LUTHERAN HYMNOLOGY
1520—
The Reformation of the sixteenth century put life into congregational
hymn singing. Before this time it had been heard only in strains,
broken, timid, and vague. The Reformation endowed congregational hymn
singing with a sonorousness and power, as never before in the history of
the Church. One of the main principles of the Reformation was that all
Christians, as a spiritual priesthood (Rev. 1:6 and 1 Pet. 2:5), are
privileged and obliged to approach God and bring Him their offering,
without human mediators and deputies, only because of the merits of
Christ, the one true mediator; and this not only individually in private
life but also in public worship. The Reformation brought into play all
serviceable forces and means to promote and make possible the
realization of this principle in the cultus. The reformers sought to
make the liturgy intelligible and accessible to the common people—for
the Latin they substituted the language of the people, and the
congregation was given an opportunity to take an active part in public
worship. It was perfectly natural that church song could not remain in
its mediaeval form, an exclusive privilege of the clergy, but be
transferred to the people. And so popular church hymns were produced.
Luther became the leader also in this great work. What kind of hymns he
wanted, is quite clearly seen in one of his letters to the electoral
court chaplain, Spalatin, whom he called upon to assist in this
hymnological work: “I am willing to make German psalms for the people,
after the example of the prophets and the ancient fathers; that is,
spiritual hymns whereby the Word of God, through singing, may conserve
itself among the people.” Later on in the same letter, he makes the
following suggestion: “I desire, however, that new-fangled words, and
courtly expressions, be omitted, in order that the language may be the
simplest and most familiar to the people, and yet, at the same time,
pure, and well suited to the clear sense of the psalm.” Such church
hymns, thoroughly Biblical and at the same time popular, the great
reformer wanted for the people. And Luther produced several church
hymns, which have never been surpassed and rarely equaled. He translated
and versified Davidic Psalms; he translated and revised old Latin hymns;
he revised several old religious folk songs; and he wrote several
original hymns. He was not alone in this hymnological work; many able
assistants came forward. Thus the great Lutheran hymnody began.[1]
The outstanding merit of these church hymns is that they proclaim and
extol God’s great works of love, in words and strains that burst forth
from the very soul of the people—immediately they became the property of
the people. As silent and yet as most eloquent witnesses of evangelical
truth, these hymns made their way even to distant lands and awakened the
languishing hearts of the people to new life, to joy and praise. The
annals of the Reformation are rich in the most remarkable testimonies
concerning these things, how the Lutheran hymns powerfully conquered the
love of the people and how the people heartily sang them in the churches
and in the homes, in weal and woe. And this great legacy from the
Reformation era, the Lutheran Church has preserved, used well, and
richly increased. The church hymn is the special glory of the Lutheran
Church. No church communion can be compared to the Lutheran Church in
this respect. Not without reason has the Lutheran Church been called the
singing church.
MARTIN LUTHER
When we think of the Lutheran hymnody from the historical point of view,
we must dwell, if but briefly, on its classical formation in the
motherland of the Lutheran Church, Germany. Something permanent and
peculiarly typical is present in the hymnody of the Reformation days.
With respect to Luther himself, his best hymns are our most precious
possession. “Ein’ feste Burg” is known the world over. Christians
everywhere are familiar with it.
At first Luther did not seem to be aware of his poetical gifts. It was
not until in July, 1523, when two Belgian martyrs of the Lutheran Church
had been burnt at the stake, that Luther’s first poetical product came
into existence—in the folk song style. This song, “Ein neues Lied wir
heben an,” spread very rapidly throughout Germany. Soon thereafter came
two hymns, one about penance, and one about faith: “Out of the depths I
cry to Thee” and “Dear Christians one and all rejoice.” They were
supplied with tunes and spread very rapidly throughout the land.
1524 was the hymn-year of the Reformation. 24 of Luther’s 37 hymns
appeared in various publications. “Ein’ feste Burg” seems to belong to
the year 1527. Luther’s musical assistants were Conrad Rupf and Johann
Walther. It is said that while these two musicians sat at the table,
busy with the writing of the music, Luther walked about the large room
and tried the tunes, singing them, or playing them on his flute. When we
stop to consider what was then formed and created, we see clearly that
this is a historical situation of epoch-making significance. Luther at
the church door in Wittenberg, Luther at Worms, at Wartburg, in his
home; so also Luther with his musical friends, creating or remodelling
poetry and music for the new Church—a central figure in the history of
the Church.
To characterize Luther’s hymns is no easy task, because of their
richness. Luther’s soul possessed an enormous span of faith and
spiritual life. It experienced the mediaeval thunder-tones of judgment
as well as the brightness of the Gospel. Compare, for example, the two
hymns, “Though in midst of life we be” and “Dear Christians one and all
rejoice.” Compare the following stanza from “Ein feste Burg,”
The Word they still shall let remain,
Nor any thanks have for it;
He’s by our side upon the plain
With His good gifts and Spirit.
Take they then our life,
Goods, fame, child, and wife,
When their worst is done,
They yet have nothing won:
The Kingdom ours remaineth.
with one of the stanzas from “Vom Himmel hoch da komm ich her”,
Ah, dearest Jesus, Holy Child,
Make Thee a bed, soft, undefiled,
Here in my poor heart’s inmost shrine,
That I may evermore be Thine.
It is obvious that in “Dear Christians one and all rejoice”—Nun freut
euch, lieben Christen g’mein—we have the outline of Luther’s entire
experience of faith, from the moment he felt himself condemned by God
till he could triumph in songs of praise. This hymn forms a very clear
parallel to his exposition of the Second Article.
Most of Luther’s hymns ought to be found in our English Lutheran hymn
books. They are noble church hymns—all Lutherans should know them. The
Church Militant is one of Luther’s chief subjects. Note his great heroic
hymn “Ein feste Burg.” Note also one of his last hymns:
Erhalt uns, Herr, bei deinem Wort
Und steure deiner Feinde Mord,
(Original: und steur des Pabsts und Tuerken Mord).
Die Jesum Christum, deinen Sohn,
Stuerzen wollen von deinem Thron.
Lord, keep us steadfast in Thy Word;
Curb those who fain by craft or sword
Would wrest the kingdom from Thy Son,
And set at naught all He hath done.
Powerful and courageous Lutheran hymns! Ach Gott, vom Himmel sieh
darein—Look down, O Lord, from heaven behold—seems to be as valid
against the disintegrating subjectivism and super-culture of our time as
against the age in which it was born, which dissolved God’s kingdom and
divine will at pleasure and put uncontrolled human will in their place.
Whether this refers to clericalism and papism or modern culture and mass
dominion, makes little or no difference; the result in both cases is
destruction.
Nearly all of Luther’s hymns close with words of praise—note this
consciousness of communion with Christ. Take for example the last stanza
of “Christ lag in Todesbanden”:
Then let us feast this Easter day
On the true Bread of heaven;
The Word of grace hath purged away
The old and wicked leaven:
Christ alone our souls will feed;
He is our meat and drink indeed;
Faith lives upon no other!
Alleluia!
We recommend a careful study of “Luther’s Hymns” by James F. Lambert.
GERMAN HYMNODY
The history of German hymnody after 1500 may be divided into five
periods: 1) the foundation period, including the time of the Reformation
and down to the close of the sixteenth century; 2) the period of
prosperity, from about 1600 to about 1700; 3) the period of
subjectivism, embracing the time from 1700 to 1750; 4) the period of
decline, from 1750 to about 1820; 5) a time of renovation and general
development, from about 1820 to about 1900.
To present a clear, yet reasonably complete, survey of the history of
the church hymn in Germany during the century of the Reformation, is not
an easy task. The period is rich in victories and reverses. It embraces
not only the first victories of the new Church but also the
Counter-Reformation with its regaining of lost ground. It includes the
sad story of the internal struggles of the early Lutheran Church, which
resulted in dissension and weakness, bitterness and discouragement. All
this is reflected in the hymnody of the Church. The sixteenth century
produced many great hymnists, to whom we are greatly indebted. Luther’s
hymns alone would form a valuable little hymn book. But it would be
still more valuable, if we included in it the best Lutheran church hymns
of the entire century. A hymn book containing all the great Lutheran
church hymns of the sixteenth century—a remarkable Lutheran hymn book.
