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O hvilken Ære

Author: Brorson Appears in 4 hymnals Topics: 1 Søndag efter Trefoldigheds Fest Til Aftensang; 8 Søndag efter Trefoldigheds Fest Til Aftensang; 9 Søndag efter Trefoldigheds Fest Til Aftensang; 17 Søndag efter Trefoldigheds Fest Til Aftensang Lyrics: 1 O hvilken Ære, For Tanken alt for stor, Hans Barn at være, Som i det Høie bor! Naar man er bleven Til Herren ret omvendt, Fra Verden reven, Med Jesu ret bekjendt, I Himlen skreven Med Lammets røde Prent! 2 O hvilket Smykke Fra Himlene er det, O hvilken Lykke Er denne Barneret! Naar, hvad os skader, Vi kan for Thronen gaa, Og sige: Fader, dit Barn du hjælpe maa! O Gud, hvor lader Det deilig der at staa! 3 Hvo kan udsige, Hvad Kristi Kraft formaar, Naar Himlens Rige I Sjælen ret opgaar! Naar i mig brænder Men Jesu Kjærlighed, Og mig omspender Som Himlen selv saa bred, Hvor jeg mig vender Og tænker op og ned! 4 O jeg har fundet Lyksalighedens Stand, Og sødt forvundet Min første Jødsels Band! O hvor fornøiet Er nu min arme Sjæl, Før dybt nedbøiet Til Jorden som en Træl, Nu høit ophøiet Med sin Immanuel! 5 O surt fortjente Min Sjæles Frydestund! O søde Rente Af Jesu Pinsels Pund! Er Førstegrøden Saa meget sød og kjær, Hvad Engle-Føden, Som mig skal times der, Naar efter Døden Jeg rigtig hjemme er! 6 Naar jeg skal tage Mod Dødens sidste Bud, Da kan jeg drage Med Glæde til min Gud, Hans Haand skal lindre Mig Dødens Kamp og Sved, Hvad kan det hindre, At Støvet falder ned, Hist skal det tindre I evig Herlighed!
O hvilken Ære
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Hvor deilig skal Guds Kirke staa

Author: Kingo Appears in 7 hymnals Topics: Femte Søndag efter Trefoldigheds Fest Til Aftensang; 1 Søndag efter Trefoldigheds Fest Til Aftensang; 4 Søndag efter Trefoldigheds Fest Til Hoimesse; 4 Søndag efter Trefoldigheds Fest Til Aftensang; 15 Søndag efter Trefoldigheds Fest Til Aftensang; 18 Søndag efter Trefoldigheds Fest Til Aftensang Lyrics: 1 Hvor deilig skal Guds Kirke staa, Og i hans Aasyn Ynde faa, Naar alle Hjerter knytted' er Udi eet Sind og een Begjær: At elske ham og blive ved At vandre frem i Kjærlighed! 2 Hvad er vort Væsen, om vi ei Gaa Kjærligheds den rene Vei, Og broderlig hinanden vil Al velment Troskab byde til Med sligt et Hjerte og Attraa, Som Gud stod hos og saa derpaa? 3 Bort Vrede, Skjelsord, daarlig Harm! I bør ei hyses i dem Barm, Hvor Gud til Fred og salig Ro Vil, sin Velsignelse skal bo: Bort derfor alt, hvad skade kan Og hindre Enigheds Forstand! 4 Gid Tunge, Læber, Sind og Mund De kunde ret af Hjertens Grund Forsage Trædskhed, List og Svig, Og gjøre sig et Himmerig Udaf den søde Venskabs Fred Med hver Mand i Guds Kjærlighed! 5 Guds Øie ser dog al vor Daad, Vor Tanke, Paafund, Hjertens Raad; De Onde gaa ham ei forbi Paa deres Ondskabs skjulte Sti, Han ogsaa paa de Fromme ser, Al Hjælp og Naade han dem ter. 6 Min Sjæl, agt derfor lidet om Den Trusel, Had og Vrede, som Dig Verdens Børn kan lægge paa, Den skal saa snar en Vending faa, Gak du kun frem paa Fredens Vei, Og agt al Verdens Tummel ei! 7 O søde Gud, o gid jeg maa Mit Hjerte ved dig dannet faa, At du kan heliges i mig, Til jeg dig ser i Himmerig, Hvor hellig, hellig, hellig da Jeg synger med Halleluja!
Hvor deilig skal Guds Kirke staa
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Kom Helligaand med Skaber-Magt

