gräfin Schwarzburg Appears in 8 hymnals Topics: Catechismus-Lieder Vom heiligen Abendmahl; Catechismus-Lieder Vom heiligen Abendmahl Lyrics: 1. Gott sei lob! der tag ist kommen, Da ich Jesu werd' vertraut, Da ich, aller schuld entnommen, Werd' in Gottes huld geschaut. Gott sei lob! daß mir bereit Ist des lammes hochzeit heut', Da mir Gott zum ew'gen leben Will den ganzen Jesum geben. 2. Gott! ich komm bei frühem morgen Zu dir, als dein liebes kind, Leg' in deine Vatersorgen Mich mit leib und seel' geschwind; Abba, Vater! sorg' für mich, Daß ich ja heut' würdiglich, Als dein gast, bei dir erscheine, Und mit Jesu mich vereine. 3. Christe, du lamm Gottes! höre, Weil du trägest meine sünd', Als mein schatz und wirth, bekehre Deine braut, dein schäflein find'; Deiner güte ich vertrau', Führe mich auf grüner au' Speise mich, mir stets zu gute, Heut' mit deinem leib und blute. 4. Heil'ger Geist! den ich umfasse, Bleibe heut' und stets bei mir, Mich mit beistand nicht verlasse, Sondern hilf! daß selig hier, Mir zum nutze, Gott zum preis, Ich genieß' die himmelsspeis', Daß ich dadurch christlich lebe, Freudig meinen geist aufgebe. 5. Nun, ich lieg' dir, Gott! zu füßen, Gottes liebe schmücke mich, Meines Jesu blutvergießen Mache würdig mich durch sich. Hilf mir drauf, du Vaterherz! Hilf mir, Jesu tod und schmerz! Hilf mir, tröster, heut' auf erden, Daß ich möge selig werden.

Herr Jesu, meine liebe!

Author: Paul Gerhard Appears in 9 hymnals Topics: Catechismus-Lieder Vom heiligen Abendmahl; Catechismus-Lieder Vom heiligen Abendmahl Lyrics: 1. Herr Jesu, meine liebe! Ich hätte nimmer ruh noch rast, Wo nicht fest in mir bliebe, Was du für mich geleistet hast; Es müßt in meinen sünden Die sich sehr hoch erhöhn, All meine kraft verschwinden, Und wie ein rauch vergehn, Wenn sich mein herz nicht hielte Zu dir und deinem tod, Und ich nicht stets mich kühlte An deiner leidensnoth. 2. Nun weißt du meine plagen, Und satans, meines feindes, list, Wenn, meinen geist zu nagen, Er emsig und bemühet ist, Da hat er tausend künste, Von dir mich abzuziehn; Bald treibt er mir die dünste Des zweifels in den sinn; Bald nimmt er mir dein meinen Und wollen aus der acht, Und lehrt mich ganz verneinen, Was du doch fest gemacht. 3. Solch unheil abzuweisen, Hast du, Herr! deinen tisch gesetzt, Da lässest du mich speisen, So, daß sich mark und bein ergötzt. Du reichst mir zu genießen Dein theures fleisch und blut, Und lässest worte fließen, Darauf mein herze ruht; Komm, sprichst du, komm und nahe Dich ungescheut zu mir, Was ich dir geb, empfahe, Und nimm's getrost zu dir. 4. Hier ist beim brod vorhanden Mein leib, der dargegeben wird Zum tod und kreuzesbanden Für dich, der sich von mir verirrt; Beim wein ist, was geflossen, Zur tilgung deiner schuld, Mein blut, das ich vergossen In sanftmuth und geduld. Nimm beides mit dem munde, Und denk auch mit dabei, Wie fromm im herzengrunde Ich, dein Erlöser, sei. 5. Herr! ich will dein gedenken, So lang ich luft und leben hab, Und bis man mich wird senken An meinem end' in's finstre grab. Ich sehe dein verlangen Nach meinem ew'gen heil; Am holz bist du gehangen, Und hast so manchen pfeil Des trübsals lassen dringen In dein unschuldigs herz, Auf daß ich möcht' eintspringen Des todes pein und schmerz. 6. So hast du auch befohlen, Daß, was den glauben stärken kann, Ich bei dir sollte holen, Und soll doch ja nicht zweifeln dran, Du hab'st für alle sünden, Die in der ganzen welt Bei menschen je zu finden, Ein völlig lösegeld, Und opfer, das bestehet Vor dem, der alles trägt, In dem auch alles gehet, Bezahlet und erlegt. 7. Und daß ja mein gedanke, Der voller falschheit und betrug, Nicht im geringsten wanke, Als wäre es dir nicht ernst genug, So neigst du dein gemüthe, Zusammt der rechten hand, Und gibst mit großer güte Mir das hochwerthe pfand Zu essen und zu trinken; Ist das nicht trost und licht Dem, der sich läßt bedünken, Du wollest seiner nicht! 8. Ach Herr! du willst uns alle, Das sagt uns unser herze zu. Die, so der feind zu falle Gebracht, rufst du zu deiner ruh. Ach hilf, Herr! hilf uns eilen Zu dir, der jederzeit Uns allesammt zu heilen, Geneigt ist und bereit! Gib lust und heil'ges dürsten Nach deinem abendmahl, Und dort mach uns zu fürsten Im güldnen himmelssaal.