The Reformation hymnody possesses a preponderatingly objective
character. Definite and true evangelical faith is its keynote. Christ’s
redemption and the sinner’s justification by faith are the outstanding
expressions in this hymnody. The human and the individual, the
subjective, receives a secondary place. In fact there is hardly any
indication in this hymnody of a proper coalescence of the subjective and
the objective. A great many of the hymns are translations of old Greek
and Latin hymns. But the thoughts are hearty, vigorous, powerful, and
serious. The outward form is simple, even faulty at times. Yet it is the
song of earnest and sincere Christians.
The foremost hymnist of this period is, of course, Martin Luther. Other
great hymnists of this period are Justus Jonas, Paul Eber, Paul
Speratus, Nikolaus Decius, Lazarus Spengler, Nikolaus Hermann, Barthol.
Ringwaldt, and Nikolaus Selnecker. Michael Weiss of Bohemia belongs to
this period, because he produced a number of excellent German
translations of church hymns which had been in use among the followers
of John Huss.
The second period of German hymnody, the seventeenth century, may be
regarded as one of great prosperity. In it the objective and the
subjective seem to attain a fine balance. The church hymn now comes more
directly from the soul of the communion of the faithful. In form and
expression there is healthy progress. A very fine type of lyrical poetry
develops. During the first years of this period we note such excellent
hymnists as L. Helmbold, Martin Schalling, Valerius Herberger, and
Philipp Nicolai. Among hymn writers during the hard times of the Thirty
Years War, who produced excellent hymns of consolation, powerful hymns,
we note especially John Heermann, Paul Fleming, J. M. Meyfart, Martin
Rinkart, John Rist, and Simon Dach. The objective-subjective hymnody of
the seventeenth century, in its purest and noblest form, is to be found
in the hymns of Paul Gerhardt, writer of more than one hundred hymns, in
which the ardor and fervor of Christian subjectivity attained a most
happy union with the firm evangelical faith and the noble popular
elements of the Reformation period. He is one of the greatest German
hymn writers, if not the greatest. With him we note Georg Neumark, J.
Franck, and M. Schirmer.
The third period, from the end of the seventeenth century to about 1750,
may be called the age of subjective hymnody. To this period belong such
great hymn writers as Johann Scheffler (Angelus Silesius) and Countess
Ludemilia Elisabeth of Schwartzburg-Rudolstadt. Both of these hymn
writers are quite strongly inclined towards sound Mysticism. At the
opening of the eighteenth century, Pietism brought about a great
awakening in hymn writing. Several of the followers of Spener and
Francke produced a large number of devotional hymns which are full of
sound and sincere piety in simple and noble form. To this group of hymn
writers belong Samuel Rodigast, Gottfried Arnold, Johann Freylinghausen,
Herrnschmidt, Richter, Countess Emilie Juliane of Schwartzburg, J. J.
Rambach, and Woltersdorf. In this connection we must also mention
Gerhard Tersteegen, a preacher without a church, and a leader among
“awakened souls.” The followers of J. A. Bengel, or the so-called Bible
Theologians, produced a number of fine devotional hymns. Leading hymn
writers in this group are Johann Mentzer and Phillip Friedrich Hiller.
Count Zinzendorf, the great leader among the Herrnhuters, or Moravian
Brethren, wrote a number of excellent hymns. Besides these hymnological
fruits of Pietism, the orthodox tendency did not remain unproductive.
Pietism exerted considerable influence upon the orthodox hymnody. To
this group of orthodox hymn writers belong Erdmann Neumeister, Benjamin
Schmolck, and Salomo Franck. Towards the middle of the eighteenth
century a dull and degraded Pietism began to react upon sacred poetry. A
sound and vigorous tone was superseded by the subjective and lyrical
effusions of the individual. The hymns began to treat more and more of
personal feelings and soul experiences, of events and situations in
private life. A number of poor hymn books appeared. Public taste for the
right kind of church song was spoiled. This paved the way for a
hymnological revolution, brought about mainly by Rationalism, during the
last half of the eighteenth century.
The fourth period, the era of decline, includes the last half of the
eighteenth century and the first decades of the nineteenth. This is the
time of the destructive influences of Neologism or Rationalism in
Germany. German hymnody suffered. Rationalism is a denial of positive
Christian life, and lacks sympathy for the primitive, the simple, and
the popular. It cannot attend to the needs of the common people. It
possesses a character of superficial and heartless intellectualism.
Reason was made the highest authority in all religious matters. Genuine
hymn writing could not grow up in a soil which was destitute both of
poetry and of true Christianity. The dominion of rationalism in German
hymnody began about the middle of the eighteenth century with a revision
of the old church hymns in accordance with the new ideas of the age, an
age of enlightenment and illumination. To begin with this hymnological
revision was mainly in the interest of form. Severity, irregularity and
archaism in expression and style, in rhyme and meter, etc., had to be
eliminated from the church hymns. Up-to-date language had to be used.
The revision of form was soon followed by a revision of content. Old
ideas in the hymns had to be removed. The church hymns had to be in
harmony with the new ethical ideas of the age. A great work in
hymnological vandalism was in progress. It was not sufficient to merely
improve the old hymns. Most of the grand old church hymns were dropped
and new ones produced—new hymns which were in perfect harmony with the
new ideas of the age. The new hymn book was to be a kind of textbook in
moral philosophy. The new hymn book should instruct the people in many
useful things. Hymns were written on such subjects as profitable
economy, extravagance, superstition, scepticism, quiet and peaceful
life, contentedness, integrity, the right use of pleasure, commerce,
agriculture, vaccination, sleep, etc. The direction was not heavenward
so much as worldward.
The leading hymnological revisor or editor was Friedrich Gottlieb
Klopstock (1724-1803). He also wrote a few original hymns. One of the
best hymn writers of this hymnological era was Christian Fuerchtegott
Gellert (1715-1769). He wrote a number of excellent hymns. Johann Casper
Lavater (1741-1801) was perhaps the greatest hymn writer of this period.
The fifth period of German hymnody, an era of renovation, from about
1825 to about 1910, is known not so much for original hymn writing as
for its general return to the best of old German hymnody. The neological
hymn books of the preceding period were condemned and rejected. New hymn
books were published, which contained the best church hymns of all
times. Outstanding hymnological compilers and editors are Dr. Hermann
Adalbert Daniel, Dr. Carl Eduard Philipp Wackernagel, and Stip. Albert
Knapp and Dr. Carl Johann Spitta are important German hymnists of this
period. Important English translators are Miss Catherine Winkworth, Miss
Frances Elizabeth Cox, Miss Jane Borthwick and her sister—Mrs.
Findlater, Rev. Richard Massie, and Rev. A. Tozar Russell.
SCANDINAVIAN LUTHERAN HYMNODY
The Reformation era, the sixteenth century.—The hymnody of the
Scandinavian Church during this period was, for the most part, an echo
of that of the German mother Church. Among important hymnists of this
period we note Hans Taussen, Hans Tomissön, Cl. Töndebinder and Nils
Jespersen of the Danish Church. In the Swedish Church we note especially
the two brothers, Olaus and Laurentius Petri, the two great Swedish
reformers, students under Dr. Martin Luther at the University of
Wittenberg. The first Swedish Lutheran hymn book was issued by Olaus
Petri, 1526, called “Swedish Songs” (about ten hymns). Revised and
enlarged editions of this hymn book appeared in 1530 and 1536. In this
first Swedish Lutheran hymn book we find hymns by the Swedish poet Olaf
Swensson, who distinguished himself as a zealous polemic against the
Roman Catholic Church and “Antichrist” (the pope). In 1567 appeared
another Swedish Lutheran hymn book, containing 99 hymns, which has been
called “the hymn book of Laurentius Petri,” because it contained many
translations and several original hymns by him. A revised and enlarged
edition of this hymn book appeared in 1572. In this hymnal appeared the
popular and beautiful Swedish Lutheran hymn, “A sinful man, who lay in
trance of sin, he heard a voice from heaven: Awake, awake, list to the
Word that comfort gives.” It has been claimed by several authorities
that this hymn is the foremost hymn in the Swedish literature of the
sixteenth century, and also one of the greatest of Swedish Lutheran
hymns. It is probably the work of Laurentius Petri Gothus.
