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John Newton

1725 - 1807 Person Name: John Newton, 1725-1807 Scripture: Luke 9:28-36 Author of "Dear Shepherd of Your People, Hear" in Common Praise (1998) John Newton (b. London, England, 1725; d. London, 1807) was born into a Christian home, but his godly mother died when he was seven, and he joined his father at sea when he was eleven. His licentious and tumultuous sailing life included a flogging for attempted desertion from the Royal Navy and captivity by a slave trader in West Africa. After his escape he himself became the captain of a slave ship. Several factors contributed to Newton's conversion: a near-drowning in 1748, the piety of his friend Mary Catlett, (whom he married in 1750), and his reading of Thomas à Kempis' Imitation of Christ. In 1754 he gave up the slave trade and, in association with William Wilberforce, eventually became an ardent abolitionist. After becoming a tide-surveyor in Liverpool, England, Newton came under the influence of George Whitefield and John and Charles Wesley and began to study for the ministry. He was ordained in the Church of England and served in Olney (1764-1780) and St. Mary Woolnoth, London (1780-1807). His legacy to the Christian church includes his hymns as well as his collaboration with William Cowper (PHH 434) in publishing Olney Hymns (1779), to which Newton contributed 280 hymns, including “Amazing Grace.” Bert Polman ================== Newton, John, who was born in London, July 24, 1725, and died there Dec. 21, 1807, occupied an unique position among the founders of the Evangelical School, due as much to the romance of his young life and the striking history of his conversion, as to his force of character. His mother, a pious Dissenter, stored his childish mind with Scripture, but died when he was seven years old. At the age of eleven, after two years' schooling, during which he learned the rudiments of Latin, he went to sea with his father. His life at sea teems with wonderful escapes, vivid dreams, and sailor recklessness. He grew into an abandoned and godless sailor. The religious fits of his boyhood changed into settled infidelity, through the study of Shaftesbury and the instruction of one of his comrades. Disappointing repeatedly the plans of his father, he was flogged as a deserter from the navy, and for fifteen months lived, half-starved and ill-treated, in abject degradation under a slave-dealer in Africa. The one restraining influence of his life was his faithful love for his future wife, Mary Catlett, formed when he was seventeen, and she only in her fourteenth year. A chance reading of Thomas à Kempis sowed the seed of his conversion; which quickened under the awful contemplations of a night spent in steering a water-logged vessel in the face of apparent death (1748). He was then twenty-three. The six following years, during which he commanded a slave ship, matured his Christian belief. Nine years more, spent chiefly at Liverpool, in intercourse with Whitefield, Wesley, and Nonconformists, in the study of Hebrew and Greek, in exercises of devotion and occasional preaching among the Dissenters, elapsed before his ordination to the curacy of Olney, Bucks (1764). The Olney period was the most fruitful of his life. His zeal in pastoral visiting, preaching and prayer-meetings was unwearied. He formed his lifelong friendship with Cowper, and became the spiritual father of Scott the commentator. At Olney his best works—-Omicron's Letters (1774); Olney Hymns (1779); Cardiphonia, written from Olney, though published 1781—were composed. As rector of St. Mary Woolnoth, London, in the centre of the Evangelical movement (1780-1807) his zeal was as ardent as before. In 1805, when no longer able to read his text, his reply when pressed to