Ich will zu aller stund

Author: Dr. Johann Olearius Appears in 7 hymnals Topics: Catechismus-Lieder Vom heiligen Abendmahl; Catechismus-Lieder Vom heiligen Abendmahl Lyrics: 1. Ich will zu aller stund, Aus meines herzens grund, Gott! deine güte preisen, Die du mir thust beweisen; Ich will mein ganzes leben Zu deinem lob ergeben. 2. Jesu! mein höchstes gut, Dein leib, dein wahres blut Ist meines herzens freude, Mein trost in allem leide, Weil diese deine gaben Mein' leib und seele laben. 3. Vernunft, witz und verstand Wird hier zu spott und schand; Der wahrheit muß man trauen, Auf Gottes wort fest bauen. Was Gott spricht, muß bestehen, Sollt' alle welt vergehen. 4. Hier ist das Gotteslamm, Für uns am kreuzesstamm Aus lauter lieb' gestorben, Dadurch das heil erworben; Hier kannst du gnade finden, Vergebung aller sünden. 5. Gott lob für seine treu! Die ich noch immer neu In seinem nachtmahl finde; Weicht, teufel, tod und sünde! Gott will mir trost und leben Hier und dort ewig geben.

View 29 more texts

Instances

Published text-tune combinations (hymns) from specific hymnals

Herr Gott! erhalt' uns für und für

Author: M. Ludwig Helmbold Hymnal: Kirchen-Gesangbuch #179 (1862) Topics: Catechismus-Lieder; Catechismus-Lieder Lyrics: 1. Herr Gott! erhalt' uns für und für Die reine catechismuslehr', Der jungen einfältigen welt Durch deinen Luther fürgestellt. 2. Daß wir lernen die zehn gebot', Beweinen unsre sünd' und noth, Und doch an dich und deinen Sohn Gläuben, im Geist erleuchtet schon. 3. Dich unsern Vater rufen an, Der allen helfen will und kann, Daß wir als kinder nach der tauf' Christlich vollbringen unsern lauf. 4. So jemand fällt, nicht liegen bleib', Sondern zur beichte komm' und gläub', Zur stärkung nehm' das sakrament. Amen! Gott geb' ein selig's end. Languages: German

Dies sind die heil'gen zehn gebot'

