Chautauqua Vesper Hymn

Chautauqua Vesper HymnDay is dying in the west;Heaven is touching earth with rest:Wait and worship while the nightSets her evening lamps alightThrough all the sky.Refrain:Holy, holy, holy, Lord God of Hosts!Heaven and earth are full of Thee!Heaven and earth are praising Thee,O Lord Most High!Lord of life, beneath the domeOf the universe, Thy home,Gather us who seek Thy faceTo the fold of Thy embrace,For Thou art nigh.While the deepening shadows fall,Heart of Love, enfold us all;Through the glory and the graceOf the stars that veil Thy face,Our hearts ascend.When forever from our sightPass the stars, the day, the night,Lord of angels, on our eyesLet eternal morning rise,And shadows end.Mary Artimisia Lathbury, 1880, 1890.THE LYRIST OF CHAUTAUQUAThose who have had the privilege of attending a vesper service in the great Chautauqua Institution auditorium on the shores of beautiful Lake Chautauqua, N. Y., have come away with at least one impression that is lasting. It is the singing by the vast assembly of Mary Lathbury’s famous vesper hymn, “Day is dying in the west.”This beautiful evening lyric, which was written especially for the Chautauqua vesper hour, has been called by a distinguished critic “one of the finest and most distinctive hymns of modern times,” and there are few who will not concur in his judgment.The “lyrist of Chautauqua” was born in Manchester, N. Y., August 10, 1841. As a child she began to reveal artistic tendencies. She developed a special talent in drawing pictures of children, and her illustrations in magazines and periodicals made her name widely known. She also wrote books and poetry, illustrating them with her own sketches.Very early in life she felt constrained to dedicate her talent to Christian service. She tells how she seemed to hear a voice saying to her: “Remember, my child, that you have a gift of weaving fancies into verse, and a gift with the pencil of producing visions that come to your heart; consecrate these to Me as thoroughly and as definitely as you do your inmost spirit.”An opportunity to serve her Lord in a very definite way came in 1874, when Dr. John H. Vincent, then secretary ofthe Methodist Sunday School Union, employed her as his assistant. The Chautauqua movement had just been launched the previous year and the formal opening on the shores of the beautiful lake from which the institution has received its name took place on August 4, 1874. Dr. Vincent became the outstanding leader of the movement, and he began to make use of Miss Lathbury’s literary talent almost immediately.Dr. Jesse Lyman Hurlbut, historian of Chautauqua, writes: “In Dr. Vincent’s many-sided nature was a strain of poetry, although I do not know that he ever wrote a verse. Yet he always looked at life and truth through poetic eyes. Who otherwise would have thought of songs for Chautauqua and called upon a poet to write them? Dr. Vincent found in Mary A. Lathbury a poet who could compose fitting verses for the expression of the Chautauqua spirit.”The beautiful evening hymn, “Day is dying in the west,” was written in 1880, at Dr. Vincent’s request, for the vesper services which are held every evening. It originally consisted of only two stanzas, and it was not until ten years later that Miss Lathbury, at the strong insistence of friends, added the last two stanzas. We are happy that she did so, for the last two lines, with their allusion to the “eternal morning” when “shadows” shall end, bring the hymn to a sublime conclusion.It was also in 1880 that she wrote another hymn of two stanzas that has shared in the fame that has come to her evening hymn. It was composed for the Chautauqua Literary and Scientific Circle, and Miss Lathbury called it “A Study Song.” Its beautiful reference to the Sea of Galilee is made the more interesting when we are reminded that the hymnwas written on the shores of lovely Lake Chautauqua. The hymn is particularly adapted for Bible study, and it is said that the great London preacher, G. Campbell Morgan, always announced it before his mid-week discourse. The hymn reads:Break Thou the Bread of life,Dear Lord, to me,As Thou didst break the loavesBeside the sea;Beyond the sacred pageI seek Thee, Lord;My spirit pants for Thee,O living Word!Bless Thou the truth, dear Lord,To me, to me,As Thou didst bless the breadBy Galilee;Then shall all bondage cease,All fetters fall;And I shall find my peace,My All-in-all!Miss Lathbury was greatly esteemed, not only for her lovely lyrics which have given inspiration to thousands of souls, but also for her gentle, Christian character. There was an indescribable charm about her personality, and she exerted an abiding influence over those who came in contact with her devout and consecrated spirit. She died in New York City in 1913.In His FootstepsO Master, let me walk with TheeIn lowly paths of service free;Tell me Thy secret, help me bearThe strain of toil, the fret of care.Help me the slow of heart to moveBy some clear winning word of love;Teach me the wayward feet to stay,And guide them in the homeward way.Teach me Thy patience; still with TheeIn closer, dearer company,In work that keeps faith sweet and strong,In trust that triumphs over wrong.In hope that sends a shining rayFar down the future’s broadening way,In peace that only Thou canst give,With Thee, O Master, let me live!Washington Gladden, 1879.GLADDEN’S HYMN OF CHRISTIAN SERVICEFor more than half a century, until his death in 1918, the name of Washington Gladden was known throughout the length of the country as one of America’s most distinguished clergymen. A prolific writer, his books and his magazine contributions were widely read by the American people.Like most literary productions, however, his books and pamphlets have already been largely forgotten. It is only a little hymn, written on a moment’s inspiration, that seems destined to preserve Gladden’s name for posterity. That hymn is “O Master, let me walk with Thee.”The author was born in Pottsgrove, Pa., February 11, 1836. After his graduation from Williams College in 1859, he was called as pastor to a Congregational church in Brooklyn. In 1882 he removed to Columbus, O., where he remained as pastor until 1914, a period of thirty-two years.During these years he exerted a profound influence, not only over the city of Columbus, but in much wider circles. Gladden was deeply interested in social service, believing that it is the duty of the Christian Church to elevate the masses not only spiritually and morally, but in a social and economic sense as well. By sermons, lectures and by his writings, he was ever trying to bring about more cordial relationship between employer and employee.Gladden was often the center of a storm of criticism onthe part of those who charged him with liberalism. His beautiful hymn, written in 1879, seems to be in part an answer to his critics. It originally consisted of three stanzas of eight lines each. The second stanza, which was omitted when the poem was first published as a hymn, indicates how keenly Gladden felt the condemnation of his opponents:O Master, let me walk with TheeBefore the taunting Pharisee;Help me to bear the sting of spite,The hate of men who hide Thy light,The sore distrust of souls sincereWho cannot read Thy judgments clear,The dulness of the multitude,Who dimly guess that Thou art good.Dr. Gladden always insisted that he was nothing but a preacher, and he gloried in his high calling. In spite of busy pastorates, however, he always found time to give expression to his literary talent. At one time he was a member of the editorial staff of the New York Independent. Later he was an editor of the “Sunday Afternoon,” a weekly magazine. It was in this magazine that “O Master, let me walk with Thee” was first published.The writer had no idea of composing a hymn when it was written, and no one was more surprised than he at its popularity. He himself agreed that the second stanza quoted above was not suitable for hymn purposes.Whatever judgment may be passed on Dr. Gladden’s liberalistic views, it will be agreed that he looked upon Christianity as an intensely practical thing; and, if he underestimated the value of Christian dogma, it was because he emphasized so strongly the necessity of Christian life and practice.He was always buoyed up by a hopeful spirit, and he believed implicitly that the Kingdom of Light was gradually overcoming the forces of evil. In one of his last sermons, he said:“I have never doubted that the Kingdom I have always prayed for is coming; that the gospel I have preached is true. I believe ... that the nation is being saved.”Something of his optimism may be seen reflected in the words of his hymn.A Hymn of the CityWhere cross the crowded ways of life,Where sound the cries of race and clan,Above the noise of selfish strife,We hear Thy voice, O Son of man!In haunts of wretchedness and need,On shadowed thresholds dark with fears,From paths where hide the lures of greed,We catch the vision of Thy tears.From tender childhood’s helplessness,From woman’s grief, man’s burdened toil,From famished souls, from sorrow’s stress,Thy heart has never known recoil.The cup of water given for TheeStill holds the freshness of Thy grace;Yet long these multitudes to seeThe sweet compassion of Thy face.O Master, from the mountain-side,Make haste to heal these hearts of pain,Among these restless throngs abide,O tread the city’s streets again,Till sons of men shall learn Thy loveAnd follow where Thy feet have trod;Till glorious from Thy heaven aboveShall come the city of our God.Frank Mason North, 1905.A HYMN WITH A MODERN MESSAGEAmong the more recent hymns that have found their way into the hymn-books of the Christian churches in America, there is none that enjoys such popularity and esteem as Frank Mason North’s hymn, “Where cross the crowded ways of life.” It is a hymn of the highest order, beautiful in thought and unusually tender in expression. It is typical of the trend in modern hymns to emphasize the Church’s mission among the lowly and the fallen.From beginning to end this hymn is a picture of the modern city with its sins and sorrows and spiritual hunger. We see the city as the meeting place of all races and tongues; we hear the din and noise of selfish striving; we behold the haunts of poverty and sin and wretchedness; we catch a glimpse of the sufferings of helpless childhood, of woman’s secret griefs and man’s ceaseless toil. And all these multitudes are hungering for Christ!North has, consciously or unconsciously, made a striking distinction between mere social service work, which aims at the alleviation of human need and suffering, and inner mission work, which seeks to help men spiritually as well as physically. “The cup of water” is never to be despised, but when it is given in Christ’s Name it has double value; for it is Christ Himself, after all, that men need, and it is only Christ who can truly satisfy. Social service can never take the place of salvation.What a beautiful prayer is that contained in the fifth stanza, where the Master is entreated to “tread the city’sstreets again!” And then, as a fitting climax to this whole remarkable poem, comes the triumphant thought expressed in the final lines of the coming of the New Jerusalem from above—“the city of our God.”North was well qualified to write such a hymn. He himself was a child of the city, having been born in America’s greatest metropolis in 1850. His early education, too, was received in New York City and after his graduation from Wesleyan University in 1872 he served several congregations in the city of his birth. In 1892 he was made Corresponding Secretary of the New York City Church Extension and Missionary Society and in 1912 he was elected a Corresponding Secretary of the Methodist Episcopal Board of Foreign Missions. Thus, almost his whole life has been devoted to missionary activities at home and abroad.It was in 1905, in response to a request from the Methodist hymnal committee, that North wrote his celebrated hymn. He tells the story in the following words:“My life was for long years, both by personal choice, and official duty, given to the people in all phases of their community life. New York was to me an open book. I spent days and weeks and years in close contact with every phase of the life of the multitudes, and at the morning, noon and evening hours was familiar with the tragedy, as it always seemed to me, of the jostling, moving currents of the life of the people as revealed upon the streets and at great crossings of the avenues; and I have watched them by the hour as they passed, by tens of thousands. This is no more than many another man whose sympathies are with the crowd and with the eager, unsatisfied folk of the world, has done.