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Gud være lovet evig nu og priset

Author: Luther; Landstad Appears in 6 hymnals Topics: Nadver Lyrics: 1 Gud være lovet evig nu og priset, Som os her har selv bespiset! Hungrige Gjæster ved hans Bord vi stode, Gud, lad komme os til Gode! Kyrie eleison! O Herre, ved dit Liv, som du lod, Ved dit sande Legem og sande Blod, Ved din Pine og Død Hjælp os nu af al vor Nød! Kyrie eleison! 2 Dit hellig' Legem er for os hengivet, At vi skulle have Livet; Dyrere Gave kunde du ein skjænke, Det skal vi med Tak betænke. Kyrie eleison! O Herre, du os elsker, og dør Og dit Blod det saligste Under gjør; Sletter Synderne ud, Saa vi har en naadig Gud. Kyrie eleison! 3 Hjælpe nu Gud os, vi maa Naaden eie Til at gaa de rette Veie Broderlig, kjærlig, som det Kristne sømmer, At den Mad os ei fordømmer! Kyrie eleison! O Herre, ei din Helligaand tag, Lad ham styrke, hjælpe os Dag fra Dag, At din Kristenhed maa I god Fred og Fremvekst staa! Kyrie eleison! Text Sources: V. 1 fra Middlealderen

Op sødeste Sang

Author: Jvar Brinch Appears in 5 hymnals Topics: Nadver Lyrics: 1 Op sødeste Sang, Op Psalter og Harpe, lad høre din Klang! Og alt, som er i mig af ædleste Rod, Tak Jesus, som altid har været saa god, Og nylig forløste mit Hjerte af Tvang, Tak tusinde Gang! 2 O glædelig Dag, Da Jesus gik under mit syndig Tag! Stor Salighed er vederfaret min Sjæl, Min Jesus er bleven mit Hjerte til Del. Hvad uforskyldt Ære! Nu hilser seg dig: Velkommen til mig! 3 Mit Hjerte er let, For gik jeg i Verden bedrøvet og træt. Min Hunger og Tørst efter Naaden er endt, Thi Herren har Synders Forladelse sendt, Og Jesus han tog mig tl Naade igjen, Nu er jeg hans Ven! 4 Min Aand den er fuld Af Glæde, som ikke kan kjøbes for Guld. Hvor maa jeg dog sande, ak Herren er god, Han gav mig sit hellige Legem og Blod Med søde og sande, livsalige Ord Ved Nadverens Bord! 5 Jeg gav ham min Tro; Mit Hjerte skal være Guds hellige Bo. Ei nogen skal gjøre den Fæstning Fortæd Hvor Jesus er inde, der lyser han Fred; Ei Nøden, ei Døden, ei Yndest, ei Had Ska skille os ad. 6 Hvo vilde da vel Anklage min salig benaadede Sjæl? Hvo vil mig fordømme? thi Kristus er her, Som gjør mig retfærdig og haver mig kjær, Ham vil jeg og tjene med hjertelig Lyst, Og lyde hans Røst. 7 Jeg lover paany Det Gode at gjøre, det Onde at fly; Saa sandt som Gud giver mig Naade og Aand, Og gjerne vil række mig hjælperig Haand, Saa vil jeg forbedre mit syndige Liv; O Herre, det giv! 8 Det være da saa; Jeg lever i Haabet og lider derpaa, At Herren skal give mig Naade og Magt, At gjøre det Gode, jeg nu har i Agt. Hjælp Herre, lad lykkes! saa æres dit Navn, Saa fremmes mit Gavn. 9 Saa skal jeg engang Vel blive fuldkommen, og synge min Sang Som Himmelens Borger, blandt Englenes Flok, Hvor Troen og Haabet har skjænket mig nok, Men Kjærlighed bliver i Glæde og Fred Evindelig ved.

O Jesus, søde Jesus, dig

Author: Kingo Appears in 6 hymnals Topics: Nadver Lyrics: 1 O Jesus, søde Jesus, dig Ske Hjertens Tak evindelig, Som med dit eget Kjød og Blod Saa kjærlig mig bespise lod! 2 Bryd ud, min Sjæl, med Tak, og sig: O hvor er jeg nu bleven rig! Min Jesus i mit Hjerte bor, Tak, tak, hvad er min Glæde stor!

