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Caleb Simper

1857 - 1942 Person Name: Caleb Simper, (1856- ) Hymnal Number: 85 Composer of "ROLAND" in Hymns for the Living Age

1850 - 1924 Person Name: Edwin D. Drewett Hymnal Number: 394 Composer of "ELMHURST" in Hymns for the Living Age Born: 1850, London, England. Died: April 6, 1924, Tunbridge Wells, Kent, England. Drewett studied at the Royal Academy of Music under Charles Steggall, and served as organist at Harecourt Congregational Chapel, London; the German Lutheran Church, Dalston (1893-1905); and the German Embassy Church, Brompton (1905-14); and the Church of King Charles the Martyr, Tunbridge Wells (1907-24). --www.hymntime.com/tch/

Alfred Scott-Gatty

1847 - 1918 Person Name: A. Scott-Gatty Hymnal Number: 334 Composer of "WELWYN" in Hymns for the Living Age

G. W. Chadwick

1854 - 1931 Person Name: George W. Chadwick Hymnal Number: 133 Composer of "ARMSTRONG" in Hymns for the Living Age Educator, administrator, organist, conductor, and principal composer of the Second New England School, whose members also included John Knowles Paine, Horatio Parker, and Amy Marcy Beach, George W. Chadwick taught several generations of American musicians at the New England Conservatory, and came to be regarded as the standard bearer of the Yankee academic tradition in music. Born in Lowell, MA. on November 13, 1854, Chadwick studied organ with his older brother and used his earnings as an organist to finance the musical studies which his father opposed. After leaving high school in 1872, he clerked for a brief time in his father's insurance office while studying with Dudley Buck and Eugene Thayer at the New England Conservatory. Upon graduation in 1876 he accepted an appointment as a music instructor at Mt. Olivet College in Michigan and founded the Music Teachers National Association. In 1877 Chadwick embarked on the pilgrimage which was considered de rigeur for American musicians; he sailed for Germany to study in Leipzig and Munich with such famous pedagogues as Rheinberger. His RIP VAN WINKLE OVERTURE, composed abroad to an American theme, won him some early notice, and before returning to the States in 1880, he tasted a bit of the bohemian life by tramping the Continent with a group of avant garde artists and writers called the Duvenek Boys. New England Conservatory From 1877 to his appointment to the Directorship of the New England Conservatory in 1897, Chadwick built his career as a Boston teacher, organist, and composer. Among his celebrated pupils were Horatio Parker, who, in turn taught Charles Ives, Daniel Gregory Mason, and Frederick Shepherd Converse. Chadwick's compositional style has been dubbed "Boston Classicism." Though there is a distinct academic foundation to his music, his works also reflect a certain Yankee bluntness and retain the hints of his colorful vagabond days. In his mature period to which his powerful verismo opera, THE PADRONE, and his lyric drama, JUDITH, belong, Chadwick's music makes significant strides in freeing the American idiom from the German conservatory style. Sensitive, also, to indigenous influences, Chadwick made use of African-American song, Anglo-American psalmody, and folk idioms in his symphonic compositions. His 137 songs for solo voice and piano reflect a deep-seated interest in contemporary poetry in a Romantic vein. Among his best known settings are two cycles by Boston poet Arlo Bates: A FLOWER CYCLE and TOLD IN THE GATE. --www.pbs.org/wnet/ihas/composer/chadwick.html

Jay T. Stocking

1870 - 1936 Hymnal Number: 128 Author of "O Master workman of the race" in Hymns for the Living Age Clergyman; held posts at various NE churches; d. St. Louis, Mo.