Scandinavian Lutheran hymnody may be divided into five hymnological
periods, similar to the five periods of German Lutheran hymnody. The
hymnological periods of German and Scandinavian hymnody are parallel.
The second period, the seventeenth century.—The seventeenth century is
said to be the days of glory in the history of Scandinavian Lutheran
hymnody—its foremost period. While the Danish hymnists Hans Sthen, A.
Arreboe, and especially T. Kingo wrote their hymns, the hymnody of the
Swedish Church developed somewhat independently, with Swedish fervor and
virility in connection with Biblical and practical simplicity in the
best sense. The advance of this period on the Reformation era was much
greater in the Swedish Church than in the German Church. It is also to
be noted that the highest point in Swedish Lutheran hymn writing was
reached in the later part of the seventeenth century, somewhat later
than in Germany. Important Swedish hymnists of this period are Samuel
Columbus, Erik Lindsköld, Petrus Brask, Gustaf Ollon, Israel Kolmodin,
Jacob Boethius, Jakob Arrhenius, and especially the two bishops, Haquin
Spegel and Jesper Swedberg. The Swedish Lutheran hymnal of 1695 was a
masterwork.
The third period, from 1700 to 1750.—The Scandinavian Church was not
subject to the hymnological fluctuations that the German Church
experienced in this period, because the excellent Swedish hymnal of 1695
remained throughout the 18th century as the only official and popular
hymn book. Efforts were made to produce new hymnals. About 1765 appeared
an orthodox hymnal, “sound in doctrine and unpoetical”—called the Celsic
hymnal, because O. Celsius had a great deal to do with its compilation.
Pietistic and Moravianistic hymnals appeared. As an example of the
Pietistic hymnals we note “The Songs of Moses and the Lamb,” by
Lybecker, 1717. “The Songs of Zion” was a Moravianistic product,
published about 1745. The Danes and the Norwegians were fortunate in
having as their foremost hymnist the great H. A. Brorson, a most noble
Pietistic hymn writer.
The fourth period.—This period includes the last half of the eighteenth
century and the first fifteen years of the nineteenth. The neological
spirit did not get into the church life of Sweden as thoroughly as in
Germany. This fortunate condition is plainly seen in the hymnody of the
Swedish Church. The hymnal that was published in 1793, the year of the
200th anniversary of the important Church Council at Upsala (1593),
contained very few new hymns, and the old hymns retained were only
slightly revised. But this hymnal was not accepted by the Swedish
Church. About twenty years later, in 1814, appeared a new project in the
matter of a revised and improved hymnal, the result of neological
efforts to produce new church hymns. Many very able hymnists united in
this great hymnological project, to show what genius and good taste can
accomplish. It was a great work, but, on the whole, unsuccessful—too
fine, perhaps.
The fifth period, the nineteenth century.—The hymnological situation in
Sweden in the nineteenth century was somewhat similar to that in
Germany. But it is hardly a question of returning to the old, because
neological activities were not able to deprive the Swedish Church of her
old hymnody. Efforts to give to the Church a large number of the best of
the old church hymns (Greek, Latin, German and Scandinavian), carefully
edited, and some new Swedish church hymns, resulted in the important
Swedish Hymnal of 1819. It has remained to this day (1925) the official
and popular Hymnal of the Swedish Church. It is the Swedish hymn book of
the Augustana Synod. With respect to the old church hymns in the hymnal,
it may be said that much was gained by this work of revision. Most of
the new hymns are excellent. A few of the hymns betray neological
influences. On the whole, however, the Hymnal of 1819 is a very fine
Lutheran hymn book. It contains 500 hymns. Revision is undoubtedly
needed, and such work has been going on for some time.
Among Swedish hymn writers who contributed to the Hymnal of 1819 we note
especially Bishop J. O. Wallin (died 1839) and Bishop F. M. Franzen
(died 1847). Wallin produced 128 original hymns and revised or
translated very many old and new hymns. The Hymnal of 1819 has often
been called Wallin’s Hymnal. Most of his hymns are immortal
masterpieces. Franzen produced 22 original hymns. As a hymnist Franzen
possessed less rhetorical elevation and force than Wallin, but he is
fully equal to Wallin not only in the Biblical-evangelical quality of
the content but also in the lyrical heartiness of the tone as well as in
the transparency and simplicity of the language. Other important Swedish
hymn writers of this period are Samuel J. Hedborn (died 1849) and Erik
Gustaf Geijer (died 1847). Johan Henrik Thomander and Per Wieselgren are
the editors of the Swedish Hymnal (1819) that is used in the Swedish
Lutheran Augustana Synod, U. S. A.
In the Danish Church the well known N. F. S. Grundtvig (died 1872) has
rendered great service as a reviser of old church hymns and writer of
several excellent original hymns. The Norwegian Lutheran hymn book by
Rev. M. B. Landstad (died 1881) is a very important hymnological work.
It is a popular hymnal in the Norwegian Church. An important Swedish
hymn book was published in Finland in 1880, which contained many
excellent old church hymns from Swedish and German sources, but also
several new hymns by such well known Finnish scholars as Johan Ludvig
Runeberg (died 1877), Zacharias Topelius (died 1898), and others.
Bishop J. O. Wallin brought about a very high hymnic standard in the
Swedish Church—perhaps the highest hymnic standard in the entire
Lutheran world. When we examine what Grundtvig and Landstad gave the
Danish and Norwegian churches, we find a great deal of the folk song
element in that hymnody—not an unwholesome attribute. Wallin’s work
belongs rather to the sphere of the solemn and sublime church hymn. The
hymnody of the Swedish Lutheran Church is among the finest in the whole
field of Lutheran hymnology, a church hymnody born in the days of the
Reformation, four hundred years ago.
AMERICAN LUTHERAN HYMNODY
The early Lutherans in America came from lands where church song had
attained high position and where a large number of noble church hymns
had been produced. The early German Lutherans sang from a great variety
of hymn books which they had brought with them from the homeland. Dr.
Henry Eyster Jacobs makes the following statement in “A History of the
Evangelical Lutheran Church in the United States”: “Muhlenberg had
complained greatly of the variety of hymn books in use in the
congregations, and generally within the same congregation. Of these, the
Marburg hymn book gained precedence, and an American edition was
published by Christopher Saur, Germantown, in 1762.” This hymn book
contained over six hundred hymns.
About the same thing may be said of the earlier Lutheran immigrants, the
Dutch and the Swedes. About 1675 the Swedes appealed to the King of
Sweden for 12 Bibles, 100 hymn books, etc. In 1696 a ship carrying
missionaries and a large supply of books left Sweden for America.
The work of organizing the early Lutheran Church in America fell to Rev.
Dr. Henry Melchior Muhlenberg, often called the Patriarch of the
American Lutheran Church. He came to Philadelphia in 1742. The first
Evangelical Lutheran Synod in America was organized by Muhlenberg at
Philadelphia in 1748. This body is known as the Evangelical Lutheran
Ministerium of Pennsylvania and Adjacent States. In 1782 this synod
resolved to have a new hymn book printed for the united congregations. A
hymn book committee was appointed and given the following instructions:
“As far as possible to follow the arrangement of the Halle hymn book,
and not to omit any of the old standard hymns, especially of Luther and
Paul Gerhardt.” This German hymn book appeared in 1786, having been
prepared by Muhlenberg, Kunze, and Helmuth. Poor health prevented
Muhlenberg from taking a more active part in the compilation of this
hymn book. While it was used extensively, it seems that the book did not
fully meet the wishes of the synod. Apparently the active editors,
especially Dr. Helmuth, had not been successful in the selection and
revision of the hymns. The inter-denominational (Lutheran and Reformed)
hymn book of 1817, the “Gemeinschaftliches Gesangbuch,” was an inferior
hymnological work. It was meant to take the place of the Pennsylvania
hymn book of 1786. In 1849 the Ministerium of Pennsylvania published a
new hymn book, prepared chiefly by Dr. C. R. Demme. The Synods of New
York and West Pennsylvania co-operated in this issue. Although popular,
this Pennsylvania hymn book did not measure up to that of 1786. About
the middle of the nineteenth century, several German Lutheran hymn books
were published by different synods. The Kirchenbuch of the General
Council, published in 1877, is a hymnological work of high merit.
