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Billema Kwillia

b. 1925 Hymnal Number: 51 Author of "A va de laa mioo (Come, one and all)" in Global Praise 3 Billema Kwillia is a Liberian convert to Christianity and a literacy teacher-evangelist in that country. --rogergmiller22152.tripod.com/

Heber Romero

Hymnal Number: 68 Author of "Al despuntar en la loma el día (When o'er the hills)" in Global Praise 3

Piula Alailima

Hymnal Number: 110 Arranger of "[Afio mai, Agag Sa e]" in Global Praise 3

Erik Routley

1917 - 1982 Hymnal Number: 55 Paraphraser (English) of "Happy the ones (Khwaam suk yeun)" in Global Praise 3

Alfredo Colom

1904 - 1971 Hymnal Number: 74 Author of "Por la mañana (I waken each new day)" in Global Praise 3 Alfredo Colom was a prolific songwriter from Guatemala. He held public office, but ruined his life with alcohol and was considering suicide when an indigenous Guatemalan Christian gave him a New Testament. Eventually he surrendered his life to Christ serving in music and evangelism on the radio and in travels throughout Central and South America. Footnote from Singing the New Testament, hymn #36

Charles Wesley

1707 - 1788 Hymnal Number: 145 Author of "And can it be that I should gain" in Global Praise 3 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.

