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O, Frelser, som er Lys og Livet

Author: Karl Bogatzky; Ukjendt Appears in 3 hymnals Topics: Devotion to Jesus Lyrics: 1 O, Frelser, som er Lys og Livet, Min Hyrde god, Immanuel! Dig har jeg engang mig hengivet, Paa dig forlader sig min Sjæl. Jeg vil mig selv ei mere føre, Nei, ene dig min Sjæl skal høre; Saa gaa nu med mig, hvor jeg gaar, Og led mig, saa hvert Fjed maa være Alene rettet til din Ære, Fuldfør du det, jeg ei formaar! 2 Den gode Græsgang du kan kjende, Og den, som mig er skadelig; Dit Faar fra Føde sig lad vende, Som lokker det bedragelig! O, lad ei mere mig forvildes, Og ei den gode Føde spildes, End ikke ved det bedste Skin! Ak, fæst min Sjæl paa dig, min Klippe, Hold mig og lad mig dig ei slippe I Fristelse, fæst selv hvert Trin! 3 Du ville mig og stedse drive Til Vagt og Bøn og Strid i Tro! Dit Ord lad i mit Hjerte blive, Din Aand, dit Liv lad i mig bo! Din Røst min Hjerte stedse røre, At jeg min Gang med Frygt maa føre, Som for dit Ansigt, til dig vendt! Lad mig ei lad og lunken være, Men ved din Naade Frygter bære, Dit Liv i mig lad være kjendt! 4 Ak, gjor mig engang tro og stille, At følge dig enfoldelig! Alene din fuldkomme Vilje Min Vilje skal hengive sig. Lad mig ei mer for mig begjære, End at alene jeg maa være Dit store Navn ti Lov og Pris, Lad det mit Øiemærke blive! Jeg vil mig her paany forskrive At være din; mig Hjælp bevis! 5 Lad mig i dig din Fader prise, Som den, der selv er Kjærlighed, Og lad din Aand mig klarlig vise Dig, som en Skjænk af ham bered, Hans Kjærlighed mig at forklare, At han sin Søn ei vilde spare, Saa at jeg maa af Hjertens Grund Ham elske og mig selv frembære Som Offer, ham til Lov og ære, Til ak og Pris i allen Stund! 6 Saa lever jeg med dig i Glæde Og hviler roligt i dit Skjød; Som Brud jeg da tør ikke græde, Thi Dine styrter ingen Nød; Jeg frygter ei for nogen Plage, Kan jeg min Brudgom kun behage Og være smykket og bered. Ak, drag dog alle mine Sinde! Hvad dit ei er, lad plat forsvinde, O rene Glans i Evighed!

Uværdig er jeg, Herre

Author: Wexels Appears in 2 hymnals Topics: Devotion to Jesus Lyrics: 1 Uværdig er jeg, Herre, Til al din Miskundhed, Fortjente ei at være Som Barn blandt dine med. Jeg staar saa langt tilbage I barnlig Lydighed, Jeg maa mi selv anklage, Jeg synder mangeled. 2 Jeg er saa ganske ringe, Saa fattig og saa tom, Jeg kan dig Intet bringe Til Gave, Herre from! Jeg eier kun et Hjerte, Hvis hele Haab er du, Det brast udi sin Smerte, Kom du mig ei ihu. 3 Og dag jeg jerne vilde Dig elske inderlig; O Kjærlighedens Kilde, Indgyd dit Liv i mig! Jeg aldrig dig kan give Den Tak,jeg skylder dig, Men, maa jeg tro dig blive, Da er jeg lykkelig.

Min Jesus, lad mit Hjerte faa

Appears in 3 hymnals Topics: Devotion to Jesus Lyrics: 1 Min Jesus, lad mit Hjerte faa En saadan Smag paa dig, At Nat og Dag du vær maa Min Sjæl umistelig, Min Sjæl umistelig. 2 Da skrider Naadens Tid og Stund Saa sød og salig frem, Thi du mig kysser med din Mund, Og tager til dig hjem, Og tager til dig hjem. 3 Mit Hjerte i den Grav, du laa Knust af min Synde-Nød, Lad, naar det kvelder, Hvile faa, Og smile ad sin Død! Og smile ad sin Død! 4 Før saa mig arme Synder hjem Med din Vetfærdighed Til dit det ny Jerusalem, Til al din Herlighed! Til al din Herlighed! Text Sources: Ukj. dansk Forfatter fra c. 1770

