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Henry J. Gauntlett

1805 - 1876 Person Name: H. J. Gauntlett, 1805-1876 Composer of "CANTERBURY" in New Baptist Hymnal Henry J. Gauntlett (b. Wellington, Shropshire, July 9, 1805; d. London, England, February 21, 1876) When he was nine years old, Henry John Gauntlett (b. Wellington, Shropshire, England, 1805; d. Kensington, London, England, 1876) became organist at his father's church in Olney, Buckinghamshire. At his father's insistence he studied law, practicing it until 1844, after which he chose to devote the rest of his life to music. He was an organist in various churches in the London area and became an important figure in the history of British pipe organs. A designer of organs for William Hill's company, Gauntlett extended the organ pedal range and in 1851 took out a patent on electric action for organs. Felix Mendelssohn chose him to play the organ part at the first performance of Elijah in Birmingham, England, in 1846. Gauntlett is said to have composed some ten thousand hymn tunes, most of which have been forgotten. Also a supporter of the use of plainchant in the church, Gauntlett published the Gregorian Hymnal of Matins and Evensong (1844). Bert Polman

J. M. Neale

1818 - 1866 Translator of "Christ is made the sure foundation" in New Baptist Hymnal John M. Neale's life is a study in contrasts: born into an evangelical home, he had sympathies toward Rome; in perpetual ill health, he was incredibly productive; of scholarly temperament, he devoted much time to improving social conditions in his area; often ignored or despised by his contemporaries, he is lauded today for his contributions to the church and hymnody. Neale's gifts came to expression early–he won the Seatonian prize for religious poetry eleven times while a student at Trinity College, Cambridge, England. He was ordained in the Church of England in 1842, but ill health and his strong support of the Oxford Movement kept him from ordinary parish ministry. So Neale spent the years between 1846 and 1866 as a warden of Sackville College in East Grinstead, a retirement home for poor men. There he served the men faithfully and expanded Sackville's ministry to indigent women and orphans. He also founded the Sisterhood of St. Margaret, which became one of the finest English training orders for nurses. Laboring in relative obscurity, Neale turned out a prodigious number of books and artic1es on liturgy and church history, including A History of the So-Called Jansenist Church of Holland (1858); an account of the Roman Catholic Church of Utrecht and its break from Rome in the 1700s; and his scholarly Essays on Liturgiology and Church History (1863). Neale contributed to church music by writing original hymns, including two volumes of Hymns for Children (1842, 1846), but especially by translating Greek and Latin hymns into English. These translations appeared in Medieval Hymns and Sequences (1851, 1863, 1867), The Hymnal Noted (1852, 1854), Hymns of the Eastern Church (1862), and Hymns Chiefly Medieval (1865). Because a number of Neale's translations were judged unsingable, editors usually amended his work, as evident already in the 1861 edition of Hymns Ancient and Modern; Neale claimed no rights to his texts and was pleased that his translations could contribute to hymnody as the "common property of Christendom." Bert Polman ======================== Neale, John Mason, D.D., was born in Conduit Street, London, on Jan. 24, 1818. He inherited intellectual power on both sides: his father, the Rev. Cornelius Neale, having been Senior Wrangler, Second Chancellor's Medallist, and Fellow of St. John's College, Cambridge, and his mother being the daughter of John Mason Good, a man of considerable learning. Both father and mother are said to have been "very pronounced Evangelicals." The father died in 1823, and the boy's early training was entirely under the direction of his mother, his deep attachment for whom is shown by the fact that, not long before his death, he wrote of her as "a mother to whom I owe more than I can express." He was educated at Sherborne Grammar School, and was afterwards a private pupil, first of the Rev. William Russell, Rector of Shepperton, and then of Professor Challis. In 1836 he went up to Cambridge, where he gained a scholarship at Trinity College, and was considered the best man of his year. But he did not inherit his father's mathematical tastes, and had, in fact, the greatest antipathy to the study; and as the strange rule then prevailed that no one might aspire to Classical Honours unless his name had appeared in the Mathematical Tripos, he was forced to be content with an ordinary degree. This he took in 1840; had he been one year later, he might have taken a brilliant degree, for in 1841 the rule mentioned above was rescinded. He gained, however, what distinctions he could, winning the Members' Prize, and being elected Fellow and Tutor of Downing College; while, as a graduate, he won the Seatonian Prize no fewer than eleven times. At Cambridge he identified himself with the Church movement, which was spreading there in a quieter, but no less real, way than in the sister University. He became one of the founders of the Ecclesiological, or, as it was commonly called, the Cambridge Camden Society, in conjunction with Mr. E. J. Boyce, his future brother-in-law, and Mr. Benjamin Webb, afterwards the well-known Vicar of St. Andrew's, Wells Street, and editor of The Church Quarterly Review. In 1842 he married Miss Sarah Norman Webster, the daughter of an evangelical clergyman, and in 1843 he was presented to the small incumbency of Crawley in Sussex. Ill health, however, prevented him from being instituted to the living. His lungs were found to be badly affected; and, as the only chance of saving his life, he was obliged to go to Madeira, where he stayed until the summer of 1844. In 1846 he was presented by Lord Delaware to the Wardenship of Sackville College, East Grinstead. This can hardly be considered as an ecclesiastical preferment, for both his predecessor and his successor were laymen. In fact the only ecclesiastical preferment that ever was offered to him was the Provostship of St. Ninian's, Perth. This was an honourable office, for the Provostship is equivalent to a Deanery in England, but it was not a lucrative one, being worth only £100 a year. He was obliged to decline it, as the climate was thought too cold for his delicate health. In the quiet retreat of East Grinstead, therefore, Dr. Neale spent the remainder of his comparatively short life, dividing his time between literary work, which all tended, directly or indirectly, to the advancement of that great Church revival of which he was so able and courageous a champion, and the unremitting care of that sisterhood of which he was the founder. He commenced a sisterhood at Rotherfield on a very small scale, in conjunction with Miss S. A. Gream, daughter of the rector of the parish; but in 1856 he transferred it to East Grinstead, where, under the name of St. Margaret's, it has attained its present proportions. Various other institutions gradually arose in connection with this Sisterhood of St. Margaret's, viz., an Orphanage, a Middle Class School for girls, and a House at Aldershot for the reformation of fallen women. The blessing which the East Grinstead Sisters have been to thousands of the sick and suffering cannot here be told. But it must be mentioned that Dr. Neale met with many difficulties, and great opposition from the outside, which, on one occasion, if not more, culminated in actual violence. In 1857 he was attending the funeral of one of the Sisters at Lewes, when a report was spread that the deceased had been decoyed into St. Margaret's Home, persuaded to leave all her money to the sisterhood, and then purposely sent to a post in which she might catch the scarlet fever of which she died. To those who knew anything of the scrupulously delicate and honourable character of Dr. Neale, such a charge would seem absurd on the face of it; but mobs are not apt to reflect, and it was very easy to excite a mob against the unpopular practices and sentiments rife at East Grinstead; and Dr. Neale and some Sisters who were attending the funeral were attacked and roughly handled. He also found opponents in higher quarters; he was inhibited by the Bishop of the Diocese for fourteen years, and the Aldershot House was obliged to be abandoned, after having done useful work for some years, in consequence of the prejudice of officials against the religious system pursued. Dr. Neale's character, however, was a happy mixture of gentleness and firmness; he had in the highest degree the courage of his convictions, which were remarkably definite and strong; while at the same time he maintained the greatest charity towards, and forbearance with, others who did not agree with him. It is not surprising, therefore, that he lived all opposition down; and that, while from first to last his relations with the community at East Grinstead were of the happiest description, he was also, after a time, spared any molestation from without. The institution grew upon his hands, and he became anxious to provide it with a permanent and fitting home. His last public act was to lay the foundation of a new convent for the Sisters on St. Margaret's Day (July 20), 1865. He lived long enough to see the building progress, but not to see it completed. In the following spring his health, which had always been delicate, completely broke down, and after five months of acute suffering he passed away on the Feast of the Transfiguration (Aug. 6), 1866, to the bitter regret of the little community at East Grinstead and of numberless friends outside that circle. One trait of his singularly lovable character must not pass unnoticed. His charity, both in the popular and in the truer Christian sense of the word, was unbounded; he was liberal and almost lavish with his money, and his liberality extended to men of all creeds and opinions; while it is pleasing to record that his relations with his ecclesiastical superiors so much improved that he dedicated his volume of Seatonian Poems to the bishop of the diocese. If however success in life depended upon worldly advantages, Dr. Neale's life would have to be pronounced a failure; for, as his old friend, Dr. Littledale, justly complains, "he spent nearly half his life where he died, in the position of warden of an obscure Almshouse on a salary of £27 a year." But, measured by a different standard, his short life assumes very different proportions. Not only did he win the love and gratitude of those with whom he was immediately connected, but he acquired a world-wide reputation as a writer, and he lived to see that Church revival, to promote which was the great object of his whole career, already advancing to the position which it now occupies in the land of his birth. Dr. Neale was an industrious and voluminous writer both in prose and verse; it is of course with the latter class of his writings that this sketch is chiefly concerned; but a few words must first be said about the former. I.