“As I recall it, I came to write the hymn itself at the suggestion of Professor C. T. Winchester, who, as a memberof the committee on the new hymnal, was struggling with the fact that we have so few modern missionary hymns. He said to me one day, ‘Why do you not write us a missionary hymn?’ I wrote what was in my thought and feeling.... That it has found its way into so many of the modern hymnals and by translation into so many of the other languages, is significant not as to the quality of the hymn itself but as to the fact that it is an expression of the tremendous movement of the soul of the gospel in our times which demands that the follower of Christ must make the interest of the people his own, and must find the heart of the world’s need if he is in any way to represent his Master among men.”Another lovely hymn by North was written in 1884. The first stanza reads:Jesus, the calm that fills my breastNo other heart than Thine can give;This peace unstirred, this joy of rest,None but Thy loved ones can receive.The spirit of this hymn reminds us very much of the two classic hymns of Bernard of Clairvaux—“O Jesus, joy of loving hearts” and “Jesus, the very thought of Thee.” The last line quoted above is evidently inspired by a line from the latter hymn.A Gripping Hymn by a GirlO’er Jerusalem Thou weepestIn compassion, dearest Lord!Love divine, of love the deepest,O’er Thine erring Israel poured,Crieth out in bitter moan,“O loved city, hadst thou knownThis thy day of visitation,Thou wouldst not reject salvation.”By the love Thy tears are telling,O Thou Lamb for sinners slain,Make my heart Thy temple dwelling,Purged from every guilty stain!O forgive, forgive my sin!Cleanse me, cleanse me, Lord, within!I am Thine since Thou hast sought me,Since Thy precious blood hath bought me.O Thou Lord of my salvation,Grant my soul Thy blood-bought peace.By the tears of lamentationBid my faith and love increase.Grant me grace to love Thy Word,Grace to keep the message heard,Grace to own Thee as my Treasure,Grace to love Thee without measure.Anna Hoppe, 1919.A LUTHERAN PSALMIST OF TODAYIt is gratifying to know that the spirit of hymnody is not dead, and that still today consecrated men and women are being inspired to “sing new songs unto Jehovah,” In Milwaukee, Wis., lives a young woman who for several years has been attracting wide-spread attention by her Christian lyrics. Her name is Anna Hoppe, and the hymns she writes suggest strongly something of the style and spirit of the Lutheran hymns of a by-gone age.Born of German parents in Milwaukee in 1889, she began to write verse in early childhood. Most of them were on patriotic themes, such as Washington, Lincoln, The Battle of Gettysburg, and Paul Jones.“At the age of about eleven,” Miss Hoppe tells us, “I wrote a few lines on Angels.”It was at the age of twenty-five years, however, that she began in earnest the writing of spiritual poetry. Many of her poems were published in religious periodicals and aroused much interest. In the hymnal of the Augustana Synod, published in 1925, twenty-three of her hymns were included. Since that time a collection of her hymns under the title, “Songs of the Church Year,” has appeared. In 1930 eight of her lyrics were published in the “American Lutheran Hymnal.”As a prolific writer of hymns, Miss Hoppe probably has no equal in the Lutheran Church today. Her unusual talent seems all the more remarkable when it is known that she is practically self-educated. After she had finished the eighth grade in the Milwaukee public schools, she entered a business office. Since that time she has worked continuously,and has received the benefit of only a few months’ training at evening schools. At present she is employed in the office of the Westinghouse Company.Her hymns are composed in the midst of the stress and hurry of modern life.“Many of my hymns,” she writes, “have been written on my way to and from church, and to and from work. I utilize my lunch hours for typing the hymns and keeping up correspondence. I used to do quite a bit of writing on Sunday afternoons, but now we have a Layman’s Hour in our church at that time, and I do not like to miss it. I also attend our Fundamentalist Bible lectures, Jewish mission meetings, and the like. Still I find a minute here and there in which to jot down some verse.”Although few of Miss Hoppe’s hymns rise to heights of poetic rapture, they are characterized by a warmth of feeling and fervency of spirit that make them true lyrics. They are thoroughly Scriptural in language, although they sometimes become too dogmatic in phraseology. A deep certainty of faith, however, breathes through their lines and saves them from becoming prosaic.One of her most beautiful hymns is for New Year’s. Its opening stanza reads:Jesus, O precious Name,By heaven’s herald spoken,Jesus, O holy Name,Of love divine the token.Jesus, in Thy dear NameThis new year we begin;Bless Thou its opening door,Inscribe Thy Name within.A hymn for Epiphany reflects something of the same spirit of adoration:Desire of every nation,Light of the Gentiles, Thou!In fervent adorationBefore Thy throne we bow;Our hearts and tongues adore Thee,Blest Dayspring from the skies.Like incense sweet before Thee,Permit our songs to rise.The final stanza of her Ascension hymn is full of poetic fire:Ascend, dear Lord!Thou Lamb for sinners slain,Thou blest High Priest, ascend!O King of kings, in righteousness e’er reign,Thy kingdom hath no end.Thy ransomed host on earth rejoices,While angels lift in song their voices.Ascend, dear Lord!Her fidelity to Scriptural language may be seen in the following simple verses:Have ye heard the invitation,Sinners ruined by the fall?Famished souls who seek salvation,Have ye heard the loving call?Hark! a herald of the FatherBids you of His supper taste.Round the sacred table gather;All is ready; sinners, haste!O ye chosen, have ye slightedThis sweet call to you proclaimed?Lo! the King hath now invitedAll the halt, the blind, the maimed:Come, ye poor from out the highways,Come, a feast awaits you, come!Leave the hedges and the byways,Hasten to the Father’s home.We have heard Thee call, dear Father,In Thy Word and sacrament;Round Thy festal board we’ll gatherTill our life’s last day is spent.Ours the risen Saviour’s merit,Ours the bounties of Thy love,Ours Thy peace, till we inheritEndless life in heaven above.Miss Hoppe speaks in glowing terms of the spiritual impressions received in childhood from pious parents and a consecrated pastor, the sainted John Bading, who both baptized and confirmed her. Her father died in 1910.“He was a very pious Lutheran,” she writes, “and so is mother. They often spoke of afternoon prayer meetings they attended in Germany.”Some of her hymns not already mentioned are, “By nature deaf to things divine,” “Heavenly Sower, Thou hast scattered,” “How blest are they who through the power,” “Lord Jesus Christ, the children’s Friend,” “O dear Redeemer, crucified,” “O precious Saviour, heal and bless,” “O’er Jerusalem Thou weepest,” “Precious Child, so sweetly sleeping,” “Repent, the Kingdom draweth nigh,” “The Sower goeth forth to sow,” “Thou camest down from heaven on high,” “Thou hast indeed made manifest,” “Thou Lord of life and death,” “Thou virgin-born incarnate Word,” “O Lord, my God, Thy holy law,” “Jesus, Thine unbounded love,” “He did not die in vain,” “I open wide the portals of my heart,” “Rise, my soul, to watch and pray,” “O joyful message, sent from heaven,” “O Thou who once in Galilee,” and “Thou goest to Jerusalem.” She is the translator of “O precious thought! some day the mist shall vanish,” a hymn from the Swedish, as well as some eighty gemsfrom German hymnody. Thirty-two of her German translations appeared in “The Selah Song Book,” edited by Adolf T. Hanser in 1922.Many of Miss Hoppe’s hymns have been written on the pericopes of the Church Year. She has consistently refused to have her hymns copyrighted, believing that no hindrance should be put in the way of any one who desires to use them.Up to 1930 nearly 400 hymns had appeared from Miss Hoppe’s pen. Her ambition is to write a thousand original Christian lyrics.A Song of VictoryRise, 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 defyAll 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 oldFought the faithful and the bold.Fighting, we shall be victoriousBy the blood of Christ our Lord;On our foreheads, bright and glorious,Shines the witness of His Word;Spear and shield on battlefield,His great Name; we cannot yield.When His servants stand before Him,Each receiving his reward—When His saints in light adore Him,Giving glory to the Lord—“Victory!” our song shall be,Like the thunder of the sea.Justus Falckner, 1697.SURVEY OF AMERICAN LUTHERAN HYMNODYIt is a significant fact that the first Lutheran pastor to be ordained in America was a hymn-writer. He was Justus Falckner, author of the stirring hymn, “Rise, ye children of salvation.”Falckner, who was born on November 22, 1672, in Langenreinsdorf, Saxony, was the son of a Lutheran pastor at that place. He entered the University of Halle in 1693 as a student of theology under Francke, but for conscientious reasons refused to be ordained upon the completion of his studies. Together with his brother Daniel he became associated with the William Penn colony in America and arranged for the sale of 10,000 acres of land to Rev. Andreas Rudman, who was the spiritual leader of the Swedish Lutherans along the Delaware.Through Rudman’s influence Falckner was induced to enter the ministry, and on November 24, 1703, he was ordained in Gloria Dei Lutheran Church at Wicacoa, Philadelphia. The ordination service was carried out by