Gerhardt Tersteegen

1697 - 1769 Person Name: Gerhard Tersteegen Hymnal Number: 4 Author of "Lo, God is here" in Global Praise 3 Tersteegen, Gerhard, a pious and useful mystic of the eighteenth century, was born at Mörs, Germany, November 25, 1697. He was carefully educated in his childhood, and then apprenticed (1715) to his older brother, a shopkeeper. He was religiously inclined from his youth, and upon coming of age he secured a humble cottage near Mühlheim, where he led a life of seclusion and self-denial for many years. At about thirty years of age he began to exhort and preach in private and public gatherings. His influence became very great, such was his reputation for piety and his success in talking, preaching, and writing concerning spiritual religion. He wrote one hundred and eleven hymns, most of which appeared in his Spiritual Flower Garden (1731). He died April 3, 1769. Hymn Writers of the Church by Charles S. Nutter and Wilbur F. Tillett, 1911 ==================================================== Gerhardt Tersteegen or ter Stegen, was born at Moers, Netherlands [sic. Germany] , November 25, 1697. He was destined for the Reformed ministry, but after his father's death when the boy was only six, his mother was unable to send him to the university. He studied at the Gymnasium in Moers, and then earned a meager living as a silk weaver, sharing his frugal daily fare with the poor. Malnutrition and privation undermined his health to such an extent that he suffered a serious depression for some five years, following which he wrote a new covenant with God, signing it in his own blood. A strong mystic, he did not attend the services of the Reformed Church after 1719. Although forming no sect of his own, he became well known as a religious teacher and leader. His house was known as "The Pilgrim's Cottage" -- a retreat for men seeking a way of life, while he himself was known as "the physician of the poor and forsaken." Barred from preaching in his own country until 1750, he visited Holland annually from 1732 to 1755, holding meetings. In addition to his other labors he carried on a tremendous correspondence. Overwork resulted in physical breakdown, so that during the latter years of his life he could speak only to small gatherings. He died at Muhlheim on April 3, 1769. One of the three most important of Reformed hymn writers, he is also regarded as the chief representative of the mystics. He wrote 111 hymns. His important Geisliches Blumengartlein was published in 1729. H.E. Govan published The Life of Gerhard Tersteegen, with selctions from his writings, in 1902. --The Hymnal 1940 Companion =========================== Tersteegen, Gerhard, son of Heinrich Tersteegen (otherwise ter Stegen or zur Stiege), merchant at Mörs (Meurs), in Rhenish Prussia, was born at Mors, Nov. 25, 1697. His parents intended that he should become a minister of the Reformed Church in Germany. His father however died in 1703, and his mother found that after giving him a thorough classical training in the Latin school at Mörs she was unable to afford the cost of his University course. He was accordingly apprenticed, in 1713, to his brother-in-law, a merchant at Mühlheim on the Ruhr, and in 1717 started in business on his own account, at Mühlheim. As he found his time much broken up, and his opportunities of meditation few, he gave up his business in 1719; and, after a short trial of linen weaving, took up the easier and much more lucrative occupation of weaving silk ribbons. During the years 1719-24 he passed through a period of spiritual depression, at the end of which his faith in the reconciling grace of Christ became assured (see No. xxxiv. below), and on Maundy Thursday, 1724, he wrote out a solemn covenant with God which he signed with his own blood. Previous to this, even before 1719, he had ceased to attend the ordinary services of the Reformed Church; and also absented himself from Holy Communion on the ground that he could not in conscience communicate along with open sinners. About the beginning of 1725 he began to speak at the prayer meetings which had been held at Mühlheim, since 1710, by Wilhelm Hoffmann, who was a candidate of theology (licensed