William Channing Gannett

1840 - 1923 Person Name: William. C. Gannett, (1840- ) Hymnal Number: 468 Author of "Softly sleep, sweetly sleep" in Hymns for the Living Age Gannett, William Channing, M.A., s. of Dr. Ezra Stiles Gannett, was b. at Boston, March 13, 1840, and educated at Harvard College, 1860, and the Divinity School, Cambridge. Entered the Unitarian Ministry in 1868, and after filling several pastorates he became Pastor of the Unitarian Church at Rochester, N.Y., 1889. Mr. Gannett's hymns, mainly written for special occasions, were included in great part in The Thought of God in Hymns and Poems, Boston, 1st Series 1885,2nd Series 1894, the combined production of F. L. Hosmer (q.v.) and himself. Of Mr. Gannett's hymns the following are in common use:— 1. Bring, 0 morn, thy music [God Everlasting.] Written in 1893, and printed in A Chorus of Faith, being an account and resume of the Parliament of Religions, held in Chicago, 1893. Included in The Thought of God, 2nd Series, 1894, and again in several hymnals. 2. Clear in memory's silent reaches. [Memory.] Written in 1877 for a Free Religious Assoc. Festival, and published in The Thought of God, 1st Series, 1885. 3. Prom heart to heart, from creed to creed. [Faith.] Written in 1875 for the 150th anniversary of the First Religious Society in Newburyport, and given in The Thought of God, 1ist Series, 1885. Usually st. ii. is omitted. 4. He hides within the lily. [Divine Providence.] "Consider the lilies, how they grow." Written in 1873, and printed for use at the Free Religious Assoc. Festival, May 30th, 1873. Published in The Thought of God, &c, 1st Series, 1885, in 4 stanzas of 8 lines. The most widely used of the author's hymns. 5. I hear it often in the dark. [The Voice of God.] Written at Milwaukee, in 1870, and published in The Thought of God, &c, 1st Series, 1885. Sometimes it begins with st. iii., "0 God within, so close to me," as in Hymns for Church and Home, Boston, 1895. 6. Praise to God and thanksgiving. [ Harvest.] Written in 1872 for a Harvest Festival at St. Paul's, Minn., of which he was then Pastor, and included in The Thought of God &c, 1st Series, 1885. in the Boston Pilgrim Hymnal, 1904, it begins "Praise to God, and thanks we bring." 7. Sleep, my little Jesus. [ Christmas Carol.] Written for the Sunday School, St. Paul's, Minn., in 1882, and given in The Thought of God, 2nd Series, 1894, as "Mary's Manger Song." 8. The Lord is in His holy place. [Dedication of a Place of Worship.] Written for the Dedication of the Rev. C. W. Wendte's Church, Chicago, April 24, 1873, and pub. in The Thought of God, &c, 1st Series, 1885. It is one of the most popular and widely used of the author's hymns. 9. The morning hangs its signal. [Morning.] This is dated by the author "Chicago, July 30, 1886," and printed in Love to God and Love to Man, being No. 28 ot the Chicago "Unity Mission" series of hymns (N.D.). Also included in The Thought of God, &c, 2nd Series, 1894. Although in some sense a Morning hymn, it is adapted for use in Advent. It is usually known as “The Crowning Day." 10. The Truth is the Voice of God. In the "Unity Mission" Series, No. 28 (see above), this is given as No. 33, with the title "Truth and Righteousness and Love," in 4 stanzas of 4 lines and a refrain of 4 lines. These annotations are based upon manuscript notes kindly supplied by the author. The use made of Mr. Gannett's hymns shows that their poetic beauty and loving sympathy with all things beautiful and pure, are widely appreciated in America and to a limited extent in Great Britain also. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Joseph Addison

