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O, Frelser, som er Lys og Livet

Author: Karl Bogatzky; Ukjendt Appears in 3 hymnals Topics: Devotion to Jesus Lyrics: 1 O, Frelser, som er Lys og Livet, Min Hyrde god, Immanuel! Dig har jeg engang mig hengivet, Paa dig forlader sig min Sjæl. Jeg vil mig selv ei mere føre, Nei, ene dig min Sjæl skal høre; Saa gaa nu med mig, hvor jeg gaar, Og led mig, saa hvert Fjed maa være Alene rettet til din Ære, Fuldfør du det, jeg ei formaar! 2 Den gode Græsgang du kan kjende, Og den, som mig er skadelig; Dit Faar fra Føde sig lad vende, Som lokker det bedragelig! O, lad ei mere mig forvildes, Og ei den gode Føde spildes, End ikke ved det bedste Skin! Ak, fæst min Sjæl paa dig, min Klippe, Hold mig og lad mig dig ei slippe I Fristelse, fæst selv hvert Trin! 3 Du ville mig og stedse drive Til Vagt og Bøn og Strid i Tro! Dit Ord lad i mit Hjerte blive, Din Aand, dit Liv lad i mig bo! Din Røst min Hjerte stedse røre, At jeg min Gang med Frygt maa føre, Som for dit Ansigt, til dig vendt! Lad mig ei lad og lunken være, Men ved din Naade Frygter bære, Dit Liv i mig lad være kjendt! 4 Ak, gjor mig engang tro og stille, At følge dig enfoldelig! Alene din fuldkomme Vilje Min Vilje skal hengive sig. Lad mig ei mer for mig begjære, End at alene jeg maa være Dit store Navn ti Lov og Pris, Lad det mit Øiemærke blive! Jeg vil mig her paany forskrive At være din; mig Hjælp bevis! 5 Lad mig i dig din Fader prise, Som den, der selv er Kjærlighed, Og lad din Aand mig klarlig vise Dig, som en Skjænk af ham bered, Hans Kjærlighed mig at forklare, At han sin Søn ei vilde spare, Saa at jeg maa af Hjertens Grund Ham elske og mig selv frembære Som Offer, ham til Lov og ære, Til ak og Pris i allen Stund! 6 Saa lever jeg med dig i Glæde Og hviler roligt i dit Skjød; Som Brud jeg da tør ikke græde, Thi Dine styrter ingen Nød; Jeg frygter ei for nogen Plage, Kan jeg min Brudgom kun behage Og være smykket og bered. Ak, drag dog alle mine Sinde! Hvad dit ei er, lad plat forsvinde, O rene Glans i Evighed!

Uværdig er jeg, Herre

Author: Wexels Appears in 2 hymnals Topics: Devotion to Jesus Lyrics: 1 Uværdig er jeg, Herre, Til al din Miskundhed, Fortjente ei at være Som Barn blandt dine med. Jeg staar saa langt tilbage I barnlig Lydighed, Jeg maa mi selv anklage, Jeg synder mangeled. 2 Jeg er saa ganske ringe, Saa fattig og saa tom, Jeg kan dig Intet bringe Til Gave, Herre from! Jeg eier kun et Hjerte, Hvis hele Haab er du, Det brast udi sin Smerte, Kom du mig ei ihu. 3 Og dag jeg jerne vilde Dig elske inderlig; O Kjærlighedens Kilde, Indgyd dit Liv i mig! Jeg aldrig dig kan give Den Tak,jeg skylder dig, Men, maa jeg tro dig blive, Da er jeg lykkelig.