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BANGOR

Meter: 8.6.8.6 Appears in 96 hymnals Topics: Christ's Sacrifice; Death; Devotion; Jesus Christ Humilation; Lamb of God; Personal Response to Jesus; Redemption; Suffering Tune Sources: William Tans'ur's 'Harmony of Syon', 1734 Tune Key: c minor Incipit: 53215 17655 56765 Used With Text: According to thy gracious word

PSALM 135 (MINISTRES DE L'ÉTERNEL)

Meter: 7.7.7.7.7.7 Appears in 14 hymnals Composer and/or Arranger: Claude Goudimel Topics: Our Response to Christ In Devotion; Our Response to God in the morning and evening; Jesus Names and images for; Light; Morning Tune Sources: French Psalter, 1562 Tune Key: D Major Incipit: 16556 71565 4321 Used With Text: Christ, whose glory fills the skies

EVENTIDE

Meter: 10.10.10.10 Appears in 977 hymnals Composer and/or Arranger: William Henry Monk (1823-1889) Topics: Our Response to Christ In Devotion; Our Response to God in the morning and evening; The Church Celebrates Death and Grieving; Change; Death and Bereavement; God Faithfulness of; Jesus cross Tune Key: E Flat Major Incipit: 33215 65543 34565 Used With Text: Abide with me: fast falls the eventide

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Instances

Published text-tune combinations (hymns) from specific hymnals

Jesus, Jesus, Jesus sigter

Author: Ludämilie Elisabeth; Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #81 (1919) Topics: Devotion to Jesus Lyrics: 1 Jesus, Jesus, Jesus sigter Alt mit Hjertes Ønske til, Og sig hermed stærkt forpligter, At jeg vil, hvad Jesus vil. Hjertet i ham glad og stil' Raaber: Herre, som du vil! 2 Han den ene er og bliver, Som jeg elsker idelig, Jesus er det, som jeg giver, Hvad han haver givet mig. Har dit Blod slukt Vredens Ild, O saa før mig, som du vil! 3 Synes noget mig at nytte, Og det ei behager dig, O saa lad det fra mig flytte, Giv kun, hvad der tjener mig; Intet andet paa mig spild, Giv mig dig, og hvad du vil! 4 Og fuldfør din gode Vilje I og ved meg Nat og Dag, Saa skal ingen Nød mig skille Fra at elske dit Behag; Hjertet lægger dette til Midt i Døden som du vil! 5 Jesus, det er mer end meget, At jeg dig til Gave fik; tag mit Hjerte som dit eget, Sæt det i den rette Skik, At jeg altid frist og mild Raaber: Herre, som du vil! Languages: Norwegian

Jeg slipper Jesus ei

Author: Ukjendt Hymnal: Salmebog for Lutherske Kristne i Amerika #370 (1919) Topics: Devotion to Jesus Lyrics: 1 Jeg slipper Jesus ei, I Jesus vil jeg blive; Han i Begyndelsen Mig Livet vilde give; Det Liv, som han mig gav, Af ham sit Ophold faar, Naar Verden falder om Og ganske undergaar. 2 Jeg slipper Jesus ei, Med Jesus vil jeg lide, Han lindrer mig mit Kors Med Trøst i rette Tide, Det mig til Gode sker; Naar Jesus er hos mig, Han Korsets Bitterhed Skal gjøre taalelig. 3 Jeg slipper Jesus ei, Med Jesus vil jeg kjæmpe Mod Verden, Djævelen, Ja Døden vil jeg dæmpe; Naar de bestorme mig, Min Jesus hjælper godt, For mig han kjæmper selv, Og gjør dem kun til Spot. 4 Jeg slipper Jesus ei, Med Jesus er jeg rede At dø; er han hos mig, Da vil han ei tilstede, Mig Døden døde skal, Nei, den en Himmel-Vei Da bliver mig, hvorfor Jeg slipper Jesus ei. 5 Jeg slipper Jesus ei; Thi kan jeg ham kun have, Saa har jeg her og hist Den allerbedste Gave. I al den Ting, jeg gjør, Er Jesus ikke med, Saa faar jeg ingen Frugt Og nyder aldrig Fred. 6 Jeg slipper Jesus ei, Fra ham vil jeg ei træde, Vi sammenbundne er Med Kjærlighedens Kjæde Saa fast, som noget kan Tilsammenføie sig, Og han skal drage mig Med sig til Himmerig. 7 Jeg slipper Jesus ei, Hans Kjærlighed mig driver, Jeg sover eller jeg Opvaagner, Jesus bliver Mit ene faste Maal, Og ingen anden Vei Jeg har til Salighed,– Jeg slipper Jesus ei. Languages: Norwegian