Author: Gregor den store; Luther; Landstad Appears in 6 hymnals Topics: Trefoldigheds Fest Til Hoimesse; 10 Søndag efter Trefoldigheds Fest Til Aftensang; 19 Søndag efter Trefoldigheds Fest Til Aftensang Lyrics: 1 Kom Helligaand med Skaber-Magt Opret hvad Synd har ødelagt, Og fyld hver Sjæl med Glæde sød, Som er af dig til Livet fød! 2 En Trøsters store Navn du bær, Guds Gave dyr og hjertenskjær, Den syge Sjæl en Salve mild, En Livsens Brønd, en hellig Ild. 3 Du Visdoms, Raads og Styrkes Aand, Du Kraften af Guds høire Haand, Du Lysets Bærer, Guds Ords Tolk For alle Tungemaal og Folk; 4 Dit Lys optend i vor Forstand, I Hjertet Kjærlighedens Brand, Til Vanmagt vor og Usseldom Med hellig Hjertestyrke kom! 5 Vor Fiende, jag ham langt paa Flugt, Giv Fred og fager Troes Frugt. Og lad os alle, Store, Smaa, Udi din Sjæle-Omsorg staa! 6 Gjør os med Gud vor Fader kjendt, Med Sønnen, som han har udsendt, Med dig, som fra den begge gaar, Og hjælp, at vi i Troen staar! 7 Vær lovet, Gud vor Fader god, Guds Søn som op af Døde stod, Og Trøsteren, som kom herned, Vær lovet i al Evighed! Used With Tune: [Kom Helligaand med Skaber-Magt]
Kom Helligaand med Skaber-Magt

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[Zions Vægter hæver Røsten]

Appears in 322 hymnals Composer and/or Arranger: F. Nicolai Topics: 14 Søndag efter Trefoldigheds Fest Til Aftensang Tune Key: C Major Incipit: 13555 56551 51232 Used With Text: Zions Vægter hæver Røsten
[Zions Vægter hæver Røsten]
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[Hvor salig er den lille Flok]

Appears in 9 hymnals Composer and/or Arranger: Ludv. M. Lindeman Topics: 1 Søndag efter Trefoldigheds Fest Til Aftensang; 18 Søndag efter Trefoldigheds Fest Til Hoimesse; 18 Søndag efter Trefoldigheds Fest Til Aftensang; 26 Søndag efter Trefoldigheds Fest Til Aftensang Tune Key: C Major Incipit: 15654 32356 17651 Used With Text: Hvor salig er den lille Flok
[Hvor salig er den lille Flok]
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[Hvo ene lader Herren raade]

Appears in 243 hymnals Composer and/or Arranger: G. Neumark Topics: 5 Søndag efter Trefoldigheds Fest Til Hoimesse Tune Key: g minor Incipit: 51232 12757 77651 Used With Text: Hvo ene lader Herren raade
[Hvo ene lader Herren raade]