discontinue preaching, was, "What, shall the old African blasphemer stop while he can speak!" The story of his sins and his conversion, published by himself, and the subject of lifelong allusion, was the base of his influence; but it would have been little but for the vigour of his mind (shown even in Africa by his reading Euclid drawing its figures on the sand), his warm heart, candour, tolerance, and piety. These qualities gained him the friendship of Hannah More, Cecil, Wilberforce, and others; and his renown as a guide in experimental religion made him the centre of a host of inquirers, with whom he maintained patient, loving, and generally judicious correspondence, of which a monument remains in the often beautiful letters of Cardiphonia. As a hymnwriter, Montgomery says that he was distanced by Cowper. But Lord Selborne's contrast of the "manliness" of Newton and the "tenderness" of Cowper is far juster. A comparison of the hymns of both in The Book of Praise will show no great inequality between them. Amid much that is bald, tame, and matter-of-fact, his rich acquaintance with Scripture, knowledge of the heart, directness and force, and a certain sailor imagination, tell strongly. The one splendid hymn of praise, "Glorious things of thee are spoken," in the Olney collection, is his. "One there is above all others" has a depth of realizing love, sustained excellence of expression, and ease of development. "How sweet the name of Jesus sounds" is in Scriptural richness superior, and in structure, cadence, and almost tenderness, equal to Cowper's "Oh! for a closer walk with God." The most characteristic hymns are those which depict in the language of intense humiliation his mourning for the abiding sins of his regenerate life, and the sense of the withdrawal of God's face, coincident with the never-failing conviction of acceptance in The Beloved. The feeling may be seen in the speeches, writings, and diaries of his whole life. [Rev. H. Leigh Bennett, M.A.] A large number of Newton's hymns have some personal history connected with them, or were associated with circumstances of importance. These are annotated under their respective first lines. Of the rest, the known history of which is confined to the fact that they appeared in the Olney Hymns, 1779, the following are in common use:— 1. Be still, my heart, these anxious cares. Conflict. 2. Begone, unbelief, my Saviour is near. Trust. 3. By the poor widow's oil and meal. Providence. 4. Chief Shepherd of Thy chosen sheep. On behalf of Ministers. 5. Darkness overspreads us here. Hope. 6. Does the Gospel-word proclaim. Rest in Christ. 7. Fix my heart and eyes on Thine. True Happiness. 8. From Egypt lately freed. The Pilgrim's Song. 9. He Who on earth as man was Known. Christ the Rock. 10. How blest are they to whom the Lord. Gospel Privileges. 11. How blest the righteous are. Death of the Righteous. 12. How lost was my [our] condition. Christ the Physician. 13. How tedious and tasteless the hours. Fellowship with Christ. 14. How welcome to the saints [soul] when pressed. Sunday. 15. Hungry, and faint, and poor. Before Sermon. 16. In mercy, not in wrath, rebuke. Pleading for Mercy. 17. In themselves, as weak as worms. Power of Prayer. 18. Incarnate God, the soul that knows. The Believer's Safety. 19. Jesus, Who bought us with His blood. The God of Israel. "Teach us, 0 Lord, aright to plead," is from this hymn. 20. Joy is a [the] fruit that will not grow. Joy. 21. Let hearts and tongues unite. Close of the Year. From this "Now, through another year," is taken. 22. Let us adore the grace that seeks. New Year. 23. Mary to her [the] Saviour's tomb. Easter. 24. Mercy, 0 Thou Son of David. Blind Bartimeus. 25. My harp untun'd and laid aside. Hoping for a Revival. From this "While I to grief my soul gave way" is taken. 