Ser jeg mig i Verden om

Author: Landstad Appears in 5 hymnals Topics: Devotion to Jesus Lyrics: 1 Ser jeg mig i Verden om, Tænker paa de svundne Dage, Hvad der gik, og hvad der kom, Og hvad endnu staar tilbage: Nei, for al den Ting, jeg vidste, Kan jeg ei min Jesus miste! 2 Ser jeg Livets mange Brøst, Jordens Ve og dybe Smerte, Strid, Forvirring, onde Lyst, Kjender Dommen i mit Hjerte: Naar jeg saa i Graad maa briste, Ak, hvor kan jeg Jesus miste! 3 Strider jeg den gode Strid, Gaar jeg paa de Stier trange, Rædsom mørk er mangen Tid, Sjælen tung og træt og bange; Onde Magter vil mig friste, Ak, hvor kan jeg Jesus miste! 4 Svag er ofte Troens Magt, Kjærlighedens alt for ringe, Og jeg veed, at Gud har sagt: Du skal mig dit Hjerte bringe! Verden vil til sig det vriste, Ak, hvor kan jeg Jesus miste! 5 Ved en Broders Grav jeg staar, Maa med Faderløse græde; Hjertets Angest, Savn og Saar Læger ingen jordisk Glæde. Dybe Grav og forte Kiste! Ak, hvor kan jeg Jesus miste! 6 Stunden kommer – Hjertets Slag Stanser brat, og Læben blegner. Hvo paatager sig min Sag, Naar jeg kold i Døden segner? Naar min Time slaar, den sidste, Ak, hvor kan jeg Jesus miste! 7 Aldrig, aldrig jeg min Trøst Slippe kan i Jordens Dale, Du, som har min Sjæl forløst, Og som kan den hebst husvale, I dit Navn mit Hjerte briste! Saa skal jeg dig aldrig miste!

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BANGOR

Meter: 8.6.8.6 Appears in 95 hymnals Topics: Christ's Sacrifice; Death; Devotion; Jesus Christ Humilation; Lamb of God; Personal Response to Jesus; Redemption; Suffering Tune Sources: William Tans'ur's 'Harmony of Syon', 1734 Tune Key: c minor Incipit: 53215 17655 56765 Used With Text: According to thy gracious word

PSALM 135 (MINISTRES DE L'ÉTERNEL)

Meter: 7.7.7.7.7.7 Appears in 14 hymnals Composer and/or Arranger: Claude Goudimel Topics: Our Response to Christ In Devotion; Our Response to God in the morning and evening; Jesus Names and images for; Light; Morning Tune Sources: French Psalter, 1562 Tune Key: D Major Incipit: 16556 71565 4321 Used With Text: Christ, whose glory fills the skies

EVENTIDE

Meter: 10.10.10.10 Appears in 966 hymnals Composer and/or Arranger: William Henry Monk (1823-1889) Topics: Our Response to Christ In Devotion; Our Response to God in the morning and evening; The Church Celebrates Death and Grieving; Change; Death and Bereavement; God Faithfulness of; Jesus cross Tune Key: E Flat Major Incipit: 33215 65543 34565 Used With Text: Abide with me: fast falls the eventide

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Instances

Published text-tune combinations (hymns) from specific hymnals

Jesus, Jesus, Jesus sigter

Author: Ludämilie Elisabeth; Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #81 (1919) Topics: Devotion to Jesus Lyrics: 1 Jesus, Jesus, Jesus sigter Alt mit Hjertes Ønske til, Og sig hermed stærkt forpligter, At jeg vil, hvad Jesus vil. Hjertet i ham glad og stil' Raaber: Herre, som du vil! 2 Han den ene er og bliver, Som jeg elsker idelig, Jesus er det, som jeg giver, Hvad han haver givet mig. Har dit Blod slukt Vredens Ild, O saa før mig, som du vil! 3 Synes noget mig at nytte, Og det ei behager dig, O saa lad det fra mig flytte, Giv kun, hvad der tjener mig; Intet andet paa mig spild, Giv mig dig, og hvad du vil! 4 Og fuldfør din gode Vilje I og ved meg Nat og Dag, Saa skal ingen Nød mig skille Fra at elske dit Behag; Hjertet lægger dette til Midt i Døden som du vil! 5 Jesus, det er mer end meget, At jeg dig til Gave fik; tag mit Hjerte som dit eget, Sæt det i den rette Skik, At jeg altid frist og mild Raaber: Herre, som du vil! Languages: Norwegian