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O Jesus, dig Taksigelse

Author: Bernhard Derschau; Fr. Rostgaard Hymnal: Salmebog for Lutherske Kristne i Amerika #71 (1919) Topics: Nadver Lyrics: 1 O Jesus, dig Taksigelse For dette Sjæle-Maaltid ske, Hvormed du os begaver! Dit Legem og dit sande Blod I Brød og Vin vor Hjerterod Livsalig trøstet haver, At vi Udi Det, du taler Og befaler, Leve kunde Dette vilde du os unde! 2 Du kommer, o Immanuel, Jo selv saa naadig i min Sjæl, Og der din Bolig tager, Thi danne du vort Hjerte saa, At det befriet findes maa Fra alle Daarskabs Sager! Kjære Herre, Lad vor Tanke Der ei vanke, Men kun haste Verden bort fra os at kaste! 3 Ak Herre, gjør, at vi ei maa Din Nadver os til Dommen faa, Men at enhver betænker Til Hjertens Trøst det Livsens Brød, Til Styrkelse den Drik saa sød, Os Frelsens Klippe skjænker; Ærlig, Kjærlig, Med vor Tunge, Dig lovsjunge, Til vi føie Os til dig udi det Høie! 4 O, at vi saadan salig Tid Forvente maatte med al Flid, Ei tvile og ei grue: Og saa fra denne Jammerdal Indgaa i Himlens Glædesal, Hvor vi faa Gud at skue; Der, hvor Guds Bord Vi skal gjæste, Faa det Bedste Husets Gode, Vorde evig vel til Mode. 5 Giv dette, Kristus, du Guds Søn, Os fra din Himmelthrone skjøn For din Døds Angst og Smerte! Giv, at imens vi leve maa, Vi dette kan betænke saa, Og Ondskab fly af Hjerte! Amen, Amen! Hjælp at kjæmpe, Og at dæmpe Alle synder, At med Fryd vi overvinder! Languages: Norwegian

Vi komme, Herre Jesus Krist

Author: Landstad Hymnal: Salmebog for Lutherske Kristne i Amerika #62 (1919) Topics: Nadver Lyrics: 1 Vi komme, Herre Jesus Krist, Fordi du os har buden, Thi ingen Synder, det er vist, Kan være dig foruden; Om denne dyre Nadvers Skat, Din Kjærlighed til Minde sat, Vi stikke os til Sæde. 2 O Jesus, gjør os selv bered, Lad vorde os til Baade! Ifør os din Retfærdighed Ved din Aands Kraft og Naade! Giv, vi som værdig' Gjæster maa Forenes, saa med dig vi faa Del i din Død til Livet! 3 Bliv du i os, at vi i dig Maa indtil Enden blive, Lad Synd og Død og Satans Svig Os ikke fra dig rive! Lad os ved dette Maaltids Mad I Aanden blive mæt og glad, Og eie alt Guds Rige! Languages: Norwegian

Frygt, mit Barn, der sande Gud

Author: Bertel Pedersen Hymnal: Salmebog for Lutherske Kristne i Amerika #13 (1919) Topics: Nadver Lyrics: 1 Frygt mit Barn, den sande Gud, Misbrug ei hans Navn og Bud, Hellighold din Hviledag, Ær Forældre uden Nag, Dræb ei nogen, driv ei Hor, Stjæl ei, vær ei falsk i Ord, Sky Begjærlighed paa Jord! 2 Jeg paa Gud den Fader tror, Som alt skabte med sit Ord, Og paa Sønnen, Gud og Mand, Prest, Profet og Konge sand; Paa den Helligaand, vor Trøst, Som os helligjør fra Brøst, Reiser op til Livets Lyst. 3 Fader vor, i Himlen er, Helligt vorde dit Navn her, Lad bit Rige komme frit, Ske din Belje Verden vidt, Giv os Brød forlad vor Synd, Led os ei i Fristels' ind, Frels os fra alt ondt med Fynd! 4 O, treenig Gud, hvis Haand Mig har døbt med Band og Aand I dit eget Guddoms Navn, Hjælp, jeg hær mit Navn med Gavn, Holder din Pagt kristelig, Tror paa dig ret hjertelig Vorder frelst evindelig! 5 Mæt min Sjæl, o Jesus sød, Med dit Kjød det sande Brød, Bederkvæg mig, Frelser min, Med dit Blod i klaren Vin Til min Synds Forladelse, Og din Døds Hukommelse; Dig Lov, Pris og Ære ske! Languages: Norwegian