Min Hjertens Jesus, søde Lyst

Author: Joh. Lange; Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #538 (1919) Topics: Devotion to Jesus Lyrics: 1 Min Hjertens Jesus, søde Lyst For Sjælens klare Øie! Jeg, som mig al Tid ved dit Bryst Saa liflig kan fornøie, Jeg knæler for din Throne ned Og vil din store Herlighed Med Glædesang ophøie. 2 Du er mit Lys, bestraaler mig Med idel Fryd og Glæde, Mit Hjerte derved skynder sig Paa Livets Vei at træde; O tag mit Hjerte, Sind og Sans, Og fyld dem med dit Lys, din Glans Fra Himlens lyse Sæde! 3 Du er min sikre Himmel-Vei Til Livsens Land at vinde; Hvo det forstaar, han vandrer ei Med Verdens Flok i Blinde. Ak, lad mig aldrig tænke mig At kunne Himlen uden dig, Min søde Frelser, finde! 4 Du, du er Sandhed selv, hvorpaa Jeg fast og stadig bygger, I dig er Liv og Kraft at faa, Alt uden dig kun Skygger. Befæst min Sjæl i Livets Trin, At jeg ei paa det bare Skin Og løse Grunde bygger! 5 Du er mit Liv; ved dig jeg kan I Gud mit Levnet føre, Din Aand mit Hjertes tørre Land Kan skjønt og frugtbart gjøre Ved Himlens Dug og Livsens Saft; Ak, lad dog denne Levekraft I Sjælen ei ophøre! 6 Du er mit søde Himmel-Brød, Din Faders største Gave, Hvoraf min Sjæl i Hungers Nød Kan Kraft og Styrke have; O gjør mig derved stærk og glad, Og lad mig ikke Sjæle-Mad Af Verdens Lyst tillave! 7 Du er min Drik saa sød og Sund, At læske mig og fryde, Hvo dig har smagt i Hjertets Grund, Vil al Tid mere nyde. O Kilde, se, hvor tørster mig! O lad din Sødheds Strømme sig Udi min Sjæl udgyde! 8 Du er min Klædning dyrebar, Mit Hjertes Gyldenstykke, I din Retfærdighed jeg har Et evigt Brudesmykke. Bort med al egen Retfærds Dragt, De blinde Sjæles Daare-Pragt, Den gamle Adams Krykke! 9 Du er min Hyrde, som saa mild Og trofast var, at hente Min arme Sjæl, der den saa vild, I Synden fra dig rendte. O tag i Agt dit arme Faar, At jeg ei skilles fra din Hjord, Men Himlen vist kan vente! 10 Du er min stærke Helt i Strid, Met Pantser Skjold og Bue, Min Tilflugt udi Trængsels Tid, Som al min Nød kan kue, Mit Skib i Sorgens mørke Sø,– I dig jeg leve vil og dø, Og saa for intet grue. 11 Du er min Ven i Nød og Død, den bedste, som jeg eier, Min Broder mer end Honning sød, Min Moder, som mig pleier, Min Læge, naar jeg findes svag, Min Skat og Glæde Nat og Dag, Som over al Ting veier. 12 Hvad skal jeg sige om dig mer, Min eneste Udvalgte? Jeg vil af Hjertet, som du ser, Dig ret mit Alt faa kalde, Thi, hvad jeg trænger, er du mig; Gjør kun til Velbehag for dig Mit Hjertes Tanker alle! Languages: Norwegian

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People

Authors, composers, editors, etc.