Jeg slipper Jesus ei

Author: Ukjendt Hymnal: Salmebog for Lutherske Kristne i Amerika #370 (1919) Topics: Devotion to Jesus Lyrics: 1 Jeg slipper Jesus ei, I Jesus vil jeg blive; Han i Begyndelsen Mig Livet vilde give; Det Liv, som han mig gav, Af ham sit Ophold faar, Naar Verden falder om Og ganske undergaar. 2 Jeg slipper Jesus ei, Med Jesus vil jeg lide, Han lindrer mig mit Kors Med Trøst i rette Tide, Det mig til Gode sker; Naar Jesus er hos mig, Han Korsets Bitterhed Skal gjøre taalelig. 3 Jeg slipper Jesus ei, Med Jesus vil jeg kjæmpe Mod Verden, Djævelen, Ja Døden vil jeg dæmpe; Naar de bestorme mig, Min Jesus hjælper godt, For mig han kjæmper selv, Og gjør dem kun til Spot. 4 Jeg slipper Jesus ei, Med Jesus er jeg rede At dø; er han hos mig, Da vil han ei tilstede, Mig Døden døde skal, Nei, den en Himmel-Vei Da bliver mig, hvorfor Jeg slipper Jesus ei. 5 Jeg slipper Jesus ei; Thi kan jeg ham kun have, Saa har jeg her og hist Den allerbedste Gave. I al den Ting, jeg gjør, Er Jesus ikke med, Saa faar jeg ingen Frugt Og nyder aldrig Fred. 6 Jeg slipper Jesus ei, Fra ham vil jeg ei træde, Vi sammenbundne er Med Kjærlighedens Kjæde Saa fast, som noget kan Tilsammenføie sig, Og han skal drage mig Med sig til Himmerig. 7 Jeg slipper Jesus ei, Hans Kjærlighed mig driver, Jeg sover eller jeg Opvaagner, Jesus bliver Mit ene faste Maal, Og ingen anden Vei Jeg har til Salighed,– Jeg slipper Jesus ei. Languages: Norwegian

Min Hjertens Jesus, søde Lyst

Author: Joh. Lange; Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #538 (1919) Topics: Devotion to Jesus Lyrics: 1 Min Hjertens Jesus, søde Lyst For Sjælens klare Øie! Jeg, som mig al Tid ved dit Bryst Saa liflig kan fornøie, Jeg knæler for din Throne ned Og vil din store Herlighed Med Glædesang ophøie. 2 Du er mit Lys, bestraaler mig Med idel Fryd og Glæde, Mit Hjerte derved skynder sig Paa Livets Vei at træde; O tag mit Hjerte, Sind og Sans, Og fyld dem med dit Lys, din Glans Fra Himlens lyse Sæde! 3 Du er min sikre Himmel-Vei Til Livsens Land at vinde; Hvo det forstaar, han vandrer ei Med Verdens Flok i Blinde. Ak, lad mig aldrig tænke mig At kunne Himlen uden dig, Min søde Frelser, finde! 4 Du, du er Sandhed selv, hvorpaa Jeg fast og stadig bygger, I dig er Liv og Kraft at faa, Alt uden dig kun Skygger. Befæst min Sjæl i Livets Trin, At jeg ei paa det bare Skin Og løse Grunde bygger! 5 Du er mit Liv; ved dig jeg kan I Gud mit Levnet føre, Din Aand mit Hjertes tørre Land Kan skjønt og frugtbart gjøre Ved Himlens Dug og Livsens Saft; Ak, lad dog denne Levekraft I Sjælen ei ophøre! 6 Du er mit søde Himmel-Brød, Din Faders største Gave, Hvoraf min Sjæl i Hungers Nød Kan Kraft og Styrke have; O gjør mig derved stærk og glad, Og lad mig ikke Sjæle-Mad Af Verdens Lyst tillave! 7 Du er min Drik saa sød og Sund, At læske mig og fryde, Hvo dig har smagt i Hjertets Grund, Vil al Tid mere nyde. O Kilde, se, hvor tørster mig! O lad din Sødheds Strømme sig Udi min Sjæl udgyde! 8 Du er min Klædning dyrebar, Mit Hjertes Gyldenstykke, I din Retfærdighed jeg har Et evigt Brudesmykke. Bort med al egen Retfærds Dragt, De blinde Sjæles Daare-Pragt, Den gamle Adams Krykke! 9 Du er min Hyrde, som saa mild Og trofast var, at hente Min arme Sjæl, der den saa vild, I Synden fra dig rendte. O tag i Agt dit arme Faar, At jeg ei skilles fra din Hjord, Men Himlen vist kan vente! 10 Du er min stærke Helt i Strid, Met Pantser Skjold og Bue, Min Tilflugt udi Trængsels Tid, Som al min Nød kan kue, Mit Skib i Sorgens mørke Sø,– I dig jeg leve vil og dø, Og saa for intet grue. 11 Du er min Ven i Nød og Død, den bedste, som jeg eier, Min Broder mer end Honning sød, Min Moder, som mig pleier, Min Læge, naar jeg findes svag, Min Skat og Glæde Nat og Dag, Som over al Ting veier. 12 Hvad skal jeg sige om dig mer, Min eneste Udvalgte? Jeg vil af Hjertet, som du ser, Dig ret mit Alt faa kalde, Thi, hvad jeg trænger, er du mig; Gjør kun til Velbehag for dig Mit Hjertes Tanker alle! Languages: Norwegian