preacher) of the Reformed Church. Tersteegen soon became known as a religious teacher among the "Stillen im Lande," as the attenders on these meetings were called, and in 1728 gave up his handicraft in order to devote himself entirely to the translation of works by medieval and recent Mystics and Quietists, including Madame Guyon and others, and the composition of devotional books, to correspondence on religious subjects, and to the work of a spiritual director of the "awakened souls." From this date to his death he was supported by a small regular income which was subscribed by his admirers and friends. About 1727 a house at Otterbeck, between Mühlheim and Elberfeld, was set apart as a "Pilgerhütte," where the "awakened souls" could go into a spiritual retreat, under the direction of Tersteegen. This house, with accommodation for eight persons, was retained until about 1800. Tersteegen, however, did not confine himself to Mühlheim, but travelled over the district, addressing gatherings of like-minded Christians, giving special attention to Elberfeld, Barmen, Solingen, and Crefeld. From 1732 to 1755 he also went regularly every year to Holland, to visit his spiritual kinsfolk at Amsterdam and elsewhere. From 1730 to 1750 a law against conventicles was strictly enforced, and Tersteegen could not hold meetings except on his visits to Holland. During this period he removed to a house which had been Wilhelm Hoffmann's, where he preached, and provided food and simple medicines for the poor. After 1750 he resumed his public speaking until 1756, when he overstrained himself, and had to confine himself to the smallest gatherings absolutely. In 1769, dropsy set in, and after patient endurance for a season he died on April 3, 1769, at Mühlheim (Koch, vi. 46). Up to the end of his life Tersteegen remained outside the Reformed Church, but never set up a sect of his own. After his death his followers as a rule reunited themselves with it, especially when a less formal type of religion began to prevail therein. Tersteegen's most important hymnological work was his Geistliches Blümen-Gärtlein, of which many editions were published. Tersteegen ranks as one of the three most important hymnwriters associated with the Reformed Church in Germany, the other two being F. A. Lampe and Joachim Neander. He is however more closely allied, both as a Mystic and as a Poet, with Johann Scheffler than with either of his co-religionists. He almost equals Scheffler in power of expression and beauty of form, and if Scheffler has more pictorial grace, and a more vivid imagination, Tersteegen has more definiteness of teaching, a firmer grasp of the Christian verities, and a greater clearness in exposition. Inner union of the soul with God and Christ, the childlike simplicity and trust which this brings, renunciation of the world and of self, and daily endeavour to live as in the presence of God and in preparation for the vision of God, are the keynotes of his hymns. To his intense power of realising the unseen, his clear and simple diction, and the evident sincerity with which he sets forth his own Christian experience, his hymns owe much of their attractiveness and influence. During his lifetime they did not come much into use except through the Harfenspiel, as above, and they did not meet the taste of compilers during the Rationalistic period. But since Bunsen in his Yersuch, 1833, and Knapp in his Evangelischer Lieder-Schatz, 1837, brought his hymns once more into notice they have been received in greater or less measure into almost all the German hymnbooks, among the Lutherans as well as among the Reformed, the most popular of all being his “Gott ist gegenwärtig". A number of Tersteegen's hymns are noted under their own first lines. They appeared, almost all for the first time, in the successive editions of his Geistliches Blümen-Gärtlein, viz., in the 1st ed., 1729; 2nd ed., 1735; 3rd ed., 1738; 4th ed., 1745; 5th ed., 1751; 6th ed., 1757; 7th ed., 1768; and in each case (after 1729) in the Third Book of that work. Those which have passed into English are as follows:— i. Freue dich, du Kinder-Orden. Christmas. Translated as:— Little children, God above, 1858, p. 78. Another tr. is: "Children rejoice, for God is come to earth." By Miss Dunn, 1857, p. 30. ii. Jedes Herz will etwas lieben. Love to Christ. In the 4th ed., 1745, as above, Bk. iii., No. 70, in 8 stanzas of 4 lines, entitled "The Soul wishes to take Jesus as her best Beloved." Translated as:— 1. The heart of man must something love. A cento beginning with st. ii. “Though all the world my choice deride," is in Spurgeon's Our Own Hymn Book, 1866, and also in the Plymouth Collection, 1855, and other American hymnals. 