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Guds salige Godhed og Naade

Author: J. Brunsmand Hymnal: M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg #475 (1897) Topics: Fjerde Søndag efter Trefoldigheds Fest Til Høimesse; 1 Søndag efter Trefoldigheds Fest Til Aftensang; 4 Søndag efter Trefoldigheds Fest Til Hoimesse; 12 Søndag efter Trefoldigheds Fest Til Hoimesse; 12 Søndag efter Trefoldigheds Fest Til Aftensang; 18 Søndag efter Trefoldigheds Fest Til Aftensang; 24 Søndag efter Trefoldigheds Fest Til Aftensang Lyrics: 1 Guds salige Godhed og Naade, Som haver ei Maal eller Maade, Sig alle tilkjende har givet, Indbyder os alle til Livet. 2 Den driver os alle og tugter, At bære Omvendelsens Frugter, Og Synden at sky og forlade, Som Helvede selv den at hade; 3 Al verdslig Begjæring forsage, Paa det vi maa Herren behage, Og lever vort høie Kald værdig, Gudfrygtig og tugtig, retfærdig. 4 Og efter hans salig Vilje Og Velbehag stedse os stille, Samt altid med inderlig Længsel At løses og løftes af Fængsel; 5 Den store Guds Komme forvente, Naar han de Udvalte vil hente Med Aander og Englernes Skare, Sin Helligheds Kraft aabenbare; 6 Som leed for os Pine og Smerte, At rense vort syndige Hjerte, Al Ondskab fra os at bortskjære, At vi maa hans Eiendom være; 7 Og stedse i Sind og Aand rene Af Hjertet ham troligen tjene, Den Helligaand ikke bedrøve, I alt Godt os idelig øve. 8 Det giv os, o naadige Fader, Som, ei dine Venner forlader, Paa det vi saa evig dig kunde Lovsynge med Hjerter og Munde! Languages: Norwegian
Guds salige Godhed og Naade
Text

O vaagner op af Verdens Drømme

Author: L. A. Gotter; Brorson Hymnal: M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg #110 (1897) Topics: 6 Søndag efter Trefoldigheds Fest Til Hoimesse; 9 Søndag efter Trefoldigheds Fest Til Hoimesse; 23 Søndag efter Trefoldigheds Fest Til Aftensang; 24 Søndag efter Trefoldigheds Fest Til Aftensang; 25 Søndag efter Trefoldigheds Fest Til Hoimesse; 25 Søndag efter Trefoldigheds Fest Til Aftensang Lyrics: 1 O vaagner op af Verdens Drømme, I lunkne Kristne, op med Magt! Vor Jesus, som skal Verden dømme, Han raaber høit: herud paa Vagt! Herud af Syndens Søvn og Slum, Mens der endnu er Tid og Rum! 2 O vaagner op, at Nattens Vaade Ved Lysets Komme viger bort, Og skatter høit Guds store Naade, Som han mod Adams Kjøn har gjort! Thi ellers har vi ingen Gavn Og Glæde af vort Kristen-Navn. 3 O vaagner! Er end Aanden villig, Saa er dog Kjødet alt for svagt, Derfor skal sande Kristne billig Sig tage desto meer i Agt. O bruger hellig Varsomhed, Og følger ham, som Veien veed! 4 O vaagner, førend Døden kalder Os i en ubeleilig Stund, Se, snart den Gamle for ham falder, Og snart den Unge, sterk og sund; Sin tid og time ingen veed, Vel den, som altid er bered! 5 O vaagner! Vi skal hen at svare For Herrens store, strenge Dom, Ret længe vil det ikke vare, For Gud vil gjøre Verden tom; Indretter saadan eders Sag, Som hver Dag var den sidste Dag! 6 O vaagner! Det er Jesu Stemme. Herop af Søvne, ud paa Vagt! Naar Sjælen er i evig Klemme, Da er det altfor seent dig sagt. Nu kan vi søge Sjælens Gavn– Saa vaagner da i Jesu Navn! Languages: Norwegian
O vaagner op af Verdens Drømme
Text