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Johann Rist

1607 - 1667 Topics: Nadver Author of "Du Livsens Brød, Immanuel!" in Salmebog for Lutherske Kristne i Amerika Rist, Johann, son of Kaspar Rist, pastor at Ottensen, near Hamburg, was born at Ottensen, March 8, 1607, and from his birth was dedicated to the ministry. After passing through the Johanneum at Hamburg and the Gymnasium Illustre at Bremen, he matriculated, in his 21st year, at the University of Rinteln, and there, under Josua Stegmann (q. v.), he received an impulse to hymn-writing. On leaving Rinteln he acted as tutor to the sons of a Hamburg merchant, accompanying them to the University of Rostock, where he himself studied Hebrew, Mathematics and also Medicine. During his residence at Rostock the terrors, of the Thirty Years War almost emptied the University, and Rist himself also lay there for weeks ill of the pestilence. After his recovery he seems to have spent some time at Hamburg, and then, about Michaelmas, 1633, became tutor in the house of the lawyer (Landschreiber) Heinrich Sager, at Heide, in Holstein. There he betrothed himself to Elizabeth, sister of the Judge Franz Stapfel, whose influence seems to have had a good deal to do with Rist's appointment as pastor at Wedel. In the spring of 1635 he married and settled at Wedel (on the Elbe, a few miles below Hamburg), where, spite of various offers of preferment, he remained till his death, on Aug. 31, 1667. (Johann Rist und seine Zeit, by Dr. T. Hansen, Halle, 1872; K. Goedeke's Grundriss, vol. iii., 1887, p. 79; Koch, iii., 212; Bode, p. 135, &c. The statements of the various authorities regarding the period 1624-1635 vary greatly and irreconcilably.) During the Thirty Years War Rist had much to endure from famine, plundering, and pestilence. Otherwise he led a patriarchal and happy life at Wedel, close to the congenial society of Hamburg, and as years went on more and more esteemed and honoured by his contemporaries. The Emperor Ferdinand III. crowned him as a poet in 1644, and in 1653 raised him to the nobility, while nearer home Duke Christian of Mecklenburg appointed him Kirchenrath and Consistorialrath. Among other literary honours he was received in 1645 as a member of the Pegnitz Order, and in 1647 as a member of the Fruitbearing Society, the great German literary union of the 17th century; while in 1660 he himself became the founder and head of the Elbe Swan Order, which however did not survive his death. Rist was an earnest pastor and a true patriot. He of course took the side, and that with all his might, of the Protestants, but he longed as few did for the union of the scattered elements of the body politic in Germany. He was a voluminous and many-sided writer (see the full bibliographies in Hansen and Goedeke as above). His secular works are of great interest to the student of the history of the times, and his occasional poems on marriages, &c, to the genealogist and local historian. Perhaps the most interesting to the general reader are the Friede wünschende Teutschland, 1647, and the Friedejauchzende Teutschland, 1653, two plays in which there are vivid pictures of the times, especially of the condition of the lower classes during the Thirty Years War. These plays, with selections from his other secular poems and from his hymns, are included in his Dichtungen, Leipzig, 1885, edited by Goedeke and E. Goetze. Hansen gives analyses of the secular works, with a few extracts from them; and in his second part gives a full selection from the hymns, often however greatly abridged. As a hymn-writer Rist takes high rank. He wrote some 680 hymns, intended to cover the whole ground of Theology, and to be used by all ranks and classes, and on all the occasions of life. Naturally enough they are not of equal merit, and many are poor and bombastic. Rist meant them rather for private use than for public worship, and during his lifetime they were never used in the church at Wedel. But they were eagerly caught up, set to melodies by the best musicians of the day, and speedily passed into congregational use all over Germany, while even the Roman Catholics read them with delight. Over 200 may be said to have been in common use in Germany, and a large number still hold their place. Unfortunately many are very long. But speaking of Rist's better productions, we may say that their noble and classical style, their objective Christian faith, their scriptualness, their power to