2. Something every heart is loving. A full and good translation by Mrs. Bevan, in her Songs of Eternal Life, 1858, p. 58. iii. Jesu, der du bist alleine. Communion of Saints. In the 2nd ed., 1735, in 11 stanzas of 6 lines, entitled "Prayer on behalf of the brethren." Translated as:— Jesus, whom Thy Church doth own. By Miss Winkworth, omitting st. iii., in her Lyra Germanica, 2nd Ser., 1858, p. 99. iv. Jesu, mein Erbarmer! höre. Lent or Penitence. In the 2nd ed., 1735, in 12 stanzas of 6 lines, entitled "In outward and inward sufferings and Temptations." Translated as:— Jesus, pitying Saviour, hear me. In full, by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 133. In her Christian Singer, 1869, p. 298, she gave st. ii., v., vi., beginning "Lost in darkness, girt with dangers." v. Nun so will ich denn mein Leben. Self-Surrender. Translated (omitting st. ii., iii., vi., x.) as:— 1. Lo! my choice is now decided. By Miss Cox, in her Sacred Hymns from the German, 1841, p. 125. Her translations of st. viii., ix., vii., altered and beginning, "One thing first and only knowing," are repeated in Hedge & Huntington's Hymns for the Church of Christ, Boston, U.S., 1853. 2. Now at last I end the strife. By Miss Winkworth, in herLyra Germanica, 2nd Ser., 1858. vi. 0 liebe Seele! könntst du werden. The Childlike Spirit. Translated as:— Soul! couldst thou, while on earth remaining. In Miss Cox'sHymns from German, 1864, p. 197, it begins "Soul, while on earth thou still remainest." Other trs. are: (1) "Wouldst thou, my soul, the secret find." By Lady E. Fortescue, 1843, p. 47. (2) “Dear soul, couldst thou become a child." By Miss Winkworth, 1855, p. 22. vii. Siegesfürste, Ehrenkönig. Ascension. Translated as:— Conquering Prince and Lord of Glory, By Miss Winkworth, omitting st. ii., in her Lyra Germanica, 2nd Ser., 1858, p. 48. viii. Wie gut ists, wenn man abgespehnt. Lent or Self-Renunciation. In the first edition, entitled "Of the sweetness of the hidden life of Christians." Translated as:— How sweet it is, when, wean'd from all. This is a good and full translation by S. Jackson, in his Life of Tersteegen, 1832 (1837, p. 417). Other hymns by Tersteegen which have been rendered into English are:— ix. Ach Gott, es taugt doch draussen nicht. On the Vanity of Earthly Things. Tr. as, "Ah God! the world has nought to please." By Miss Winkworth, 1869, p. 304. x. Ach, könnt ich stille sein. Peace in God. Translated as (1) "Oh! could I but be still." By Mrs. Bevan, 1859, p. 134. (2) "Ah, could I but be still." By Lady Durand, 1873, p. 77. xi. Allgenugsam Wesen. God's All-sufficiency . The trs. are (1) "Thou All-sufficient One! Who art." By Miss Warner, 1858, p. 601, repeated in Hymns of the Ages, Boston, U.S., 1865, p. 163. (2) "Thou, whose love unshaken." xii. Bald endet sich mein Pilgerweg. Eternal Life. Translated as “Weary heart, be not desponding." By Lady Durand, 1873, p. 84. xiii. Berufne Seelen! schlafet nicht. Lent. The translations are (1) "Ye sleeping souls, awake From dreams of carnal ease." By S. Jackson, in his Life of Tersteegen, 1832 (1837, p, 413). (2) "Sleep not, 0 Soul by God awakened." By Lady Durand, 1873, p. 98. xiv. Das äussre Sonnenlicht ist da. Morning. Tr. as (1) "The World's bright Sun is risen on high." By H. J. Buckoll, 1842, p. 51. (2) "The outer sunlight now is there." By Lady Durand, 1873, p. 75. xv. Das Kreuz ist dennoch gut. Cross and Consolation. Translated as "The Cross is ever good." By Mrs. Findlater in Hymns from the Land of Luther, 1862, p. 72 (1884, p. 234). xvi. Die Blümlein klein und gross in meines Herren Garten. On the Graces of the New Testament. The trs. are (l) "Flowers that in Jesu's garden have a place." By Miss