Hvor deilig skal Guds Kirke staa

Author: Kingo Hymnal: M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg #484 (1897) Topics: Femte Søndag efter Trefoldigheds Fest Til Aftensang; 1 Søndag efter Trefoldigheds Fest Til Aftensang; 4 Søndag efter Trefoldigheds Fest Til Hoimesse; 4 Søndag efter Trefoldigheds Fest Til Aftensang; 15 Søndag efter Trefoldigheds Fest Til Aftensang; 18 Søndag efter Trefoldigheds Fest Til Aftensang Lyrics: 1 Hvor deilig skal Guds Kirke staa, Og i hans Aasyn Ynde faa, Naar alle Hjerter knytted' er Udi eet Sind og een Begjær: At elske ham og blive ved At vandre frem i Kjærlighed! 2 Hvad er vort Væsen, om vi ei Gaa Kjærligheds den rene Vei, Og broderlig hinanden vil Al velment Troskab byde til Med sligt et Hjerte og Attraa, Som Gud stod hos og saa derpaa? 3 Bort Vrede, Skjelsord, daarlig Harm! I bør ei hyses i dem Barm, Hvor Gud til Fred og salig Ro Vil, sin Velsignelse skal bo: Bort derfor alt, hvad skade kan Og hindre Enigheds Forstand! 4 Gid Tunge, Læber, Sind og Mund De kunde ret af Hjertens Grund Forsage Trædskhed, List og Svig, Og gjøre sig et Himmerig Udaf den søde Venskabs Fred Med hver Mand i Guds Kjærlighed! 5 Guds Øie ser dog al vor Daad, Vor Tanke, Paafund, Hjertens Raad; De Onde gaa ham ei forbi Paa deres Ondskabs skjulte Sti, Han ogsaa paa de Fromme ser, Al Hjælp og Naade han dem ter. 6 Min Sjæl, agt derfor lidet om Den Trusel, Had og Vrede, som Dig Verdens Børn kan lægge paa, Den skal saa snar en Vending faa, Gak du kun frem paa Fredens Vei, Og agt al Verdens Tummel ei! 7 O søde Gud, o gid jeg maa Mit Hjerte ved dig dannet faa, At du kan heliges i mig, Til jeg dig ser i Himmerig, Hvor hellig, hellig, hellig da Jeg synger med Halleluja! Languages: Norwegian
Hvor deilig skal Guds Kirke staa