console, to encourage, and to strengthen in trust upon God's Fatherly love, and their fervent love to the Saviour (especially seen in the best of his hymns for Advent, and for the Holy Communion), sufficiently justify the esteem in which they were, and are, held in Germany. The best known of Rist's hymns appeared in the following collections:— (1) Himlischs Lieder. This contains 50 hymns. The Erste Zehen is dated Lüneburg, 1641, the 2-6 Zehen are dated 1642 [Royal Library, Berlin]. In the later editions Rist made various alterations, and also expanded the titles of the hymns, these changes being almost all for the worse. (2) Neüer himlischer Lieder sonderbahres Buch, Lüneburg, 1651 [Wernigerode Library]. 50 hymns. (3) Sabbahtische Seelenlust, Lüneburg, 1651 [British Museum and Göttingen]. With 58 hymns on the Gospels for Sundays, &c. (4) Frommer und gottseliger Christen alltägliche Haussmusik, Lüneburg, 1654 [Brit. Mus. and Göttingen], with 70 hymns. (5) Neüe musikalische Fest-Andachten, Lüneburg, 1655 [Wernigerode]. With 52 hymns on the Sunday Gospels. (6) Neüe musikalische Katechismus Andachten, Lüneburg, 1656 [British Museum and Wernigerode]. With 50 hymns. Seven of Rist's hymns are separately noted under their German first lines. The others which have passed into English are:-- i. Du Lebensbrod, Herr Jesu Christ. Holy Communion. In his Haussmusik, 1654, No. 7, p. 32, in 8 stanzas of 8 lines, entitled "A devotional hymn, which may be sung when the people are about to take their place at the Holy Communion of the Lord." Founded on Ps. xxiii. Included as No. 473 in the Berlin Geistliche Lieder, ed. 1863. Translated as:— Lord Jesu Christ, the living bread. A good translaton of stanzas i., ii., iii., v., by A. T. Russell, as No. 159 in his Psalms & Hymns, 1851. ii. Ehr und Dank sei dir gesungen. On the Angels. In his Fest-Andachten, 1655, No. 46, p. 304, in 9 stanzas of 10 lines, entitled "Another hymn of Praise and Thanksgiving on the same Gospel [S. Matt, xviii.] for St. Michael's Day. In which the great God who created the Angels, and appointed them for our service, is from the heart adored and praised." Included in Burg's Gesang-Buch, Breslau, 1746, No. 219, and in Bunsen's Versuch, 1833, No. 233. The translations in common use are:— 1. Praise and thanks to Thee be sung. By Miss Winkworth, omitting st. iii.—vi., in her Lyra Germanica, 1st Ser., 1855, p. 205, repeated in her Chorale Book for England, 1863, No. 85. 2. Glory, praise, to Thee be sung. A translation of st. i. as No. 1224, in the Moravian Hymn Book, 1886. iii. Ermuntre dich, mein schwacher Geist. Christmas. Founded on Isaiah ix. 2-7. First published in the Erstes Zehen of his Himlische Lieder, 1641, No. 1, p. 1, in 12 stanzas of 8 lines, entitled "A hymn of praise on the joyful Birth and Incarnation of our Lord and Saviour Jesus Christ." Included in Crüger's Praxis, 1656, No. 87, and recently, omitting st. viii., as No. 32 in the Unverfälschter Liedersegen 1851. The translations in common use are:— 1. Be cheerful, thou my spirit faint. A translation of st. i. by J. Gambold, as No. 138 in pt. i. of the Moravian Hymn Book, 1754; repeated as st. i. of No. 437, altered to "Arise my spirit, leap with joy," and with his trs. of st. ii., iv., ix. added. In the edition of 1789, No. 46 (1886, No. 41), it begins, "Arise, my spirit, bless the day.” 2. O Jesu! welcome, gracious Name! This is a translation of st. ii., vi., xii., by A. T. Russell, as No. 55 in his Psalms & Hymns., 1851. Another translation is "My languid spirit, upward spring." By N. L. Frothingham, 1870, p. 179. iv. Gott sei gelobet, der allein. Joy in God. In his Neüer Himlischer Lieder 1651, p. 126, No. 9, in 13 stanzas of 7 lines, entitled “A joyful hymn of Thanksgiving to God, that He permits us to enjoy our daily bread in health, peace and prosperity, with a humble prayer that He would graciously preserve us in the same." Included in Olearius's Singe-Kunst, 1671, No. 322, and recently in Knapp's Evangelischer Lieder-Schatz 1850, No. 1696 (1865, No. 1766). The tr. in common use is:— Now God be praised, and God alone . By Miss Winkworth, omitting st. iii., vi., viii., ix., in her Christian Singers, 1869, p. 192. Repeated, abridged, in Statham's Collection, Edinburgh, 1869, No. 63 (1870, No. 110). v. Jesu, der du meine Seele. Lent. In the Erstes Zehen of his Himlische Lieder, 1641, p. 35, No. 7, in 12 stanzas of 8 lines, entitled "A heartfelt hymn of penitence to his most beloved Lord Jesus, for the forgiveness of his many and manifold sins." Founded on prayer viii. in Class in. of J. Arndt's Paradiesgärtlein, 1612. In the Unverfälschter Liedersegen, 1851, No. 382. The translations in common use are:—- 1. Thou hast cancell'd my transgression. A translation of st. vi., viii., as No. 1022, in the Supplement of 1808 to the Moravian Hymn Book, 1801 (1886, No. 107). 