Dunn in her translation of Tholuck's Stunden, 1853, p. 114. (2) "Full many flowers, in my Lord's garden blooming." By Dr. R. Menzies in his translation of Tholuck's Stunden, 1870, p. 182. xvii. Die Liebe will was gauzes haben.Entire Consecration. Tr. as "Love doth the whole—not part—desire." By Miss Warner, 1869, p. 12. xviii. Für dich sei ganz mein Herz und Leben. Consecration to Christ. The trs. are (1) "Constrain'd by love so warm and tender." By R. Massie in the British Herald, April, 1865, p. 55. (2) "My soul adores the might of loving." By Mrs. Edmund Ashley in the British Herald, Sept., 1867, p. 136, repeated in Reid's Praise Book, 1872, No. 582. xix. Grosser Gott, in dem ich schwebe. God's Presence. Translated as "God, in Whom I have my being." By Lady Durand, 1873, p. 81. xx. Jauchzet ihr Himmel! frohlocket ihr englische Chören. Christmas. Tr. as "Triumph, ye heavens! rejoice ye with high adoration." xxi. Jesu, den ich meine. Life in Christ. Tr. as ”Jesus, whom I long for." By Lady Durand, 1873, p. 92. xxii. Jesus-Nam, du höchster Name. The Name of Jesus. Translated as "Jesu's name, thou highest name." By S. Jackson in his Life of Tersteegen, 1832 (1837, p. 415). xxiii. Liebwerther, süsser Gottes-Wille. Resignation to the Will of God. The translations are (1) "Thou sweet beloved Will of God." By Mrs. Bevan, 1858, p. 14. (2) “Will of God, all sweet and perfect." By Lady Durand, 1873, p. 96. xxiv. Mein ganzer Sin. Lent. Turning to God. Tr. as "My whole desire Doth deeply turn away." By Miss Warner, 1869, p. 30. xxv. Mein Gott, mein Gott, mein wahres Leben. Self-Dedication. Tr. as "My God, my God, my life divine!" By S. Jackson in his Life of Tersteegen, 1832 (1837, p. 414). xxvi. Mein Herz, ein Eisen grob und alt. Cross and Consolation. Tr. as "A rough and shapeless block of iron is my heart." By Lady Durand, 1873, p. 79. xxvii. Mein'n ersten Augenblick. Morning. Tr. as "Each moment I turn me." xxviii. Nun lobet alle Gottes Sohn. Praise to Christ. Tr. as "Give glory to the Son of God." By Mrs. Bevan, 1858, p. 75. xxix. 0 Jesu, König, hoch zu ehren. Self-surrender. Tr. as “0 Jesus, Lord of majesty." By Miss Winkworth, 1858, p. 136. xxx. So gehts von Schritt zu Schritt. For the Dying. Tr. as "Thus, step by step, my journey to the Infinite." By Lady Durand, 1873, p. 105. xxxi. So ist denn doch nun abermal ein Jahr. New Year. Tr. as "Thus, then another year of pilgrim-life." By Lady Durand, 1873, p. 73. xxxii. Sollt ich nicht gelassen sein. Cross and Consolation. Tr. as “Should I not be meek and still." By Mrs. Bevan, 1858, p. 45. xxxiii. Von allen Singen ab. Turning to God. Tr. as "From all created things." By Lady Durand, 1873, p. 100. xxxiv. Wie bist du mir so innig gut. The Grace of Christ. Written in 1724 at the close of his time of spiritual despondency. “This state of spiritual darkness continued five years; until at length whilst on a journey to a neighbouring town, the day-spring from on high again visited him; and the atoning mercy of Jesus Christ was made so deeply and convincingly apparent to him, that his heart was set entirely at rest. On this occasion he composed that beautiful hymn, &c." Translated as “How gracious, kind, and good, My great High Priest art Thou" (st. i.-v.), No. 74 in Dr. Leifchild's Original Hymns, 1842. xxxv. Wiederun ein Augenblick. The Flight of Time. Tr. as: (1) “Of my Time one Minute more." (2) "One more flying moment." By Lady Durand, 1873, p. 26. xxxvi. Willkomm'n, verklarter Gottes Sohn. Easter. This is translated as "O Glorious Head, Thou livest now." By Miss Winkworth, 1855, p. 89. Repeated in Schaff’s Christ in Song, 1870. The first Book of the Blumen-Gärtlein contains short poems, more of the nature of aphorisms than of hymns. In the ed. of I76S there are in all 568 pieces in Book i., and of these Miss Winkworth has translated Nos. 429, 474, 565, 573, 575, 577 in her Christian Singers, 1869. Others are tr. by Lady Durand, in her Imitations from the German of Spitta and Terstsegen, 1873, as above, and by S. Jackson, in his Life of Tersteegen, 1832. [Rev. James Mearns, M.A.] -- Excerpts from John Julian, Dictionary of Hymnology (1907) ================== See also in: Hymn Writers of the Church