1672 - 1719 Hymnal Number: 86 Author of "The spacious firmament on high" in Hymns for the Living Age Addison, Joseph, born at Milston, near Amesbury, Wiltshire, May 1, 1672, was the son of the Rev. Lancelot Addison, sometime Dean of Lichfield, and author of Devotional Poems, &c, 1699. Addison was educated at the Charterhouse, and at Magdalen College, Oxford, graduating B.A. 1691 and M.A. 1693. Although intended for the Church, he gave himself to the study of law and politics, and soon attained, through powerful influence, to some important posts. He was successively a Commissioner of Appeals, an Under Secretary of State, Secretary to the Lord Lieutenant of Ireland, and Chief Secretary for Ireland. He married, in 1716, the Dowager Countess of Warwick, and died at Holland House, Kensington, June 17, 1719. Addison is most widely known through his contributions to The Spectator, The Toiler, The Guardian, and The Freeholder. To the first of these he contributed his hymns. His Cato, a tragedy, is well known and highly esteemed. Addison's claims to the authorship of the hymns usually ascribed to him, or to certain of them, have been called in question on two occasions. The first was the publication, by Captain Thompson, of certain of those hymns in his edition of the Works of Andrew Marvell, 1776, as the undoubted compositions of Marvell; and the second, a claim in the Athenaeum, July 10th, 1880, on behalf of the Rev. Richard Richmond. Fully to elucidate the subject it will be necessary, therefore, to give a chronological history of the hymns as they appeared in the Spectator from time to time. i. The History of the Hymns in The Spectator. This, as furnished in successive numbers of the Spectator is :— 1. The first of these hymns appeared in the Spectator of Saturday, July 26, 1712, No. 441, in 4 stanzas of 6 lines. The article in which it appeared was on Divine Providence, signed “C." The hymn itself, "The Lord my pasture shall prepare," was introduced with these words:— "David has very beautifully represented this steady reliance on God Almighty in his twenty-third psalm, which is a kind of pastoral hymn, and filled with those allusions which are usual in that kind of writing As the poetry is very exquisite, I shall present my readers with the following translation of it." (Orig. Broadsheet, Brit. Mus.) 2. The second hymn appeared in the Spectator on Saturday, Aug. 9, 1712, No. 453, in 13 st. of 4 1., and forms the conclusion of an essay on " Gratitude." It is also signed " C," and is thus introduced:— “I have already obliged the public with some pieces of divine poetry which have fallen into my hands, and as they have met with the reception which they deserve, I shall, from time to time, communicate any work of the same nature which has not appeared in print, and may be acceptable to my readers." (Orig. Broadsheet, British Museum) Then follows the hymn:—"When all Thy mercies, 0 my God." 3. The number of the Spectator for Tuesday, Aug. 19, 1712, No. 461, is composed of three parts. The first is an introductory paragraph by Addison, the second, an unsigned letter from Isaac Watts, together with a rendering by him of Ps. 114th; and the third, a letter from Steele. It is with the first two we have to deal. The opening paragraph by Addison is:— “For want of time to substitute something else in the Boom of them, I am at present obliged to publish Compliments above my Desert in the following Letters. It is no small Satisfaction, to have given Occasion to ingenious Men to employ their Thoughts upon sacred Subjects from the Approbation of such Pieces of Poetry as they have seen in my Saturday's papers. I shall never publish Verse on that Day but what is written by the same Hand; yet shall I not accompany those Writings with Eulogiums, but leave them to speak for themselves." (Orig. Broadsheet, British Museum

St. Bernard of Clairvaux

1090 - 1153 Person Name: Bernard of Clairvaux, 1091-1153 Hymnal Number: 151 Author of "O Sacred Head now wounded" in Hymns for the Living Age 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