— Prose Writings.— His first compositions were in the form of contributions to The Ecclesiologist, and were written during his graduate career at Cambridge. Whilst he was in Madeira he began to write his Commentary on the Psalms, part of which was published in 1860. It was afterwards given to the world, partly written by him and partly by his friend, Dr. Littledale, in 4 vols., in 1874, under the title of A Commentary on the Psalms, from Primitive and Mediaeval Writers. This work has been criticised as pushing the mystical interpretation to an extravagant extent. But Dr. Neale has anticipated and disarmed such criticism by distinctly stating at the commencement that "not one single mystical interpretation throughout the present Commentary is original;" and surely such a collection has a special value as a wholesome correction of the materialistic and rationalistic tendencies of the age. His next great work, written at Sackville College, was The History of the Holy Eastern Church. The General Introduction was published in 1847; then followed part of the History itself, The Patriarchate of Alexandria, in 2 vols.; and after his death another fragment was published, The History of the Patriarchate of Antioch, to which was added, Constantius's Memoirs of the Patriarchs of Antioch, translated from the Greek, edited by the Rev. G. Williams, 1 vol. The whole fragment was published in 5 vols. (1847-1873). The work is spoken very highly of, and constantly referred to, by Dean Stanley in his Lectures on the History of the Eastern Church. Dr. Neale was naturally in strong sympathy with the struggling Episcopal Church of Scotland, and to show that sympathy he published, in 1856, The Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c, with an Appendix on the Scottish Liturgy. In the same direction was his History of the so-called Jansenist Church in Holland, 1858. Next followed Essays on Liturgiology and Church History, with an Appendix on Liturgical Quotations from the Isapostolical Fathers by the Rev. G. Moultrie, 1863, a 2nd edition of which, with an interesting Preface by Dr. Littledale, was published in 1867. It would be foreign to the purpose of this article to dwell on his other prose works, such as his published sermons, preached in Sackville College Chapel, his admirable little devotional work, Readings for the Aged, which was a selection from these sermons; the various works he edited, such as the Tetralogia Liturgica, the Sequentiae ex Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi Collectae; his edition of The Primitive Liturgies of S. Mark, S. Clement, S. James, S. Chrysostom and S. Basil, with a Preface by Dr. Littledale; his Translation of the same; his many stories from Church History, his Voices from the East, translated from the Russ, and his various articles contributed to the Ecclesiologist, The Christian Remembrance, The Morning Chronicle, and The Churchman's Companion. It is time to pass on to that with which we are directly concerned. II. —Poetical Writings.— As a sacred poet, Dr. Neale may be regarded under two aspects, as an original writer and as a translator. i. Original Writer.—Of his original poetry, the first specimen is Hymns for Children, published in 1842, which reached its 10th edition the year after his death. It consists of 33 short hymns, the first 19 for the different days of the week and different parts of the day, the last 14 for the different Church Seasons. This little volume was followed in 1844 by Hymns for the Young, which was intended to be a sequel to the former, its alternative title being A Second Series of Hymns for Children; but it is designed for an older class than the former, for young people rather than for children. The first 7 hymns are "for special occasions," as "on goiug to work," “leaving home” &c.; the next 8 on "Church Duties and Privileges," "Confirmation," "First Holy Communion," &c, the last 13 on "Church Festivals,” which, oddly enough, include the Four Ember Seasons, Rogation Days, and the Sundays in Advent. In both these works the severe and rigid style, copied, no doubt, from the old Latin hymns, is very observable. Perhaps this has prevented them from being such popular favourites as they otherwise might have been; but they are quite free from faults into which a writer of hymns for children is apt to fall. They never degenerate into mere prose in rhyme; and in every case the purity as well as the simplicity of their diction is very remarkable. In the same year (1844) he also published Songs and Ballads for Manufacturers, which were written during his sojourn in Madeira, and the aim of which (he tells us) was "to set forth good and sound principles in metaphors which might, from their familiarity, come home to the hearts of those to whom they were addressed." They are wonderfully spirited both in matter and manner, and their freedom of style is as remarkable as the rigidity of the former works. They were followed eleven years later (1855) by a similar little work entitled Songs and Ballads for the People. This is of a more aggressive and controversial character than the previous ones, dealing boldly with such burning questions as "The Teetotallers," "Why don't you go to Meeting?" &c. Passing over the Seatonian Poems, most of which were of course written before those noticed above, we next come to the Hymns for the Side, which is a fitting companion to the Readings for the Aged, and then to Sequences, Hymns, and other Ecclesiastical Verses, which was published just after the author's death (1866), and may be regarded as a sort of dying legacy to the world. In fact, the writer almost intimates as much in the preface, where he speaks of himself as "one who might soon be called to have done with earthly composition for ever." Many of the verses, indeed, were written earlier, "forty years ago," he says, which is evidently intended for twenty. The preface is dated "In the Octave of S. James, 1866," and within a fortnight, on the Feast of the Transfiguration, “the veil” (to use the touching words of his old friend, Dr. Littledale) "was withdrawn from before his eyes, and the song hushed on earth is now swelling the chorus of Paradise." Was it an accident that these verses dwell so much on death and the life beyond the grave? or did the coming event cast its shadow before? Not that there is any sadness of tone about them; quite the reverse. He contemplates death, but it is with the eye of a Christian from whom the sting of death has been removed. Most of the verses are on subjects connected with the Church Seasons, especially with what are called the "Minor Festivals:" but the first and last poems are on different subjects. The first, the "Prologue," is "in dear memory of John Keble, who departed on Maundy Thursday, 1866, "and is a most touching tribute from one sacred poet to another whom he was about to follow within a few months to the "land that is very far off." The last is a poetical version of the legend of "the Seven Sleepers of Ephesus," and is, the writer thinks, "the first attempt to apply to primitive Christianity that which is, to his mind, the noblest of our measures." That measure is the hexameter, and undoubtedly Dr. Neale employed it, as he did all his measures, with great skill and effect; but it may be doubted whether the English language, in which the quantities of syllables are not so clearly defined as in Latin and Greek, is quite adapted for that measure. Throughout this volume, Dr. Neale rises to a far higher strain than he had ever reached before. ii. Translations.— It is in this species of composition that Dr. Neale's success was pre-eminent, one might almost say unique. He had all the qualifications of a good translator. He was not only an excellent classical scholar in the ordinary sense of the term, but he was also positively steeped in mediaeval Latin. An anecdote given in an appreciative notice by "G. M." [Moultrie] happily illustrates this:— Dr. Neale "was invited by Mr. Keble and the Bishop of Salisbury to assist them with their new hymnal, and for this purpose he paid a visit to Hursley Parsonage." On one occasion Mr. Keble "having to go to another room to find some papers was detained a short time. On his return Dr. Neale said, ‘Why, Keble, I thought you told me that the "Christian Year" was entirely original.' ‘Yes,' he answered, 'it certainly is.' ‘Then how comes this?' and Dr. Neale placed before him the Latin of one of Keble's hymns. Keble professed himself utterly confounded. He protested that he had never seen this 'original,' no, not in all his life. After a few minutes Neale relieved him by owning that he had just turned it into Latin in his absence." Again, Dr. Neale's exquisite ear for melody prevented him from spoiling the rhythm by too servile an imitation of the original; while the spiritedness which is a marked feature of all his poetry preserved that spring and dash which is so often wanting in a translation. (i.) Latin.