Mary E. Byrne

1880 - 1931 Topics: Commitment; Constancy; Devotion; God Love and Fatherhood; Looking to Jesus; Life in Christ Dedication and Consecration Translator of "Be Thou My Vision" in The Hymnbook Mary Elizabeth Byrne, M.A. (July 2, 1880 – January 19, 1931) was born in Ireland. She translated the Old Irish Hymn, "Bí Thusa 'mo Shúile," into English as "Be Thou My Vision" in Ériu (the journal of the School of Irish Learning), in 1905. See also in: Wikipedia

St. Bernard of Clairvaux

1090 - 1153 Person Name: Bernhard af Clairvaux Topics: Devotion to Jesus Author of "Vær velsignet, Naade-Throne" in Salmebog for Lutherske Kristne i Amerika Bernard of Clairvaux, saint, abbot, and doctor, fills one of the most conspicuous positions in the history of the middle ages. His father, Tecelin, or Tesselin, a knight of great bravery, was the friend and vassal of the Duke of Burgundy. Bernard was born at his father's castle on the eminence of Les Fontaines, near Dijon, in Burgundy, in 1091. He was educated at Chatillon, where he was distinguished for his studious and meditative habits. The world, it would be thought, would have had overpowering attractions for a youth who, like Bernard, had all the advantages that high birth, great personal beauty, graceful manners, and irresistible influence could give, but, strengthened in the resolve by night visions of his mother (who had died in 1105), he chose a life of asceticism, and became a monk. In company with an uncle and two of his brothers, who had been won over by his entreaties, he entered the monastery of Citeaux, the first Cistercian foundation, in 1113. Two years later he was sent forth, at the head of twelve monks, from the rapidly increasing and overcrowded abbey, to found a daughter institution, which in spite of difficulties and privations which would have daunted less determined men, they succeeded in doing, in the Valley of Wormwood, about four miles from the Abbey of La Ferté—itself an earlier swarm from the same parent hive—on the Aube. On the death of Pope Honorius II., in 1130, the Sacred College was rent by factions, one of which elected Gregory of St. Angelo, who took the title of Innocent II., while another elected Peter Leonis, under that of Anacletua II. Innocent fled to France, and the question as to whom the allegiance of the King, Louie VI., and the French bishops was due was left by them for Bernard to decide. At a council held at Etampes, Bernard gave judgment in favour of Innocent. Throwing himself into the question with all the ardour of a vehement partisan, he won over both Henry I., the English king, and Lothair, the German emperor, to support the same cause, and then, in 1133, accompanied Innocent II., who was supported by Lothair and his army, to Italy and to Rome. When Lothair withdrew, Innocent retired to Pisa, and Bernard for awhile to his abbey of Clairvaux. It was not until after the death of Anacletus, the antipope, in January, 1138, and the resignation of his successor, the cardinal-priest Gregory, Victor II., that Innocent II., who had returned to Rome with Bernard, was universally acknowledged Pope, a result to which no one had so greatly contributed as the Abbot of Clairvaux. The influence of the latter now became paramount in the Church, as was proved at the Lateran Council of 1139, the largest council ever collected together, where the decrees in every line displayed the work of his master-hand. After having devoted four years to the service of the Pope, Bernard, early in 1135, returned to Clairvaux. In 1137 he was again at Rome, impetuous and determined as ever, denouncing the election of a Cluniac instead of a Clairvaux monk to the see of Langres in France, and in high controversy in consequence with Peter, the gentle Abbot of Cluny, and the Archbishop of Lyons. The question was settled by the deposition by the Pope of the Cluniac and the elevation of a Clairvaux monk (Godfrey, a kinsman of St. Bernard) into his place. In 1143, Bernard raised an almost similar question as to the election of St. William to the see of York, which was settled much