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Aurelius Clemens Prudentius

348 - 410 Person Name: Prudentius Topics: Sekstende Søndag efter Trefoldigheds Fest Til Høimesse; 16 Søndag efter Trefoldigheds Fest Til Hoimesse Author of "Med Sorgen og Klagen hold Maade" in M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg Marcus Aurelius Clemens Prudentius, "The Christian Pindar" was born in northern Spain, a magistrate whose religious convictions came late in life. His subsequent sacred poems were literary and personal, not, like those of St. Ambrose, designed for singing. Selections from them soon entered the Mozarabic rite, however, and have since remained exquisite treasures of the Western churches. His Cathemerinon liber, Peristephanon, and Psychomachia were among the most widely read books of the Middle Ages. A concordance to his works was published by the Medieval Academy of America in 1932. There is a considerable literature on his works. --The Hymnal 1940 Companion ============= Prudentius, Aurelius Clemens , with the occasional prefix of Marcus (cf. Migne, vol. lix. p. 593, and Dressel, p. ii. n), is the name of the most prominent and most prolific author of sacred Latin poetry in its earliest days. Of the writer himself we know nothing, or next to nothing, beyond what he has himself told us in a short introduction in verse to his works. From that source we learn that he was a Spaniard, of good family evidently, and that he was born A.D. 348 somewhere in the north of Spain, either at Saragossa, Tarragona, or Calahorra, but at which is left uncertain, by his applying the same expression to all, which if applied only to one would have fixed his place of birth. After receiving a good education befitting his social status he applied himself for some years to practising as a pleader in the local courts of law, until he received promotion to a judgeship in two cities successively:— "Bis legum moderanrine Frenos nobilium reximus urbium Jus civile bonis reddidimus, terruimus reos;" and afterwards to a post of still higher authority: "Tandem militiae gradu Evectum pietas principis extulit." Archbishop Trench considers this last to have been "a high military appointment at court," and such the poet's own words would seem to describe; but it may well be doubted whether a civilian and a lawyer would be eligible for such employment; in which case we may adopt the solution of the difficulty offered in the Prolegomena to our author's works (Migne, vol. lix. p. 601):— "Evectus indeest ad superiorem rnilitia? gradum, nimirum militia? civil is, palatinae, aut praesidialis, non bellicae, castrensis, aut cohortalis; nam ii qui officiis jure consultorum praesidum, rectorum et similium funguntur, vulgo in cod. Theod. militare et ad superiores militias ascendere dicuntur." It was after this lengthened experience at a comparatively early age of positions of trust and power that Prudentius, conscience-smitten on account of the follies and worldliness that had marked his youth and earlier manhood, determined to throw up all his secular employments, and devote the remainder of his life to advancing the interests of Christ's Church by the power of his pen rather than that of his purse and personal position. Accordingly we find that he retired in his 57th year into poverty and private life, and began that remarkable succession of sacred poems upon which his fame now entirely rests. We have no reason however to regard him as another St. Augustine, rescued from the "wretchedness of most unclean living" by this flight from the temptations and engrossing cares of official life into the calm seclusion of a wholly devotional leisure. He had probably rather learnt from sad experience the emptiness and vanity for an immortal soul of the surroundings of even the high places of this world. As he himself expresses it:— "Numquid talia proderunt Carnis post obitum vel bona, vel mala, Cum jam, quicquid id est, quod fueram, mors aboleverit?" and sought, at the cost of all that the world holds dear, those good things which God hath prepared for them that love Him. Beyond the fact of his retirement from the world in this way, and the fruits which it produced in the shape of his voluminous contributions to sacred poetry, we have no further information about our author. To judge from the amount he wrote, his life must have been extended many years after he began his new career, but how long his life was or where he died we are not told. Probably he died circa 413. His works are:— (1) Liber Cathemerinon. "Christian Day, as we may call it" W. S. Lilly, "Chapters in European History," vol. i. p. 208). (2) Liber Peristephanon. "Martyrs' Garlands" (id.). (3) Apotheosis. A work on the Divine Nature, or the Deification of Human Nature in Christ. (4) Hamartigenia. A treatise on the Origin of Sin, directed against the Marcionites. (5) Psychomachia or "The Spiritual Combat"-—an allegorical work. (6) Libri contra Symmachum. A controversial work against the restoration in the Senate House at Rome of the altar