— Dr. Neale's translations from the Latin include (1.) Mediaeval Hymns and Sequences (1851). He was the, first to introduce to the English reader Sequences, that is, as he himself describes them, " hymns sung between the Epistle and Gospel in the Mass," or, as he explains more definitely, "hymns whose origin is to be looked for in the Alleluia of the Gradual sung between the Epistle and the Gospel." He was quite an enthusiast about this subject:— "It is a magnificent thing,” he says, "to pass along the far-stretching vista of hymns, from the sublime self-containedness of S. Ambrose to the more fervid inspiration of S. Gregory, the exquisite typology of Venantius Fortunatus, the lovely painting of St. Peter Damiani, the crystal-like simplicity of S. Notker, the scriptural calm of Godescalcus, the subjective loveliness of St. Bernard, till all culminate in the full blaze of glory which surrounds Adam of S. Victor, the greatest of them all." Feeling thus what a noble task he had before him, it is no wonder that he spared no pains over it, or that he felt it his duty to adopt "the exact measure and rhyme of the original, at whatever inconvenience and cramping." That he succeeded in his difficult work, the verdict of the public has sufficiently proved. Of all the translations in the English language no one has ever been so popular as that of the Hora Novissima, in this volume, afterwards (1858) published separately, under the title of the Rhythm of Bernard de Morlaix, Monk of Cluny. Some original hymns may be as well known as "Jerusalem the Golden," "For thee, O dear, dear country," or "Brief life is here our portion,” but it would be hard to find any translations which come near them for extensive use. A second edition of the Mediaeval Hymns, much improved, came out in 1863, and a third, "with very numerous additions and corrections," in 1867. (2.) We next come to the Hymnal Noted, in which 94 out of the 105 hymns are the work of Dr. Neale. These are all translations from the Latin. The first part appeared in 1852, the second in 1854. Dr. Neale has himself given us an interesting account of his connection with this work:— "Some," he writes, "of the happiest and most instructive hours of my life were spent in the Sub-Committee of the Ecclesiological Society, appointed for the purpose of bringing out the Second Part of the Hymnal Noted It was my business to lay before them the translations I had prepared, and theirs to correct. The study which this required drew out the beauties of the original in a way which nothing else could have done, and the friendly collisions of various minds elicited ideas which a single translator would in all probability have missed." Preface, Mediaeval Hymns & Sequences (3.) The last volume of translations from the Latin published by Dr. Neale appeared in 1865, under the title of Hymns, chiefly Mediaeval, on the Joys and Glories of Paradise. It was intended to be a companion volume to the Rhythm of Bernard of Cluny. In this work the writer gives the general reader an opportunity of comparing the translation with the original by printing the two together in parallel pages. Before quitting the subject of Dr. Neale's translations from the Latin, it is only fair to notice that while they have been almost universally accepted by the English Church, and some of them adopted by dissenting congregations, they called down upon the translator a storm of indignation from an opposite quarter. The Roman Catholics accused him of deliberate deception because he took no pains to point out that he had either softened down or entirely ignored the Roman doctrines in those hymns. So far, they said, as the originals were concerned, these translations were deliberate misrepresentations. As however the translations were intended for the use of the Anglican Church, it was only to be expected that Neale should omit such hymns or portions of hymns as would be at variance with her doctrines and discipline. (ii.) Greek.— Dr. Neale conferred even a greater boon upon the lovers of hymnology than by his translations from the Latin, when he published, in 1862, his Hymns of the Eastern Church. In his translations from the Latin he did what others had done before; but in his translations from the Greek he was opening entirely new ground. "It is," he says in his preface to the first edition, "a most remarkable fact, and one which shows how very little interest has been hitherto felt in the Eastern Church, that these are literally, I believe, the only English versions of any part of the treasures of Oriental Hymnology." As early as 1853 he had printed a few of his versions in The Ecclesiastic, but it was not till the appearance of the complete volume that the interest of the general public was awakened in them. Then they became wonderfully popular. His translations "Christian, dost thou see them?" "The day is past and over," "'Tis the day of Resurrection," and his Greek-inspired "Art thou weary," and "O happy band of pilgrims," are almost as great favourites as "Jerusalem the golden," and the first in his Hymns of the Eastern Church, "Fierce was the wild billow," deserves to be. Dr. Neale had a far more difficult task before him when he undertook these Greek hymns than he had with the Latin, and he appeals to the reader "not to forget the immense difficulty of an attempt so perfectly new as the present, when I have had no predecessors and therefore could have no master." That difficulty in comparison with the Latin cannot be better stated than in his own words:— "Though the superior terseness and brevity of the Latin hymns renders a translation which shall represent those qualities a work of great labour, yet still the versifier has the help of the same metre; his version may be line for line; and there is a great analogy between the collects and the hymns, most helpful to the translator. Above all, we have examples enough of former translation by which we may take pattern. But in attempting a Greek canon, from the fact of its being in prose (metrical hymns are unknown) one is all at sea. What measure shall we employ? Why this more than that? Might we attempt the rhythmical prose of the original, and design it to be chanted? Again, the great length of the canons renders them un suitable for our churches as wholes. Is it better simply to form centos of the more beautiful passages? or can separate odes, each necessarily imperfect, be employed as separate hymns? . . . My own belief is that the best way to employ Greek hymnology for the uses of the English Church would be by centos." That, in spite of these difficulties, Dr. Neale succeeded, is obvious. His Greek hymns are, indeed, adaptations rather than translations; but, besides their intrinsic beauty, they at any rate give some idea of what the Greek hymn-writers were. In this case, as in his translations from the Latin, he omitted what he held was not good from his Anglican point of view, e.g., the Doxologies to the Blessed Virgin Mary. One point strikes us as very remarkable in these hymns, and indeed in all Dr. Neale's poetry, viz., its thorough manliness of tone. Considering what his surroundings were, one might have expected a feminine tone in his writings. Dr. Littledale, in his most vivid and interesting sketch of Dr. Neale's life, to which the present writer is largely indebted, has remarked the same with regard to his teaching: "Instead of committing the grave error of feminising his sermons and counsels [at St. Margaret's] because he had only women to deal with, he aimed at showing them the masculine side of Christianity also, to teach them its strength as well as its beauty." In conclusion, it may be observed that no one had a higher opinion of the value of Dr. Neale's labours in the field of ancient and mediaeval hymnology than the one man whose competency to speak with authority on such a point Dr. Neale himself would assuredly have rated above that of all others. Over and over again Dr. Neale pays a tribute to the services rendered by Archbishop Trench in this domain; and the present sketch cannot more fitly close than with the testimony which Archbishop Trench has given of his sense of the services rendered by Dr. Neale. The last words of his preface to his Sacred Latin Poetry (ed. 1864) are:—" I will only, therefore, mention that by patient researches in almost all European lands, he [Dr. Neale] has brought to light a multitude of hymns unknown before: in a treatise on sequences, properly so-called, has for the first time explained their essential character; while to him the English reader owes versions of some of the best hymns, such as often successfully overcome the almost insuperable difficulties which many among them present to the translator." [Rev. J. H. Overton, D.D.] Dr. Neale's original hymns and translations appeared in the following works, most of which are referred to in the preceding article, and all of which are grouped together here to facilitate reference:— (1) Hymns for Children. Intended chiefly for Village Schools. London, Masters, 1842. (2) Hymns for the Sick. London, Masters, 1843, improved ed. 1849. (3) Hymns for the Young. A Second Series of Hymns for Children. London, Masters, 1844. (4) Songs and Ballads for Manufacturers. London, Masters, 1844. (5) Hymns for Children. A Third Series. London, Masters, 1846. (6) Mediaeval Hymns and Sequences. London, Masters. 1851; 2nd ed. 1861; 3rd. ed. 1863. (7) Hymnal Noted. London, Masters & Novello, 1852: enlarged 1854. Several of the translations were by other hands. Musical editions edited by the Rev. T. Helmore. It is from this work that a large number of Dr. Neale's translations from the Latin are taken. (8) Carols for Christmas and Eastertide. 1853. (9) Songs and Ballads for the People. 