The first English Lutheran hymn book used in America was the “Psalmodia
Germanica” of 1725, 1732, and 1756. It came to America from London,
England. It contained 122 hymns, several by Luther and Paul Gerhardt. In
1795 Dr. John C. Kunze of New York published “A Hymn and Prayer Book,
for the use of such Lutheran Churches as use the English language.” Its
240 hymns were gathered from German Lutheran, Moravian, English and
American sources. In 1797 Rev. George Strebeck issued “A Collection of
Evangelical Hymns, made from Different Authors and Collections, for the
English Lutheran Church in New York.” This was a rather un-Lutheran hymn
book. Rev. Strebeck and his New York congregation went over to the
Protestant Episcopal Church. In 1806 Rev. Ralph Williston published “A
Choice Selection of Evangelical Hymns from Various Authors, for the Use
of the English Lutheran Church in New York.” While this hymn book met
with popularity within the New York Ministerium, it was not a Lutheran
hymn book. Most of its hymns were taken from Watts and Charles Wesley.
Rev. Williston and his New York congregation also went over to the
Protestant Episcopal Church. In 1815 appeared “A Collection of Hymns and
a Liturgy for the Use of Evangelical Lutheran Churches.” Published by
order of the Evangelical Lutheran Synod of the State of New York. The
editors were Drs. Quitman and Wackerhagen. This book contained 520
carefully selected hymns.
A number of English hymn books were published before 1850, but they were
found more or less unsatisfactory. Some of them were quite un-Lutheran.
In 1863 the Ministerium of Pennsylvania decided to issue a new English
hymn book. A hymn book committee was appointed, which did very thorough
work. This resulted in the publication of the Church Book by the General
Council in 1868. This is undoubtedly one of the best English Lutheran
hymn books of the American Lutheran Church. It has been highly praised
by prominent hymnologists of Europe, and it has remained a very popular
English hymn book throughout the American Lutheran Church for over fifty
years. It has passed through several editions.
Rev. Justus Falckner (1672-1723) wrote what may be called the first
American Lutheran hymn. He is said to be the first German Lutheran
pastor in America and was ordained by the Swedish Lutheran pastors in
Gloria Dei Church at Wicaco in 1703. This was the first Lutheran
ordination in America. We quote here the first two stanzas of Rev.
Justus Falckner’s beautiful hymn. The hymn was originally written in
German—“Auf, ihr Christen, Christi Glieder.”
Rise, ye children of salvation,
All who cleave to Christ the Head!
Wake, arise, O mighty nation,
Ere the foe on Zion tread:
He draws nigh, and would defy
All the hosts of God Most High.
Saints and heroes, long before us,
Firmly on this ground have stood;
See their banner waving o’er us,
Conquerors through the Saviour’s Blood!
Ground we hold, whereon of old
Fought the faithful and the bold.
The American Lutheran Church cannot as yet point to an American Lutheran
hymnist like Paul Gerhardt or John Olof Wallin. The English Lutheran
hymn books in America contain translations of German, Scandinavian, old
Greek, and old Latin hymns, also a large number of carefully selected
English (Reformed) hymns. The matter of translating great German and
Scandinavian Lutheran hymns into English is a very difficult task. But
there are Lutherans in America who write hymns worthy of more general
acceptance. They would find it if it were, first of all, accorded to
them by their fellow-Lutherans of other synods. So long as the hymn
writers of another synod are largely ignored in American Lutheran
synodical hymnals, it is not to be expected that what they write will
find its way into the hymnals of other denominations. Among the most
successful translators and hymn writers within the American Lutheran
Church the following may be mentioned: Rev. H. Brueckner, Rev. Dr.
Matthias Loy, Rev. Dr. Charles Poterfield Krauth, Rev. John Casper
Mattes, Rev. Dr. Alfred Ramsey, Rev. Dr. Charles William Schaeffer, Rev.
Dr. Joseph Augustus Seiss, Mrs. Harriett Reynolds Spaeth, Rev. Dr. C. H.
L. Schuette, Miss Anna Hoppe, and Rev. Dr. Paul E. Kretzmann. Miss
Catherine Winkworth, Anglican, has produced a large number of excellent
translations of German Lutheran hymns.
Several excellent English Lutheran hymn books have been published within
the American Lutheran Church. Perhaps the foremost work is the Common
Service Book, authorized by the General Synod, the General Council, and
the United Synod in the South. The Evangelical Lutheran Hymnal,
published by order of the First English District of the Joint Synod of
Ohio and Other States, is a worthy American Lutheran hymn book. The
Wartburg Hymnal, edited by Professor O. Hardwig and published by
Wartburg Publishing House, is noteworthy. The Scandinavian Lutherans
have also published commendable hymn books. The new Hymnal of the
Augustana Synod (1925) is excellent. Hymn book committees are at work on
the compilation of better and more serviceable English Lutheran hymnals.
The history of hymnody in the American Lutheran Church is in many
respects discouraging. A prominent American Lutheran theologian recently
made the following statement: “Few of our ministers have ever had an
appreciation of the treasures of Lutheran church song” The training of
the clergy in hymnology and church music is not what it ought to be. The
education of the church organist and choir director is woefully
deficient. More serious study in liturgics, hymnology and church music
is needed. Yet some very good work has been done by American Lutheran
hymnists, hymnologists and church musicians. The Memoirs of the Lutheran
Liturgical Association contain much valuable information concerning
American Lutheran church song; so also the Essays on Church Music,
volumes which contain papers read at Lutheran church music conventions
held chiefly in Pennsylvania. Other sources of information are: “The
English Hymn” by Dr. Louis F. Benson, pages 410-420 and 560-563. “The
Lutheran Cyclopedia” by Jacobs and Haas, pages 235-238 and 96-97. “A
History of the Evangelical Lutheran Church in the United States” by
Henry Eyster Jacobs, the references to hymn books and hymns. History of
the Liturgical Development of the Ministerium of Pennsylvania, vol.
XVII, page 93, Lutheran Church Review. The Common Service Book and
Hymnal, vol. XXXVII, page 289, Lutheran Church Review.
CONCLUSION
How old is Lutheran church song? Four hundred years—the historical age
of the most vigorous production in the realm of sacred song. We must not
forget that one thousand popular evangelical Lutheran church hymns are a
selection from perhaps one hundred thousand church hymns. What a great
vital power! Is there any reason to believe that this vitality is about
to cease? Is Lutheran hymn writing a thing of the past? The power to
create is not yet extinct. The hymnody of the Church is steadily
conquering new ground. In the Episcopal Church the church hymn has taken
on greater and greater significance. Wherever evangelical missionary
work is gaining ground, the church hymns find favor. So long as the
Lutheran Church lives, Lutheran church song will flourish.
Even from the literary point of view, this Lutheran hymnic vitality
ought to be appreciated. Is it not strange that poets whose work will be
forgotten after a few decades, are treated at length in our histories of
literature, while this body of song, which has stood the test of
centuries, scarcely receives mention? Yet our Lutheran church hymn has
perhaps very few literary competitors. As a representation of life, does
it not fitly take its place beside the many legends that have delighted
the children of old India, or Homer’s Iliad and Odyssey, or the metrical
romances of the Middle Ages, or Dante’s Divine Comedy, or a great
Shakespearean drama, or the songs of the Israelites?
But it is not because the Lutheran church hymn is great poetry that it
lives. It is because of the life of the Church, the life of souls, the
life of the Christian faith, that the church hymn lives. From this it
draws its life and becomes an ever fresh source of spiritual life.
Looking at the church hymn from this point of view, looking at the
content of the church hymn, the outlook widens and goes far beyond the
time of four hundred years.
If the history of our evangelical church hymn has reference more
particularly to the historical evolution of the content and the making
of the form, then this history embraces several thousand years of the
religious development of our race. This holds good also from the
literary point of view. It is obvious that our popular Lutheran church
hymns contain material from all classical ages revealed by history, from
the first literary days of old Israel down to the present time, and this
very often in the most intimate fusion.
Take for example one of F. M. Franzen’s greatest hymns, the first stanza
of which follows:
Prepare the way, O Zion!
Ye awful deeps, rise high,
Sink low, ye towering mountains;
The Lord is drawing nigh:
The righteous King of glory,
Foretold in sacred story.