the Swedish Lutheran pastors, Rudman, Erik Björk, and Andreas Sandel. Falckner was the first German Lutheran pastor in America, and he also had the distinction of building the first German Lutheran church in the New World—at Falckner’s Swamp, New Hanover, Pa. Later he removed to New York, where for twenty years he labored faithfully among the German, Dutch, and Scandinavian settlers in a parish thatextended some two hundred miles from Albany to Long Island.It seems that Falckner’s hymn, “Rise, ye children of salvation,” was written while he was a student at Halle. It appeared as early as 1697 in “Geistreiches Gesangbuch,” and in 1704 it was given a place in Freylinghausen’s hymn-book. There is no evidence that Falckner ever translated it into English.Since the Lutheran Church in America to a large extent employed the German and Scandinavian languages in its worship, it was content for nearly two hundred years to depend on hymn-books originating in the Old World. Not until the latter half of the nineteenth century were serious efforts made to provide Lutheran hymn-books in the English language. Writers of original hymns were few in number, but a number of excellent translators appeared.Through the efforts of these translators, an increasing number of Lutheran hymns from the rich store of German and Scandinavian hymnody are being introduced in the hymn-books of this country. Pioneers in this endeavor about half a century ago were Charles Porterfield Krauth, noted theologian and vice-provost of the University of Pennsylvania; Joseph A. Seiss, of Philadelphia, pastor and author, to whom we are indebted for the translation of “Beautiful Saviour” and “Winter reigns o’er many a region”; and Charles William Schaeffer, Philadelphia theologian, who translated Held’s “Come, O come, Thou quickening Spirit” and Rambach’s beautiful baptism hymn, “Father, Son, and Holy Spirit.” Mrs. Harriet Krauth Spaeth also belongs to this group, her most notable contribution being the translation of the medieval Christian hymn, “Behold, a Branch is growing.”Later translators of German hymns were Matthias Loy, for many years president of Capital University, Columbus, Ohio; August Crull, professor of German at Concordia College, Fort Wayne, Ind., and Conrad H. L. Schuette, professor of theology at Capital University and later president of the Joint Synod of Ohio. Loy was not only a translator but also an author of no mean ability. Among his original hymns that seem destined to live are “Jesus took the babes and blessed them,” “I thank Thee, Jesus, for the grief,” and “O great High Priest, forget not me.” His splendid translations include such hymns as Selnecker’s “Let me be Thine forever,” Schenck’s “Now our worship sweet is o’er” and Hiller’s “God in human flesh appearing.” From Schuette we have received in English dress Behm’s “O holy, blessed Trinity,” while Crull’s most successful translations are Homburg’s “Where wilt Thou go, since night draws near?” and Ludaemilia Elizabeth of Schwartzburg-Rudolstadt’s beautiful hymn, “Jesus, Jesus, Jesus only.”Among the living translators of German hymns, H. Brueckner, professor at Hebron College, Hebron, Nebraska, takes first rank. In the American Lutheran Hymnal, published in 1930 by a Lutheran intersynodical committee, he is represented by some seventy translations from the German, three from the French, and four original hymns. Although Brueckner’s work is too recent to be properly evaluated, his hymns reveal evidences of genuine lyrical quality and true devotional spirit.Other successful translators of German hymns are John Caspar Mattes, Lutheran pastor at Scranton, Pa.; Emmanuel Cronenwett, pastor emeritus at Butler, Pa., and Paul E. Kretzmann, of Concordia Seminary, St. Louis, Mo., Lutheran theologian and commentator. To Mattes we are indebtedfor the English version of Gotter’s “Friend of the weary, O refresh us” and Albinus’ “Smite us not in anger, Lord.” Cronenwett and Kretzmann have written a number of excellent original hymns in addition to their translations. The American Lutheran Hymnal contains nine of these by the former and seventeen from the pen of the latter. Cronenwett’s hymns are chiefly didactic, but occasionally he soars to lyrical heights, as in “Of omnipresent grace I sing.” Among Kretzmann’s best efforts are “Lead on, O Lord” and “Praise and honor to the Father.” A note of praise to the Holy Trinity is heard in practically all of Kretzmann’s hymns.The foremost translator of Swedish hymns is Ernst W. Olson, office editor of Augustana Book Concern, Rock Island, Ill. From his gifted pen we have received the English version of such gems as Wallin’s “All hail to thee, O blessed morn,” “From peaceful slumber waking,” “Jerusalem, lift up thy voice,” “Mute are the pleading lips of Him,” and “Heavenly Light, benignly beaming”; Franzén’s “Ajar the temple gates are swinging,” “Come, O Jesus, and prepare me,” and “When vesper bells are calling”; Söderberg’s “In the temple where our fathers,” Geijer’s “In triumph our Redeemer,” Petri’s “Now hail we our Redeemer” and “Thy sacred Word, O Lord, of old,” and Carl Olof Rosenius’ “With God and His mercy, His Spirit and Word.” Olson has also written a number of excellent original hymns, including “Mine eyes unto the mountains,” “Behold, by sovereign grace alone,” and “Glorious yuletide, glad bells proclaim it.”Other translators of Swedish hymns include Claude W. Foss, professor of history at Augustana College, Rock Island, Ill.; Victor O. Peterson, formerly with the same institution,but now deceased; George H. Trabert, Lutheran pastor at Minneapolis, Minn.; Augustus Nelson, Lutheran pastor at Gibbon, Minn.; Olof Olsson, for many years president of Augustana College, and August W. Kjellstrand, who until his death in 1930 was professor of English at the same institution. Among the finest contributions by Foss are translations of Nyström’s “O Fount of truth and mercy,” Hedborn’s “With holy joy my soul doth beat,” and Franzén’s “Thy scepter, Jesus, shall extend.” Nelson has given us beautiful renderings of Franzén’s “Prepare the way, O Zion” and “Awake, the watchman crieth,” and Wallin’s “Jesus, Lord and precious Saviour.” Peterson is the translator of Arrhenius’ “Jesus is my friend most precious” and Wallin’s Advent hymn, “O bride of Christ, rejoice.” Olsson, who was one of the earliest translators of Swedish lyrics, has given us Franzén’s communion hymn, “Thine own, O loving Saviour,” and another on the Lord’s Supper by Spegel, “The death of Jesus Christ, our Lord.” Kjellstrand’s version of Hedborn’s sublime hymn of praise, “Holy Majesty, before Thee,” is one of the most successful efforts at converting Swedish hymns into the English language. To these translators should also be added the name of Anders O. Bersell, for many years professor of Greek at Augustana College, who gave poetic English form to Lina Sandell’s “Jerusalem, Jerusalem” and Rutström’s “Come, Saviour dear, with us abide.”A number of translators and writers besides those here named made new contributions to the Hymnal of the Augustana Synod published in 1925.About twenty-five years ago a group of literary men within the Norwegian Lutheran Synods undertook the task of translating some of the gems of Danish and Norwegianhymnody. Among these were C. Doving, now a city missionary in Chicago; George T. Rygh, also residing at the present time in Chicago; C. K. Solberg, pastor of St. Paul’s Lutheran Church, Minneapolis, Minn.; O. T. Sanden, and O. H. Smedby, former Lutheran pastor at Albert Lea, Minn., now deceased. Doving’s masterpiece undoubtedly is his translation of Grundtvig’s “Built on the Rock, the Church doth stand,” although he will also be remembered for his rendering of Holm’s “How blessed is the little flock,” and Landstad’s “Before Thee, God, who knowest all.” Rygh’s contribution consists of the translation of such hymns as Grundtvig’s “Peace to soothe our bitter woes,” Kingo’s “Our table now with food is spread,” Landstad’s “Speak, O Lord, Thy servant heareth,” Boye’s “O Light of God’s most wondrous love,” and Brun’s “Heavenly Spirit, all others transcending.” Sanden has translated Brun’s “The sun has gone down,” while Smedby has left us a fine version of Boye’s “Abide with us, the day is waning.” While Solberg has translated some hymns, he is known better as a writer of original lyrics. Among these are “Lift up your eyes, ye Christians,” “Fellow Christians, let us gather,” and “O blessed Light from heaven.”Foremost among recent translators of Danish hymns are J. C. Aaberg, pastor of St. Peter’s Danish Lutheran church, Minneapolis, Minn., and P. C. Paulsen, pastor of Golgotha Danish Lutheran church, Chicago, Ill. In the American Lutheran Hymnal there are nineteen translations by Aaberg, while Paulsen is represented by a like number. Through the efforts of these men, both of whom possess no mean poetic ability, many of the finest hymns of Brorson, Kingo, Grundtvig, Ingemann, Vig, and Pawels have been introduced to American Lutherans. Paulsen is the author of three originalhymns, “Blest is he who cries to heaven,” “Take my heart, O Jesus,” and “Let us go to Galilee,” while Aaberg has written “There is a blessed power.”One of the most richly endowed hymn-writers in the Lutheran Church today is A. F. Rohr, pastor at Fremont, O. From his pen we have received such hymns as “Eternal God, omnipotent,” “Lord of life and light and blessing,” “From afar, across the waters,” and “Living Fountain, freely flowing.” For poetic expression and graceful rhythm his hymns are unsurpassed by any contemporary writer. He also combines such depth of feeling with the lyrical qualities of his hymns, they no doubt possess enduring qualities. Witness the following hymn:Living Fountain, freely flowingIn the sheen of heaven’s day,Grace and life on us bestowing,Wash Thou all our sins away.Fountain whence alone the livingDraw the life they boast as theirs,By Thy grace, a gift whose givingLife of life forever shares.Who Thy mighty depths can measure?Who can sound, with earthly line,Thy profundity of treasure,Thy infinity divine?They who quaff Thy wave shall neverThirst again; for springing freeIn their hearts, a fount foreverThou to them of life shall be.May we drink of Thee rejoicing,Till on heaven’s sinless shoreWe Thy virtues shall be voicingWith the blest for evermore.Samuel M. Miller, dean of the Lutheran Bible Institute, Minneapolis, Minn., is the writer of a number of spiritual songs and hymns that have become popular in Bible conference circles. Among his hymns are “In the holy Father’s keeping” and “When Jesus comes in glory.”W. H. Lehmann, superintendent of home missions in the American Lutheran Church, has written “Take Thou my life, dear Lord,” and “Beneath Thy cross I stand,” the latter a passion hymn of rare beauty:Beneath Thy cross I standAnd view Thy marrèd face;O Son of man, must Thou thus dieTo save a fallen race?Alone Thou bear’st the wrathThat should on sinners fall,While from Thy holy wounds forthflowsA stream of life for all.O Lamb of God so meek,Beneath Thy cross I bow:Heart-stricken, all my sins confess—O hear, forgive me now!O Son of God, look downIn mercy now on meAnd heal my wounds of sin and death,That I may live to Thee!