after the same fashion, the deposition, after a time, if only for a time, of William, and the intrusion of another Clairvaux monk, Henry Murdac, or Murduch, into the archiepiccopal see. Meantime between these two dates—in 1140—the condemnation of Peter Abilaid and his tenets, in which matter Bernard appeared personally as prosecutor, took place at a council held at Sens. Abelard, condemned at Sens, appealed to Rome, and, resting awhile on his way thither, at Cluny, where Peter still presided as Abbot, died there in 1142. St. Bernard was next called upon to exercise his unrivalled powers of persuasion in a very different cause. Controversy over, he preached a crusade. The summer of 1146 was spent by him in traversing France to rouse the people to engage in the second crusade; the autumn with a like object in Germany. In both countries the effect of his appearance and eloquence was marvellous, almost miraculous. The population seemed to rise en masse, and take up the cross. In 1147 the expedition started, a vast horde, of which probably not a tenth ever reached Palestine. It proved a complete failure, and a miserable remnant shared the flight of their leaders, the Emperor Conrad, and Louis, King of France, and returned home, defeated and disgraced. The blame was thrown upon Bernard, and his apology for his part in the matter is extant. He was not, however, for long to bear up against reproach; he died in the 63rd year of his age, in 1153, weary of the world and glad to be at rest. With the works of St. Bernard, the best ed. of which was pub. by Mabillon at Paris in the early part of the 18th cent. (1719), we are not concerned here, except as regards his contributions, few and far between as they are, to the stores of Latin hymnology. There has been so much doubt thrown upon the authorship of the hymns which usually go by his name,—notably by his editor, Mabillon himself,—that it is impossible to claim any of them as having been certainly written by him; but Archbishop Trench, than whom we have no greater modern authority on such a point, is satisfied that the attribution of them all, except the "Cur mundus militat," to St. Bernard is correct. "If he did not write," the Archbishop says, "it is not easy to guess who could have written them; and indeed they bear profoundly the stamp of his mind, being only inferior in beauty to his prose." The hymns by which St. Bernard is best known as a writer of sacred poetry are: (1.) "Jesu duicis memoria," a long poem on the " Name of Jesus"—known as the "Jubilus of St. Bernard," and among mediaeval writers as the " Rosy Hymn." It is, perhaps, the best specimen of what Neale describes as the "subjective loveliness " of its author's compositions. (2.) "Salve mundi Salutore," an address to the various limbs of Christ on the cross. It consists of 350 lines, 50 lines being addressed to each. (3.) "Laetabundus, exultet fidelis chorus: Alleluia." This sequence was in use all over Europe. (4.) "Cum sit omnis homo foenum." (5.) " Ut jucundas cervus undas." A poem of 68 lines, and well known, is claimed for St. Bernard by Hommey in his Supplementum Patrum, Paris, 1686, p. 165, but on what Archbishop Trench, who quotes it at length, (Sac. Lat. Poetry, p. 242,) deems " grounds entirely insufficient." (6.) " Eheu, Eheu, mundi vita," or " Heu, Heu, mala mundi vita." A poem of nearly 400 lines, is sometimes claimed for St. Bernard, but according to Trench, “on no authority whatever." (7.) “O miranda vanitas." This is included in Mabillon's ed. of St. Bernard's Works. It is also attributed to him by Rambach, vol. i. p. 279. Many other hymns and sequences are attributed to St. Bernard. Trench speaks of a " general ascription to him of any poems of merit belonging to that period whereof the authorship was uncertain." Hymns, translated from, or founded on, St. Bernard's, will be found in almost every hymnal of the day, details of which, together with many others not in common use, will be found under the foregoing Latin first lines. -John Julian, Dictionary of Hymnology (1907) See also in: Hymn Writers of the Church