26. Nay, I cannot let thee go. Prayer. Sometimes, "Lord, I cannot let Thee go." 27. Now may He Who from the dead. After Sermon. 28. 0 happy they who know the Lord, With whom He deigns to dwell. Gospel Privilege. 29. O Lord, how vile am I. Lent. 30. On man in His own Image made. Adam. 31. 0 speak that gracious word again. Peace through Pardon. 32. Our Lord, Who knows full well. The Importunate Widow. Sometimes altered to "Jesus, Who knows full well," and again, "The Lord, Who truly knows." 33. Physician of my sin-sick soul. Lent. 34. Pleasing spring again is here. Spring. 35. Poor, weak, and worthless, though I am. Jesus the Friend. 36. Prepare a thankful song. Praise to Jesus. 37. Refreshed by the bread and wine. Holy Communion. Sometimes given as "Refreshed by sacred bread and wine." 38. Rejoice, believer, in the Lord. Sometimes “Let us rejoice in Christ the Lord." Perseverance. 39. Salvation, what a glorious plan. Salvation. 40. Saviour, shine and cheer my soul. Trust in Jesus. The cento "Once I thought my mountain strong," is from this hymn. 41. Saviour, visit Thy plantation. Prayer for the Church. 42. See another year [week] is gone. Uncertainty of Life. 43. See the corn again in ear. Harvest. 44. Sinner, art thou still secure? Preparation for the Future. 45. Sinners, hear the [thy] Saviour's call. Invitation. 46. Sovereign grace has power alone. The two Malefactors. 47. Stop, poor sinner, stop and think. Caution and Alarm. 48. Sweeter sounds than music knows. Christmas. 49. Sweet was the time when first I felt. Joy in Believing. 50. Ten thousand talents once I owed. Forgiveness and Peace. 51. The grass and flowers, which clothe the field. Hay-time. 52. The peace which God alone reveals. Close of Service. 53. Thy promise, Lord, and Thy command. Before Sermon. 54. Time, by moments, steals away. The New Year. 55. To Thee our wants are known. Close of Divine Service. 56. We seek a rest beyond the skies. Heaven anticipated. 57. When any turn from Zion's way. Jesus only. 58. When Israel, by divine command. God, the Guide and Sustainer of Life. 59. With Israel's God who can compare? After Sermon. 60. Yes, since God Himself has said it. Confidence. 61. Zion, the city of our God. Journeying Zionward. -- John Julian, Dictionary of Hymnology (1907) ================= Newton, J., p. 803, i. Another hymn in common use from the Olney Hymns, 1779, is "Let me dwell on Golgotha" (Holy Communion). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ----- John Newton was born in London, July 24, 1725. His mother died when he was seven years old. In his eleventh year he accompanied his father, a sea captain, on a voyage. For several years his life was one of dissipation and crime. He was disgraced while in the navy. Afterwards he engaged in the slave trade. Returning to England in 1748, the vessel was nearly wrecked in a storm. This peril forced solemn reflection upon him, and from that time he was a changed man. It was six years, however, before he relinquished the slave trade, which was not then regarded as an unlawful occupation. But in 1754, he gave up sea-faring life, and holding some favourable civil position, began also religious work. In 1764, in his thirty-ninth year, he entered upon a regular ministry as the Curate of Olney. In this position he had intimate intercourse with Cowper, and with him produced the "Olney Hymns." In 1779, Newton became Rector of S. Mary Woolnoth, in London, in which position he became more widely known. It was here he died, Dec. 21, 1807, His published works are quite numerous, consisting of sermons, letters, devotional aids, and hymns. He calls his hymns "The fruit and expression of his own experience." --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 See also in: Hymn Writers of the Church =======================