of Victory which Gratian had removed. Symmachus had petitioned Valentinian II. for its restoration in 384, but the influence of St. Ambrose had prevailed against him at that time. In 392 the altar was restored, but removed again by Theodosius in 394. After the death of the latter the attempt to restore it was renewed by Arcadius and Honorius, and it was at that time that Prudentius wrote his first book. The second (for there are two) was written in 405. Fague considers that the first may date in 395. (7) The Dittochseon = the double food or double Testament, is a wordy collection of 49 sets of four verses each, on Old and New Testament scenes. Of these different works the most important are the first two, and it is from them that the Liturgical hymns enumerated below have been chiefly compiled. The general character of Prudentius's writings it is not easy fairly to estimate, and to judge by the wholesale laudation he obtains from some of his critics, and the equally unsparing censure of others, his judges have so found it. In venturing upon any opinion upon such a subject, the reader must bear in mind the peculiar position in which the period at which he was writing found the poet. The poetry of classical Rome in all its exact beauty of form had long passed its meridian, and was being replaced by a style which was yet in its infancy, but which burst forth into new life and beauty in the hands of the Mediaeval hymnologists. Prudentius wrote before rhyming Latin verse was thought of, but after attention had ceased to be given to quantities. Under such circumstances it were vain to look for very finished work from him, and such certainly we do not find. But amidst a good deal of what one must confess is tasteless verbiage or clumsy rhetorical ornament-—however varied the metres he employs, numbering some 17—-there are also passages to be found, not unfrequently, of dramatic vigour and noble expression, which may well hold their own with the more musical utterances of a later date. He writes as a man intensely in earnest, and we may gather much from his writings concerning the points of conduct which were deemed the most important in Christian living at a time when a great portion of mankind were still the victims or slaves of a morality which, heathen at the best, was lowered and corrupted the more as the universality of its influence was more and more successfully challenged by the spread of the Gospel of Christ. If, there¬fore, we can scarcely go as far in our author's praise as Barth—-much given to lavish commendation—-who describes him as "Poeta eximius eruditissimus et sanctissimus scriptor; nemo divinius de rebus Christianis unquam scripsit"; or as Bentley—-not given to praise--who calls him the "Horace and Virgil of the Christians," we shall be as loath, considering under what circumstances he wrote, to carp at his style as not being formed on the best ancient models but as confessedly impure; feeling with Archbishop Trench that it is his merit that "whether consciously or unconsciously, he acted on the principle that the new life claimed new forms in which to manifest itself; that he did not shrink from helping forward that great transformation of the Latin language, which it needed to undergo, now that it should be the vehicle of truths which, were all together novel to it." (Sacred Latin Poetry, 1874, p. 121.) The reader will find so exhaustive an account of the various writings of Prudentius in the account given of him and them in Smith and Wace's Dictionary of Christian Biography, and Smith's Dictionary of Greek and Roman Biography, that it is only necessary in this work to refer very briefly to them as above. The poems have been constantly reprinted and re-edited, till the editor who produced the best edition we have of them, Albert Dressel (Leipsic, 1860), is able to say that his is the sixty-third. The use made of Prudentius's poems in the ancient Breviaries and Hymnaries was very extensive. In the form of centos stanzas and lines wore compiled and used as hymns; and it is mainly from these centos, and not from the original poems, that the translations into English were made. Daniel, i., Nos. 103-115, gives 13 genuine hymns as having been in use for "Morning," "Christmas," "Epiphany," "Lent," "Easter," "Transfiguration," "Burial," &c, in the older Breviaries. ….Many more which were used in like manner have been translated into English. When to these are added the hymns and those which have not been translated into English, we realise the position and power of Prudentius in the hymnody of the Church. [Rev. Digby S. Wrangham, M.A.] --John Julian, Dictionary of Hymnology (1907) ============== Prudentius, A. C, p. 915, ii. Two somewhat full versions of Prudentius are: (1) The Cathemerinon and other Poems of Aurelius Prudentius Clemens in English Verse, Lond., Rivington, 1845; and (2) Translations from Prudentius. By Francis St. John Thackeray, M.A.. F.S.A. Lond., Bell & Sons, 1890. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Aurelius Clemens Prudentius