Oh, blest is He that came
In God the Father’s Name!
How much there is in that stanza! And it is only the first stanza of a
truly great Lutheran church hymn. In all this, which may seem quite
commonplace, there really is something truly wonderful; an old, old
story about the life of faith and its expression in song and worship—an
exceedingly beautiful testimony about the fulness of God’s work in the
history of spiritual life on earth.
Our hymnological annotations must draw to a close. They may be regarded
as observations and reflections during the study of a great subject: Our
Lutheran church song. Perhaps they will be of some value to those who
have much to do with Lutheran hymn singing as well as to those who teach
and instruct our young people in this branch of our ecclesiastical
inheritance.
Much must be done before we can really claim that the American Lutheran
Church has fully taken over this rich legacy.
A church hymn sung by a Lutheran congregation as it should be sung—that
may at first thought seem to be a very simple and insignificant matter.
But taken in its historical and religious connections, the matter is far
from simple or insignificant. And taken as a problem—it is not easily
solved. Its relations to the facts and conditions of spiritual life
extend far and wide. Hymnological study gives us an idea of these
things. Our Lutheran hymnody is four hundred years old—many of our best
Lutheran hymns are four hundred years old—four hundred years, think of
it, full of ups and downs, ecclesiastically and politically—four hundred
years of sacred song through all kinds of significant life experiences.
Four hundred years—turn to mediaeval and modern history.
Looking at the history of the church hymn, we may lay down as a
fundamental principle that the church hymn cannot live without
connection with the life that has passed through the ages, from the
prophets of old, Christ, the Reformation, and down to the present. Only
in this connection does the church hymn possess a positive significance
or the significance of a life-promoting factor.
The correctness of this principle may be confirmed from actual
experience. In the history of languishing and dying church song, we can
read about languishing and dying Christian nations—nations in deplorable
condition both ecclesiastically and nationally—nations of emigration,
non-patriotism, and of little or no sense of duty—nations of imported
religious thinking and poorly translated songs.
The question has often been raised: Does the American Lutheran Church
really sing? Yes and No—for the most part No. Most of our American
Lutheran country congregations do not sing. How about the city churches?
A sad affair! In most cases the situation is far from ideal. A church
hymn, _a Lutheran church hymn_, cannot be sung properly by those who
forget God, Bible, history, etc., in order to practise a little general
culture and enjoy a little tasty personal aesthetics. If a noble
Lutheran church hymn is sung, it is usually sung by the choir, perhaps
as a concert number, disconnected from its vital connection. And
detached from its connection, the noble Lutheran church hymn becomes,
like everything else that has vital significance, nothing. That which
does not really hang together, becomes patchwork, bandages, finery,
rags—we may praise it enthusiastically. Very much like American
culture—sorry to say. Uniting, cementing, productive LIFE is lacking.
Many American Lutheran churches do not sing Lutheran church hymns at
all. How deplorable! We often attend Lutheran church services where not
a single Lutheran church hymn or Lutheran chorale is sung. Here is a
serious flaw in American Lutheran education and leadership. How about
the hymn singing in our American Lutheran Sunday schools? Would it not
be well to sing at least one Lutheran church hymn each Sunday? Or shall
we permit Lutheran hymnody to die? Is great Lutheran hymnody a thing of
the past?
But what is the most serious thing that our American Lutheran
congregational hymn singing lacks? One thing—LIFE. That is our great
problem—life in our church song—new life—LIFE. With this go all the
difficulties of the problem of life.
Since it is the business of the Church to sing the church hymn, the
question becomes very complicated. So many factors must co-operate in
this matter, if we are to get anywhere—to sing a Lutheran church hymn as
it should be sung. Our American Lutheran colleges and theological
seminaries will have to undertake more serious educational work in the
important field of hymnology and church music. A strong summer school of
Lutheran church music, liturgics and hymnology would be very valuable.
Take the familiar situation: The great festival hymn of the Reformation
is sung. We have before us altar, pulpit, pipe organ; we have before us
minister, organist, choir, congregation. The ideal of the problem is a
_harmonious co-operation_ between all if we are to have VITAL worship
and VITAL song.
The good pastor of a large Lutheran church in Connecticut thanked his
organist and choirmaster in a very hearty way after a fine Sunday
morning service. The good organist and choirmaster answered: “Well, who
cannot play and sing when the pastor preaches such soul-stirring sermons
and conducts the liturgy so beautifully?” And the good pastor replied:
“Well, who cannot preach and conduct the liturgy when the organist and
choirmaster does such excellent work?” That is real co-operation—they
helped each other in a beautiful way. They co-operated in the selection
of hymns and choir music—every Tuesday or Wednesday evening that pastor
and organist were together in conference concerning the song of the
church. That is work very much worth while for the Church service.
In our thousands of Lutheran churches throughout the United States of
America, the American Lutheran Church is to be built up and built
together into ONE great Church, into ONE people that really sings—a
people of God.
But when here devoutly soareth
High the temple-anthem sweet,
Grief grows calm, no plaint outpoureth—
Hearts with holy rapture beat:
Free from earthly clouds the soul
Presses toward a higher goal,
Takes from hope the comfort given,
Speaks e’en now the tongue of heaven.
O my soul, thy wing ascending,
Yet on Salem’s mount shall rest;
There where cherub-harps are blending
With the singing of the blest;
Let thy note of praise and prayer
To thy God precede thee there,
While e’en yet a care-worn mortal,
Still without thy Father’s portal.
Let us, Christians, here that wander,
As our fathers in their day,
Piously together ponder,
Gladly sing and meekly pray;
Be the children’s voices raised
To the God their fathers praised.
Let Thy bounty failing never
Be on us and all forever.
(From J. O. Wallin)
ADDENDA
REFORMED CHURCH SONG
The founders of the so-called Reformed Church, Ulrich Zwingli and John
Calvin, sought to restore apostolic simplicity in the matter of public
worship. All images and ornaments were removed from the Reformed
churches. The altars were changed to plain tables. Musical instruments
were not allowed in the churches. Zwingli made the sermon the chief part
of the church service. The Latin chants and songs were abolished, and
their places were seldom filled with congregational singing in the
vernacular. With regard to church service, Calvin had on the whole the
same views as Zwingli. He introduced, however, congregational singing,
using translated and versified portions of the Psalms of David.
Thus the Reformed Church turned to Biblical Psalmody. Early versifiers
of Davidic Psalms were Clement Marot (1495-1544), Theodore Beza
(1519-1605), and Ambrosius Lobwasser (1515-1585). Joachim Neander
(1650-1680), Gerhard Tersteegen (1697-1769), and Lavater (died 1801) are
important Reformed hymnists. The Genevan Psalter, by Marot and Beza, a
successful and influential hymnological work, appeared about the middle
of the sixteenth century. Ambrosius Lobwasser produced a German edition
of the Genevan Psalter in 1573, which became very popular and exerted
considerable influence. English Psalmody presents such important names
as Miles Coverdale (1487-1569), George Buchanan (1506-1582), Thomas
Sternhold (sixteenth century), John Hopkins, Nahum Tate, Nicholas Brady,
and Isaac Watts. In Scotch Psalmody the Royal Psalter and the celebrated
Rous’ Version are significant hymnological works. The Bay Psalmist or
the New England Version was America’s first hymn book. For further study
of Reformed church song we recommend “The Hymn as Literature,” by J. B.
Reeves, also Benson’s “The English Hymn.”
A LIST OF HYMN WRITERS
(Mainly Lutheran)
Adam of St. Victor (died 1177), Latin hymnist.
Adlerbeth, G. G., state secretary, b. 1751, d. 1818, Swedish hymnist.
Afzelius, A. A., court chaplain, b. 1785, d. 1871, Swedish hymnist.
Agricola, Johann, court chaplain, b. 1492, d. 1566, German hymnist.
Ahnfelt, O., bishop in Swedish Church, b. 1854, d. 1910.
Ahnfelt, P. G., pastor in Swedish Church, b. 1803, d. 1863.
Albert, Heinrich, b. 1604, d. 1651, German Lutheran hymnist.
Albinus, Rev. Johann Georg, b. 1624, d. 1679, German Lutheran hymnist.
