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Appears in 107 hymnals Topics: Love and Compassion First Line: Sometimes I feel discouraged Lyrics: Refrain: There is a balm in Gilead To make the wounded whole; There is a balm in Gilead To heal the sin-sick soul. 1 Sometimes I feel discouraged And think my work's in vain, But then the Holy Spirit Revives my soul again. [Refrain] 2 If you cannot preach like Peter, If you cannot pray like Paul, You can tell the love of Jesus and say, "He died for all!" [Refrain] Used With Tune: [Sometimes I feel discouraged] Text Sources: African-American spiritual, slavery period

Come, Thou Fount of Every Blessing

Author: Robert Robinson, 1735-1790; Eugene B. Navias, 1928- Meter: 8.7.8.7 D Appears in 2,202 hymnals Topics: Words and Deeds of Prophetic Women and Men Love and Compassion First Line: Come, thou fount of ev'ry blessing Used With Tune: NETTLETON

Love divine, all loves excelling

Author: Charles Wesley, 1707-1788 Meter: 8.7.8.7 D Appears in 1,863 hymnals Topics: Compassion; God Love and Grace of; God in Christ; Holy Spirit; Jesus Christ Incarnation; Jesus Christ First and Last / Alpha and Omega; Languages other than English Hungarian; Love; Marriage / Weddings; New Day; Rest First Line: Love divine, all loves excelling (Isten testbe száltt szerelme) Lyrics: 1 Love divine, all loves excelling, joy of heaven, to earth come down; fix in us thy humble dwelling, all thy faithful mercies crown. Jesus, thou art all compassion, pure, unbounded love thou art; Visit us with thy salvation; enter every trembling heart. 2 Breathe, oh breathe thy loving Spirit into every troubled breast! Let us all in thee inherit, let us find the promised rest; take away our love of sinning; Alpha and Omega be; end of faith as its beginning, set our hearts at liberty. 3 Come, almighty to deliver, let us all thy grace receive; suddenly return and never, never more thy temples leave. Thee we would be always blessing, serve thee as thy hosts above, pray and praise thee, without ceasing, glory in thy perfect love. 4 Finish then thy new creation; pure and spotless let us be; let us see thy great salvation perfectly restored in thee, changed from glory into glory, till in heaven we take our place, till we cast our crowns before thee, lost in wonder, love and praise. --- HUNGARIAN - 1 Isten testbe száltt szerelme Mennhbôl földre jött öröm. Téged hívuak esdekelve, Es újjongunk jöttödön. Jézus teljes jóság vagy Te, Mert megszántál és szeretsz; Szállást venni jer szívunkbe, Megtartónk csak úgy Ichetsz. 2 Ó, leheld rám áldott Lelked, Nyughatatlan, lásd, szivem, Mindadig, mig esendességet Nyervén, Benned nem pihen. Oltsd el bennem a bún vágyát, Kezdet légy Te és a Vég; Add meg lelkem szabadságát, Melyben hit van s békesség. 3 Ó, jöjj vissza, Szabaditö, Töled nyerjúnk életet; Jöjj sietve s immár többé El ne hagyjad gyermeked! Téged áldunk miden órán, Es szolgálunk, szens Urunk, Mindig Hossád öhajtozván, Aldunk és magasztalunk. 4 Végesd új teremtö munkád, Tiszták, szentek hadd legyünk, Add, hogy vágyva vágyunk Hozzád, Mig tart földi életúnk. Vigy a mennybe, hol Elödbe Mind lerakjuk koronánk, Aldva zengi nagy szerelmed Mindörökké szivúnk, szánk. Scripture: Malachi 3:1 Used With Tune: HYFRYDOL

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Tunes

Tune authorities

ST FRANCIS

Appears in 45 hymnals Composer and/or Arranger: John Barnard (b. 1948); Sebastian Temple (1928-1997) Topics: Justice and Peace; Children and All-Age Worship; Compassion; Despair and Trouble; Discipleship; Eternal Life; Kindness; Love for Others; Other Saints and Festivals Barnabas the Apostle; Peace; Reconciliation; Self-offering; Sharing and Caring; Sorrow; The Second Sunday before Advent Year A Tune Key: D Major Incipit: 33333 45353 3333 Used With Text: Make me a channel of your peace

TIDINGS

Meter: 11.10.11.10 with refrain Appears in 315 hymnals Composer and/or Arranger: James Walch Topics: God His perfections; God Compassion of ; God Fatherhood of; God Immutability of; God Love and Grace of; God Name of; Life Brevity of Tune Key: B Flat Major Incipit: 13455 51322 11765 Used With Text: O Come, My Soul, Bless Thou the Lord