John Wesley

1703 - 1791 Hymnal Number: 4 Translator of "Lo, God is here" in Global Praise 3 John Wesley, the son of Samuel, and brother of Charles Wesley, was born at Epworth, June 17, 1703. He was educated at the Charterhouse, London, and at Christ Church, Oxford. He became a Fellow of Lincoln College, Oxford, and graduated M.A. in 1726. At Oxford, he was one of the small band consisting of George Whitefield, Hames Hervey, Charles Wesley, and a few others, who were even then known for their piety; they were deridingly called "Methodists." After his ordination he went, in 1735, on a mission to Georgia. The mission was not successful, and he returned to England in 1738. From that time, his life was one of great labour, preaching the Gospel, and publishing his commentaries and other theological works. He died in London, in 1791, in his eighty-eighth year. His prose works are very numerous, but he did not write many useful hymns. It is to him, however, and not to his brother Charles, that we are indebted for the translations from the German. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ====================== John Wesley, M.A., was born at Epworth Rectory in 1703, and, like the rest of the family, received his early education from his mother. He narrowly escaped perishing in the fire which destroyed the rectory house in 1709, and his deliverance made a life-long impression upon him. In 1714 he was nominated on the foundation of Charterhouse by his father's patron, the Duke of Buckingham, and remained at that school until 1720, when he went up, with a scholarship, from Charterhouse to Christ Church, Oxford. Having taken his degree, he received Holy Orders from the Bishop of Oxford (Dr. Potter) in 1725. In 1726 he was elected Fellow of Lincoln College, and remained at Oxford until 1727, when he returned into Lincolnshire to assist his father as curate at Epworth and Wroot. In 1729 he was summoned back to Oxford by his firm friend, Dr. Morley, Rector of Lincoln, to assist in the College tuition. There he found already established the little band of "Oxford Methodists" who immediately placed themselves under his direction. In 1735 he went, as a Missionary of the Society for the Propagation of the Gospel, to Georgia, where a new colony had been founded under the governorship of General Oglethorpe. On his voyage out he was deeply impressed with the piety and Christian courage of some German fellow travellers, Moravians. During his short ministry in Georgia he met with many discouragements, and returned home saddened and dissatisfied both with himself and his work; but in London he again fell in with the Moravians, especially with Peter Bohler; and one memorable night (May 24, 1738) he went to a meeting in Aldersgate Street, where some one was reading Luther's preface to the Epistle to the Romans. There, "About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me, that He had taken away my sins, even mine, and saved me from the law of sin and death." From that moment his future course was sealed; and for more than half a century he laboured, through evil report and good report, to spread what he believed to be the everlasting Gospel, travelling more miles, preaching more sermons, publishing more books of a practical sort, and making more converts than any man of his day, or perhaps of any day, and dying at last, March 2, 1791, in harness, at the patriarchal age of 88. The popular conception of the division of labour between the two brothers in the Revival, is that John was the preacher, and Charles the hymnwriter. But this is not strictly accurate. On the one hand Charles was also a great preacher, second only to his brother and George Whitefield in the effects which he produced. On the other hand, John by no means relegated to Charles the exclusive task of supplying the people with their hymns. John Wesley was not the sort of man to depute any part of his work entirely to another: and this part was, in his opinion, one of vital importance. With that wonderful instinct for gauging the popular mind, which was one element in his success, he saw at once that hymns might be utilized, not only for raising the devotion, but also for instructing, and establishing the faith of his disciples. He intended the hymns to be not merely a constituent part of public worship, but also a kind of creed in verse. They were to be "a body of experimental and practical divinity." "In what other publication," he asks in his Preface to the Wesleyan Hymn Book, 1780 (Preface, Oct. 20,1779), "have you so distinct and full an account of Scriptural Christianity; such a declaration of the heights and depths of religion, speculative and practical; so strong cautions against the most plausible errors, particularly those now most prevalent; and so clear directions for making your calling and election sure; for perfecting holiness in the fear of God?" The part which he actually took in writing the hymns, it is not easy to ascertain; but it is certain that more than thirty translations from the German, French and Spanish (chiefly from the German) were exclusively his; and there are some original hymns, admittedly his composition, which are not unworthy to stand by the side of his brother's. His translations from the German especially have had a wide circulation. Although somewhat free as translations they embody the fire and energy of the originals. 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) =================== See also in: Hymn Writers of the Church