Albrecht (IV) Jr., d. 1557, German hymnist.
Alin, S., rural dean in Swedish Church, b. 1852.
Altenburg, Rev. Johann Michael, b. 1584, d. 1640, German Lutheran
hymnist.
Ambrose, Aurelius, Bishop of Milan, b. 340, d. 397, Latin hymnist.
Amnelius, Rev. A. P., b. 1638, d. 1692, Swedish hymnist.
Anatolius, cir. VIII century, Greek hymnist.
Andrew of Crete, Archbishop, b. 660, d. 732, Greek hymnist.
Arndt, Ernst Moritz, professor, b. 1769, d. 1860, German hymnist.
Arrhenius, Rev. Jacob, Upsala University professor, b. 1642, d. 1725,
great Swedish Lutheran hymnist.
Augustine, Aurelius, great Bishop of Hippo, b. 354, d. 430.
Ausius, Hakan, d. 1653, Swedish hymnist.
Bahnmaier, Rev. Jonathan Friederich, b. 1774, d. 1841, German Lutheran
hymnist.
Becker, Cornelius, pastor in Leipzig, b. 1561, d. 1604.
Bede, the Venerable, b. 673, d. 735, Latin hymnist.
Bellman, Carl Michael, Swedish poet, b. 1740, d. 1795.
Bengel, J. A., consistorial counselor in Stuttgart, Bible Theologian, b.
1687, d. 1752.
Bergstedt, C. F., Swedish author, b. 1817, d. 1903.
Bernard of Clairvaux, b. 1091, d. 1153, Latin hymnist.
Bernard of Cluny, b. cir. 1145, Latin hymnist.
Beza, Theodore, b. 1519, Burgundy, professor at Lausanne, preacher at
Geneva, French Switzerland, d. 1605.
Blix, E., professor, Norwegian Church, b. 1836, d. 1902.
Boethius, Rev. Jacob, Swedish Church, b. 1647, d. 1718.
Boethius, S. J., professor, Swedish Church, b. 1850.
Begatsky, Karl Heinrich von, b. 1690, Silesia, Lutheran Pietist, d.
1774.
Borthwick, Miss Jane Laurie, b. 1813, d. 1897, important English
translator of German hymns.
Brag, Karl J., pastor and dean at Gothenburg, Swedish Church, b. 1735,
d. 1781.
Brask, Peter, b. 1641, d. 1691, Swedish hymnist.
Brorson, Hans Adolf, bishop in Danish Church, b. 1694, d. 1764,
important Danish hymnist.
Buermeyer, Ferdinand Frederick, M. A., D. D., b. 1846, New York,
Lutheran.
Canitz, Friedrich Rudolph Ludwig, Freiherr von, b. 1654, d. 1699, German
Lutheran.
Carlberg, Birger, pastor in Swedish Church, b. 1641, d. 1683.
Cassel, Karl Gustaf, state official, b. 1783, d. 1866, Swedish Lutheran
hymnist.
Cavallin, S., rural dean in Swedish Church, b. 1820, d. 1886.
Choraeus, Michael, professor, b. 1774, d. 1806, Swedish-Finnish hymnist.
Claudius, Matthias, b. 1740, d. 1815, German Lutheran hymnist.
Clausnitzer, Rev. Tobias, M. A., b. 1619, d. 1684, German Lutheran
hymnist.
Clement of Alexandria (Titus Flavius Clemens), b. cir. 170, d. cir. 220,
Greek hymnist.
Columbus, Samuel, b. 1642, d. 1679, Swedish Lutheran hymnist.
Cornelius, C. A., bishop in Swedish Church, b. 1828, d. 1893.
Cox, Miss Frances Elizabeth, b. 1812, d. 1897, English translator of
German hymns.
Cruciger, Elizabeth, died 1558, German hymnist.
Dach, Simon, professor, b. 1605, d. 1659, German Lutheran hymnist.
Dachstein, Wolfgang, organist at St. Thomas Church, Strassburg, left
monastic life 1524, German Lutheran hymnist.
Dahl, Kristoffer, Upsala University professor, b. 1758, d. 1809.
v. Dalin, Olof, Swedish poet and historian, b. 1708, d. 1763.
Dalius, Sven, b. 1604, d. 1693, Swedish hymn writer.
Decius, Nikolaus, b. Bavaria, d. 1529, German Lutheran hymnist.
Denicke, David, b. 1603, d. 1680, German Lutheran hymnist.
Dilluer, J., dean in Swedish Church, b. 1785, d. 1862, important Swedish
Lutheran hymnologist.
Diterich, J. S., pastor in Berlin, Germany, b. 1721, d. 1797.
Dueben, J. von, b. 1671, d. 1730, Swedish Lutheran hymnist.
Eber, Rev. Paul, b. 1511, d. 1569, German Lutheran hymnist.
Ekdahl, F. N., rural dean in Swedish Church, b. 1853.
Evers, Edvard, court chaplain, b. 1853, Swedish hymnologist.
Fant, Erik M., Upsala University professor, b. 1754, d. 1817.
Findlater, Mrs. Sarah (Borthwick), b. 1823, d. 1907, English translator
of German hymns.
Fleming, Paul, physician, b. 1609, d. 1640, German hymnist.
Fortunatus, Venantius, bishop of Poitiers, b. 530, d. 609, Latin
hymnist.
Franck, Johann, burgomaster, b. 1618, d. 1677, German Lutheran hymnist.
Franck, Salomo, b. 1659, d. 1725, German Lutheran hymnist.
Franzen, Frans Michael, bishop, b. 1772, d. 1847, great Swedish Lutheran
hymnist.
Freylinghausen, Johann, b. 1670, d. 1739, German hymnist.
Frimann, Claus, pastor, b. 1746, d. 1829, Norwegian hymnist.
Funcke, Rev. Friedrich, b. 1642, d. 1699, German Lutheran hymnist.
Gardie, Magnus Gabriel de la, chancellor, count, etc., b. 1622, d. 1688,
Swedish hymnist.
Geijer, Erik Gustaf, Upsala University professor, great Swedish poet,
historian, b. 1783, d. 1847, Swedish Lutheran hymnist.
Gellert, Rev. Christian F., professor, Leipzig, b. 1715, d. 1769.
Gerdes (Gerdessen), Johann, pastor of German Church, Stockholm, Sweden,
b. 1624, d. 1673.
Gerhardt, Paul, b. 1607, d. 1676, great German Lutheran hymnist.
Gezelius, J., bishop in Swedish Church, b. 1647, d. 1718.
Gesenius, Rev. Dr. Justus, court chaplain, court preacher, b. 1601, d.
1673, German Lutheran hymnist.
Gotter, Ludwig Andreas, b. 1661, d. 1735, German Lutheran hymnist.
Gramann, Johann, pastor, b. 1487, d. 1541, early German Lutheran
hymnist.
Gregory the Great, b. 540, d. 604, important early Latin hymnist.
Gripenhjelm, Edmund, Upsala University professor, senator, etc., b.
1622, d. 1675, Swedish Lutheran hymnist.
Grundtvig, Rev. N. F. S., b. 1783, d. 1872, great Danish Lutheran
hymnist.
Günther, Cyriacus, b. 1649, d. 1704, German hymnist.
Gustavus Adolphus, one of Sweden’s greatest kings, great conquering hero
of oppressed Protestantism, b. 1594, fell in the battle of Lützen,
November 6, 1632.
Gyllenborg, Gustaf Fredrik, count, Secretary of State, great Swedish
poet, b. 1731, d. 1808.
Hardenberg, Freiherr von, b. 1772, d. 1801, German Lutheran hymnist.
Harsdörffer, Georg Philipp, councillor, b. 1607, d. 1658, German
hymnist.
Hauge, A., dean in Norwegian Church, b. 1815, d. 1892, important
Norwegian hymnist and hymnologist.
Hedborn, Samuel J., court chaplain, pastor, great Swedish poet, b. 1783,
d. 1849, great Swedish Lutheran hymnist.
Heermann, Johann, pastor, b. 1585, d. 1647, great German Lutheran
hymnist.
Held, Heinrich, d. 1655, lawyer, German Lutheran hymnist.
Helmbold, Ludwig, superintendent, b. 1532, d. 1598, German Lutheran
hymnist.