Thomas Wright

1763 - 1828 Person Name: Thomas Wright, 1763-1829 Scripture: Luke 9:28-36 Composer of "STOCKTON" in Common Praise (1998) Thomas Wright, of Stockton upon Tees, organist and composer LOC Name Authority File

Charles Wesley

1707 - 1788 Scripture: Luke 9:28-29 Author of "Shepherd Divine, Our Wants Relieve" in Rejoice in the Lord Charles Wesley, M.A. was the great hymn-writer of the Wesley family, perhaps, taking quantity and quality into consideration, the great hymn-writer of all ages. Charles Wesley was the youngest son and 18th child of Samuel and Susanna Wesley, and was born at Epworth Rectory, Dec. 18, 1707. In 1716 he went to Westminster School, being provided with a home and board by his elder brother Samuel, then usher at the school, until 1721, when he was elected King's Scholar, and as such received his board and education free. In 1726 Charles Wesley was elected to a Westminster studentship at Christ Church, Oxford, where he took his degree in 1729, and became a college tutor. In the early part of the same year his religious impressions were much deepened, and he became one of the first band of "Oxford Methodists." In 1735 he went with his brother John to Georgia, as secretary to General Oglethorpe, having before he set out received Deacon's and Priest's Orders on two successive Sundays. His stay in Georgia was very short; he returned to England in 1736, and in 1737 came under the influence of Count Zinzendorf and the Moravians, especially of that remarkable man who had so large a share in moulding John Wesley's career, Peter Bonier, and also of a Mr. Bray, a brazier in Little Britain. On Whitsunday, 1737, [sic. 1738] he "found rest to his soul," and in 1738 he became curate to his friend, Mr. Stonehouse, Vicar of Islington, but the opposition of the churchwardens was so great that the Vicar consented that he "should preach in his church no more." Henceforth his work was identified with that of his brother John, and he became an indefatigable itinerant and field preacher. On April 8, 1749, he married Miss Sarah Gwynne. His marriage, unlike that of his brother John, was a most happy one; his wife was accustomed to accompany him on his evangelistic journeys, which were as frequent as ever until the year 1756," when he ceased to itinerate, and mainly devoted himself to the care of the Societies in London and Bristol. Bristol was his headquarters until 1771, when he removed with his family to London, and, besides attending to the Societies, devoted himself much, as he had done in his youth, to the spiritual care of prisoners in Newgate. He had long been troubled about the relations of Methodism to the Church of England, and strongly disapproved of his brother John's "ordinations." Wesley-like, he expressed his disapproval in the most outspoken fashion, but, as in the case of Samuel at an earlier period, the differences between the brothers never led to a breach of friendship. He died in London, March 29, 1788, and was buried in Marylebone churchyard. His brother John was deeply grieved because he would not consent to be interred in the burial-ground of the City Road Chapel, where he had prepared a grave for himself, but Charles said, "I have lived, and I die, in the Communion of the Church of England, and I will be buried in the yard of my parish church." Eight clergymen of the Church of England bore his pall. He had a large family, four of whom survived him; three sons, who all became distinguished in the musical world, and one daughter, who inherited some of her father's poetical genius. The widow and orphans were treated with the greatest kindness and generosity by John Wesley. As a hymn-writer Charles Wesley was unique. He is said to have written no less than 6500 hymns, and though, of course, in so vast a number some are of unequal merit, it is perfectly marvellous how many there are which rise to the highest degree of excellence. His feelings on every occasion of importance, whether private or public, found their best expression in a hymn. His own conversion, his own marriage, the earthquake panic, the rumours of an invasion from France, the defeat of Prince Charles Edward at Culloden, the Gordon riots, every Festival of the Christian Church, every doctrine of the Christian Faith, striking scenes in Scripture history, striking scenes which came within his own view, the deaths of friends as they passed away, one by one, before him, all furnished occasions for the exercise of his divine gift. Nor must we forget his hymns for little children, a branch of sacred poetry in which the mantle of Dr. Watts seems to have fallen upon him. It would be simply impossible within our space to enumerate even those of the hymns which have become really classical. The saying that a really good hymn is as rare an appearance as that of a comet is falsified by the work of Charles Wesley; for hymns, which are really good in every respect, flowed from his pen in quick succession, and death alone stopped the course of the perennial stream. It has been the common practice, however for a hundred years or more to ascribe all translations from the German to John Wesley, as he only of the two brothers knew that language; and to assign to Charles Wesley all the original hymns except such as are traceable to John Wesley through his Journals and other works. The list of 482 original hymns by John and Charles Wesley listed in this Dictionary of Hymnology have formed an important part of Methodist hymnody and show the enormous influence of the Wesleys on the English hymnody of the nineteenth century. -- Excerpts from John Julian, Dictionary of Hymnology (1907) ================== Charles Wesley, the son of Samuel Wesley, was born at Epworth, Dec. 18, 1707. He was educated at Westminster School and afterwards at Christ Church, Oxford, where he graduated M.A. In 1735, he took Orders and immediately proceeded with his brother John to Georgia, both being employed as missionaries of the S.P.G. He returned to England in 1736. For many years he engaged with his brother in preaching the Gospel. He died March 29, 1788. To Charles Wesley has been justly assigned the appellation of the "Bard of Methodism." His prominence in hymn writing may be judged from the fact that in the "Wesleyan Hymn Book," 623 of the 770 hymns were written by him; and he published more than thirty poetical works, written either by himself alone, or in conjunction with his brother. The number of his separate hymns is at least five thousand. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872.