Cecil Frances Alexander

1818 - 1895 Person Name: Cecil F. Alexander Hymnal Number: 156 Author of "There is a green hill far away" in Hymns for the Living Age As a small girl, Cecil Frances Humphries (b. Redcross, County Wicklow, Ireland, 1818; Londonderry, Ireland, 1895) wrote poetry in her school's journal. In 1850 she married Rev. William Alexander, who later became the Anglican primate (chief bishop) of Ireland. She showed her concern for disadvantaged people by traveling many miles each day to visit the sick and the poor, providing food, warm clothes, and medical supplies. She and her sister also founded a school for the deaf. Alexander was strongly influenced by the Oxford Movement and by John Keble's Christian Year. Her first book of poetry, Verses for Seasons, was a "Christian Year" for children. She wrote hymns based on the Apostles' Creed, baptism, the Lord's Supper, the Ten Commandments, and prayer, writing in simple language for children. Her more than four hundred hymn texts were published in Verses from the Holy Scripture (1846), Hymns for Little Children (1848), and Hymns Descriptive and Devotional ( 1858). Bert Polman ================== Alexander, Cecil Frances, née Humphreys, second daughter of the late Major John Humphreys, Miltown House, co. Tyrone, Ireland, b. 1823, and married in 1850 to the Rt. Rev. W. Alexander, D.D., Bishop of Derry and Raphoe. Mrs. Alexander's hymns and poems number nearly 400. They are mostly for children, and were published in her Verses for Holy Seasons, with Preface by Dr. Hook, 1846; Poems on Subjects in the Old Testament, pt. i. 1854, pt. ii. 1857; Narrative Hymns for Village Schools, 1853; Hymns for Little Children, 1848; Hymns Descriptive and Devotional, 1858; The Legend of the Golden Prayers 1859; Moral Songs, N.B.; The Lord of the Forest and his Vassals, an Allegory, &c.; or contributed to the Lyra Anglicana, the S.P.C.K. Psalms and Hymns, Hymns Ancient & Modern, and other collections. Some of the narrative hymns are rather heavy, and not a few of the descriptive are dull, but a large number remain which have won their way to the hearts of the young, and found a home there. Such hymns as "In Nazareth in olden time," "All things bright and beautiful," "Once in Royal David's city," "There is a green hill far away," "Jesus calls us o'er the tumult," "The roseate hues of early dawn," and others that might be named, are deservedly popular and are in most extensive use. Mrs. Alexander has also written hymns of a more elaborate character; but it is as a writer for children that she has excelled. - John Julian, Dictionary of Hymnology (1907) =============== Alexander, Cecil F., née Humphreys, p. 38, ii. Additional hymns to those already noted in this Dictionary are in common use:— 1. Christ has ascended up again. (1853.) Ascension. 2. His are the thousand sparkling rills. (1875.) Seven Words on the Cross (Fifth Word). 3. How good is the Almighty God. (1S48.) God, the Father. 4. In [a] the rich man's garden. (1853.) Easter Eve. 5. It was early in the morning. (1853.) Easter Day. 6. So be it, Lord; the prayers are prayed. (1848.) Trust in God. 7. Saw you never in the twilight? (1853.) Epiphany. 8. Still bright and blue doth Jordan flow. (1853.) Baptism of Our Lord. 9. The angels stand around Thy throne. (1848.) Submission to the Will of God. 10. The saints of God are holy men. (1848.) Communion of Saints. 11. There is one Way and only one. (1875.) SS. Philip and James. 12. Up in heaven, up in heaven. (1848.) Ascension. 13. We are little Christian children. (1848.) Holy Trinity. 14. We were washed in holy water. (1848.) Holy Baptism. 15. When of old the Jewish mothers. (1853.) Christ's Invitation to Children. 16. Within the Churchyard side by side. (1848.) Burial. Of the above hymns those dated 1848 are from Mrs. Alexander's Hymns for Little Children; those dated 1853, from Narrative Hymns, and those dated 1875 from the 1875 edition of Hymns Ancient & Modern. Several new hymns by Mrs. Alexander are included in the 1891 Draft Appendix to the Irish Church Hymnal. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ============= Alexander, Cecil F. , p. 38, ii. Mrs. Alexander died at Londonderry, Oct. 12, 1895. A number of her later hymns are in her Poems, 1896, which were edited by Archbishop Alexander. --John Julian, Dictionary of Hymnology, New Supplement (1907) See also in:Hymn Writers of the Church

J. H. Gilmore

1834 - 1918 Person Name: Joseph H. Gilmore Hymnal Number: 270 Author of "He leadeth me; O blessed thought!" in Hymns for the Living Age Joseph H. Gilmore (b. Boston, MA, 1834; d. Rochester, NY, 1918) Educated at Brown University, Providence, Rhode Island, and Newton Theological Seminary, Newton, Massachusetts, Gilmore was ordained to the Baptist ministry in 1862. He served churches in Fisherville, New Hampshire, and Rochester, New York. In 1868 he was appointed to the English faculty at the University of Rochester, where he served until retirement in 1911. He published various literary works, including Outlines of English and American Literature (1905). Bert Polman ============ Gilmore, Joseph Henry, M. A., Professor of Logic in Rochester University, New York, was born at Boston, April 29, 1834, and graduated in Arts at Brown University, and in Theology at Newton Theological Institution. In the latter he was Professor of Hebrew in 1861-2. For some time he held a Baptist ministerial charge at Fisherville, New Hampshire, and at Rochester. He was appointed Professor at Rochester in 1868. His hymn, "He leadeth me, O blessed thought" (Ps. xxiii.), is somewhat widely known. It was written at the close of a lecture in the First Baptist Church, Philadelphia, and is dated 1859. It is in the Baptist Hymnal [and Tune] Book, Philadelphia, 1871. [Rev. F. M. Bird, M. A.] -- John Julian, Dictionary of Hymnology (1907)