Day is dying in the west;Heaven is touching earth with rest:Wait and worship while the nightSets her evening lamps alightThrough all the sky.

Day is dying in the west;

Heaven is touching earth with rest:

Wait and worship while the night

Sets her evening lamps alight

Through all the sky.

Refrain:Holy, holy, holy, Lord God of Hosts!Heaven and earth are full of Thee!Heaven and earth are praising Thee,O Lord Most High!

Refrain:

Holy, holy, holy, Lord God of Hosts!

Heaven and earth are full of Thee!

Heaven and earth are praising Thee,

O Lord Most High!

Lord of life, beneath the domeOf the universe, Thy home,Gather us who seek Thy faceTo the fold of Thy embrace,For Thou art nigh.

Lord of life, beneath the dome

Of the universe, Thy home,

Gather us who seek Thy face

To the fold of Thy embrace,

For Thou art nigh.

While the deepening shadows fall,Heart of Love, enfold us all;Through the glory and the graceOf the stars that veil Thy face,Our hearts ascend.

While the deepening shadows fall,

Heart of Love, enfold us all;

Through the glory and the grace

Of the stars that veil Thy face,

Our hearts ascend.

When forever from our sightPass the stars, the day, the night,Lord of angels, on our eyesLet eternal morning rise,And shadows end.

When forever from our sight

Pass the stars, the day, the night,

Lord of angels, on our eyes

Let eternal morning rise,

And shadows end.

Mary Artimisia Lathbury, 1880, 1890.

THE LYRIST OF CHAUTAUQUAThose who have had the privilege of attending a vesper service in the great Chautauqua Institution auditorium on the shores of beautiful Lake Chautauqua, N. Y., have come away with at least one impression that is lasting. It is the singing by the vast assembly of Mary Lathbury’s famous vesper hymn, “Day is dying in the west.”This beautiful evening lyric, which was written especially for the Chautauqua vesper hour, has been called by a distinguished critic “one of the finest and most distinctive hymns of modern times,” and there are few who will not concur in his judgment.The “lyrist of Chautauqua” was born in Manchester, N. Y., August 10, 1841. As a child she began to reveal artistic tendencies. She developed a special talent in drawing pictures of children, and her illustrations in magazines and periodicals made her name widely known. She also wrote books and poetry, illustrating them with her own sketches.Very early in life she felt constrained to dedicate her talent to Christian service. She tells how she seemed to hear a voice saying to her: “Remember, my child, that you have a gift of weaving fancies into verse, and a gift with the pencil of producing visions that come to your heart; consecrate these to Me as thoroughly and as definitely as you do your inmost spirit.”An opportunity to serve her Lord in a very definite way came in 1874, when Dr. John H. Vincent, then secretary ofthe Methodist Sunday School Union, employed her as his assistant. The Chautauqua movement had just been launched the previous year and the formal opening on the shores of the beautiful lake from which the institution has received its name took place on August 4, 1874. Dr. Vincent became the outstanding leader of the movement, and he began to make use of Miss Lathbury’s literary talent almost immediately.Dr. Jesse Lyman Hurlbut, historian of Chautauqua, writes: “In Dr. Vincent’s many-sided nature was a strain of poetry, although I do not know that he ever wrote a verse. Yet he always looked at life and truth through poetic eyes. Who otherwise would have thought of songs for Chautauqua and called upon a poet to write them? Dr. Vincent found in Mary A. Lathbury a poet who could compose fitting verses for the expression of the Chautauqua spirit.”The beautiful evening hymn, “Day is dying in the west,” was written in 1880, at Dr. Vincent’s request, for the vesper services which are held every evening. It originally consisted of only two stanzas, and it was not until ten years later that Miss Lathbury, at the strong insistence of friends, added the last two stanzas. We are happy that she did so, for the last two lines, with their allusion to the “eternal morning” when “shadows” shall end, bring the hymn to a sublime conclusion.It was also in 1880 that she wrote another hymn of two stanzas that has shared in the fame that has come to her evening hymn. It was composed for the Chautauqua Literary and Scientific Circle, and Miss Lathbury called it “A Study Song.” Its beautiful reference to the Sea of Galilee is made the more interesting when we are reminded that the hymnwas written on the shores of lovely Lake Chautauqua. The hymn is particularly adapted for Bible study, and it is said that the great London preacher, G. Campbell Morgan, always announced it before his mid-week discourse. The hymn reads:Break Thou the Bread of life,Dear Lord, to me,As Thou didst break the loavesBeside the sea;Beyond the sacred pageI seek Thee, Lord;My spirit pants for Thee,O living Word!Bless Thou the truth, dear Lord,To me, to me,As Thou didst bless the breadBy Galilee;Then shall all bondage cease,All fetters fall;And I shall find my peace,My All-in-all!Miss Lathbury was greatly esteemed, not only for her lovely lyrics which have given inspiration to thousands of souls, but also for her gentle, Christian character. There was an indescribable charm about her personality, and she exerted an abiding influence over those who came in contact with her devout and consecrated spirit. She died in New York City in 1913.

Those who have had the privilege of attending a vesper service in the great Chautauqua Institution auditorium on the shores of beautiful Lake Chautauqua, N. Y., have come away with at least one impression that is lasting. It is the singing by the vast assembly of Mary Lathbury’s famous vesper hymn, “Day is dying in the west.”

This beautiful evening lyric, which was written especially for the Chautauqua vesper hour, has been called by a distinguished critic “one of the finest and most distinctive hymns of modern times,” and there are few who will not concur in his judgment.

The “lyrist of Chautauqua” was born in Manchester, N. Y., August 10, 1841. As a child she began to reveal artistic tendencies. She developed a special talent in drawing pictures of children, and her illustrations in magazines and periodicals made her name widely known. She also wrote books and poetry, illustrating them with her own sketches.

Very early in life she felt constrained to dedicate her talent to Christian service. She tells how she seemed to hear a voice saying to her: “Remember, my child, that you have a gift of weaving fancies into verse, and a gift with the pencil of producing visions that come to your heart; consecrate these to Me as thoroughly and as definitely as you do your inmost spirit.”

An opportunity to serve her Lord in a very definite way came in 1874, when Dr. John H. Vincent, then secretary ofthe Methodist Sunday School Union, employed her as his assistant. The Chautauqua movement had just been launched the previous year and the formal opening on the shores of the beautiful lake from which the institution has received its name took place on August 4, 1874. Dr. Vincent became the outstanding leader of the movement, and he began to make use of Miss Lathbury’s literary talent almost immediately.

Dr. Jesse Lyman Hurlbut, historian of Chautauqua, writes: “In Dr. Vincent’s many-sided nature was a strain of poetry, although I do not know that he ever wrote a verse. Yet he always looked at life and truth through poetic eyes. Who otherwise would have thought of songs for Chautauqua and called upon a poet to write them? Dr. Vincent found in Mary A. Lathbury a poet who could compose fitting verses for the expression of the Chautauqua spirit.”

The beautiful evening hymn, “Day is dying in the west,” was written in 1880, at Dr. Vincent’s request, for the vesper services which are held every evening. It originally consisted of only two stanzas, and it was not until ten years later that Miss Lathbury, at the strong insistence of friends, added the last two stanzas. We are happy that she did so, for the last two lines, with their allusion to the “eternal morning” when “shadows” shall end, bring the hymn to a sublime conclusion.

It was also in 1880 that she wrote another hymn of two stanzas that has shared in the fame that has come to her evening hymn. It was composed for the Chautauqua Literary and Scientific Circle, and Miss Lathbury called it “A Study Song.” Its beautiful reference to the Sea of Galilee is made the more interesting when we are reminded that the hymnwas written on the shores of lovely Lake Chautauqua. The hymn is particularly adapted for Bible study, and it is said that the great London preacher, G. Campbell Morgan, always announced it before his mid-week discourse. The hymn reads:

Break Thou the Bread of life,Dear Lord, to me,As Thou didst break the loavesBeside the sea;Beyond the sacred pageI seek Thee, Lord;My spirit pants for Thee,O living Word!Bless Thou the truth, dear Lord,To me, to me,As Thou didst bless the breadBy Galilee;Then shall all bondage cease,All fetters fall;And I shall find my peace,My All-in-all!

Break Thou the Bread of life,Dear Lord, to me,As Thou didst break the loavesBeside the sea;Beyond the sacred pageI seek Thee, Lord;My spirit pants for Thee,O living Word!

Break Thou the Bread of life,

Dear Lord, to me,

As Thou didst break the loaves

Beside the sea;

Beyond the sacred page

I seek Thee, Lord;

My spirit pants for Thee,

O living Word!

Bless Thou the truth, dear Lord,To me, to me,As Thou didst bless the breadBy Galilee;Then shall all bondage cease,All fetters fall;And I shall find my peace,My All-in-all!

Bless Thou the truth, dear Lord,

To me, to me,

As Thou didst bless the bread

By Galilee;

Then shall all bondage cease,

All fetters fall;

And I shall find my peace,

My All-in-all!

Miss Lathbury was greatly esteemed, not only for her lovely lyrics which have given inspiration to thousands of souls, but also for her gentle, Christian character. There was an indescribable charm about her personality, and she exerted an abiding influence over those who came in contact with her devout and consecrated spirit. She died in New York City in 1913.

In His FootstepsO Master, let me walk with TheeIn lowly paths of service free;Tell me Thy secret, help me bearThe strain of toil, the fret of care.Help me the slow of heart to moveBy some clear winning word of love;Teach me the wayward feet to stay,And guide them in the homeward way.Teach me Thy patience; still with TheeIn closer, dearer company,In work that keeps faith sweet and strong,In trust that triumphs over wrong.In hope that sends a shining rayFar down the future’s broadening way,In peace that only Thou canst give,With Thee, O Master, let me live!Washington Gladden, 1879.

O Master, let me walk with TheeIn lowly paths of service free;Tell me Thy secret, help me bearThe strain of toil, the fret of care.

O Master, let me walk with Thee

In lowly paths of service free;

Tell me Thy secret, help me bear

The strain of toil, the fret of care.

Help me the slow of heart to moveBy some clear winning word of love;Teach me the wayward feet to stay,And guide them in the homeward way.

Help me the slow of heart to move

By some clear winning word of love;

Teach me the wayward feet to stay,

And guide them in the homeward way.

Teach me Thy patience; still with TheeIn closer, dearer company,In work that keeps faith sweet and strong,In trust that triumphs over wrong.

Teach me Thy patience; still with Thee

In closer, dearer company,

In work that keeps faith sweet and strong,

In trust that triumphs over wrong.