Herberger, Valerius, pastor, b. 1562, d. 1627, German Lutheran hymnist.
Hermann, Nicolaus, schoolmaster, cantor and organist, d. 1561, important
German-Bohemian hymnist.
Herzog, Joh. Friedrich, LL.D., Dresden, b. 1647, d. 1699, German
hymnist.
Hey, Rev. Johann Wilhelm, b. 1789, d. 1854, German Lutheran Pietist.
Heyd, Sebaldus, rector at Nürnberg, b. 1498, d. 1561.
Hilarius (Hilary), famous Bishop of Poitiers, d. 368, first Latin
hymnist.
Hiller, Philipp, pastor, b. 1699, d. 1769, German Lutheran hymnist.
Hjerten, J., pastor, b. 1781, d. 1835, Swedish Lutheran hymnist.
Homberg, Ernst Christoph, lawyer, b. 1605, d. 1681, German Lutheran
hymnist.
Hoppe, Miss Anna, of the Evangelical Lutheran Synod of Wisconsin,
American Lutheran hymnist.
Hubert, Konrad, deacon, Strassburg, b. 1507, d. 1577, German hymnist.
Huss, Johann, b. 1369 at Hussinecz, Bohemia, precursor of the
Reformation, follower of John Wycliffe, pastor in Prague, rector of
University of Prague, excommunicated by the Pope as an arch-heretic,
burned at the stake during the Catholic Church Council at Constance,
July, 1415.
Ingemann, Bernhardt Severin, poet, professor, b. 1789, d. 1862, great
Danish Lutheran hymnist.
Jacobs, Henry Eyster, D.D., LL.D., S.T.D., b. 1844, Pennsylvania, dean
Philadelphia Theological Seminary, Lutheran Theologian and Author.
Jacoponus (Jacopone da Todi), Franciscan monk, d. 1306, Latin hymnist.
Johannis Gothus, Peter, pastor, b. 1536, d. 1616, Swedish hymnist.
John of Damascus, d. 780, great Greek hymnist.
Jonae Gestritius, Laurentius, pastor, d. 1597, Swedish hymnist.
Johansson, J., seminary rector, b. 1867, Swedish hymnologist.
Joseph the Hymnographer, d. 883, great Greek hymnist.
Kahl, Johan, b. 1660, d. 1742, Swedish hymnist.
Kingo, Thomas, bishop, b. 1634, d. 1703, great Danish hymnist.
Klopstock, Friedrich Gottlieb, author, b. 1724, d. 1803, German hymnist.
Knapp, Rev. Albert, b. 1798, d. 1864, German Lutheran hymnist.
Knoll, Christoph, deacon, b. 1563, d. 1621, German hymnist.
Knorr von Rosenroth, Christian, b. 1636, d. 1689, German Lutheran
hymnist.
Kock, Karl Anton, lawyer and government official, b. 1788, d. 1843,
Swedish Lutheran hymnist.
Kolmodin, Israel, professor of theology, Upsala University, b. 1643, d.
1709, great Swedish hymnist.
Kolmodin, Rev. Olof, b. 1690, d. 1753, important Swedish hymnist.
Lagerlöf, Peter, Upsala University professor, historian, scientist,
poet, b. 1648, d. 1699, Swedish hymnist.
Landstad, Rev. M. B., b. 1802, d. 1881, great Norwegian hymnist.
Laurenti, Laurentius, b. 1660, Schleswig, d. 1722, Cantor, Director of
Music, Roman Catholic Church, Bremen, Lutheran.
Laurinus, Laurentius Laurentii, rector, pastor, b. 1573, d. 1655,
Swedish hymnist.
Lenngren, Anna Maria, great Swedish poet, b. 1755, d. 1817.
Leopold, Karl Gustaf, state secretary, Swedish poet, b. 1756, d. 1829.
Lindschöld, Erik, government official, b. 1634, d. 1690, important
Swedish hymnist.
Lobwasser, Ambrosius, professor of law, b. 1515, d. 1585, German
Reformed.
Lohman, Karl Johan, pastor, Doctor of Theology, b. 1694, d. 1759,
Swedish Lutheran hymnist.
Loy, Rev. Dr. Mathias, President of Capital University, Columbus, Ohio,
b. 1828, Pennsylvania, d. 1915, American Lutheran hymnist.
Lucidor, L., poet, b. 1638, d. 1674, Swedish hymnist.
Lundwall, Rev. Karl Johan, Upsala University professor, b. 1775, d.
1858.
Luther, Dr. Martin, b. 1483, d. 1546, the father of the evangelical
hymn.
Lybecker, G., d. 1716, Swedish Pietistic hymnist.
Marci, Rev. Georg, court chaplain, b. 1540, d. 1613, Swedish hymnist.
Marot, Clement, first Reformed versifier of Davidic Psalms, Geneva,
French Switzerland, b. about 1495, d. about 1544.
Martini, Rev. Olaus, bishop, b. 1557, d. 1609, Swedish hymnist.
Massie, Richard, pastor, b. 1800, d. 1887, Anglican, important English
translator of German hymns.
Mattes, Rev. John Casper, M. A., b. 1876, Pennsylvania, Lutheran.
Melanchthon, Philip, Wittenberg University professor, Praeceptor
Germaniae, Luther’s important assistant, b. 1497, d. 1560.
Mentzer, Rev. Johann, b. 1658, d. 1734, German hymnist.
Meuslin, Rev. Wolfgang, theological professor, b. 1497, d. 1563, German
hymnist.
Meyfart, Rev. Johann Matthaeus, Erfurt University professor, b. 1590, d.
1642, German Lutheran hymnist.
Mortensön Töndebinder, Claus, pastor, b. about 1500, d. about 1577,
important early Danish Lutheran hymnist.
Muraeus, Rev. Stefan Larsson, court chaplain, b. about 1600, d. 1675,
Swedish hymnist.
Münter, Rev. Balthasar, b. 1735, d. 1793, German Lutheran hymnist.
Neander, Rev. Christ. Friedrich, b. 1723, d. 1802, German Lutheran.
Neander, Joachim, b. 1650, d. 1680, important German Reformed pietistic
hymnist.
Neale, Rev. Dr. John Mason, hymnologist and liturgiologist, b. 1818, d.
1866, important English translator of Greek and Latin hymns.
Nelson, Rev. Augustus, Augustana Synod, U. S. A., b. 1863.
Neumark, Georg, poet, b. 1621, d. 1681, German Lutheran hymnist.
Neumeister, Rev. Erdmann, court preacher, etc., b. 1671, d. 1756, German
Lutheran hymnist.
Nicolai, Rev. Dr. Philipp, b. 1556, d. 1608, German Lutheran hymnist.
Nibelius, Rev. Simon, b. 1747, d. 1820, Swedish Lutheran hymnist.
Niemeyer, Aug. Herman, university chancellor, b. 1754, d. 1828, German
hymnist.
Norenius, Rev. Ericus Laurentii, b. 1635, d. 1696, Swedish Lutheran
hymnist.
Notker Balbulus, Benedictine monk, warden at St. Gall, d. 912, important
writer of Sequences.
Nygren, Rev. Carl, b. 1726, d. 1789, Swedish Lutheran hymnist.
Nyström, Per Olof, government official, b. 1764, d. 1830, Swedish
Lutheran Hymnist.
Nilsson, Rev. Paul, court preacher, b. 1866, important Swedish
hymnologist.
Ohl, Rev. Dr. Jeremiah Franklin, b. 1850, Pennsylvania, Lutheran.
Olai, Ericus, Upsala University professor, d. 1486, important Swedish
hymnist.
Olearius, Rev. Dr. Johann, general superintendent Halle and Weissenfels,
b. 1611, d. 1684, German Lutheran hymnist.
Ollon, Gustaf, b. 1646, d. 1703, important Swedish Lutheran hymnist.
Opitz, Martin, historian, b. 1597, d. 1639, important German hymnist.
Pappus, Joh., professor of theology, Strassburg, b. 1549, d. 1610.
Petri, Laurentius, b. 1499, d. 1573, Upsala University professor and
rector, first Lutheran archbishop of Sweden, pupil and follower of
Dr. Martin Luther, editor of one of earliest Swedish Lutheran hymn
books, important Swedish Lutheran hymnist.