Author: Dr. M. Luther Hymnal: Kirchen-Gesangbuch #180 (1862) Topics: Catechismus-Lieder Vom Gesetze Gottes; Catechismus-Lieder Vom Gesetze Gottes Lyrics: 1. Dies sind die heil'gen zehn gebot', Die uns gab unser Herre Gott Durch Mosen, seinen diener treu, Hoch auf dem berge Sinai. Kyrieleis. 2. Ich bin allein dein Gott und Herr, Kein' götter sollt' du haben mehr, Du sollt mir ganz vertrauen dich, Von herzensgrund lieben mich. Kyrieleis. 3. Du sollt nicht führen zu unehr'n Den namen Gottes, deines Herrn, Du sollt nicht preisen recht noch gut, Ohn' was Gott selbst red't und thut. Kyrieleis. 4. Du sollt heil'gen den siebent' tag, Daß du und dein haus ruhen mag', Du sollt von dein'm thun lassen ab, Daß Gott sein werk in dir hab. Kyrieleis. 5. Du sollt ehr'n und gehorsam sein Dem vater und der mutter dein, Und wo dein' hand ihn'n dienen kann, So wirst du langes leben han. Kyrieleis. 6. Du sollt nicht tödten zorniglich, Nicht hassen, noch selbst rächen dich, Geduld haben und sanften muth Und auch dem feinde thun das gut'. Kyrieleis. 7. Dein' eh' sollt du bewahren rein, Daß auch dein herz kein' andre mein, Und halten keusch das leben dein, Mit zucht und mäßigkeit sein. Kyrieleis. 8. Du sollt nicht stehlen geld noch gut, Nicht wuchern jemand's schweiß noch blut, Du sollt aufthun dein' milde hand Den armen in deinem land. Kyrieleis. 9. Du sollt kein falscher zeuge sein, Nicht lügen auf den nächsten dein, Sein' unschuld sollt auch retten du, Und seine schand' decken zu Kyrieleis. 10. Du sollt dein's nächsten weib und haus Begehren nicht, noch etwas draus, Du sollt ihm wünschen alles gut' Wie dir dein herz selber thut. Kyrieleis. 11. Die gebot' all' uns gegeben sind, Daß du dein' sünd', o menschenkind! Erkennen sollt und lernen wohl, Wie man vor Gott leben soll. Kyrieleis. 12. Das helf' uns der Herr Jesus Christ, Der unser mittler worden ist, Es ist mit unserm thun verlor'n, Verdienen doch nur eitel zorn Kyrieleis. Languages: German

Mensch, willt du leben seliglich

Author: Dr. M. Luther Hymnal: Kirchen-Gesangbuch #181 (1862) Topics: Catechismus-Lieder Vom Gesetze Gottes; Catechismus-Lieder Vom Gesetze Gottes Lyrics: 1. Mensch, willt du leben seliglich, Und bei Gott bleiben ewiglich, Sollt du halten die zehn gebot', Die uns gebeut unser Gott. Kyrieleis. 2. Dein Gott und Herr allein bin ich, Kein ander Gott soll irren dich, Trauen soll mir das herze dein, Mein eigen reich sollt du sein. Kyrieleis. 3. Du sollt mein'n namen ehren schon, Und in der noth mich rufen an, Du sollt heiligen den sabbathtag, Daß ich in dir wirken mag. Kyrieleis. 4. Dem vater und der mutter dein Sollt du nach mir gehorsam sein, Niemand tödten noch zornig sein Und deine ehe halten rein. Kyrieleis. 5. Du sollt ein'm andern stehlen nicht, Auf niemand falsches zeugen nicht, Deines nächsten weib nicht begehr'n Und all' sein's gut's gern entbehr'n. Kyrieleis. Languages: German

View 29 more instances

People

Authors, composers, editors, etc.

Benjamin Schmolck

1672 - 1737 Person Name: Benjamin Schmolke Topics: Catechismus-Lieder Von der heiligen Taufe; Catechismus-Lieder Von der heiligen Taufe Author of "Liebster Jesu! wir sind hier" in Kirchen-Gesangbuch 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)

Jan Hus

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

Nikolaus Herman

1500 - 1561 Person Name: Nicolaus Herrmann Topics: Catechismus-Lieder Von der heiligen Absolution; Catechismus-Lieder Von der heiligen Absolution Author of "So wahr ich leb', spricht Gott, der Herr" in Kirchen-Gesangbuch 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)

User Links