In hope that sends a shining rayFar down the future’s broadening way,In peace that only Thou canst give,With Thee, O Master, let me live!

In hope that sends a shining ray

Far down the future’s broadening way,

In peace that only Thou canst give,

With Thee, O Master, let me live!

Washington Gladden, 1879.

GLADDEN’S HYMN OF CHRISTIAN SERVICEFor more than half a century, until his death in 1918, the name of Washington Gladden was known throughout the length of the country as one of America’s most distinguished clergymen. A prolific writer, his books and his magazine contributions were widely read by the American people.Like most literary productions, however, his books and pamphlets have already been largely forgotten. It is only a little hymn, written on a moment’s inspiration, that seems destined to preserve Gladden’s name for posterity. That hymn is “O Master, let me walk with Thee.”The author was born in Pottsgrove, Pa., February 11, 1836. After his graduation from Williams College in 1859, he was called as pastor to a Congregational church in Brooklyn. In 1882 he removed to Columbus, O., where he remained as pastor until 1914, a period of thirty-two years.During these years he exerted a profound influence, not only over the city of Columbus, but in much wider circles. Gladden was deeply interested in social service, believing that it is the duty of the Christian Church to elevate the masses not only spiritually and morally, but in a social and economic sense as well. By sermons, lectures and by his writings, he was ever trying to bring about more cordial relationship between employer and employee.Gladden was often the center of a storm of criticism onthe part of those who charged him with liberalism. His beautiful hymn, written in 1879, seems to be in part an answer to his critics. It originally consisted of three stanzas of eight lines each. The second stanza, which was omitted when the poem was first published as a hymn, indicates how keenly Gladden felt the condemnation of his opponents:O Master, let me walk with TheeBefore the taunting Pharisee;Help me to bear the sting of spite,The hate of men who hide Thy light,The sore distrust of souls sincereWho cannot read Thy judgments clear,The dulness of the multitude,Who dimly guess that Thou art good.Dr. Gladden always insisted that he was nothing but a preacher, and he gloried in his high calling. In spite of busy pastorates, however, he always found time to give expression to his literary talent. At one time he was a member of the editorial staff of the New York Independent. Later he was an editor of the “Sunday Afternoon,” a weekly magazine. It was in this magazine that “O Master, let me walk with Thee” was first published.The writer had no idea of composing a hymn when it was written, and no one was more surprised than he at its popularity. He himself agreed that the second stanza quoted above was not suitable for hymn purposes.Whatever judgment may be passed on Dr. Gladden’s liberalistic views, it will be agreed that he looked upon Christianity as an intensely practical thing; and, if he underestimated the value of Christian dogma, it was because he emphasized so strongly the necessity of Christian life and practice.He was always buoyed up by a hopeful spirit, and he believed implicitly that the Kingdom of Light was gradually overcoming the forces of evil. In one of his last sermons, he said:“I have never doubted that the Kingdom I have always prayed for is coming; that the gospel I have preached is true. I believe ... that the nation is being saved.”Something of his optimism may be seen reflected in the words of his hymn.

For more than half a century, until his death in 1918, the name of Washington Gladden was known throughout the length of the country as one of America’s most distinguished clergymen. A prolific writer, his books and his magazine contributions were widely read by the American people.

Like most literary productions, however, his books and pamphlets have already been largely forgotten. It is only a little hymn, written on a moment’s inspiration, that seems destined to preserve Gladden’s name for posterity. That hymn is “O Master, let me walk with Thee.”

The author was born in Pottsgrove, Pa., February 11, 1836. After his graduation from Williams College in 1859, he was called as pastor to a Congregational church in Brooklyn. In 1882 he removed to Columbus, O., where he remained as pastor until 1914, a period of thirty-two years.

During these years he exerted a profound influence, not only over the city of Columbus, but in much wider circles. Gladden was deeply interested in social service, believing that it is the duty of the Christian Church to elevate the masses not only spiritually and morally, but in a social and economic sense as well. By sermons, lectures and by his writings, he was ever trying to bring about more cordial relationship between employer and employee.

Gladden was often the center of a storm of criticism onthe part of those who charged him with liberalism. His beautiful hymn, written in 1879, seems to be in part an answer to his critics. It originally consisted of three stanzas of eight lines each. The second stanza, which was omitted when the poem was first published as a hymn, indicates how keenly Gladden felt the condemnation of his opponents:

O Master, let me walk with TheeBefore the taunting Pharisee;Help me to bear the sting of spite,The hate of men who hide Thy light,The sore distrust of souls sincereWho cannot read Thy judgments clear,The dulness of the multitude,Who dimly guess that Thou art good.

O Master, let me walk with Thee

Before the taunting Pharisee;

Help me to bear the sting of spite,

The hate of men who hide Thy light,

The sore distrust of souls sincere

Who cannot read Thy judgments clear,

The dulness of the multitude,

Who dimly guess that Thou art good.

Dr. Gladden always insisted that he was nothing but a preacher, and he gloried in his high calling. In spite of busy pastorates, however, he always found time to give expression to his literary talent. At one time he was a member of the editorial staff of the New York Independent. Later he was an editor of the “Sunday Afternoon,” a weekly magazine. It was in this magazine that “O Master, let me walk with Thee” was first published.

The writer had no idea of composing a hymn when it was written, and no one was more surprised than he at its popularity. He himself agreed that the second stanza quoted above was not suitable for hymn purposes.

Whatever judgment may be passed on Dr. Gladden’s liberalistic views, it will be agreed that he looked upon Christianity as an intensely practical thing; and, if he underestimated the value of Christian dogma, it was because he emphasized so strongly the necessity of Christian life and practice.

He was always buoyed up by a hopeful spirit, and he believed implicitly that the Kingdom of Light was gradually overcoming the forces of evil. In one of his last sermons, he said:

“I have never doubted that the Kingdom I have always prayed for is coming; that the gospel I have preached is true. I believe ... that the nation is being saved.”

Something of his optimism may be seen reflected in the words of his hymn.

A Hymn of the CityWhere cross the crowded ways of life,Where sound the cries of race and clan,Above the noise of selfish strife,We hear Thy voice, O Son of man!In haunts of wretchedness and need,On shadowed thresholds dark with fears,From paths where hide the lures of greed,We catch the vision of Thy tears.From tender childhood’s helplessness,From woman’s grief, man’s burdened toil,From famished souls, from sorrow’s stress,Thy heart has never known recoil.The cup of water given for TheeStill holds the freshness of Thy grace;Yet long these multitudes to seeThe sweet compassion of Thy face.O Master, from the mountain-side,Make haste to heal these hearts of pain,Among these restless throngs abide,O tread the city’s streets again,Till sons of men shall learn Thy loveAnd follow where Thy feet have trod;Till glorious from Thy heaven aboveShall come the city of our God.Frank Mason North, 1905.

Where cross the crowded ways of life,Where sound the cries of race and clan,Above the noise of selfish strife,We hear Thy voice, O Son of man!

Where cross the crowded ways of life,

Where sound the cries of race and clan,

Above the noise of selfish strife,

We hear Thy voice, O Son of man!

In haunts of wretchedness and need,On shadowed thresholds dark with fears,From paths where hide the lures of greed,We catch the vision of Thy tears.

In haunts of wretchedness and need,

On shadowed thresholds dark with fears,

From paths where hide the lures of greed,

We catch the vision of Thy tears.

From tender childhood’s helplessness,From woman’s grief, man’s burdened toil,From famished souls, from sorrow’s stress,Thy heart has never known recoil.

From tender childhood’s helplessness,

From woman’s grief, man’s burdened toil,

From famished souls, from sorrow’s stress,

Thy heart has never known recoil.

The cup of water given for TheeStill holds the freshness of Thy grace;Yet long these multitudes to seeThe sweet compassion of Thy face.

The cup of water given for Thee

Still holds the freshness of Thy grace;

Yet long these multitudes to see

The sweet compassion of Thy face.

O Master, from the mountain-side,Make haste to heal these hearts of pain,Among these restless throngs abide,O tread the city’s streets again,

O Master, from the mountain-side,

Make haste to heal these hearts of pain,

Among these restless throngs abide,

O tread the city’s streets again,

Till sons of men shall learn Thy loveAnd follow where Thy feet have trod;Till glorious from Thy heaven aboveShall come the city of our God.

Till sons of men shall learn Thy love

And follow where Thy feet have trod;

Till glorious from Thy heaven above

Shall come the city of our God.

Frank Mason North, 1905.

A HYMN WITH A MODERN MESSAGEAmong the more recent hymns that have found their way into the hymn-books of the Christian churches in America, there is none that enjoys such popularity and esteem as Frank Mason North’s hymn, “Where cross the crowded ways of life.” It is a hymn of the highest order, beautiful in thought and unusually tender in expression. It is typical of the trend in modern hymns to emphasize the Church’s mission among the lowly and the fallen.From beginning to end this hymn is a picture of the modern city with its sins and sorrows and spiritual hunger. We see the city as the meeting place of all races and tongues; we hear the din and noise of selfish striving; we behold the haunts of poverty and sin and wretchedness; we catch a glimpse of the sufferings of helpless childhood, of woman’s secret griefs and man’s ceaseless toil. And all these multitudes are hungering for Christ!North has, consciously or unconsciously, made a striking distinction between mere social service work, which aims at the alleviation of human need and suffering, and inner mission work, which seeks to help men spiritually as well as physically. “The cup of water” is never to be despised, but when it is given in Christ’s Name it has double value; for it is Christ Himself, after all, that men need, and it is only Christ who can truly satisfy. Social service can never take the place of salvation.What a beautiful prayer is that contained in the fifth stanza, where the Master is entreated to “tread the city’sstreets again!” And then, as a fitting climax to this whole remarkable poem, comes the triumphant thought expressed in the final lines of the coming of the New Jerusalem from above—“the city of our God.”North was well qualified to write such a hymn. He himself was a child of the city, having been born in America’s greatest metropolis in 1850. His early education, too, was received in New York City and after his graduation from Wesleyan University in 1872 he served several congregations in the city of his birth. In 1892 he was made Corresponding Secretary of the New York City Church Extension and Missionary Society and in 1912 he was elected a Corresponding Secretary of the Methodist Episcopal Board of Foreign Missions. Thus, almost his whole life has been devoted to missionary activities at home and abroad.It was in 1905, in response to a request from the Methodist hymnal committee, that North wrote his celebrated hymn. He tells the story in the following words:“My life was for long years, both by personal choice, and official duty, given to the people in all phases of their community life. New York was to me an open book. I spent days and weeks and years in close contact with every phase of the life of the multitudes, and at the morning, noon and evening hours was familiar with the tragedy, as it always seemed to me, of the jostling, moving currents of the life of the people as revealed upon the streets and at great crossings of the avenues; and I have watched them by the hour as they passed, by tens of thousands. This is no more than many another man whose sympathies are with the crowd and with the eager, unsatisfied folk of the world, has done.“As I recall it, I came to write the hymn itself at the suggestion of Professor C. T. Winchester, who, as a memberof the committee on the new hymnal, was struggling with the fact that we have so few modern missionary hymns. He said to me one day, ‘Why do you not write us a missionary hymn?’ I wrote what was in my thought and feeling.... That it has found its way into so many of the modern hymnals and by translation into so many of the other languages, is significant not as to the quality of the hymn itself but as to the fact that it is an expression of the tremendous movement of the soul of the gospel in our times which demands that the follower of Christ must make the interest of the people his own, and must find the heart of the world’s need if he is in any way to represent his Master among men.”Another lovely hymn by North was written in 1884. The first stanza reads:Jesus, the calm that fills my breastNo other heart than Thine can give;This peace unstirred, this joy of rest,None but Thy loved ones can receive.The spirit of this hymn reminds us very much of the two classic hymns of Bernard of Clairvaux—“O Jesus, joy of loving hearts” and “Jesus, the very thought of Thee.” The last line quoted above is evidently inspired by a line from the latter hymn.