Johann Crüger

1598 - 1662 Person Name: J. Crüger Topics: 11 Søndag efter Trefoldigheds Fest Til Aftensang; 26 Søndag efter Trefoldigheds Fest Til Aftensang Composer of "[Nu takker alle Gud ]" in M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg Johann Crüger (b. Grossbriesen, near Guben, Prussia, Germany, 1598; d. Berlin, Germany, 1662) Crüger attended the Jesuit College at Olmutz and the Poets' School in Regensburg, and later studied theology at the University of Wittenberg. He moved to Berlin in 1615, where he published music for the rest of his life. In 1622 he became the Lutheran cantor at the St. Nicholas Church and a teacher for the Gray Cloister. He wrote music instruction manuals, the best known of which is Synopsis musica (1630), and tirelessly promoted congregational singing. With his tunes he often included elaborate accom­paniment for various instruments. Crüger's hymn collection, Neues vollkomliches Gesangbuch (1640), was one of the first hymnals to include figured bass accompaniment (musical shorthand) with the chorale melody rather than full harmonization written out. It included eighteen of Crüger's tunes. His next publication, Praxis Pietatis Melica (1644), is considered one of the most important collections of German hymnody in the seventeenth century. It was reprinted forty-four times in the following hundred years. Another of his publications, Geistliche Kirchen Melodien (1649), is a collection arranged for four voices, two descanting instruments, and keyboard and bass accompaniment. Crüger also published a complete psalter, Psalmodia sacra (1657), which included the Lobwasser translation set to all the Genevan tunes. Bert Polman =============================== Crüger, Johann, was born April 9, 1598, at Gross-Breese, near Guben, Brandenburg. After passing through the schools at Guben, Sorau and Breslau, the Jesuit College at Olmütz, and the Poets' school at Regensburg, he made a tour in Austria, and, in 1615, settled at Berlin. There, save for a short residence at the University of Wittenberg, in 1620, he employed himself as a private tutor till 1622. In 1622 he was appointed Cantor of St. Nicholas's Church at Berlin, and also one of the masters of the Greyfriars Gymnasium. He died at Berlin Feb. 23, 1662. Crüger wrote no hymns, although in some American hymnals he appears as "Johann Krüger, 1610,” as the author of the supposed original of C. Wesley's "Hearts of stone relent, relent" (q.v.). He was one of the most distinguished musicians of his time. Of his hymn tunes, which are generally noble and simple in style, some 20 are still in use, the best known probably being that to "Nun danket alle Gott" (q.v.), which is set to No. 379 in Hymns Ancient & Modern, ed. 1875. His claim to notice in this work is as editor and contributor to several of the most important German hymnological works of the 16th century, and these are most conveniently treated of under his name. (The principal authorities on his works are Dr. J. F. Bachmann's Zur Geschichte der Berliner Gesangbücher 1857; his Vortrag on P. Gerhard, 1863; and his edition of Gerhardt's Geistliche Lieder, 1866. Besides these there are the notices in Bode, and in R. Eitner's Monatshefte für Musik-Geschichte, 1873 and 1880). These works are:— 1. Newes vollkömmliches Gesangbuch, Augspur-gischer Confession, &c, Berlin, 1640 [Library of St. Nicholas's Church, Berlin], with 248 hymns, very few being published for the first time. 2. Praxis pietatis melica. Das ist: Ubung der Gottseligkeit in Christlichen und trostreichen Gesängen. The history of this, the most important work of the century, is still obscure. The 1st edition has been variously dated 1640 and 1644, while Crüger, in the preface to No. 3, says that the 3rd edition appeared in 1648. A considerable correspondence with German collectors and librarians has failed to bring to light any of the editions which Koch, iv. 102, 103, quotes as 1644, 1647, 1649, 1650, 1651, 1652, 1653. The imperfect edition noted below as probably that of 1648 is the earliest Berlin edition we have been able to find. The imperfect edition, probably ix. of 1659, formerly in the hands of Dr. Schneider of Schleswig [see Mützell, 1858, No. 264] was inaccessible. The earliest perfect Berlin edition we have found is 1653. The edition printed at Frankfurt in 1656 by Caspar Röteln was probably a reprint of a Berlin edition, c. 1656. The editions printed at Frankfurt-am-Main by B. C. Wust (of which the 1666 is in the preface described as the 3rd) are in considerable measure independent works. In the forty-five Berlin and over a dozen Frankfurt editions of this work many of the hymns of P. Gerhardt, J. Franck, P. J. Spener, and others, appear for the first time, and therein also appear many of the best melodies of the period. 3. Geistliche Kirchen-Melodien, &c, Leipzig, 1649 [Library of St. Katherine's Church, Brandenburg]. This contains the first stanzas only of 161 hymns, with music in four vocal and two instrumental parts. It is the earliest source of the first stanzas of various hymns by Gerhardt, Franck, &c. 4. D. M. Luther's und anderer vornehmen geisU reichen und gelehrten Manner Geistliche Lieder und Psalmen, &c, Berlin, 1653 [Hamburg Town Library], with 375 hymns. This was edited by C. Runge, the publisher, and to it Crüger contributed some 37 melodies. It was prepared at the request of Luise Henriette (q.v.), as a book for the joint use of the Lutherans and the Re¬formed, and is the earliest source of the hymns ascribed to her, and of the complete versions of many hymns by Gerhardt and Franck. 5. Psalmodia Sacra, &c, Berlin, 1658 [Royal Library, Berlin]. The first section of this work is in an ed. of A. Lobwasser's German Psalter; the second, with a similar title to No. 4, and the date 1657, is practically a recast of No. 4,146 of those in 1653 being omitted, and the rest of the 319 hymns principally taken from the Praxis of 1656 and the hymn-books of the Bohemian Brethren. New eds. appeared in 1676, 1700, 1704, 1711, and 1736. [Rev. James Mearns, M.A.] -- Excerpt from John Julian, Dictionary of Hymnology (1907) ======================= Crüger, Johann, p. 271, ii. Dr. J. Zahn, now of Neuendettelsau, in Bavaria, has recently acquired a copy of the 5th ed., Berlin, 1653, of the Praxis. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Johann Crüger

Joachim Neander

1650 - 1680 Person Name: J. Neander Topics: 12 Søndag efter Trefoldigheds Fest Til Hoimesse Author of "Lover den Herre, den mægtige Konge, med Ære" in M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg 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)
Joachim Neander

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