1855. (10) The Rhythm of Bernard de Morlaix, Monk of Cluny, on the Celestial Country. London, Hayes, 1st ed. 1858: 3rd ed., with revision of text, 1861. It contains both the Latin and the English translation. (11) Hymns of The Eastern Church, Translated with Notes and an Introduction. London, Hayes, 1862: 2nd ed. 1862: 3rd ed. 1866 : 4th ed., with Music and additional notes, edited by The Very Rev. S. G. Hatherly, Mus. B., Archpriest of the Patriarchal (Ecumenical Throne. London, Hayes, 1882. Several of these translations and notes appeared in The Ecclesiastic and Theologian, in 1853. (12) Hymns, Chiefly Mediaeval, on the Joys and Glories of Paradise. London, Hayes, 1865. This work contains notes on the hymns, and the Latin texts of the older amongst them. (13) Original Sequences, Hymns, and other Ecclesiastical Verses. London, Hayes, 1866. This collection of Original verse was published posthumously by Dr. Littledale. In addition to these works Dr. Neale published collections of Latin verse as:— 1.) Hymni Ecclesiae e Breviariis quibusdam et Missalibus Gallicanis, Germanis, Hispanis, Lusitanis, desumpti. Oxford & Lond. J. H. Parker, 1851: and (2) Sequentiae e Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi collectae. Oxford & Lond. J. H. Parker, 1852. A few of his translations appeared from time to time in The Ecclesiastic; and a few of his original hymns in The Christian Remembrancer. In the collection compiled for use at St. Margaret's, East Grinstead, St. Margaret's Hymnal, Printed Privately for the use of the Community only, 1875, there are several of his hymns not traceable elsewhere. [Many of his translations and original compositions are not listed here]. Some of the original hymns in common use which remain to be noted are:— i. From Hymns for Children, 1842. 1. No more sadness now, nor fasting. Christmas. 2. 0 Thou, Who through this holy week. Passiontide. 3. The day, 0 Lord, is spent. Evening. 4. The grass so green, the trees so tall. Morning of the Third Day. 5. Thou art gone up, 0 Lord, on high. Evening. 6. Thou, Who earnest from above. Whitsuntide. 7. With Thee, 0 Lord, begins the year. Circumcision, or, the New Year. ii. From Hymns for the Sick, 1843. 8. By no new path untried before. Support in Sickness. 9. Count not, the Lord's Apostle saith. Communion of the Sick. 10. Lord, if he sleepeth, he shall sure do well. Watching. 11. 0 Thou, Who rising long before the day. In a sleepless Night. 12. The Lord hath given, the Lord hath taken away. Death and Burial. 13. There is a stream, whose waters rise. In dangerous Sickness or Fever. 14. They slumber not nor sleep. Guardian Angels. 15. Thy servants militant below. In Affliction. iii. From Hymns for the Young, 2nd series, 1844. 16. Lord Jesus, Who shalt come with power. Ember Week in Advent. 17. 0 God, in danger and distress. In time of Trouble. 18. 0 God, we raise our hearts to Thee. Ember-Week in Advent. From this, "0 Lord, we come before Thee now” is taken. 19. 0 God, Who lovest to abide. Dedication of a Church. 20. 0 our Father, hear us now. Rogation. The first of three hymns on The Lord's Prayer. 21. 0 Saviour, Who hast call'd away. Death of a Minister. 22. 0 Thou, Who lov'st to send relief. In Sickness. 23. 0 Thou, Who once didst bless the ground. Ember-Week in September. 24. 0 Thou, Who, when Thou hadst begun. On going to Work. 25. Still, 0 Lord of hosts, we share. Rogation. The Second of his hymns on The Lord's Prayer. 26. Strangers and pilgrims here below. On entering a new Dwelling to reside there. 27. They whose course on earth is o'er. Communion of Saints. From this, "Those whom many a land divides," is taken. 2S. Till its holy hours are past. Rogation. The third of his hymns on The Lord's Prayer. iv. Songs and Ballads for Manufacturers, 1844. 29. Work is over; God must speed it. Evening. v. Hymns for Children, 3rd series, 1846. 30. Before Thy Face, 0 God of old. St. John the Baptist. 31. By pain, and weariness, and doubt. St. Stephen. 32. First of the twelvefold band that trod. St. James. 33. Four streams through happy Eden flow'd. St. Mark. 34. Is there one who sets his face. St. Bartholomew. From this "He, for man who suffered woe," is taken. 35. Not a single sight we view. St. Matthias. 36. 0 Great Physician of the soul. St. Luke. 37. 0 Heavenly Wisdom, hear our cry. Christmas. “0 Sapientia." 38. 0 Key of David, hailed by those. Christmas. "0 Clavis David." 39. 0 Root of Jesse, Thou on Whom. Christmas. “O Radix Jesse." 40. 0 Thou, on Whom the nations [Gentiles] wait. Christmas. "0 Rex Gentium." 41. 0 Thou, Who earnest down of old [to call] . Christmas. "0 Adonai." 42. 0 Thou, Whose Name is God with us. Christmas. "0 Emmanuel." 43. 0 Very God of Very God. Christmas. "0 Oriens." 44. Saints of God, whom faith united. SS. Simon and Jude. 45. Since the time that first we came. St. Andrew. From this, "Every bird that upward springs," is taken. 46. That love is mighty love indeed. St. Barnabas. 47. We cannot plead, as others may. St. Matthew. 48. We have not seen, we cannot see. St. Thomas. 49. Would we go when life is o'er? St. Peter. v. Carols for Christmas and Eastertide. 1853. 50. Gabriel's message does away. Christmas. 51. Joy and gladness be to king and peasant. Christmas. 52. Joy to thee, joy to thee, Day of our victory. Easter. 53. Sing Alleluia, all ye lands. Easter. 54. The world itself keeps Easter Day. Easter. From this "There stood three Marys by the tomb," is taken. 55. With Christ we share a mystic grave. Easter or Holy Baptism. vi. From Sequences, Hymns, &c, 1866. 56. Can it, Master, can it be? Maundy Thursday. 57. Need it is we raise our eyes. All Saints. 58. Prostrate fell the Lord of all things. Maundy Thursday. 59. Rear the column, high and stately. All Saints. 60. The Paschal moonlight almost past. Easter. 61. Though the Octave-rainbow sometimes. Low Sunday. 62. When the earth was full of darkness. St. Margaret. 63. Young and old must raise the lay. Christmas Carol. vi. From the St. Margaret's Hymnal, 1875. 64. O gracious God, Who bid'st me now. On Leaving Some. 65. Thou Who came to save Thy people. For a School. 66. Thy praise the holy Infants shewed. Holy Innocents. These 66 hymns now in common use by no means represent Dr. Neale's position in modern hymnody. Many others must be added thereto. Even then, although the total is very large, it but feebly represents and emphasises the enormous influence which Di. Neale has exercised over modern hymnody. --John Julian, Dictionary of Hymnology (1907)

John Ellerton

1826 - 1893 Person Name: J. Ellerton Author of "Sing, ye faithful, sing with gladness" in The Church Hymnal John Ellerton (b. London, England, 1826; d. Torquay, Devonshire, England, 1893) Educated at King William's College on the Isle of Man and at Trinity College, Cambridge, England, he was ordained in the Church of England in 1851. He served six parishes, spending the longest time in Crewe Green (1860-1872), a church of steelworkers and farmers. Ellerton wrote and translated about eighty hymns, many of which are still sung today. He helped to compile Church Hymns and wrote its handbook, Notes and Illustrations to Church Hymns (1882). Some of his other hymn texts were published in The London Mission Hymn Book (1884). Bert Polman ========================= Ellerton, John, M.A., son of George Ellerton, was born in London, Dec. 16, 1826, and educated at Trinity College, Cambridge (B.A. 1849; M.A. 1854). Taking Holy Orders he was successively Curate of Easebourne, Sussex, 1850; Brighton, and Lecturer of St. Peter's, Brighton, 1852; Vicar of Crewe Green, and Chaplain to Lord Crewe, 1860; Rector of Hinstock, 1872; of Barnes, 1876; and of White Roding, 1886. Mr. Ellerton's prose writings include The Holiest Manhood, 1882; Our Infirmities, 1883, &c. It is, however, as a hymnologist, editor, hymnwriter, and translator, that he is most widely known. As editor he published: Hymns for Schools and Bible Classes, Brighton, 1859. He was also co-editor with Bishop How and others of the Society for Promoting Christian Knowledge Church Hymns, 1871. His Notes and Illustrations of Church Hymns, their authors and translators, were published in the folio edition of 1881. The notes on the hymns which are special to the collection, and many of which were contributed thereto, are full, accurate, and of special value. Those on the older hymns are too general for accuracy. They are written in a popular form, which necessarily precludes extended research, fulness, and exactness of detail. The result is acceptable to the general public, but disappointing to the hymnological expert. Mr. Ellerton's original hymns number about fifty, and his translations from the Latin ten or more. Nearly every one of these are in common use and include:— 1. Before the day draws near its ending. Afternoon. Written April 22, 1880, for a Festival of Choirs at Nantwich, and first published in the Nantwich Festival Book, 1880. In 1883 it passed into the Westminster Abbey Hymn Book. 2. Behold us, Lord, a little space. General for Weekdays. Written in 1870 for a mid-day service in a City Church, and published in Church Hymns in 1871. It has passed into several collections. 3. Come forth, 0 Christian brothers. Processional for Choral Festival. Written for a Festival of Parochial Choirs held at Chester, May, 1870, and 1st printed in the Service-book of the same. In 1871 it passed into Church Hymns. 4. Father, Name of love and fear. Confirmation. Written in 1871 for a Confirmation in the North of England, and published in Church Hymns, 1871, and other collections. 5. God, Creator and Preserver. In Time of Scarcity. Written for and first published in The Hymnary, 1870; and again in the revised edition, 1872, and other hymnbooks. 6. Hail to the Lord Who comes. Presentation of Christ in the Temple. Written Oct. 6, 1880, for Mrs. Brock's Children's Hymn Book, and published therein, 1881. 7. In the Name which earth and heaven. Foundation of a Church. Written for and first published in Church Hymns, 1871, and repeated in several collections. The hymn sung at the re-opening of the Nave of Chester Cathedral, January 25, 1872, was compiled by Mr. Ellerton from this hymn, and his "Lift the strain of high thanksgiving.” 8 King Messiah, long expected. The Circumcision. Written Jan. 14, 1871, and first published in Church Hymns, 1871. It has passed into other collections. 9. King of Saints, to Whom the number. St. Bartholomew. Written for and first published in Church Hymns., 1871. It is very popular, and has been repeated in many hymnals. 10. Mary at the Master's feet. Catechizing. Written for and first published in Church Hymns, 1871. 11. O Father, all-creating. Holy Matrimony. Written Jan. 29, 1876, at the request of the Duke of Westminster, for the marriage of his daughter to the Marquess of Ormonde. It was published in Thring's Collection, 1880 and 1882. 