Among the more recent hymns that have found their way into the hymn-books of the Christian churches in America, there is none that enjoys such popularity and esteem as Frank Mason North’s hymn, “Where cross the crowded ways of life.” It is a hymn of the highest order, beautiful in thought and unusually tender in expression. It is typical of the trend in modern hymns to emphasize the Church’s mission among the lowly and the fallen.

From beginning to end this hymn is a picture of the modern city with its sins and sorrows and spiritual hunger. We see the city as the meeting place of all races and tongues; we hear the din and noise of selfish striving; we behold the haunts of poverty and sin and wretchedness; we catch a glimpse of the sufferings of helpless childhood, of woman’s secret griefs and man’s ceaseless toil. And all these multitudes are hungering for Christ!

North has, consciously or unconsciously, made a striking distinction between mere social service work, which aims at the alleviation of human need and suffering, and inner mission work, which seeks to help men spiritually as well as physically. “The cup of water” is never to be despised, but when it is given in Christ’s Name it has double value; for it is Christ Himself, after all, that men need, and it is only Christ who can truly satisfy. Social service can never take the place of salvation.

What a beautiful prayer is that contained in the fifth stanza, where the Master is entreated to “tread the city’sstreets again!” And then, as a fitting climax to this whole remarkable poem, comes the triumphant thought expressed in the final lines of the coming of the New Jerusalem from above—“the city of our God.”

North was well qualified to write such a hymn. He himself was a child of the city, having been born in America’s greatest metropolis in 1850. His early education, too, was received in New York City and after his graduation from Wesleyan University in 1872 he served several congregations in the city of his birth. In 1892 he was made Corresponding Secretary of the New York City Church Extension and Missionary Society and in 1912 he was elected a Corresponding Secretary of the Methodist Episcopal Board of Foreign Missions. Thus, almost his whole life has been devoted to missionary activities at home and abroad.

It was in 1905, in response to a request from the Methodist hymnal committee, that North wrote his celebrated hymn. He tells the story in the following words:

“My life was for long years, both by personal choice, and official duty, given to the people in all phases of their community life. New York was to me an open book. I spent days and weeks and years in close contact with every phase of the life of the multitudes, and at the morning, noon and evening hours was familiar with the tragedy, as it always seemed to me, of the jostling, moving currents of the life of the people as revealed upon the streets and at great crossings of the avenues; and I have watched them by the hour as they passed, by tens of thousands. This is no more than many another man whose sympathies are with the crowd and with the eager, unsatisfied folk of the world, has done.

“As I recall it, I came to write the hymn itself at the suggestion of Professor C. T. Winchester, who, as a memberof the committee on the new hymnal, was struggling with the fact that we have so few modern missionary hymns. He said to me one day, ‘Why do you not write us a missionary hymn?’ I wrote what was in my thought and feeling.... That it has found its way into so many of the modern hymnals and by translation into so many of the other languages, is significant not as to the quality of the hymn itself but as to the fact that it is an expression of the tremendous movement of the soul of the gospel in our times which demands that the follower of Christ must make the interest of the people his own, and must find the heart of the world’s need if he is in any way to represent his Master among men.”

Another lovely hymn by North was written in 1884. The first stanza reads:

Jesus, the calm that fills my breastNo other heart than Thine can give;This peace unstirred, this joy of rest,None but Thy loved ones can receive.

Jesus, the calm that fills my breast

No other heart than Thine can give;

This peace unstirred, this joy of rest,

None but Thy loved ones can receive.

The spirit of this hymn reminds us very much of the two classic hymns of Bernard of Clairvaux—“O Jesus, joy of loving hearts” and “Jesus, the very thought of Thee.” The last line quoted above is evidently inspired by a line from the latter hymn.

A Gripping Hymn by a GirlO’er Jerusalem Thou weepestIn compassion, dearest Lord!Love divine, of love the deepest,O’er Thine erring Israel poured,Crieth out in bitter moan,“O loved city, hadst thou knownThis thy day of visitation,Thou wouldst not reject salvation.”By the love Thy tears are telling,O Thou Lamb for sinners slain,Make my heart Thy temple dwelling,Purged from every guilty stain!O forgive, forgive my sin!Cleanse me, cleanse me, Lord, within!I am Thine since Thou hast sought me,Since Thy precious blood hath bought me.O Thou Lord of my salvation,Grant my soul Thy blood-bought peace.By the tears of lamentationBid my faith and love increase.Grant me grace to love Thy Word,Grace to keep the message heard,Grace to own Thee as my Treasure,Grace to love Thee without measure.Anna Hoppe, 1919.

O’er Jerusalem Thou weepestIn compassion, dearest Lord!Love divine, of love the deepest,O’er Thine erring Israel poured,Crieth out in bitter moan,“O loved city, hadst thou knownThis thy day of visitation,Thou wouldst not reject salvation.”

O’er Jerusalem Thou weepest

In compassion, dearest Lord!

Love divine, of love the deepest,

O’er Thine erring Israel poured,

Crieth out in bitter moan,

“O loved city, hadst thou known

This thy day of visitation,

Thou wouldst not reject salvation.”

By the love Thy tears are telling,O Thou Lamb for sinners slain,Make my heart Thy temple dwelling,Purged from every guilty stain!O forgive, forgive my sin!Cleanse me, cleanse me, Lord, within!I am Thine since Thou hast sought me,Since Thy precious blood hath bought me.

By the love Thy tears are telling,

O Thou Lamb for sinners slain,

Make my heart Thy temple dwelling,

Purged from every guilty stain!

O forgive, forgive my sin!

Cleanse me, cleanse me, Lord, within!

I am Thine since Thou hast sought me,

Since Thy precious blood hath bought me.

O Thou Lord of my salvation,Grant my soul Thy blood-bought peace.By the tears of lamentationBid my faith and love increase.Grant me grace to love Thy Word,Grace to keep the message heard,Grace to own Thee as my Treasure,Grace to love Thee without measure.

O Thou Lord of my salvation,

Grant my soul Thy blood-bought peace.

By the tears of lamentation

Bid my faith and love increase.

Grant me grace to love Thy Word,

Grace to keep the message heard,

Grace to own Thee as my Treasure,

Grace to love Thee without measure.

Anna Hoppe, 1919.