Arthur Penrhyn Stanley

1815 - 1881 Person Name: Rev. Arthur Penrhyn Stanley (1815-1881) Scripture: Luke 9:33 Author of "O Master, it is good to be" in Carmina Sanctorum, a selection of hymns and songs of praise with tunes Stanley, Arthur Penrhyn, Dean of Westminster, one of the most distinguished English Churchmen of the nineteenth century, was the son of Rev. Edward Stanley, Bishop of Norwich, and was born at Alderly, in Cheshire, December 13, 1815. At the age of fourteen he became a pupil of Dr. Arnold, of Rugby, in whose famous school he displayed a strength of moral character which was a prophecy of the frank and courageous man that was to be. He took well-nigh all the honors at Oxford, where he graduated in 1837. Entering the ministry of the Church of England, he filled successively various positions of honor and responsibility until in 1855 he was appointed Regius Professor of Ecclesiastical History at Oxford. In 1864 he became Dean of Westminster. His marriage that same year to Lady Augusta Bruce, a personal friend and attendant of Queen Victoria, increased the freedom and intimacy of his already cordial relations with the royal family. He died July 18, 1881. He was a Churchman of broad and liberal views. His catholicity of spirit was one of his most notable characteristics. His contributions to theological literature are numerous and well known. His Life of Dr. Arnold, of Rugby, 1844, is one of the most successful volumes of biography in the English language. Among his historical writings his lectures on the Eastern Church, 1861, Jewish Church (two volumes), 1863-65, and the Church of Scotland, 1868, are accounted as of highest value. He is the author of about a dozen hymns, and of several translations. These, although of a high order of excellence, do not take rank with his prose writings, which for choice English diction, scholarly erudition, and Christian catholicity are not surpassed, perhaps, by anything in the religious literature of England in the nineteenth century. Day of wrath, O dreadful day 599 He is gone; a cloud of light 170 O Master, it is good to be 131 From Hymn Writers of the Church by Charles S. Nutter, 1915 ============================ Stanley, Arthur Penrhyn, D.D., was born at Alderley, in Cheshire, Dec. 13, 1815. His father, Edward Stanley, was the son of Sir Edward Stanley of Alderley, and younger brother of the first Lord Stanley of Alderley, and was rector of the parish until 1837, when he became Bishop of Norwich. His mother, Catherine Stanley, was daughter of tho Rev. Oswald Leycester, Rector of Stoke-upon-Tern, Shropshire. Arthur Stanley received his early education under the superintendence of his father; but in 1829 he was sent to Rugby to be under the direct charge of Dr. Arnold, who bad been appointed to the head-mastership the year before, and of whom Mr. Stanley had been an early friend and admirer. Arthur Stanley bore the stamp of Rugby and of its great headmaster to the end of his life. In 1834 he went up to Oxford, having won a Balliol scholarship, the "blue ribbon of undergraduate life," and commenced a career of unusual brilliancy at the University. He gained the Newdigate prize for English Verse (the subject being The Gypsies); the Ireland scholarship (the highest test of Greek scholarship), and a First Class in Classical Honours, all in 1837. He won the Prize for the Latin Essay in 1839, the Prize for the English Essay, and the Ellerton Prize for the Theological Essay in 1840, and was in the same year elected to a Fellowship at University College. He was then appointed College Tutor, and held that office for twelve years. In 1845-6 he was Select Preacher for the University. From 1850 to 1852 he was Secretary to the Oxford University Commissioners. In 1851 he was appointed Canon of Canterbury, and held that post until 1855, when he was elected Regius Professor