12 O! how fair the morning broke. Septuagesima. Written March 13, 1880, for Mrs. Brock's Children's Hymn Book, and included therein, 1881. 13. O Lord of life and death, welcome. In Time of Pestilence. Written for and first published in Church Hymns, 1871. 14. O shining city of our God. Concerning the Hereafter. First published in the Rev. R. Brown-Borthwick's Sixteen Hymns with Tunes, &c, 1870; and again in Church Hymns, 1871. 15. O Son of God, our Captain of Salvation. St. Barnabas. Written April 5, 1871, and first published in Church Hymns, 1871; and again in Hymns Ancient & Modern, 1875, Thring's Collection, 1882, and others. 16. O Thou in Whom Thy saints repose. Consecration of a Burial Ground. Written for the consecration of an addition to the Parish Churchyard of Tarporley, Cheshire, 1870, and published in Church Hymns, 1871. 17. O Thou Whose bounty fills the earth. Flower Services. Written for a Flower Service at St. Luke's Church, Chelsea, June 6, 1880, and published in Mrs. Brock's Children's Hymn Book, 1881. 18. Praise to our God, Whose bounteous hand. National Thanksgiving. Written in 1870 for Church Hymns, but first published in the Rev. R. Brown-Borthwick's Select Hymns, &c., 1871, and then in Church Hymns later the same year. 19. The day Thou gavest, Lord, is ended. The darkness, &c. Evening. Written in 1870 for A Liturgy for Missionary Meetings (Frome, Hodges), and revised for Church Hymns, 1871. The revised form has passed into other collections. 20. The Lord be with us when we bend. Close of Afternoon Service. Written [in 1870] at the request of a friend for use at the close of Service on Sunday afternoons when (as in summer) strictly Evening hymns would be unsuitable. It was published in Church Hymns, 1871, Thring's Collection, 1882, and others. 21. This day the Lord's disciples met. Whitsuntide. "Originally written in 1855 for a class of children, as a hymn of 8 verses of 5 lines each, beginning, 'The Fiftieth day was come at last.’ It was abridged, revised, and compressed into C.M. for Mrs. Brock's Children's Hymn Book, 1880," and published therein, 1881. 22. Thou in Whose Name the two or three. Wednesday. Appeared in the Parish Magazine, May, 1871, as a hymn for Wednesday. After revision it was included in Church Hymns, 1871, and repeated in other collections. 23. Thou Who sentest Thine Apostles. SS. Simon and Jude. Written in June, 1874, for the revised edition of Hymns Ancient & Modern, and published in the same in 1875. 24. We sing the glorious conquest. Conversion of St. Paul. Written Feb. 28, 1871, for and published later the same year in Church Hymns. It was repeated in Hymns Ancient & Modern, 1875. 25. When the day of toil is done. Eternal Best. Written in Jan., 1870, and first published in the Rev. R. Brown-Borthwick's Sixteen Hymns with Tunes, &c. 1870, Church Hymns, 1871, and subsequently in several Scottish hymn-books. The tune "Preston," in Church Hymns was written for this hymn. To these hymns must be added those which are annotated under their respective first lines, and the translations from the Latin. The grandest of his original compositions is, "Throned upon the awful tree," and the most beautiful and tender, "Saviour, again to Thy dear Name we raise"; and of his translations, "Sing Alleluia forth in duteous praise," and "Welcome, happy morning, age to age shall say," are the most successful and popular. The subjects of Mr. Ellerton's hymns, and the circumstances under which they were written, had much to do with the concentration of thought and terseness of expression by which they are characterized. The words which he uses are usually short and simple; the thought is clear and well stated; the rhythm is good and stately. Ordinary facts in sacred history and in daily life are lifted above the commonplace rhymes with which they are usually associated, thereby rendering the hymns bearable to the cultured, and instructive to the devout. His antitheses are frequent and terse, almost too much so for devotional verse, and are in danger of interrupting the tranquil flow of devotion. His sympathy with nature, especially in her sadder moods, is great; he loves the fading light and the peace of eve, and lingers in the shadows. Unlike many writers who set forth their illustrations in detail, and then tie to them the moral which they are to teach, he weaves his moral into his metaphor, and pleases the imagination and refreshes the spirit together. Now and again he falls into the weakness of ringing changes on words; but taken as a whole his verse is elevated in tone, devotional in spirit, and elegant in diction. -- John Julian, Dictionary of Hymnology (1907) ===================== Ellerton, John, p. 326, i. Other hymns are:— 1. O Father, bless the children. Holy Baptism. Written in 1886, and published in his Hymns, &c, 1888, in 4 stanzas of 8 lines. Also in the 1889 Suppl. Hymns to Hymns Ancient & Modern. 2. O Thou Who givest food to all. Temperance. Written Aug. 30, 1882, and printed in the Church of England Temperance Chronicle, Sept. 1882. Also in his Hymns, &c, 1888. 3. Praise our God for all the wonders. St. Nicholas's Day. Dated in his Hymns, 1888, "December 1882." It was written for the Dedication Festival of St. Nicholas's Church, Brighton, and first printed as a leaflet in 1882. 4. Praise our God, Whose open hand. Bad Harvest. Written as a hymn for the bad harvest of 1881, and printed in the Guardian in August of that year. Also in his Hymns, &c, 1888. 5. Praise to the Heavenly Wisdom. St. Matthias's Day. Dated in his Hymns, &c, 1888, "January, 1888." Also in the 1889 Suppl. Hymns to Hymns Ancient & Modern. 6. Shine Thou upon us, Lord. For a Teachers' Meeting. Contributed to the 1889 Suppl. Hymns to Hymns Ancient & Modern. 7. Thou Who wearied by the well. Temperance. Written for the Opening of a Workmen's Coffee Tavern, and dated in his Hymns, &c, 1888, "September 23, 1882." It was printed in the Church of England Temperance Chronicle the same year. 8. Throned upon the awful Tree. Good Friday. Written in 1875, and published in the 1875 ed. of Hymns Ancient & Modern. It has passed into many collections, and is one of the finest of Mr. Ellerton's productions. Mr. Ellerton's original and translated hymns to the number of 76 were collected, and published by Skeffington & Son in 1888, as Hymns, Original and Translated. By John Ellerton, Rector of White Roding. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) =================== Ellerton, J., pp. 326, ii.; 1561, ii. He was appointed Hon. Canon of St. Albans in 1892. and died June 15, 1893. His Life and Works, by H. Housman, was published in 1896. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Felix Adler

1851 - 1933 Person Name: Felix Adler (1851-) Author of "Sing we of the Golden City" in The Pilgrim Hymnal Adler, Felix, Ph.D. Born in Germany in 1851; taken to New York in 1857; graduated at Columbia College 1870; and Professor of Hebrew and Oriental Literature at Cornell University, 1874-76. He published in 1877 Creed and Deed. His hymn, "Sing we of the golden city" (City of our Hopes) is in The Pilgrim Hymnal, 1904. Sometimes given as "Have you heard of the golden city?" --John Julian, Dictionary of Hymnology, New Supplement (1907)

Ernst Gottlieb Woltersdorf

1725 - 1761 Person Name: E. G. Woltersdorf Author of "Kommt doch, o ihr Menschenkinder" in Jugendharfe Woltersdorf: Ernst Gottlieb W., as a hymn writer, preacher, prolific writer and educators in the field of Erbauungslitteratur one of the most outstanding representatives of pietistic healthy heart and mind towards the middle of the 18th Century. He was born on 31 May 1725 as the sixth son of the preacher to Gabriel Luke Friedrichsfelde in Berlin, who was appointed 10 years after its birth as a preacher at the St. George Church in Berlin. The blessing of a serious Christian education accompanied him to the Berlin High School to the gray convent, from which he received in 1742, only 17 years old, the University of Halle, to be under the direction of the pietistic school teachers belonging to J. Lange, Michael, Baumgarten and Knapp to pay the theological studies. He lived in the Francke'schen orphanage, took part in the lessons in the same upside down, with young men of serious Christian spirit. After the deep impressions he had received from the institutions prevailing in the Francke'schen spirit, he was a pious poet and preacher, the deacon from Köthen teaching, by means of a collegium in the same hall to biblicum held lecture "from the Dear Jesus, "so moved that he by his own testimony to that time in the experience of the truth of salvation in Christ alone is more deeply founded and was able to sit with deliberate, fervent belief in salvation now enthusiastic songs of this testimony. He was no course of internal disputes and disturbances as a result of failed ideas and feelings about certain characteristics of higher or lower level in a state of grace and the work of sanctification. But the road with like-minded friends, the discipline that the regular work exerted in his Schulthätigkeit about him and above all the deepening of his inner life in the biblical truth of the human with no benefits and earnings-related healing properties in the sonship with God did not make him only in Halle, but after traveling in the Ukermark, Mecklenburg, Pomerania, and Saxony, where he geistgesalbten preachers, including the Abbot Steinmetz appeared in Magdeburg, and with faith, mostly Christian-minded lay people of higher and lower levels in the intimate connection of all those inner battles to win and achieve victory even Glaubensfreudigkeit. This led him then to everywhere, to practice diligently in preaching. The resulting received and experienced [175] blessings he testified once in his travel diary with the prayer: Will you give so much on earth, well, what will be in heaven! After he had dressed in a parsonage in the Ukermark where preachers Cordier in Zerrenthin, from 1744 to a private tutor, in which he made because of the relatively large size of the community and all Sundays in preaching and catechise with much pleasure and joy help, followed He