Joachim Neander

1650 - 1680 Person Name: Joakim Neander Topics: Devotion to Jesus Author of "Jeg er rede til at bede" in Salmebog for Lutherske Kristne i Amerika Neander, Joachim, was born at Bremen, in 1650, as the eldest child of the marriage of Johann Joachim Neander and Catharina Knipping, which took place on Sept. 18, 1649, the father being then master of the Third Form in the Paedagogium at Bremen. The family name was originally Neumann (Newman) or Niemann, but the grandfather of the poet had assumed the Greek form of the name, i.e. Neander. After passing through the Paedagogium he entered himself as a student at the Gymnasium illustre (Academic Gymnasium) of Bremen in Oct. 1666. German student life in the 17th century was anything but refined, and Neander seems to have been as riotous and as fond of questionable pleasures as most of his fellows. In July 1670, Theodore Under-Eyck came to Bremen as pastor of St. Martin's Church, with the reputation of a Pietist and holder of conventicles. Not long after Neander, with two like-minded comrades, went to service there one Sunday, in order to criticise and find matter of amusement. But the earnest words of Under-Eyck touched his heart; and this, with his subsequent conversations with Under-Eyck, proved the turning-point of his spiritual life. In the spring of 1671 he became tutor to five young men, mostly, if not all, sons of wealthy merchants at Frankfurt-am-Main, and accompanied them to the University of Heidelberg, where they seem to have remained till the autumn of 1673, and where Neander learned to know and love the beauties of Nature. The winter of 1673-74 he spent at Frankfurt with the friends of his pupils, and here he became acquainted with P. J. Spener (q.v.) and J. J. Schütz (q.v.) In the spring of 1674 he was appointed Rector of the Latin school at Düsseldorf (see further below). Finally, in 1679, he was invited to Bremen as unordained assistant to Under-Eyck at St. Martin's Church, and began his duties about the middle of July. The post was not inviting, and was regarded merely as a stepping stone to further preferment, the remuneration being a free house and 40 thalers a year, and the Sunday duty being a service with sermon at the extraordinary hour of 5 a.m. Had he lived, Under-Eyck would doubtless have done his best to get him appointed to St. Stephen's Church, the pastorate of which became vacant in Sept., 1680. But meantime Neander himself fell into a decline, and died at Bremen May 31, 1680 (Joachim Neander, sein Leben und seine Lieder. With a Portrait. By J. F. Iken, Bremen, 1880; Allgemeine Deutsche Biographie, xxiii. 327, &c.) Neander was the first important hymn-writer of the German Reformed Church since the times of Blaurer and Zwick. His hymns appear to have been written mostly at Düsseldorf, after his lips had been sealed to any but official work. The true history of his unfortunate conflict has now been established from the original documents, and may be summarized thus. The school at Düsseldorf was entirely under the control of the minister and elders of the Reformed Church there. The minister from about July, 1673, to about May, 1677, was Sylvester Lürsen (a native of Bremen, and only a few years older than Neander), a man of ability and earnestness, but jealous, and, in later times at least, quarrelsome. With him Neander at first worked harmoniously, frequently preaching in the church, assisting in the visitation of the sick, &c. But he soon introduced practices which inevitably brought on a conflict. He began to hold prayer meetings of his own, without informing or consulting minister or elders; he began to absent himself from Holy Communion, on the ground that he could not conscientiously communicate along with the unconverted, and also persuaded others to follow this example; and became less regular in his attendance at the ordinary services of the Church. Besides these causes of offence he drew out a new timetable for the school, made alterations on the school buildings, held examinations and appointed holidays without consulting any one. The result of all this was a Visitation of the school on Nov. 29, 1676, and then his suspension from school and pulpit on Feb. 3, 1677. On Feb. 17 he signed a full and definite declaration by which "without mental reservations" he bound himself not to repeat any of the acts complained of; and thereupon was permitted to resume his duties as rector but not as assistant minister. The suspension thus lasted only 14 days, and his salary was never actually stopped. The statements that he was banished from Düsseldorf, and that he lived for months in a