Petri, Olaus, b. 1493, d. 1552, pastor, great champion of Lutheranism in
Sweden, pupil and follower of Dr. Martin Luther, editor of first
Swedish Lutheran hymn book, important Swedish Lutheran hymnist.
Poliander (Gramann or Graumann), Rev. Joh., b. 1487, d. 1541, German
hymnist.
Prudentius, Aurelius Clemens, bishop, b. 348, d. 413, great early Latin
hymnist.
Qwirsfeld, Joh., archdeacon, b. 1642, d. 1686, German hymnist.
Rambach, Rev. Dr. Johann Jakob, professor of theology, b. 1693, d. 1735,
German Lutheran hymnist.
Ramsey, Rev. Dr. Alfred, b. 1860, Pennsylvania, professor, Lutheran
Theological Seminary, Chicago.
Reed, Rev. Dr. Luther D., b. 1873, Pennsylvania, professor, Lutheran
Theological Seminary, Philadelphia.
Richter, Christian Friedr., physician, b. 1676, d. 1711, German hymnist.
Ringwaldt, Rev. Bartholomew, b. 1530, d. 1598, German hymnist.
Rinkart, Martin, cantor, archdeacon, b. 1586, d. 1649, German Lutheran.
Rist, Rev. Johann, b. 1607, d. 1667, German Lutheran hymnist.
Rodigast, Rev. Samuel, M.A., rector, b. 1649, d. 1708, German Lutheran.
Rothe, Rev. Johann Andreas, M.A., b. 1688, d. 1758, German Lutheran.
Rudbeck, Olof, Upsala University professor, b. 1660, d. 1740, Swedish
Lutheran hymnist.
Rudbeckius, Rev. Petrus Johannes, Upsala University professor, b. 1578,
d. 1629, Swedish Lutheran hymnist.
Runeberg, C. L., professor, b. 1804, d. 1877, great Finnish hymnist.
Rutilius, Martin, archdeacon, b. 1550, d. 1618, German hymnist.
Sandzen, J. P., rural dean in Swedish Church, b. 1830, d. 1904.
Schaeffer, Rev. Dr. Charles William, b. 1813, d. 1898, professor
Lutheran Theological Seminary, Philadelphia.
Schalling, Rev. Martin, b. 1532, d. 1608, German Lutheran hymnist.
Schartau, Henric, rural dean in Swedish Church, b. 1757, d. 1825.
Scheffler (Angelus Silesius), Johann, physician, Lutheran, later
Franciscan, b. 1624, d. 1677, German hymnist.
Schenk, Rev. Hartmann, b. 1634, d. 1699, German hymnist.
Schenk, Rev. Heinrich Theobald, b. 1656, d. 1727, German Lutheran.
Schenkendorf, Max von, government official, b. 1783, d. 1817, German
hymnist.
Schirmer, Rev. Michael, M.A., b. 1606, d. 1676, German Lutheran.
Schlegel, Joh. Adolf, professor, b. 1721, d. 1793, German hymnist.
Schmedeman, Johan, government official, b. 1653, d. 1713, Swedish
hymnist.
Schmolck, Rev. Benjamin, b. 1672, d. 1737, important German hymnist.
Schütz, Johann Jakob, lawyer, b. 1640, d. 1690, German hymnist.
Scriver, Christian, court chaplain, b. 1629, d. 1693, German hymnist.
Seiss, Rev. Dr. Joseph Augustus, b. 1823, d. 1904, American Lutheran
hymnist.
Selnecker, Rev. Dr. Nikolaus, superintendent, b. 1530, d. 1592, early
German Lutheran hymnist.
Skarstedt, C. W., professor, b. 1815, d. 1908, Swedish hymnist.
Sonden, Per Adolf, pastor, author, b. 1792, d. 1837, Swedish hymnist.
Spegel, Haquin, court chaplain, archbishop, poet, b. 1645, d. 1714,
important Swedish Lutheran hymnist.
Spengler, Lazarus, close friend of Luther, b. 1479, d. 1534, German
Lutheran hymnist.
Speratus, Paul, bishop, b. 1484, d. 1551, early German Lutheran hymnist.
Spitta, Rev. Karl Johann Philipp, b. 1801, d. 1859, important German
Lutheran hymnist.
Springer, Lars, 17th century, Swedish hymnist.
Stegmann, Rev. Dr. Josua, b. 1588, d. 1632, German Lutheran hymnist.
Stenbäck, Rev. L. J., b. 1811, d. 1870, important Finnish hymnist.
Stenhammar, Rev. Mathias, b. 1766, d. 1852, Swedish Lutheran hymnist.
Sthen, Hans Chr., pastor, b. 1540, d. 1610, Danish hymnist.
Stolpe, Rev. Georg, b. 1775, d. 1852, Swedish Lutheran hymnist.
Sturm, Rev. Christoph Christian, b. 1740, d. 1786, German hymnist.
Swedberg, Jesper, bishop, b. 1653, d. 1735, father of Emanuel
Swedenborg, great Swedish hymnist.
Synesius of Cyrene, bishop of Ptolemais, b. cir. 395, d. 430, early
Greek hymnist.
Tegner, E., bishop, great Swedish scholar, b. 1782, d. 1846.
Tersteegen, Gerhard, b. 1697, d. 1769, important German Reformed
hymnist.
Thomander, Johan Henrik, bishop, b. 1798, d. 1865, important Swedish
Lutheran hymnologist.
Thomas Aquinas, confessor and the Angelical Doctor, Dominican, b. cir.
1225, d. 1274, Latin hymnist.
Thomas of Celano, 13th century, Franciscan, important Latin hymnist.
Tollstadius, Erik, great preacher, b. 1693, d. 1759, Swedish Lutheran
hymnist.
Topelius, Z., great Finnish scholar, b. 1818, d. 1898, important Finnish
Lutheran hymnist.
Vischer (Fischer), Rev. Christoph, d. 1600, German Lutheran.
Wallin, Rev. Dr. Johan Olof, archbishop, b. 1779, d. 1839, greatest
Swedish Lutheran hymnist and hymnologist.
Walther, Johann, choirmaster and cantor, Torgau, Luther’s musical
assistant, b. 1496, d. 1570, German Lutheran hymnist.
Weigel, Rev. Joh. Adam Valent., b. 1740, d. 1806, German hymnist.
Weisse, Rev. Michael, monk, later Bohemian Brethren’s Unity, b. cir.
1480, d. 1534.
Weissel, Rev. Georg, b. 1590, d. 1635, German Lutheran hymnist.
Wieselgren, Per, cathedral dean, Gothenburg, b. 1800, d. 1877, important
Swedish Lutheran hymnist and hymnologist.
Wilhelm II, b. 1598, d. 1662, German Lutheran hymnist.
Winkworth, Miss Catherine, b. 1829, d. 1878, great English translator of
German hymns.
Wirsen, C. D., b. 1842, d. 1912, important Swedish hymnist.
Wiwallius, Lars, b. 1605, d. 1669, Swedish hymnist.
Woltersdorf, Rev. Ernst Gottlieb, b. 1725, d. 1761, German hymnist.
Wultejus, Rev. Johan, court chaplain, b. 1639, d. 1700, Swedish hymnist.
Zinzendorf, Count, Moravian, b. 1700, d. 1760.
Aström, Rev. Johan, b. 1767, d. 1844, important Swedish Lutheran
hymnist.
Ödmann, Samuel, pastor, professor of theology, author, b. 1750, d. 1829,
great Swedish Lutheran hymnist.
FOOTNOTES
[1]The first Lutheran hymn book was “Etlich Christliche Lieder” of 1524.
This little hymn book may have been published without Luther’s
assistance. Perhaps the most important hymn book, containing a
number of Luther’s hymns, was “Geistliches Gesangbuechlein” of 1524.
“Enchiridion oder ein Handbuechlein” appeared in 1524. Other
important hymn books appeared in 1526, 1531, and 1535.
Transcriber’s Notes
--Preserved copyright notice from the printed book, although this eBook
is public-domain in the country of publication.
--Corrected a few palpable typographical errors.
--In the text versions only, text in italics is delimited by
_underscores_.
End of Project Gutenberg's Hymnological Studies, by Matthew N. Lundquist