instigated and recommendation of his father's friend, the court preacher Zacharia in Dargun in Mecklenburg, where the residence was on his travels he had been particularly blessed in the spring of 1746 the call to an educator position in the home of the widowed Countess of Promnitz on Drehna in Lower Lusatia , where he stopped next to the education and the teaching of the young count, at the request of the parent of the same on Sundays except the church service or special edification of the castle, the preservation of the community from sectarian divisions and the collection of after promotion longing in her life of faith many servants and other members of the community served. As he result of this blessed effect after three months by his father's friend stonemason from Magdeburg received the call to a chaplain job with a local regiment, he same thought with regard to his youth, he was only 21 years old, and his only such a short effective decline in the new position of having to. He learned from the neighboring preachers in Petermann Verschau in short, the Wendish so far that he could preach about the many Drehna to contact the living Gospel. The joy that he has had his insurance after learning and using this language in itself, was surpassed by the joy of how the contact showed their love for him and their gratitude for the administration of the bread of life. He was kicked repeatedly by members of the Brethren in combination, but without the same formally to join what he is mainly due to the otherwise respectfully gathered by him in all things and followed his father's counsel was held in Berlin. Through those relationships, he was the former pastor of the Moravian Church, John Andrew Rothe, of the Count Zinzendorf was in the year 1722 called to Berthelsdorf, where he had worked in support of that community, but then retreated from the same parish and now in the village Tammen at Bunzlau held, and especially as the author of the song: "I have now found the reason," is well known, become acquainted in the way that he of the same community Bunzlau after completion of the second spiritual authority at the local, according to the seizure of Silesia by Frederick the Great of their built Bethany Church was recommended as the right man for this office. He had soon come to the Rothe's request and the citizenship Bunzlaus to be a guest sermon there, the magistrate also get a similar invitation. But he had similar concerns, to obey the call, as before, according to Steinmetz's invitation to accept a field preacher, as he is for the ministry still considered too young. As the magistrate issued a second call to him by a of members of the same on behalf of the citizens of both mounted letter. Because he believed the voice of God to Jer. 1, to question 7: Do not say I'm too young, but you shall go where I send thee, preaching that I bid thee. He traveled to Boleslawiec. Due to its there on the 18th February 1748 held a guest sermon that made a poignant impression on the community, he was elected by a large majority for the second preacher. As was raised by an opponent's [176] party objected to this choice. The matter of his formal appointment was particularly the so-called Orthodox, who presented his orthodoxy questioned, delayed in the way that he could rely on the patient waiting. During which he received in the neighborhood several opportunities to preach. Particularly the community in Friedersdorf on Queis won him while he was staying there for eight weeks, so dear that they expressed the wish that he would remain as their pastor with her. But the citizens of Bunzlau did not let him. Addressed to the King please, to confirm him as their preacher, had the expected favorable result. Convened by the Oberconsistorium in Wroclaw for a colloquium with the Oberconsistorialrath castle, he was here his orthodoxy in the full sense of the word shown. He received ordination. A Royal Order in Council confirmed its choice for the second preacher in Boleslawiec. The gracious guidance of God certain, he wrote to his father: The Lord be with me now and let Bunzlau be a blessed and well-watered garden planting his empire. He sends me. He's doing well. On 23 October, after he moved from the first community in Friedersdorf farewell was taken, introduced in his office. The following Sunday he gave his inaugural sermon with great movement of his heart and his community, among many implication from near and far who has come awakened and devout members of other communities, particularly those which he had preached during the waiting period with impressive power repentance and conversion, without even the slightest hint of the to make him part of the orthodoxy befell hostilities. His father, he replied to the admonition to win his opponent through love and not to mention their enmity: "I have not come to mind to mention the enemies of the slightest adversity. I know, thank God, of no enemies and I long ardently desire their salvation. "In this sense and spirit of gentler and reconciling love he reigned then his office under the king's confirmation deed expressed admonition," is everywhere, both in teaching and life, against both his colleagues and the community, as against foreign religious relatives, as a servant of Christ is due to pay, in addition to all the vilification, backbiting and Verketzerns the latter to contain carefully, but one of his finest Augenmerke on the Conservation of peace and civil can be agreed to between the different religious family oriented, so that the teaching of the Gospel with those who are out there will not be dishonored. " Soon he had with his tireless loyalty and tireless work as settled in the community and save them as to him by the Lord commanded flock through his self-denial full pastoral charity in the wake of the pastoral charity of Jesus to obtain the hearts of his former opponents so intimately connected with him, that he to the repeated rejection of his requests issued, answered the call to other places with much higher income than he could have it here, and with external higher honor than they were connected with the modest Bunzlauer Office, to be followed. And this could only serve to make the tape with his community to the closer, because it was well known, as he and his numerous, up to six children had grown up family and for his generous charity toward the poor and the distressed themselves often need and deprivation to had suffered. With a firm reliance on his God, he could Durchhülfe his song: "Depart, ye gloomy cares! "sing and make with the confession:" For today and tomorrow on another man makes the blood of Christ strengthens my spirits and makes me into trouble [177] and never lose heart troubles. " That he was the second minister in addition to the parish priest Jäschki, with whom he stood as his dear people in a cordial agreement, troubled him not at his much richer talent as a preacher and his far more successful activity in the large parish, in addition to the city for seven Rural communities included. Rather, he was by these successes as a gift from his God, and by the burden of office work, which he hosted standing with joy and fervor as in the service of God's grace, always in the right humility preserve preserved and so that he reproaches of vanity and ambition, to be sure, more and more falling silent at first raised against him on the part of antipietistischen, Orthodox zealots who refuse to completely clear conscience and could not refute, by word and deed. In such humility he represents as it were a program on his official life, in which he writes: "My office sometimes oppress the shoulders of a pretty. Blessed be my God, that He is faithful and assured me of it, that he sent me. Where else I wanted with all my inability and my incompetence, and with so many important events in the office and hernehmen troubled joy? Praise God, He blesses my poor service by grace and by helping in everything. " Despite its effectiveness was in words and deeds according to the teaching and example of the great Pietistenväter Spener and Francke, the goal of his work on the fire of love of the Crucified Christ, inflamed desire to awaken and convert him to a living faith in him, to rebirth and renewal of the whole inner man through the Holy Spirit means the enthusiastic preaching of the Word from the Cross to help all those. whose heart he was trying to tap into the power of the word of the only saving grace in Christ's blood and righteousness. As he was met even by the love of Christ in his heart, his heart burned with a fiery zeal, with all that he spoke, wrote and did, achieve nothing more than the hearts of his care parishioners with the fire of the love of Christ to ignite and feed him as his own. As a preacher quite a witness and confessor of the pure doctrine and the Church's confession testified evangelical truth, he put his in the service of truth, devouring life committed that it is not merely a knowledge and outward confession of the same, but on a true life of faith, which in had the blood of Jesus Christ, the Son of God cleanses us from all sins flow, arriving for salvation in the true sonship with God for time and eternity: true inner repentance and conversion from the source, particularly from the truth. In ever larger crowds to the audience gathered from near and far. His sermons in the church lit a fire, which threw its light round about in the neighboring communities that make up the feed to the Bunzlauer revival preacher was ever more numerous. The church offered are often not enough space. Then, in the open air church service, held in the name Bunzlauer urban forest, from him. The fruit of the municipal public services were, as they are for the satisfaction of the awakened from his hunger and thirst after the grace blessings of the gospel is not sufficient construction meetings at various locations within the township, which he headed, which urged especially the revivalists themselves to further Christian leaders and to receive food, but everyone wanted to come to the entrance, who, was open. He said that it had come into the city up to nine such meetings, "without necessarily being something special was wanted by a good deal more honest souls [178] does not come to be compelled." From the city to spread the movement from the rural communities. "Because of the eager souls awakened by the country," he once said, "I must create a new meeting on Sunday that would want to multiply a hundred souls." With such excitement and movement of minds then there was not even on the blaze of a false fire. But he understood it masterfully to dampen sectarian tendencies and swarm-spirited generic impulses by which this underlying spiritual necessity of community care and calm, clear instruction and correction from the Word of Scripture and the confessions of the church satisfaction granted and especially avoid public combat such errors from the pulpit could by her loving pastoral influence in private or in those narrow circles of community, the way each community were open limb, due to the right path of truth, fair evangelical and spiritual sobriety. He was also for one with a clear conscience. write: "The question of whether our sheep remain on track, I can answer with a joyful yes. What you resist a title of glory and the Community "for our profit, that wants to Satan with great cunning and defiance. But it can do it not because you, Lord Jesus Christ reign in all things, and you are our support. ' This verse, describing the state of our towns completely. " From the beginning, he took with a special love for the children, remembering the promise Jesaj. 