A LUTHERAN PSALMIST OF TODAYIt is gratifying to know that the spirit of hymnody is not dead, and that still today consecrated men and women are being inspired to “sing new songs unto Jehovah,” In Milwaukee, Wis., lives a young woman who for several years has been attracting wide-spread attention by her Christian lyrics. Her name is Anna Hoppe, and the hymns she writes suggest strongly something of the style and spirit of the Lutheran hymns of a by-gone age.Born of German parents in Milwaukee in 1889, she began to write verse in early childhood. Most of them were on patriotic themes, such as Washington, Lincoln, The Battle of Gettysburg, and Paul Jones.“At the age of about eleven,” Miss Hoppe tells us, “I wrote a few lines on Angels.”It was at the age of twenty-five years, however, that she began in earnest the writing of spiritual poetry. Many of her poems were published in religious periodicals and aroused much interest. In the hymnal of the Augustana Synod, published in 1925, twenty-three of her hymns were included. Since that time a collection of her hymns under the title, “Songs of the Church Year,” has appeared. In 1930 eight of her lyrics were published in the “American Lutheran Hymnal.”As a prolific writer of hymns, Miss Hoppe probably has no equal in the Lutheran Church today. Her unusual talent seems all the more remarkable when it is known that she is practically self-educated. After she had finished the eighth grade in the Milwaukee public schools, she entered a business office. Since that time she has worked continuously,and has received the benefit of only a few months’ training at evening schools. At present she is employed in the office of the Westinghouse Company.Her hymns are composed in the midst of the stress and hurry of modern life.“Many of my hymns,” she writes, “have been written on my way to and from church, and to and from work. I utilize my lunch hours for typing the hymns and keeping up correspondence. I used to do quite a bit of writing on Sunday afternoons, but now we have a Layman’s Hour in our church at that time, and I do not like to miss it. I also attend our Fundamentalist Bible lectures, Jewish mission meetings, and the like. Still I find a minute here and there in which to jot down some verse.”Although few of Miss Hoppe’s hymns rise to heights of poetic rapture, they are characterized by a warmth of feeling and fervency of spirit that make them true lyrics. They are thoroughly Scriptural in language, although they sometimes become too dogmatic in phraseology. A deep certainty of faith, however, breathes through their lines and saves them from becoming prosaic.One of her most beautiful hymns is for New Year’s. Its opening stanza reads:Jesus, O precious Name,By heaven’s herald spoken,Jesus, O holy Name,Of love divine the token.Jesus, in Thy dear NameThis new year we begin;Bless Thou its opening door,Inscribe Thy Name within.A hymn for Epiphany reflects something of the same spirit of adoration:Desire of every nation,Light of the Gentiles, Thou!In fervent adorationBefore Thy throne we bow;Our hearts and tongues adore Thee,Blest Dayspring from the skies.Like incense sweet before Thee,Permit our songs to rise.The final stanza of her Ascension hymn is full of poetic fire:Ascend, dear Lord!Thou Lamb for sinners slain,Thou blest High Priest, ascend!O King of kings, in righteousness e’er reign,Thy kingdom hath no end.Thy ransomed host on earth rejoices,While angels lift in song their voices.Ascend, dear Lord!Her fidelity to Scriptural language may be seen in the following simple verses:Have ye heard the invitation,Sinners ruined by the fall?Famished souls who seek salvation,Have ye heard the loving call?Hark! a herald of the FatherBids you of His supper taste.Round the sacred table gather;All is ready; sinners, haste!O ye chosen, have ye slightedThis sweet call to you proclaimed?Lo! the King hath now invitedAll the halt, the blind, the maimed:Come, ye poor from out the highways,Come, a feast awaits you, come!Leave the hedges and the byways,Hasten to the Father’s home.We have heard Thee call, dear Father,In Thy Word and sacrament;Round Thy festal board we’ll gatherTill our life’s last day is spent.Ours the risen Saviour’s merit,Ours the bounties of Thy love,Ours Thy peace, till we inheritEndless life in heaven above.Miss Hoppe speaks in glowing terms of the spiritual impressions received in childhood from pious parents and a consecrated pastor, the sainted John Bading, who both baptized and confirmed her. Her father died in 1910.“He was a very pious Lutheran,” she writes, “and so is mother. They often spoke of afternoon prayer meetings they attended in Germany.”Some of her hymns not already mentioned are, “By nature deaf to things divine,” “Heavenly Sower, Thou hast scattered,” “How blest are they who through the power,” “Lord Jesus Christ, the children’s Friend,” “O dear Redeemer, crucified,” “O precious Saviour, heal and bless,” “O’er Jerusalem Thou weepest,” “Precious Child, so sweetly sleeping,” “Repent, the Kingdom draweth nigh,” “The Sower goeth forth to sow,” “Thou camest down from heaven on high,” “Thou hast indeed made manifest,” “Thou Lord of life and death,” “Thou virgin-born incarnate Word,” “O Lord, my God, Thy holy law,” “Jesus, Thine unbounded love,” “He did not die in vain,” “I open wide the portals of my heart,” “Rise, my soul, to watch and pray,” “O joyful message, sent from heaven,” “O Thou who once in Galilee,” and “Thou goest to Jerusalem.” She is the translator of “O precious thought! some day the mist shall vanish,” a hymn from the Swedish, as well as some eighty gemsfrom German hymnody. Thirty-two of her German translations appeared in “The Selah Song Book,” edited by Adolf T. Hanser in 1922.Many of Miss Hoppe’s hymns have been written on the pericopes of the Church Year. She has consistently refused to have her hymns copyrighted, believing that no hindrance should be put in the way of any one who desires to use them.Up to 1930 nearly 400 hymns had appeared from Miss Hoppe’s pen. Her ambition is to write a thousand original Christian lyrics.

It is gratifying to know that the spirit of hymnody is not dead, and that still today consecrated men and women are being inspired to “sing new songs unto Jehovah,” In Milwaukee, Wis., lives a young woman who for several years has been attracting wide-spread attention by her Christian lyrics. Her name is Anna Hoppe, and the hymns she writes suggest strongly something of the style and spirit of the Lutheran hymns of a by-gone age.

Born of German parents in Milwaukee in 1889, she began to write verse in early childhood. Most of them were on patriotic themes, such as Washington, Lincoln, The Battle of Gettysburg, and Paul Jones.

“At the age of about eleven,” Miss Hoppe tells us, “I wrote a few lines on Angels.”

It was at the age of twenty-five years, however, that she began in earnest the writing of spiritual poetry. Many of her poems were published in religious periodicals and aroused much interest. In the hymnal of the Augustana Synod, published in 1925, twenty-three of her hymns were included. Since that time a collection of her hymns under the title, “Songs of the Church Year,” has appeared. In 1930 eight of her lyrics were published in the “American Lutheran Hymnal.”

As a prolific writer of hymns, Miss Hoppe probably has no equal in the Lutheran Church today. Her unusual talent seems all the more remarkable when it is known that she is practically self-educated. After she had finished the eighth grade in the Milwaukee public schools, she entered a business office. Since that time she has worked continuously,and has received the benefit of only a few months’ training at evening schools. At present she is employed in the office of the Westinghouse Company.

Her hymns are composed in the midst of the stress and hurry of modern life.

“Many of my hymns,” she writes, “have been written on my way to and from church, and to and from work. I utilize my lunch hours for typing the hymns and keeping up correspondence. I used to do quite a bit of writing on Sunday afternoons, but now we have a Layman’s Hour in our church at that time, and I do not like to miss it. I also attend our Fundamentalist Bible lectures, Jewish mission meetings, and the like. Still I find a minute here and there in which to jot down some verse.”

Although few of Miss Hoppe’s hymns rise to heights of poetic rapture, they are characterized by a warmth of feeling and fervency of spirit that make them true lyrics. They are thoroughly Scriptural in language, although they sometimes become too dogmatic in phraseology. A deep certainty of faith, however, breathes through their lines and saves them from becoming prosaic.

One of her most beautiful hymns is for New Year’s. Its opening stanza reads:

Jesus, O precious Name,By heaven’s herald spoken,Jesus, O holy Name,Of love divine the token.Jesus, in Thy dear NameThis new year we begin;Bless Thou its opening door,Inscribe Thy Name within.

Jesus, O precious Name,

By heaven’s herald spoken,

Jesus, O holy Name,

Of love divine the token.

Jesus, in Thy dear Name

This new year we begin;

Bless Thou its opening door,

Inscribe Thy Name within.

A hymn for Epiphany reflects something of the same spirit of adoration:

Desire of every nation,Light of the Gentiles, Thou!In fervent adorationBefore Thy throne we bow;Our hearts and tongues adore Thee,Blest Dayspring from the skies.Like incense sweet before Thee,Permit our songs to rise.

Desire of every nation,

Light of the Gentiles, Thou!

In fervent adoration

Before Thy throne we bow;

Our hearts and tongues adore Thee,

Blest Dayspring from the skies.

Like incense sweet before Thee,

Permit our songs to rise.

The final stanza of her Ascension hymn is full of poetic fire:

Ascend, dear Lord!Thou Lamb for sinners slain,Thou blest High Priest, ascend!O King of kings, in righteousness e’er reign,Thy kingdom hath no end.Thy ransomed host on earth rejoices,While angels lift in song their voices.Ascend, dear Lord!

Ascend, dear Lord!

Thou Lamb for sinners slain,

Thou blest High Priest, ascend!

O King of kings, in righteousness e’er reign,

Thy kingdom hath no end.

Thy ransomed host on earth rejoices,

While angels lift in song their voices.

Ascend, dear Lord!

Her fidelity to Scriptural language may be seen in the following simple verses:

Have ye heard the invitation,Sinners ruined by the fall?Famished souls who seek salvation,Have ye heard the loving call?Hark! a herald of the FatherBids you of His supper taste.Round the sacred table gather;All is ready; sinners, haste!O ye chosen, have ye slightedThis sweet call to you proclaimed?Lo! the King hath now invitedAll the halt, the blind, the maimed:Come, ye poor from out the highways,Come, a feast awaits you, come!Leave the hedges and the byways,Hasten to the Father’s home.We have heard Thee call, dear Father,In Thy Word and sacrament;Round Thy festal board we’ll gatherTill our life’s last day is spent.Ours the risen Saviour’s merit,Ours the bounties of Thy love,Ours Thy peace, till we inheritEndless life in heaven above.

Have ye heard the invitation,

Sinners ruined by the fall?

Famished souls who seek salvation,

Have ye heard the loving call?

Hark! a herald of the Father

Bids you of His supper taste.

Round the sacred table gather;

All is ready; sinners, haste!

O ye chosen, have ye slightedThis sweet call to you proclaimed?Lo! the King hath now invitedAll the halt, the blind, the maimed:Come, ye poor from out the highways,Come, a feast awaits you, come!Leave the hedges and the byways,Hasten to the Father’s home.

O ye chosen, have ye slighted

This sweet call to you proclaimed?

Lo! the King hath now invited

All the halt, the blind, the maimed:

Come, ye poor from out the highways,

Come, a feast awaits you, come!

Leave the hedges and the byways,

Hasten to the Father’s home.

We have heard Thee call, dear Father,In Thy Word and sacrament;Round Thy festal board we’ll gatherTill our life’s last day is spent.Ours the risen Saviour’s merit,Ours the bounties of Thy love,Ours Thy peace, till we inheritEndless life in heaven above.

We have heard Thee call, dear Father,

In Thy Word and sacrament;

Round Thy festal board we’ll gather

Till our life’s last day is spent.

Ours the risen Saviour’s merit,

Ours the bounties of Thy love,

Ours Thy peace, till we inherit

Endless life in heaven above.

Miss Hoppe speaks in glowing terms of the spiritual impressions received in childhood from pious parents and a consecrated pastor, the sainted John Bading, who both baptized and confirmed her. Her father died in 1910.

“He was a very pious Lutheran,” she writes, “and so is mother. They often spoke of afternoon prayer meetings they attended in Germany.”

Some of her hymns not already mentioned are, “By nature deaf to things divine,” “Heavenly Sower, Thou hast scattered,” “How blest are they who through the power,” “Lord Jesus Christ, the children’s Friend,” “O dear Redeemer, crucified,” “O precious Saviour, heal and bless,” “O’er Jerusalem Thou weepest,” “Precious Child, so sweetly sleeping,” “Repent, the Kingdom draweth nigh,” “The Sower goeth forth to sow,” “Thou camest down from heaven on high,” “Thou hast indeed made manifest,” “Thou Lord of life and death,” “Thou virgin-born incarnate Word,” “O Lord, my God, Thy holy law,” “Jesus, Thine unbounded love,” “He did not die in vain,” “I open wide the portals of my heart,” “Rise, my soul, to watch and pray,” “O joyful message, sent from heaven,” “O Thou who once in Galilee,” and “Thou goest to Jerusalem.” She is the translator of “O precious thought! some day the mist shall vanish,” a hymn from the Swedish, as well as some eighty gemsfrom German hymnody. Thirty-two of her German translations appeared in “The Selah Song Book,” edited by Adolf T. Hanser in 1922.