cave in the Neanderthal near Mettmann are therefore without foundation. Still his having had to sign such a document was a humiliation which he must have felt keenly, and when, after Lürsen's departure, the second master of the Latin school was appointed permanent assistant pastor, this feeling would be renewed. Neander thus thrown back on himself, found consolation in communion with God and Nature, and in the composition of his hymns. Many were without doubt inspired by the scenery of the Neanderthal (a lovely valley with high rocky sides, between which flows the little river Düssel); and the tradition is probable enough that some of them were composed in a cave there. A number were circulated among his friends at Düsseldorf in MS., but they were first collected and published after his removal to Bremen, and appeared as:— A und Ώ, Joachimi Neandri Glaub-und Liebesübung: — auffgemuntert durch ein fällige Bundes Lieder und Danck-Psalmen, Bremen, Hermann Brauer, 1680; 2nd ed. Bremen, 1683 ; 3rd ed. Bremen, 1687; 4th ed. Frankfurt, 1689. These editions contain 57 hymns. In the 5th ed., Frankfurt and Leipzig, 1691, edited by G. C. Strattner, eight hymns were added as being also by Neander. [The whole of these eds. are in the Royal Library, Berlin. The so-called 3rd. ed. at Wesel, 1686, also found in Berlin, was evidently pirated.] Other editions rapidly followed till we find the complete set (i.e. 57 or 58) formally incorporated as part of a hymnbook, e.g. in the Marburg Reformed Gesang-Buch, 1722, where the first part consists of Lobwasser's Psalter, the second of Neander's Bundeslieder, and the third of other hymns. Neander's Bundeslieder also form a division of the Lemgo Reformed Gesang-Buch, 1722; and of a favourite book used in the meetings conducted by G. Tersteegen, which in the 5th ed., Solingen, 1760, has the title Gott-geheiligtes Harfen-Spiel der Kinder Zion; bestehend in Joachimi Neandri sämtlichen Bundes-Liedern, &c. In this way, especially in the district near Düsseldorf and on the Ruhr, Neander's name was honoured and beloved long after it had passed out of memory at Bremen. Many of Neander's hymns were speedily received into the Lutheran hymnbooks, and are still in universal use. The finest are the jubilant hymns of Praise and Thanksgiving, such as his "Lobe den Herren”, and those setting forth the Majesty of God in His works of beauty and wonder in Nature, such as his "Himmel, Erde", and "Unbegreiflich Gut"; while some of his hymns of Penitence, such as his "Sieh hier bin ich, Ehrenkönig" (q.v.), are also very beautiful. Many are of a decidedly subjective cast, but for this the circumstances of their origin, and the fact that the author did not expect them to be used in public worship, will sufficiently account. Here and there there are doubtless harshnesses, and occasionally imagery which is rather jarring; and naturally enough the characteristic expressions and points of view of German 17th cent. Pietism and of the "Covenant Theology" are easily enough detected. But the glow and sweetness of his better hymns, their firm faith, originality, Scripturalness, variety and mastery of rhythmical forms, and genuine lyric character fully entitled them to the high place they hold. Of the melodies in the original edition of 1680 there are 19 by Neander himself, the best known being those to Nos. viii. and xi. below. The hymns by Neander which have passed into English, and have not already been referred to, are:— Hymns in English common use: i. Meine Hoffnung stehet feste. Thanksgiving. Founded on 1 Tim. vi. 17. 1680 as above, p. 115, in 5 stanzas of 7 lines, entitled "Grace after meat." In the Unverfälschter Liedersegen, 1851, No. 712. Translated as:— All my hope is grounded surely. A full and good translation by Miss Winkworth, as No. 8 in her Chorale Book for England, 1863. Another translation is: "All my Hope is fix'd and grounded." By J. C. Jacobi, 1720, p. 17, repeated in his ed., 1732, p. 64, altered and beginning, "All my Hope is firmly grounded." ii. Unbegreiflich Gut, wahrer Gott alleine. Summer. According to tradition this was written in the summer of 1677, in a cave in the Neanderthal near Düsseldorf, while Neander was in enforced absence from his school duties (Koch, vi. 20). It is founded on Ps. civ. 24. 