40, 11: "He will gather the lambs in his arms," and bid Jesaj. 45, 11. "Shew my children and the work of my hands to myself" It often happened that young children in homes up and down got together and sang together, and the prayers, poems and songs verses, which they from their parents and had learned in school, prayed. Since he came to these little meetings, prayed with them, with them was a child and studied by paternal interview with them the love of the Saviour to plant in their hearts and they fed the children's friends. Through clear sober teacher training as a heart-andri AGB testimony of the love of Jesus and fiery message of his guilty grateful love in it, he managed many young souls in the up gravest taken preparatory classes for the blessing and the Lord's Supper to win the Lord and his own to . give The Eingesegneten evening of Sunday, he gathered around the rectory, to lead them in their faith life and continue to protect them from the temptations of the world. Pressed as a result of repeated consecrations ever larger crowds to these meetings, so a larger hall for this had to be procured, and when even this last was no longer sufficient, in different places and in the week that spiritual care of the youth confirmirten be exercised by him had. He learned a matter of abundant blessings, as he witnessed it repeatedly. He once said: "The Lord has placed on my children right from the start burning right over his heart. I let him not, he will give great blessings "In view of the salutary effect that will emanate from such work to the world of children in the community, he once wrote:". The Lord would crown it with a lasting blessing. I hope the children we are still chasing the devil out of Bunzlau. " This untiring pastoral charity and pastoral fidelity, in which he gladly condescended to the lambs of the flock, the small and eingesegneten children in the community, in order to serve them as guides to Jesus, and of which he himself once said, "brings the love me more and more meaning that I'm on a [179] righteously all kinds, the simple-minded I am stupid, the children with a child - "he struck with it until his death with all the hard work for the uplift of education in the community , and more specifically in the area of a peculiar institutional life, which is derived from small beginnings in Bunzlau modeled and in the spirit of the institutions in Hall Francke'schen first under his eyes and his Beirath and then under his direct guidance and direction as one of the many actual facts of the testimony, sometimes creative, sometimes reformist spirit that went out to the Lutheran school system of the foundations Francke'schen developed. With its pastoral care for the children he could attach himself to a blessed school work, which had exercised before him faithful teachers in the pietistic spirit and good sense. He was held in the town a considerable number of kindred spirits, where he saw the fruit of the seed which was sown the teacher that slept in their Donnsdorf Mäderjan and blessed work. It also became more and more recognized by overcoming all sorts of prejudices, as he was working with that child and youth care in the hands of the school. He himself says: "The school people have to confess that they already see a significant change in many, indeed, they themselves moved away. The devil and the angry he is not ashamed to lie to the lambs as he's making with the sheep. " A particular unexpected call but went up to him, in the field of school immediately to work for the planting of Christian faith and life all its force with as citizens master mason Gottlieb Dental him the plan of him after the pattern of Francke'schen orphanage in Hall substantiated orphanage presented and requested his assistance in the execution of this plan. This plan was in gear due to the fact that he, himself once been an orphan, by reading, edited by AH Francke, "News of the orphanage home in Glaucha front hall," and through him from his own childhood, remaining memory of the Waisennoth to squat, felt a similar institution for the start of this remedy to him poignant misery. Quietly had this God-fearing man will lay already in his in the upper suburbs of Bunzlau located home the reason to do so, as he took his children own a teacher's house and others, especially poor children, take part in this teaching part was where he thought to also include orphans. As he made for this purpose an extension of his house, holding a private school that he was banned. However, he argued, be just a result of this misguided attempt to justify a private school where his plan to build his house verwerthen extended to support an orphanage. The more clearly he was but to recognize this intention, the greater concern were the same as of other friendly side, opposite side of including Woltersdorf's. His concerns were in the fire with all the enthusiasm for the activity of his faith and love in works of Christian charity his own quiet conscientious deliberation and consideration of the motives of that company, which the Lord offered a means for its execution and alone in his honor and salvation of the children in the eye to adopt goals of the efforts of the pious Gottlieb dental reasons, the was always certain, however, by these concerns expressed his spiritual friend not to be misled. His joyful determination and confidence in the work, the more and more in W. from all concerns are emerging conviction that this is [180] raised a necessary one for Bunzlau work of mercy, and the certainty that by the pious master mason being done in the spirit and meaning of Francke institutions, had the effect that now with all those doubts vanished W. and entered in its place a more joyful the more readiness. He has "his own later nachgehends wondered how it was able to be that he did not rather inaccessible because it still works like God is not before had been so unknown." He supported henceforth tooth in its efforts to magisterial approval for creation of a small institution, for which tooth one informer and talk to two orphan boys at their own expense are agreed to and in which even the little children of the upper suburbs because of the great distance from the New suburbs are likely to be taught. The royal approval was granted with the instruction that the Protestant clergy will oversee the foundation of her and would have a good testimony of the informant. Tooth was able to open the school again and that the inclusion of two orphans, which soon found themselves even more reasons for the orphanage. It was the first grain-mustard-like happy development of the institution's earnings Woltersdorf. On the tooth for the same are acquired land he was on 5 April 1755 to a new institution for the purposes set up home with great sympathy of the authorities and residents Bunzlaus with a speech on Jesaj. 40, 26-31, in which he "of the triumph of faith over the language of disbelief," said, laying the foundation. According to his plan the scope of the purposes of this orphanage was not limited merely to actual orphans, but should "also other poor youth spiritual and corporeal way helped up" and will focus on improving the school system at all taken care, including the Auferziehung and training "of useful Präparanden to school should include people. " Regarding the goal of intellectual education, other good schools, and the Halle Züllichausche orphanage and school in Berlin Hecker'sche serve as a model to the divine providence of the development is expected to be prey, such as the establishment in every way so far possible and pleasing to God, the service of their neighbor wants to be paid. " The spirit of the institution should be supported and permeated with avoidance of all interested by bias against other institutions, all vanity, hypocrisy and all the sectarian system and in maintaining a joyful in the Lord's Spirit of the Word of God and a living knowledge of Jesus Christ through the Holy Spirit avoidance of all dishonesty before God and man. Yes W. felt constrained in this respect, "in the name of Jesus an eternal curse and ban on all human intentions and unfair to put that would arise from this work. God forbid, hands also interested by the matter prior to all future times. Amen!" By morning prayer and evening meeting was the school life of the day from him, as the shepherd of the more numerous under his leadership, creative crowd of orphan boys, alumni and retirees in God's word and framed under the discipline of the spirit of God made. At the evening worship, which he considered most like themselves came, so many adults from the city and the countryside, the new hall in the orphanage home so often not enough room and offered