of Ecclesiastical History at Oxford, to which a Canonry at Christ Church was attached. He was also chosen in 1858 Examining Chaplain to the Bishop of London, his fellow Rugbeian, Dr. Tait. These offices he held until 1863, when, on the elevation of Dean Trench to the Archbishopric of Dublin, he was appointed to the Deanery of Westminster. In the same year he married Lady Augusta Bruce, a sister of the Earl of Elgin, and a personal friend and attendant of Queen Victoria. This marriage brought him into still closer relation with the Court, at which he had before been so highly valued, that he had been twice chosen to accompany the Prinoe of Wales in his travels in the East. He was singularly happy in his married life, and felt the death of Lady Augusta, which occurred in 1876, as an irreparable loss. In 1872, he took part in the Old Catholic Congress at Cologne; and at the close of the same year he was again appointed Select Preacher, not, however, without considerable opposition being made to the appointment on account of the Dean's theological views; the vote, however, was carried by 349 against 287. In 1875 he was installed Lord Rector of the University of St. Andrews, having received the degree of LL.D. from that University four years previously. He died at the Deanery, Westminster, on July 18, 1881, after a short illness. Dr. Stanley was a voluminous and very popular writer, his pure and picturesque style being singularly fascinating. The first work by which he became known to the literary world was the Life and Correspondence of Dr. Arnold, published in 1844. This is an almost perfect model of biography. Though the writer is distinctly a hero-worshipper, he never allows his worship to violate the rules of good taste, while he brings out all the points in his hero's character most vividly, and exercises a most wise discretion in permitting him, as far as possible, to tell his own tale. This was followed in 1850 by Memoirs of Edward Stanley, Bishop of Norwich, and Catherine Stanley, which is very interesting both for its intrinsic merits, and also as a pious tribute of filial affection; but it does not reach the level of the Life of Arnold. In 1854 appeared the Epistles to the Corinthians, the value of which will be variously estimated according to the theological standpoint of the reader. But his next two works will command the admiration of all persons who are competent to judge. In his Historical Memorials of Canterbury, published in 1854, and Sinai and Palestine in connexion with their History, published in 1856, Dr. Stanley was again on his own proper ground where his almost unique powers of description had their full scope. The former was a very popular work, reaching a 6th edition in 1872; but Sinai and Palestine was still more warmly welcomed, and may be con¬sidered, with the Life of Dr. Arnold, as Dr. Stanley's chef-d'oeuvre. Passing over for the present his sermons, we next come to his Lectures on the History of the Eastern Church, pub. in 1861; this also was very popular, reaching a 5th ed. in 1869. Then followed a series of Lectures on the History of the Jewish Church, in 2 volumes (1863-5). His next publication again showed him at his best. The Historical Memorials of Westminster Abbey, pub. in 1867, may be regarded as a companion volume to the Historical Memorials of Canterbury, and is, at least, worthy of its predecessor. Dr. Stanley attained great eminence as a preacher, especially in his own Abbey. His manner was most solemn and impressive, and his style of composition was exactly suited for a sermon. It is fair to add that sermons would also, of course, be the species of composition in which what many considered the most unsatisfactory features of Dr. Stanley's intellectual character, his vagueness of doctrine and extreme breadth of statement, were most conspicuous. He published several