HYFRYDOL

Meter: 8.7.8.7 D Appears in 550 hymnals Composer and/or Arranger: Rowland Hugh Prichard Topics: Jesus Christ Praise and Thanksgiving; Adoration and Praise; Christian Perfecction; Christian Year Advent; Compassion; Consummation; Conversion; Creation; Freedom; Funeral Vigil; Funerals and Memorial Services; God Adoration and Praise; God Love; God Presence; Heaven(s)/Paradise; Installation Services; Jesus Christ Adoration and Praise; Jesus Christ Love of; Jesus Christ Praise; Jesus Christ Presence; Jesus Christ Saviour; Jesus Christ Second Coming; Joy; Life; Love; Mercy; New Creation; Petition; Processionals (Opening of Worship); Purity; Recessionals; Salvation; Second Coming; Service Music Following Lord's Supper; Supplication; Surrender; Union With God/Christ; Weddings; Worship; Advent 2 Year A; Christmas 1 Year A; Lent 2 Year A; Easter 6 Year A; Proper 9 Year A; Proper 11 Year A; Proper 13 Year A; Proper 18 Year A; Reign of Christ Year A; Epiphany 6 Year B; Lent 4 Year B; Holy Thursday Year B; Easter 5 Year B; Easter 6 Year B; Proper 6 Year B; Proper 7 Year B; Proper 11 Year B; Proper 16 Year B; Proper 27 Year B; Reign of Christ Year B; Advent 2 Year C; Epiphany 3 Year C; Epiphany 9 Year C; Epiphany Last/Transfig. Year C; Lent 4 Year C; Easter 5 Year C; Pentecost Year C; Proper 5 Year C; Proper 6 Year C; Ash Wednesday Year ABC Tune Key: F Major Incipit: 12123 43212 54332 Used With Text: Love Divine, All Loves Excelling

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Instances

Published text-tune combinations (hymns) from specific hymnals

Fuente de Amor

Author: Carolyn McDade (estadounidense, n. 1935); Ervin Barrios (mexicano, n. 1945) Hymnal: Las Voces del Camino #31 (2009) Meter: 8.12.8.12.8.10 Topics: Love and Compassion; Love and Compassion First Line: Fuente de Amor, ven hacia mí Languages: Spanish Tune Title: SPIRIT OF LIFE

Rising Green

Author: Carolyn McDade, 1935- Hymnal: Singing the Journey #1068 (2005) Topics: Love and Compassion First Line: My blood doth rise in the roots of yon oak Languages: English Tune Title: [My blood doth rise in the roots of yon oak]

From the Crush of Wealth and Power

Author: Kendyl L. R. Gibbons, 1955- Hymnal: Singing the Living Tradition #125 (1993) Meter: 8.7.8.7.6 Topics: Words and Deeds of Prophetic Women and Men Love and Compassion Languages: English Tune Title: BRIDEGROOM

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People

Authors, composers, editors, etc.