2. Jesu! Who in sorrow dying. A free translation of st. i., iii. lines 1-4, v. 11. 5-8, xii., by A. T. Russell, as No. 78 in his Psalms & Hymns, 1851. vi. 0 Jesu, meine Wonne. Holy Communion. This beautiful hymn appears in Rist's Hauss-musik, 1654, No. 9, p. 42, in 14 stanzas of 4 lines, entitled "The heartfelt Thanksgiving of a pious Christian when he has partaken of the Holy Communion." In the Unverfälschter Liedersegen, 1851, No. 285. The translation in common use is:— 0 Sun of my salvation. A good tr. of st. i., iii., v., vi., by A. T. Russell, as No, 160 in his Psalms & Hymns, 1851. Another translation is:— “0 Christ, my joy, my soul's delight." By Dr. G. Walker, 1860, p. 65. vii. Werde licht, du Stadt der Heiden. Epiphany. In his Fest-Andachten , 1655, p. 82, No. 13, in 15 stanzas of 6 lines, entitled "Another festival hymn of the day of the Manifestation of Christ, in which the glorious, godlike, and eternal Light, which has graciously arisen on us poor heathen in thick darkness, is devotedly contemplated." In the Unverfälschter Liedersegen, 1851, No. 82. Translated as:— 1. All ye Gentile lands awake. A good tr. of st. i.-iv., vi., vii., xiv. xv., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 30. Repeated, abridged, in Schaffs Christ in Song, 1869 aud 1870, and in Flett's Collection, Paisley, 1871. 2. Rise, O Salem, rise and shine. A good translation of stanzas i., iii., vii., xiv., xv., based on her Lyra Germanica version but altered in metre, by Miss Winkworth, in her Chorale Book for England, 1863, No. 38. Repeated in J. L. Porter's Collection, 1876, and the Pennsylvania Lutheran Ch. Book, 1868. viii. Wie wohl hast du gelabet. Holy Communion. In his Neüer Himlischer Lieder, 1651, p. 78, in 9 stanzas of 12 lines, entitled "A hymn of heartfelt Praise and Thanksgiving after the reception of the Holy Communion." In the Unverfälschter Liedersegen, 1851, No. 291. The translation in common use is:— O Living Bread from Heaven. A good tr., omitting st. iv., by Miss Winkworth, in her Lyra Germanica 2nd Ser., 1858, p. 103; repeated in her Chorale Book for England, 1863, No. 94, omitting the trsanslations of iii., v., vi. Her translations of st. i.-iii., ix. were included, slightly altered, in the Pennsylvania Lutheran Ch. Book, 1868. The following have also been tr. into English:— ix. Heut ist das rechte Jubelfest. Whitsuntide. In his Fest-Andachten, 1655, p. 216, No. 33, in 12 stanzas, founded on the Gospel for Whitsunday (St. John xiv.). In Olearius's Singe-Kunst, 1671, No. 704, and Porst's Gesang-Buch, ed. 1855, No. 173. The text translation is that in Bunsen's Allgemeine Gesang-Buch, 1846, No. 114, where it begins with st. v., "Heut hat der grosse Himmeleherr." Translated as "This day sent forth His heralds bold." By Miss Cox, in the Churchman's Shilling Magazine, June 1867. x. Ich will den Herren loben. Praise and Thanksgiving. Founded on Ps. xxxiv. In his Neüer Himlischer Lieder, 1651, p. 132 (No. 10 in pt. ii.), in 12 st. of 8 1. This form is in Burg's Gesang-Buch, Breslau, 174G, No. 1201. In his Haussmusik, 1654, p. 348, No. 64, Rist rewrote it to 6 stanzas of 12 lines, and of this form st. iv.-vi., beginning "Man lobt dich in der Stille, ed. 1863, No. 1018. The translation from this last text is "To Thee all praise ascendeth." In the British Herald, May 1866, p. 265, repeated in Reid's Praise Book, 1872. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

St. Bernard of Clairvaux

1090 - 1153 Person Name: Bernhard af Clairvaux Topics: Nadver Author of "Jesus, din Ihukommelse" 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

Anonymous

Person Name: Ukjende Topics: Nadver Translator of "Jesus, kom dog selv til mig" in Salmebog for Lutherske Kristne i Amerika In some hymnals, the editors noted that a hymn's author is unknown to them, and so this artificial "person" entry is used to reflect that fact. Obviously, the hymns attributed to "Author Unknown" "Unknown" or "Anonymous" could have been written by many people over a span of many centuries.

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