volumes of sermons and single sermons. The chief are: Sermons and Essays on the Apostolical Age (1846), Sermons preached in Canterbury Cathedral (1857), Sermons on the Unity of Evangelical and Apostolical Teaching (1859), Sermons in the East preached before the Prince of Wales (1863), Address and Sermons at St. Andrews, 1877. The point of view from which this sketch naturally regards Dean Stanley as a writer is that from which he appears at the least advantage. Thirteen of his hymns which had been published singly have been incorporated in the Westminster Abbey Hymn Book, but none of them have attained any extensive popularity; and, to tell the truth, they do not deserve it. That exquisite taste and felicity of diction which distinguish more or less all his prose writings seem to desert him when he is writing verse. This is all the more strange because one would have said that he regarded outward nature, as well as the works and history of man, with a poet's eye. Like another great writer, Jeremy Taylor, his prose is poetical, but his poetry is prosaic. The divine afflatus is wanting. Of course he always writes as a scholar; hence his translations are more successful than his original hymns; but in neither department has he produced anything that can at all be termed classical; and it is from his general eminence rather than from his contributions to hymnology that he requires even the small space which has been devoted to him in this article. [Rev. J. H. Overton, D.D.] In addition to Dean Stanley's trsanslations from the Latin, and his popular hymns, "He is gone! beyond the skies,'' and "Master, it is good to be," the following are also in common use:— 1. Let us with a gladsome mind. National Hymn. The Accession. This hymn is called "Hymn for the Accession (June 20 2. 0 frail spirit, vital spark. Easter. Given in Macmillan's Magazine, May 1878, and headed "Our Future Hope." 3. Spirit unseen, our spirits' home. Whitsuntide. This hymn was published in Macmillan's Magazine, May, 1879, in 7 stanzas of 8 lines, and 1 stanza of 9 lines, with the following note:—"Manzoni's Hymn for Whitsuntide.” 4. The Lord is come! On Syrian soil. Advent. This hymn appeared in Macmillan's Magazine, Dec. 1872, in 6 stanzas of 8 lines, with the following introduction:— “Hymn for Advent.” 5. When the Paschal evening fell. Holy Communion. This appeared in Macmillan's Magazine, Nov. 1874, in 5 st. of 8 1., 1 st. of 12 1., and 1 st. of 8 1., with this introduction:—" This do in Remembrance of Me. It is intended in the following lines to furnish a sacred hymn founded on the one common idea of commemoration which lies at the basis of all views of the Eucharist, whether material or spiritual, and to express this undoubted intention of the original institution apart from the metaphorical language by which the ordinance is often described." 6. Where is the Christian's Fatherland? The Christian's Fatherland. This poem (it cannot be called a hymn) was given in Macmillan's Magazine, Nov. 1872, in 7 st. of 8 1., with the following introduction:—"The Traveller's Hymn for All Saints' Day. Being an adaptation of Arndt's Poem, 'Was ist des Deutschen Vaterland.'" 7. Where shall we find the Lord? Epiphany. Given in Macmillan's Magazine, March 1880, in 7 st. of 8 1., and introduced thus: —"The Divine Life 8. Where shall we learn to die? Good Friday. This was published in Macmillan's Magazine, March 1880, in 7 st. of 8 1., with the simple heading, "The Perfect Death. Disce mori." 9. Who shall be the last great Seer? St. John Baptist. Appeared in Macmillan's Magazine, July 1879, in 4 st. of 8 1., as a "Hymn for St. John the Baptist Day, June 24." All these hymns were given in full, and without alteration, in the Westminster Abbey Hymn Book, 1883. Their use is mainly confined to that collection. --Excerpts from John Julian, Dictionary of Hymnology (1907)