1680, p. 165, in 12 stanzas of 6 lines, and entitled, "The Joys of Summer and Autumn in Field and Forest." The following note shows that the "Feeling for Nature" is not entirely modern. “It is also a travelling hymn in summer or autumn for those who, on their way to Frankfurt on the Main, go up and down the river Rhine, where between Cologne and Mainz, mountains, cliffs, brooks and rocks are to be beheld with particular wonder; also in the district of Berg in the rocky region [the ‘Gestein' now called the Neanderthal], not far from Düsseldorf." The hymn is in Knapp's Evangelischer Lieder-Schatz 1850, No. 2163 (1865, No. 2231), omitting st. x. Translated as:-— 0 Thou true God alone. A very good translation, omitting st. x., by Miss Winkworth, in her Christian Singers, 1869, p. 286. Her translation of st. i., iii.-v. altered in metre, and beginning "Thou true God alone," are No. 53 in M. W. Stryker's Christian Chorals, 1885. Hymns not in English common use:—— iii. Auf, auf, mein Geist, erhebe dich zum Himmel. Holy Communion. Founded on Ps. xxiii. 6. 1860, as above, p. 27, in 5 stanzas, entitled, "The soul strengthened and refreshed. After the reception of the Holy Communion." In Porst's Gesang-Buch, ed. 1855, No. 218. In the Moravian London Gesang-Buch, 1753, No. 697, it begins, "Den Himmels-Vorschmack hab' ich auf der Erde," and in the Brüder Gesang-Buch, 1778, No. 1178, it was further recast (by C. Gregor?) and altered to "hab'ich schon hinieden." Translated as "Heav'n's foretaste I may here already have." By F W. Foster & J. Miller, as No. 596, in the Moravian Hymn Book, 1789. In the 1801 ed. (1849, No. 1003) it begins, “Since Jesus dy'd, my guilty soul to save." iv. Der Tag ist hin, mein Jesu, bei mir bleibe. Evening. Founded on St. Luke xxiv. 29. 1680, p. 15, in 6 stanzas entitled, "The Christian returning thanks at eventide." In the Unverfälschter Liedersegen, 1851, No. 512. The translations are: (1) "The Day is gone, come Jesu my Protector." In the Supplement to German Psalmody, ed. 1765, p. 72. (2) "The day is past, Thou Saviour dear, still dwell my breast within." By H. J. Buckoll, 1842, p. 82. (3) "The day is gone, abide with me tonight." By E. Massie, 1867, p. 192. (4) "The day is gone, abide with me, 0 Jesus." By R. Massie, in the Day of Rest, 1877. v. Grosser Prophete, mein Herze begehret. Love to Christ. Founded on 1 Cor. xvi. 22. 1680, p. 191, in 4 stanzas. Translated as “Heavenly Prophet, my Heart is desiring." By J. C. Jacobi, 1720, p. 40. vi. Jehovah ist mein Licht und Gnadensonne. God's Perfections. Founded on 1 John i. 7. 1680, p. 19 in 4 stanzas, entitled, "Walking in the Light." Translated as, "Jehovah is my light, salvation showing." By Dr. H. Mills, 1845 (1856, p. 6). vii. 0 allerhöchster Menschenhüter. Morning. A hymn of praise to our Almighty Preserver. 1680, p. 11, in 6 stanzas, founded on Ps. lix. 16; and entitled, "The Christian singing at Morning." Translated as, "O Thou Most Highest! Guardian of mankind." By Miss Winkworth, 1858, p. 72. viii. Unser Herrscher, unser König. Thanksgiving. Founded on Acts viii. 2. 1680, p. 147, in 6 stanzas, entitled, "The glorious Jehovah." In the Unverfälschter Liedersegen 1851, No. 344. The well-known melody (in the Society for Promoting Christian Knowledge Church Hymns called Munich) is also by Neander, and appeared along with the hymn. Translated as, "Sovereign Ruler, King victorious," in the British Herald, Dec, 1865, p. 185, and Reid's Praise Book, 1872. ix. Wie fleucht dahin der Menschenzeit. For the Dying. A powerful hymn on the vanity of the earthly, founded on Ps. xc. 12. 1680, p. 174, in 7 stanzas, entitled, "He that counts his days." In the Unverfälschter Liedersegen, 1851, No. 845. The translations are: (1) "This life is like a flying dream" (beginning with st. ii. "Das Leben ist gleich wie ein Traum"). By Mrs. Findlater, in Hymns from the Land of Luther, 1858, p. 24 (1884, p. 146). (2) "Though hastening onward to the grave." By E. Massie, 1867, p. 36. x. Wo soil ich hin? wer helfet mir? Lent. Founded on Romans vii. 24. 1680, p. 51, in 5 st. entitled “The distressed one longing for Redemption." In the Unverfälschter Liedersegen, 1851, No. 393. The translations are: (1) "For help, O whither shall I flee." By Dr. H. Mills, 1845 (1856, p. 146). (2) "How shall I get there? who will aid?" By Miss Warner, 1858, p. 52. xi. Wunderbarer König. Thanksgiving. Founded on Ps. cl. 6. 1680, p. 159, in 4 stanzas, entitled, "Inciting oneself to the Praise of God." In the Unverfälschter Liedersegen, 1851, No. 787. The melody, a very fine one (called by Mr. Mercer Groningen), is also by Neander, and appeared along with the hymn. The translations are: (1) "Wonderful Creator." By J. C. Jacobi, 1722, p. 88. (2) "Wonderful and blessed." By J. D. Burns in his Memoir and Remains, 1869, p. 230. (3) "Wondrous King Almighty." By N. L. Frothingham, 1870, p. 266. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

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