Robert Robinson

1735 - 1790 Person Name: Robert Robinson, 1735-1790 Topics: Words and Deeds of Prophetic Women and Men Love and Compassion Author (v. 1) of "Come, Thou Fount of Every Blessing" in Singing the Living Tradition Robert Robinson was born at Swaffham, Norfolk, in 1735. In 1749, he was apprenticed to a hairdresser, in Crutched Friars, London. Hearing a discourse preached by Whitefield on "The Wrath to Come," in 1752, he was deeply impressed, and after a period of much disquietude, he gave himself to a religious life. His own peculiar account of this change of life is as follows:--"Robertus Michaelis Marineque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24, 1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annos mensesque septem, absolutionem plenam gratuitamque, per sanguinem pretiosum i secula seculorum. Amen." He soon after began to preach, and ministered for some time in connection with the Calvinistic Methodists. He subsequently joined the Independents, but after a short period preferred the Baptist connection. In 1761, he became pastor of a Baptist congregation at Cambridge. About the year 1780, he began to incline towards Unitarianism, and at length his people deemed it essential to procure his resignation. While arrangements for this purpose were in progress he died suddenly at Bingham, in June 1790. He wrote and published a good many works of ability. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ============================= Robinson, Robert, the author of "Come, Thou fount of every blessing," and "Mighty God, while angels bless Thee," was born at Swaffham, in Norfolk, on Sept. 27, 1735 (usually misgiven, spite of his own authority, as Jan. 8), of lowly parentage. Whilst in his eighth year the family migrated to Scarning, in the same county. He lost his father a few years after this removal. His widowed mother was left in sore straits. The universal testimony is that she was a godly woman, and far above her circumstances. Her ambition was to see her son a clergyman of the Church of England, but poverty forbade, and the boy (in his 15th year) was indentured in 1749 to a barber and hairdresser in London. It was an uncongenial position for a bookish and thoughtful lad. His master found him more given to reading than to his profession. Still he appears to have nearly completed his apprenticeship when he was released from his indentures. In 1752 came an epoch-marking event. Out on a frolic one Sunday with like-minded companions, he joined with them in sportively rendering a fortune-telling old woman drunk and incapable, that they might hear and laugh at her predictions concerning them. The poor creature told Robinson that he would live to see his children and grandchildren. This set him a-thinking, and he resolved more than ever to "give himself to reading”. Coincidently he went to hear George Whitefield. The text was St. Matthew iii. 7, and the great evangelist's searching sermon on "the wrath to come" haunted him blessedly. He wrote to the preacher six years later penitently and pathetically. For well nigh three years he walked in darkness and fear, but in his 20th year found "peace by believing." Hidden away on a blank leaf of one of his books is the following record of his spiritual experience, the Latin doubtless having been used to hold it modestly private:— "Robertus, Michaelis Mariseque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24,1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annosque septem absolutionem plenam gratuitamque, per sanguinem pretiosum Jesu Christi, inveni (Tuesday, December 10, 1755) cui sit honor et gloria in secula seculorum. Amen." Robinson remained in London until 1758, attending assiduously on the ministry of Gill, Wesley, and other evangelical preachers. Early in this year he was invited as a Calvinistic Methodist to the oversight of a chapel at Mildenhall, Norfolk. Thence he removed within the year to Norwich, where he was settled over an Independent congregation. In 1759, having been invited by a Baptist Church at Cambridge (afterwards made historically famous by Robert Hall, John Foster, and others) he accepted the call, and preached his first sermon there on Jan. 8, 1759, having been previously baptized by immersion. The "call" was simply "to supply the pulpit," but he soon won such regard and popularity that the congregation again and again requested him to accept the full pastoral charge. This he acceded to in 1761, alter persuading the people to "open communion." In 1770 he commenced his abundant authorship by publishing a translation from Saurin's sermons, afterwards completed. In 1774 appeared his masculine and unanswerable Arcana, or the Principles of the Late Petitioners to Parliament for Relief in the matter of Subscription. In 1776 was published A Plea for the Divinity of our Lord Jesus Christ in a Pastoral Letter to a Congregation of Protestant Dissenters at Cambridge. Dignitaries and divines of the Church of England united with Nonconformists in lauding this exceptionally able, scholarly, and pungently written book. In 1777 followed his History and Mystery of Good Friday. The former work brought him urgent invitations to enter the ministry of the Church of England, but he never faltered in his Nonconformity. In 1781 he was asked by the Baptists of London to prepare a history of their branch of the Christian Church. This resulted, in 1790, in his History of Baptism and Baptists, and in 1792, in his Ecclesiastical Researches. Other theological works are included in the several collective editions of his writings. He was prematurely worn out. He retired in 1790 to Birmingham, where he was somehow brought into contact with Dr. Priestley, and Unitarians have made much of this, on exceedingly slender grounds. He died June 9, 1790. His Life has been fully written by Dyer and by William Robinson respectively, both with a bias against orthodoxy. His three changes of ecclesiastical relationship show that he was somewhat unstable and impulsive. His hymns are terse yet melodious, evangelical but not sentimental, and on the whole well wrought. His prose has all…that vehement and enthusiastic glow of passion that belongs to the orator. (Cf. Dyer and Robinson as above, and Gadsby's Memoirs of Hymn-Writers(3rd ed., 1861); Belcher's Historical Sketches of Hymns; Millers Singers and Songs of the Church; Flower's Robinson's Miscellaneous Works; Annual Review, 1805, p. 464; Eclectic Review, Sept. 1861. [Rev. A. B. Grosart, D.D., LL.D.] --John Julian, Dictionary of Hymnology (1907)

Nolan Williams

Person Name: Nolan Williams, Jr. Topics: Love and Compassion Arranger of "[Sometimes I feel discouraged]" in Singing the Journey

Jacques Berthier

1923 - 1994 Person Name: Jacques Berthier, 1923-1994 Topics: Love and Compassion Composer of "[Ubi caritas et amor]" in Singing the Journey Jacques Berthier (b. Auxerre, Burgundy, June 27, 1923; d. June 27, 1994) A son of musical parents, Berthier studied music at the Ecole Cesar Franck in Paris. From 1961 until his death he served as organist at St. Ignace Church, Paris. Although his published works include numerous compositions for organ, voice, and instruments, Berthier is best known as the composer of service music for the Taizé community near Cluny, Burgundy. Influenced by the French liturgist and church musician Joseph Gelineau, Berthier began writing songs for equal voices in 1955 for the services of the then nascent community of twenty brothers at Taizé. As the Taizé community grew, Berthier continued to compose most of the mini-hymns, canons, and various associated instrumental arrangements, which are now universally known as the Taizé repertoire. In the past two decades this repertoire has become widely used in North American church music in both Roman Catholic and Protestant traditions. Bert Polman

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