Martin Luther

1483 - 1546 Hymnal Number: 121 Author of "Savior of the nations, come" in Global Praise 3 Luther, Martin, born at Eisleben, Nov. 10, 1483; entered the University of Erfurt, 1501 (B.A. 1502, M.A.. 1503); became an Augustinian monk, 1505; ordained priest, 1507; appointed Professor at the University of Wittenberg, 1508, and in 1512 D.D.; published his 95 Theses, 1517; and burnt the Papal Bull which had condemned them, 1520; attended the Diet of Worms, 1521; translated the Bible into German, 1521-34; and died at Eisleben, Feb. 18, 1546. The details of his life and of his work as a reformer are accessible to English readers in a great variety of forms. Luther had a huge influence on German hymnody. i. Hymn Books. 1. Ellich cristlich lider Lobgesang un Psalm. Wittenberg, 1524. [Hamburg Library.] This contains 8 German hymns, of which 4 are by Luther. 2. Eyn Enchiridion oder Handbuchlein. Erfurt, 1524 [Goslar Library], with 25 German hymns, of which 18 are by Luther. 3. Geystliche Gesangk Buchleyn. Wittenberg, 1524 [Munich Library], with 32 German hymns, of which 24 are by Luther. 4. Geistliche Lieder auffs new gebessert. Wittenberg. J. Klug, 1529. No copy of this book is now known, but there was one in 1788 in the possession of G. E. Waldau, pastor at Nürnberg, and from his description it is evident that the first part of the Rostock Gesang-Buch, 1531, is a reprint of it. The Rostock Gesang-Buch, 1531, was reprinted by C. M. Wiechmann-Kadow at Schwerin in 1858. The 1529 evidently contained 50 German hymns, of which 29 (including the Litany) were by Luther. 5. Geistliche Lieder auffs new gebessert. Erfurt. A. Rauscher, 1531 [Helmstädt, now Wolfenbüttel Library], a reprint of No. 4. 6. Geistliche Lieder. Wittenberg. J. Klug, 1535 [Munich Library. Titlepage lost], with 52 German hymns, of which 29 are by Luther. 7. Geistliche Lieder auffs new gebessert. Leipzig. V. Schumann, 1539 [Wernigerode Library], with 68 German hymns, of which 29 are by Luther. 8. Geistliche Lieder. Wittenberg. J. Klug, 1543 [Hamburg Library], with 61 German hymns, of which 35 are by Luther. 9. Geystliche Lieder. Leipzig. V. Babst, 1545 [Gottingen Library]. This contains Luther's finally revised text, but adds no new hymns by himself. In pt. i. are 61 German hymns, in pt. ii. 40, of which 35 in all are by Luther. For these books Luther wrote three prefaces, first published respectively in Nos. 3, 4, 9. A fourth is found in his Christliche Geseng, Lateinisch und Deudsch, zum Begrebnis, Wittenberg, J. Klug, 1542. These four prefaces are reprinted in Wackernagel’s Bibliographie, 1855, pp. 543-583, and in the various editions of Luther's Hymns. Among modern editions of Luther's Geistliche Lieder may be mentioned the following:— Carl von Winterfeld, 1840; Dr. C. E. P. Wackernagel, 1848; Q. C. H. Stip, 1854; Wilhelm Schircks, 1854; Dr. Danneil, 1883; Dr. Karl Gerok, 1883; Dr. A. F. W. Fischer, 1883; A. Frommel, 1883; Karl Goedeke, 1883, &c. In The Hymns of Martin Luther. Set to their original melodies. With an English version. New York, 1883, ed. by Dr. Leonard Woolsey Bacon and Nathan H. Allen, there are the four prefaces, and English versions of all Luther's hymns, principally taken more or less altered, from the versions by A. T. Russell, R. Massie and Miss Winkworth [repub. in London, 1884]. Complete translations of Luther's hymns have been published by Dr. John Anderson, 1846 (2nd ed. 1847), Dr. John Hunt, 1853, Richard Massie, 1854, and Dr. G. Macdonald in the Sunday Magazine, 1867, and his Exotics, 1876. The other versions are given in detail in the notes on the individual hymns. ii. Classified List of Luther's Hymns. Of Luther's hymns no classification can be quite perfect, e.g. No. 3 (see below) takes hardly anything from the Latin, and No. 18 hardly anything from the Psalm. No. 29 is partly based on earlier hymns (see p. 225, i.). No. 30 is partly based on St. Mark i. 9-11, and xvi., 15, 16 (see p. 226, ii.). No. 35 is partly based on St. Luke ii. 10-16. The following arrangement, however, will answer all practical purposes. A. Translations from the Latin. i. From Latin Hymns: 1. Christum wir sollen loben schon. A solis ortus cardine 2. Der du bist drei in Einigkeit. O Lux beata Trinitas. 3. Jesus Christus unser Heiland, Der von. Jesus Christus nostra salus 4. Komm Gott Schopfer, heiliger Geist. Veni Creator Spiritus, Mentes. 5. Nun komm der Beidenheiland. Veni Redemptor gentium 6. Was flirchst du Feind Herodes sehr. A solis ortus cardine ii. From Latin Antiphons, &c.: 7. Herr Gott dich loben wir. Te Deum laudamus. 8. Verleih uns Frieden gnädiglich. Dapacem, Domine 9. Wir glauben all an einen Gott. iii. Partly from the Latin, the translated stanzas being adopted from Pre-Reformation Versions: 10. Komm, heiliger Geist, Herre Gott. 11. Mitten wir im Leben sind. Media vita in morte sumus. B. Hymns revised and enlarged from Pre-Reformation popular hymns. 12. Gelobet seist du Jesus Christ. 13. Gott der Vater wohn uns bei. 14. Gott sei gelobet und gebenedeiet. 15. Nun bitten wir den heiligen Geist. C. Psalm versions. 16. Ach Gott vom Himmel, sieh darein. 17. Aus tiefer Noth schrei ich zu dir. 18. Ein' feste Burg ist unser Gott. 19. Es spricht der Unweisen Mund wohl. 20. Es wollt uns Gott genädig sein. 21. War Gott nicht mit uns diese Zeit. 22. Wohl dem, der in Gotten Furcht steht. D. Paraphrases of other portions of Holy Scripture. 23. Diess sind die heilgen zehn Gebot. 24. Jesaia dem Propheten das geschah. 25. Mensch willt du leben seliglich. 26. Mit Fried und Freud ich fahr dahin. 27. Sie ist mir lieb die werthe Magd. 28. Vater unser im Himmelreich. E. Hymns mainly Original. 29. Christ lag in Todesbanden. 30. Christ unser Herr zum Jordan kam. 31. Ein neues Lied wir heben an. 32. Erhalt uns Herr bei deinem Wort. 33. Jesus Christus unser Heiland, Der den, 34. Nun freut euch lieben Christengemein. 35. Vom Himmel hoch da komm ich her. 36. Vom Himmel kam der Engel Schaar. In addition to these — 37. Fur alien Freuden auf Erden. 38. Kyrie eleison. In the Blätter fur Hymnologie, 1883, Dr. Daniel arranges Luther's hymns according to what he thinks their adaptation to modern German common use as follows:— i. Hymns which ought to be included in every good Evangelical hymn-book: Nos. 7-18, 20, 22, 28, 29, 30, 32, 34, 35, 36, 38. ii. Hymns the reception of which into a hymn-book might be contested: Nos. 2, 3, 4, 19, 21, 22, 23, 24, 25, 33. iii. Hymns not suited for a hymn-book: Nos. 1, 5, 6, 27, 31, 37. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Anonymous

Person Name: Unknown Hymnal Number: 6 Author of "Ven, te invito (Come and join our song)" in Global Praise 3 In some hymnals, the editors noted that a hymn's author is unknown to them, and so this artificial "person" entry is used to reflect that fact. Obviously, the hymns attributed to "Author Unknown" "Unknown" or "Anonymous" could have been written by many people over a span of many centuries.