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People

Authors, composers, editors, etc.

Mary E. Byrne

1880 - 1931 Topics: Commitment; Constancy; Devotion; God Love and Fatherhood; Looking to Jesus; Life in Christ Dedication and Consecration Translator of "Be Thou My Vision" in The Hymnbook Mary Elizabeth Byrne, M.A. (July 2, 1880 – January 19, 1931) was born in Ireland. She translated the Old Irish Hymn, "Bí Thusa 'mo Shúile," into English as "Be Thou My Vision" in Ériu (the journal of the School of Irish Learning), in 1905. See also in: Wikipedia

St. Bernard of Clairvaux

1090 - 1153 Person Name: Bernhard af Clairvaux Topics: Devotion to Jesus Author of "Vær velsignet, Naade-Throne" in Salmebog for Lutherske Kristne i Amerika Bernard of Clairvaux, saint, abbot, and doctor, fills one of the most conspicuous positions in the history of the middle ages. His father, Tecelin, or Tesselin, a knight of great bravery, was the friend and vassal of the Duke of Burgundy. Bernard was born at his father's castle on the eminence of Les Fontaines, near Dijon, in Burgundy, in 1091. He was educated at Chatillon, where he was distinguished for his studious and meditative habits. The world, it would be thought, would have had overpowering attractions for a youth who, like Bernard, had all the advantages that high birth, great personal beauty, graceful manners, and irresistible influence could give, but, strengthened in the resolve by night visions of his mother (who had died in 1105), he chose a life of asceticism, and became a monk. In company with an uncle and two of his brothers, who had been won over by his entreaties, he entered the monastery of Citeaux, the first Cistercian foundation, in 1113. Two years later he was sent forth, at the head of twelve monks, from the rapidly increasing and overcrowded abbey, to found a daughter institution, which in spite of difficulties and privations which would have daunted less determined men, they succeeded in doing, in the Valley of Wormwood, about four miles from the Abbey of La Ferté—itself an earlier swarm from the same parent hive—on the Aube. On the death of Pope Honorius II., in 1130, the Sacred College was rent by factions, one of which elected Gregory of St. Angelo, who took the title of Innocent II., while another elected Peter Leonis, under that of Anacletua II. Innocent fled to France, and the question as to whom the allegiance of the King, Louie VI., and the French bishops was due was left by them for Bernard to decide. At a council held at Etampes, Bernard gave judgment in favour of Innocent. Throwing himself into the question with all the ardour of a vehement partisan, he won over both Henry I., the English king, and Lothair, the German emperor, to support the same cause, and then, in 1133, accompanied Innocent II., who was supported by Lothair and his army, to Italy and to Rome. When Lothair withdrew, Innocent retired to Pisa, and Bernard for awhile to his abbey of Clairvaux. It was not until after the death of Anacletus, the antipope, in January, 1138, and the resignation of his successor, the cardinal-priest Gregory, Victor II., that Innocent II., who had returned to Rome with Bernard, was universally acknowledged Pope, a result to which no one had so greatly contributed as the Abbot of Clairvaux. The influence of the latter now became paramount in the Church, as was proved at the Lateran Council of 1139, the largest council ever collected together, where the decrees in every line displayed the work of his master-hand. After having devoted four years to the service of the Pope, Bernard, early in 1135, returned to Clairvaux. In 1137 he was again at Rome, impetuous and determined as ever, denouncing the election of a Cluniac instead of a Clairvaux monk to the see of Langres in France, and in high controversy in consequence with Peter, the gentle Abbot of Cluny, and the Archbishop of Lyons. The question was settled by the deposition by the Pope of the Cluniac and the elevation of a Clairvaux monk (Godfrey, a kinsman of St. Bernard) into his place. In 1143, Bernard raised an almost similar question as to the election of St. William to the see of York, which was settled much after the same fashion, the deposition, after a time, if only for a time, of William, and the intrusion