the prayers had to be kept at the weather outside. In the design of the school life of the institution, he proved to be an excellent efficient Schulmann, by following the example of the Halle Orphanage and the Berlin school, the three educational goals with their corresponding three directions in the eye seized and united: the humanistic to the education the university studies which provided a realistic preparation for the higher middle class and the elementary school for the common people, all the three directions of school life, but framed and consecrated by the blessing of the Gospel and under the leadership of the heavenly teacher. In a short time the institution became such a growth, that in the year 1760 consisted of 104 persons with 5 studirten teachers. When he joined the Institute counted Directorat that only 15 orphan boys and 24 boarders and students free. In three years, until his deposition in 1761, increased the flock to 24 orphans and 82 retirees. As educators and as administrator of the whole, in such a way, growing prison system filled and penetrated it, the whole school life with the spirit of healthy piety, such as just the physical freshness cheerful prosperity, as the spiritual welfare of the young subject of the kindest, in the service of Christ's love paternal care was exercised. In the fullest sense of the word W. was the soul of the orphanage in mind and following the example of him at the heart grown Francke Institute in Halle, by every single student with orphan and pastoral fidelity and love with pedagogical accepted. In addition to all this his full strength in claim taking and for the run of the day often exceeds job of having to adjust in the service of his God and Savior, he is every moment of his life, was conscious, he devoted himself from the same desire of his heart, often Taking to the aid of night, an admirably comprehensive and versatile literary activity in writing devotional writings, and especially in poetry and spiritual songs "Psalms". First, we see that a sizable portion of this literary work, far beyond his sphere of influence beyond even beyond Germany his name known in the circles of the originally healthy pietism newly awakened life of faith made and varied, yet continued blessing donated, the was he so dearly loved youth. For example, was initially intended to be for his pupil, the young Earl of Promnitz, certain "flying letter to the youth about happiness before conversion," soon the most widespread, and the one who writes this can testify from his own youth, what a [182] deep, has had on his life extending effect of this little book for him. Among his songs is the large number of those who can be described as spiritual children and youth songs, a truly heartwarming forming testimony of how even in this work his watchword: the love of Christ Penetrating me, then, to bear was, and how he in such a Language of love for the young hearts found the right tone, as it is rarely managed a spiritual hymn writers. Examples of this are the songs: "Flowering Youth" and "Stay, sheep remains." Form and content of a cast. The flowing language of the mouth and the language of the heart are the outpouring of such a fact that is not to find any trace of an arduous passage through the paths reflectirender thought and form of education. This is true even of all his spiritual poems. His many songs he wrote as well as 35 devotional writings, he was at first singly, then in two collections published under the title "Evangelical Psalms," 1750 and 1751. After his death, only the most complete collection of them appeared under the title "EC Woltersdorf's all the new songs, or Evangelical psalms," Berlin 1767th In ease of diction and fertility of the production is reminiscent of Benjamin Schmolck . Only that he was from the latter by the unusual length of his poems is different, which was a consequence of the total executed Exempt and meets one of his inner life of the subject and his heart and mind completely overflowing and while writing his overwhelming thoughts inflow, which according to its own the statement of intent, the fullness of his thoughts and feelings to pour in more concise form, often thwarted. The fundamental reason this exuberant but diffusivity was deeply stirred the innermost and fulfillment of the power of the love of Jesus Christ. In a similar way as in the Moravian religious poetry, sermons and penetrating mode of teaching was the case, all his writings, the fiery testimony of the sole resting finding the soul in the blood and the wounds of Christ, the Lamb of God, often in extremely striking phrases, but also not rare in tändelndem sweet tone in unusually strong terms, and in some sense the refined taste of the corresponding images, as for example, a long poem titled: "The believers as bees on the wounds of Jesus," wrote. In the defense of strong sensual unusual phrases from blood and wounds of the Saviour with the sentence that should be moved by the sense, the heart, he demanded, however, with reference to the known abuses in the Moravian poetry quite emphatically, "that while the matter in their dimensions remain and not an exaggerated, pompous, lewd, disgusting, incomprehensible, or even ridiculous creatures come out. " By and large, the previous herding, he can at the broad rapid stream of his momentary heart outpourings, the witness is always a major poetic system, and undermined by the lack of a formal and linguistic overwork still images and expressions with which those claims in accordance of him with a quiet deliberation, and would have been avoided Selbstbeurtheilung want, but not merely in the way of the Moravian, but also occur in the later Pietist homiletical and poetic way of speaking often enough. It is missing its often too lengthy poems and songs, most of which are low in spite of their living feeling are not suitable for singing in church in worship, but only for the private edification, in addition to a lively poetic feeling of the various keys sung and celebrated redemption and reconciliation with God through Christ's merit, the modest rounding off bloody and creative poetic work. Nevertheless, Woltersdorf's countless songs [183] Many faith and strengthening Herzenserquickung offered. Quite a few are either in their original condensed form, or have been recorded in an abbreviated and rounded shape in the Protestant hymn books and the sacred use. Examples are: "This is a blessed ones hour, Jesus thinks of you as you," "sinners, rejoice in heart", "My hope and anchor in every need," "Who is the bride of the king's right?", "God, you thronest in Heaven," "Take down my heart, O God, take it back", "preacher of the sweet teachings," "Come, my heart! in Jesus' suffering, "the latter being a sacrament hymn, in which the words:" I have a Saviour, "in various phrases and terms are varied and give a touchingly powerful sensation of what is sinful man of his Saviour, expression . That he with all his poetic activity, only the highest and most essential for all spiritual poetry always had in mind, he testified again with the phrase, it was his unalterable truth, that while all reasonable rules of poetry are very good, but that nevertheless the Divine in poetry learned otherwise than on the knees and given free will, for if the spirit of all spirits, the heart of the poet does not inflame, so even the most sublime poetry was to be no divine call. It is as beautiful a testimony of his truly Christian view of what should be sacred poetry when he encountered even in his time poets who anschlugen in the field of religious poetry already the moralizing tone and the first article of the Christian faith withdraw second left, says the truth in these words: "If you want to make it good, so seals her moral fables. or you look at the wonderful Creator and sings of his great majesty. See how it comes, however, that her secret wisdom of the glorious gospel of Jesus Christ, who came to save sinners do so rarely or never hit your poems, let? You have to the most beautiful among the sons of men have not yet seen. "His loftiest of these key songs sung have given him the honorary title of the Silesian Asaph. All his energies on his already frail body composition consuming work in the two offices was the cause of his untimely death. Deeply shaken by the death of his brotherly love him in affiliated Jäschki colleague, whom he on 12 December 1761 the hour had passed and the Lord's Supper deposition he had to preach the following Sunday the congregation, he thought, though broken in its physical force, on this 3rd Advent Sunday with great earnestness and power of the spirit haunting his last sermon on the words of the first epistle Corinth. 4, 5: "Which will also bring to light what is hidden in darkness and reveal the counsels of the hearts." In a premonition of death, he exclaimed, thinking of his brother's office just departed to the community: "Eight days ago he was still at this point, who knows who is eight days here!" After full completion of all work in his office that day, he threw a violent fever in the hospital bed, from which he should not get up again. A stroke of apoplexy ended his life he took only 36 years on 17 December 1761 end. His last words, echoes of his songs were a praise to God, his Saviour: "Hallelujah! shout it, sing it, it springeth the heart, the sad pain zurücke it depart. - If you eat of you, everything is sweetened. " - On the second word Corinth. 1, 8-10, with whom he had awarded during the illness and his family repeatedly comfort and hope, he gave his friend, pastor of Greater Walditz Seidel, the funeral sermon. Above his grave has his grateful congregation on his tombstone shouted at [184] him, "as they have lost in him a truly evangelical leaders, and the orphanage a worthy director and loving father, as he is a faithful shepherd of the flock entrusted to him, a carrier the spreader glory of God and the kingdom of Christ, an indefatigable, but had often been about power Weighted workers in the vineyard of the Lord." --Excerpts from http://de.wikisource.org/wiki/ADB:Woltersdorf,_Ernst_Gottlieb

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