John Goss

1800 - 1880 Person Name: Sir John Goss (1800-1880) Scripture: Luke 9:33 Composer of "MOUNT HERMON" in Carmina Sanctorum, a selection of hymns and songs of praise with tunes John Goss (b. Fareham, Hampshire, England, 1800; d. London, England, 1880). As a boy Goss was a chorister at the Chapel Royal and later sang in the opera chorus of the Covent Garden Theater. He was a professor of music at the Royal Academy of Music (1827-1874) and organist of St. Paul Cathedral, London (1838-1872); in both positions he exerted significant influence on the reform of British cathedral music. Goss published Parochial Psalmody (1826) and Chants, Ancient and Modern (1841); he edited William Mercer's Church Psalter and Hymn Book (1854). With James Turle he published a two-volume collection of anthems and Anglican service music (1854). Bert Polman

Kathryn Tae Ritsema

Scripture: Luke 9:28-36 Arranger of "[This little light of mine]" in Sing With Me

Nolan Williams

Person Name: Nolan Williams Jr, b. 1969 Scripture: Luke 9:28-36 Arranger of "LIGHT OF MINE" in Lift Up Your Hearts

Joseph S. Cook

1859 - 1933 Scripture: Luke 9:28-36 Author of "Gentle Mary Laid Her Child" in The Worshiping Church Cook, Joseph Simpson. (Durham County, England, December 4, 1859--May 27, 1933, Toronto, Canada). Methodist. Wesleyan Theological College (Montreal) certificate, 1885; B.D., 1893; Illinois Wesleyan University, M.A., 1892; S.T.D., 1903. Pastorates in Ontario at Bayfield (1881-1882); Bluevale (1885-1887); Hensall (1888-1890); Ripley (1891-1893); Granton (1894-1896); Walkerville (1896-1898); Wallaceburg (1899-1902); Clinton (1903-1904); Ridgetown (1905-1908); Toronto (1909-1913, 1919-1925); Meaford (1914-1916); and Gravenhurst (1917-1918). He contributed articles and verse to many church-connected magazines. His best-known hymn, "Gentle Mary laid her child Lowly in a manger" won a 1919 contest of the Methodist weekly Christian Guardian. --Hugh McKellar, DNAH Archives

Sir Ernest MacMillan

1893 - 1973 Person Name: Ernest Macmillan Scripture: Luke 9:28-36 Arranger of "TEMPUS ADEST FLORIDUM" in The Worshiping Church Ernest MacMillan (Conductor) Born: August 18, 1893 - Mimico, Canada Died: May 6, 1973 - Toronto, Canada The eminent Canadian conductor and composer, Sir Ernest (Alexander Campbell) MacMillan, began his organ studies with Arthur Blakeley in Toronto at age 8, making his public debut at 10. He continued his organ studies with A. Hollins in Edinburgh from 1905 to 1908, where he was also admitted to the classes of F. Niecks and W.B. Ross at the University. Ernest MacMillan was made an associate (1907) and a fellow (1911) of London’s Royal College of Organists, and in 1911 received the extramural Bachelor of Music degree from the University of Oxford. He studied modern history at the University of Toronto from 1911 to 1914, before receiving piano instruction from Therese Chaigneau in Paris in 1914. In 1914 he attended the Bayreuth Festival, only to be interned as an enemy alien at the outbreak of World War I. While being held at the Ruhleben camp near Berlin, he gained experience as a conductor. He was awarded the B.A. degree in absentia by the University of Toronto in 1915. His ode, England, submitted through the Prisoners of War Education Committee to the University of Oxford, won him his Doctor of Music degree in 1918. After his release, Ernest MacMillan returned to Toronto as organist and choirmaster of Timothy Eaton Memorial Church from 1919 to 1925. In 1920 he joined the staff of the Canadian Academy of Music, and remained with it when it became the Toronto Conservatory of Music, serving from 1926 to 1942 as its principal. He was also dean of music faculty at the University of Toronto from 1927 to 1952. Ernest MacMillan was conductor of the Toronto Symphony Orchestra from 1931 to 1956, and of the Mendelssohn Choir there from 1942 to 1957. He also appeared as guest conductor in North and South America, Europe, and Australia. He served as president of the Canadian Music Council from 1947 to 1966, and of the Canadian Music Centre from 1959 to 1970. In 1935 he was the first Canadian musician to be knighted, an honour conferred upon him by King George V. He also received honorary doctorates from Canadian and USA institutions. He conducted many works new to his homeland, both traditional and contemporary. --www.bach-cantatas.com/

Jeffery W. Rowthorn

b. 1934 Person Name: Jeffery Rowthorn Scripture: Luke 9:23-34 Author of "Lord, You Give the Great Commission " in Celebrating Grace Hymnal Jeffery W. Rowthorn (b. Newport, Gwent, Wales, 1934) wrote this text in 1978 while he was Chapel Minister at Yale Divinity School, New Haven, Connecticut. The text was first published in Laudamus (1980), a hymnal supplement edited by Rowthorn and used at the Yale Divinity School. Rowthorn graduated from Cambridge and Oxford Universities, Union Theological Seminary in New York, and Cuddeson Theological College in Oxford. Ordained in 1963 in the Church of England, he served several congregations in England before immigrating to the United States, where he was chaplain at Union Theological Seminary and a faculty member in liturgics at the Yale Institute of Sacred Music, which he helped to establish. He was then elected Suffragan Bishop of the Episcopal Diocese of Connecticut. The writer of several hymns, Rowthorn was also coeditor with Russell Schulz-Widmar of A New Hymnal for Colleges and Schools (1991). Rowthorn has since moved to Paris, where he is Bishop in Charge of the American Churches in Europe. --hymnopedia.com/