of another Clairvaux monk, Henry Murdac, or Murduch, into the archiepiccopal see. Meantime between these two dates—in 1140—the condemnation of Peter Abilaid and his tenets, in which matter Bernard appeared personally as prosecutor, took place at a council held at Sens. Abelard, condemned at Sens, appealed to Rome, and, resting awhile on his way thither, at Cluny, where Peter still presided as Abbot, died there in 1142. St. Bernard was next called upon to exercise his unrivalled powers of persuasion in a very different cause. Controversy over, he preached a crusade. The summer of 1146 was spent by him in traversing France to rouse the people to engage in the second crusade; the autumn with a like object in Germany. In both countries the effect of his appearance and eloquence was marvellous, almost miraculous. The population seemed to rise en masse, and take up the cross. In 1147 the expedition started, a vast horde, of which probably not a tenth ever reached Palestine. It proved a complete failure, and a miserable remnant shared the flight of their leaders, the Emperor Conrad, and Louis, King of France, and returned home, defeated and disgraced. The blame was thrown upon Bernard, and his apology for his part in the matter is extant. He was not, however, for long to bear up against reproach; he died in the 63rd year of his age, in 1153, weary of the world and glad to be at rest. With the works of St. Bernard, the best ed. of which was pub. by Mabillon at Paris in the early part of the 18th cent. (1719), we are not concerned here, except as regards his contributions, few and far between as they are, to the stores of Latin hymnology. There has been so much doubt thrown upon the authorship of the hymns which usually go by his name,—notably by his editor, Mabillon himself,—that it is impossible to claim any of them as having been certainly written by him; but Archbishop Trench, than whom we have no greater modern authority on such a point, is satisfied that the attribution of them all, except the "Cur mundus militat," to St. Bernard is correct. "If he did not write," the Archbishop says, "it is not easy to guess who could have written them; and indeed they bear profoundly the stamp of his mind, being only inferior in beauty to his prose." The hymns by which St. Bernard is best known as a writer of sacred poetry are: (1.) "Jesu duicis memoria," a long poem on the " Name of Jesus"—known as the "Jubilus of St. Bernard," and among mediaeval writers as the " Rosy Hymn." It is, perhaps, the best specimen of what Neale describes as the "subjective loveliness " of its author's compositions. (2.) "Salve mundi Salutore," an address to the various limbs of Christ on the cross. It consists of 350 lines, 50 lines being addressed to each. (3.) "Laetabundus, exultet fidelis chorus: Alleluia." This sequence was in use all over Europe. (4.) "Cum sit omnis homo foenum." (5.) " Ut jucundas cervus undas." A poem of 68 lines, and well known, is claimed for St. Bernard by Hommey in his Supplementum Patrum, Paris, 1686, p. 165, but on what Archbishop Trench, who quotes it at length, (Sac. Lat. Poetry, p. 242,) deems " grounds entirely insufficient." (6.) " Eheu, Eheu, mundi vita," or " Heu, Heu, mala mundi vita." A poem of nearly 400 lines, is sometimes claimed for St. Bernard, but according to Trench, “on no authority whatever." (7.) “O miranda vanitas." This is included in Mabillon's ed. of St. Bernard's Works. It is also attributed to him by Rambach, vol. i. p. 279. Many other hymns and sequences are attributed to St. Bernard. Trench speaks of a " general ascription to him of any poems of merit belonging to that period whereof the authorship was uncertain." Hymns, translated from, or founded on, St. Bernard's, will be found in almost every hymnal of the day, details of which, together with many others not in common use, will be found under the foregoing Latin first lines. -John Julian, Dictionary of Hymnology (1907) See also in: Hymn Writers of the Church

Gerhardt Tersteegen

1697 - 1769 Person Name: Gerh. Terstegen Topics: Devotion to Jesus Author of "Synger for Herren og leger, I himmelske Hære!" in Salmebog for Lutherske Kristne i Amerika 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

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