Many of Miss Hoppe’s hymns have been written on the pericopes of the Church Year. She has consistently refused to have her hymns copyrighted, believing that no hindrance should be put in the way of any one who desires to use them.

Up to 1930 nearly 400 hymns had appeared from Miss Hoppe’s pen. Her ambition is to write a thousand original Christian lyrics.

A Song of VictoryRise, 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 defyAll 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 oldFought the faithful and the bold.Fighting, we shall be victoriousBy the blood of Christ our Lord;On our foreheads, bright and glorious,Shines the witness of His Word;Spear and shield on battlefield,His great Name; we cannot yield.When His servants stand before Him,Each receiving his reward—When His saints in light adore Him,Giving glory to the Lord—“Victory!” our song shall be,Like the thunder of the sea.Justus Falckner, 1697.

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 defyAll the hosts of God Most High.

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 oldFought the faithful and the bold.

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.

Fighting, we shall be victoriousBy the blood of Christ our Lord;On our foreheads, bright and glorious,Shines the witness of His Word;Spear and shield on battlefield,His great Name; we cannot yield.

Fighting, we shall be victorious

By the blood of Christ our Lord;

On our foreheads, bright and glorious,

Shines the witness of His Word;

Spear and shield on battlefield,

His great Name; we cannot yield.

When His servants stand before Him,Each receiving his reward—When His saints in light adore Him,Giving glory to the Lord—“Victory!” our song shall be,Like the thunder of the sea.

When His servants stand before Him,

Each receiving his reward—

When His saints in light adore Him,

Giving glory to the Lord—

“Victory!” our song shall be,

Like the thunder of the sea.

Justus Falckner, 1697.

SURVEY OF AMERICAN LUTHERAN HYMNODYIt is a significant fact that the first Lutheran pastor to be ordained in America was a hymn-writer. He was Justus Falckner, author of the stirring hymn, “Rise, ye children of salvation.”Falckner, who was born on November 22, 1672, in Langenreinsdorf, Saxony, was the son of a Lutheran pastor at that place. He entered the University of Halle in 1693 as a student of theology under Francke, but for conscientious reasons refused to be ordained upon the completion of his studies. Together with his brother Daniel he became associated with the William Penn colony in America and arranged for the sale of 10,000 acres of land to Rev. Andreas Rudman, who was the spiritual leader of the Swedish Lutherans along the Delaware.Through Rudman’s influence Falckner was induced to enter the ministry, and on November 24, 1703, he was ordained in Gloria Dei Lutheran Church at Wicacoa, Philadelphia. The ordination service was carried out by the Swedish Lutheran pastors, Rudman, Erik Björk, and Andreas Sandel. Falckner was the first German Lutheran pastor in America, and he also had the distinction of building the first German Lutheran church in the New World—at Falckner’s Swamp, New Hanover, Pa. Later he removed to New York, where for twenty years he labored faithfully among the German, Dutch, and Scandinavian settlers in a parish thatextended some two hundred miles from Albany to Long Island.It seems that Falckner’s hymn, “Rise, ye children of salvation,” was written while he was a student at Halle. It appeared as early as 1697 in “Geistreiches Gesangbuch,” and in 1704 it was given a place in Freylinghausen’s hymn-book. There is no evidence that Falckner ever translated it into English.Since the Lutheran Church in America to a large extent employed the German and Scandinavian languages in its worship, it was content for nearly two hundred years to depend on hymn-books originating in the Old World. Not until the latter half of the nineteenth century were serious efforts made to provide Lutheran hymn-books in the English language. Writers of original hymns were few in number, but a number of excellent translators appeared.Through the efforts of these translators, an increasing number of Lutheran hymns from the rich store of German and Scandinavian hymnody are being introduced in the hymn-books of this country. Pioneers in this endeavor about half a century ago were Charles Porterfield Krauth, noted theologian and vice-provost of the University of Pennsylvania; Joseph A. Seiss, of Philadelphia, pastor and author, to whom we are indebted for the translation of “Beautiful Saviour” and “Winter reigns o’er many a region”; and Charles William Schaeffer, Philadelphia theologian, who translated Held’s “Come, O come, Thou quickening Spirit” and Rambach’s beautiful baptism hymn, “Father, Son, and Holy Spirit.” Mrs. Harriet Krauth Spaeth also belongs to this group, her most notable contribution being the translation of the medieval Christian hymn, “Behold, a Branch is growing.”Later translators of German hymns were Matthias Loy, for many years president of Capital University, Columbus, Ohio; August Crull, professor of German at Concordia College, Fort Wayne, Ind., and Conrad H. L. Schuette, professor of theology at Capital University and later president of the Joint Synod of Ohio. Loy was not only a translator but also an author of no mean ability. Among his original hymns that seem destined to live are “Jesus took the babes and blessed them,” “I thank Thee, Jesus, for the grief,” and “O great High Priest, forget not me.” His splendid translations include such hymns as Selnecker’s “Let me be Thine forever,” Schenck’s “Now our worship sweet is o’er” and Hiller’s “God in human flesh appearing.” From Schuette we have received in English dress Behm’s “O holy, blessed Trinity,” while Crull’s most successful translations are Homburg’s “Where wilt Thou go, since night draws near?” and Ludaemilia Elizabeth of Schwartzburg-Rudolstadt’s beautiful hymn, “Jesus, Jesus, Jesus only.”Among the living translators of German hymns, H. Brueckner, professor at Hebron College, Hebron, Nebraska, takes first rank. In the American Lutheran Hymnal, published in 1930 by a Lutheran intersynodical committee, he is represented by some seventy translations from the German, three from the French, and four original hymns. Although Brueckner’s work is too recent to be properly evaluated, his hymns reveal evidences of genuine lyrical quality and true devotional spirit.Other successful translators of German hymns are John Caspar Mattes, Lutheran pastor at Scranton, Pa.; Emmanuel Cronenwett, pastor emeritus at Butler, Pa., and Paul E. Kretzmann, of Concordia Seminary, St. Louis, Mo., Lutheran theologian and commentator. To Mattes we are indebtedfor the English version of Gotter’s “Friend of the weary, O refresh us” and Albinus’ “Smite us not in anger, Lord.” Cronenwett and Kretzmann have written a number of excellent original hymns in addition to their translations. The American Lutheran Hymnal contains nine of these by the former and seventeen from the pen of the latter. Cronenwett’s hymns are chiefly didactic, but occasionally he soars to lyrical heights, as in “Of omnipresent grace I sing.” Among Kretzmann’s best efforts are “Lead on, O Lord” and “Praise and honor to the Father.” A note of praise to the Holy Trinity is heard in practically all of Kretzmann’s hymns.The foremost translator of Swedish hymns is Ernst W. Olson, office editor of Augustana Book Concern, Rock Island, Ill. From his gifted pen we have received the English version of such gems as Wallin’s “All hail to thee, O blessed morn,” “From peaceful slumber waking,” “Jerusalem, lift up thy voice,” “Mute are the pleading lips of Him,” and “Heavenly Light, benignly beaming”; Franzén’s “Ajar the temple gates are swinging,” “Come, O Jesus, and prepare me,” and “When vesper bells are calling”; Söderberg’s “In the temple where our fathers,” Geijer’s “In triumph our Redeemer,” Petri’s “Now hail we our Redeemer” and “Thy sacred Word, O Lord, of old,” and Carl Olof Rosenius’ “With God and His mercy, His Spirit and Word.” Olson has also written a number of excellent original hymns, including “Mine eyes unto the mountains,” “Behold, by sovereign grace alone,” and “Glorious yuletide, glad bells proclaim it.”Other translators of Swedish hymns include Claude W. Foss, professor of history at Augustana College, Rock Island, Ill.; Victor O. Peterson, formerly with the same institution,but now deceased; George H. Trabert, Lutheran pastor at Minneapolis, Minn.; Augustus Nelson, Lutheran pastor at Gibbon, Minn.; Olof Olsson, for many years president of Augustana College, and August W. Kjellstrand, who until his death in 1930 was professor of English at the same institution. Among the finest contributions by Foss are translations of Nyström’s “O Fount of truth and mercy,” Hedborn’s “With holy joy my soul doth beat,” and Franzén’s “Thy scepter, Jesus, shall extend.” Nelson has given us beautiful renderings of Franzén’s “Prepare the way, O Zion” and “Awake, the watchman crieth,” and Wallin’s “Jesus, Lord and precious Saviour.” Peterson is the translator of Arrhenius’ “Jesus is my friend most precious” and Wallin’s Advent hymn, “O bride of Christ, rejoice.” Olsson, who was one of the earliest translators of Swedish lyrics, has given us Franzén’s communion hymn, “Thine own, O loving Saviour,” and another on the Lord’s Supper by Spegel, “The death of Jesus Christ, our Lord.” Kjellstrand’s version of Hedborn’s sublime hymn of praise, “Holy Majesty, before Thee,” is one of the most successful efforts at converting Swedish hymns into the English language. To these translators should also be added the name of Anders O. Bersell, for many years professor of Greek at Augustana College, who gave poetic English form to Lina Sandell’s “Jerusalem, Jerusalem” and Rutström’s “Come, Saviour dear, with us abide.”A number of translators and writers besides those here named made new contributions to the Hymnal of the Augustana Synod published in 1925.About twenty-five years ago a group of literary men within the Norwegian Lutheran Synods undertook the task of translating some of the gems of Danish and Norwegianhymnody. Among these were C. Doving, now a city missionary in Chicago; George T. Rygh, also residing at the present time in Chicago; C. K. Solberg, pastor of St. Paul’s Lutheran Church, Minneapolis, Minn.; O. T. Sanden, and O. H. Smedby, former Lutheran pastor at Albert Lea, Minn., now deceased. Doving’s masterpiece undoubtedly is his translation of Grundtvig’s “Built on the Rock, the Church doth stand,” although he will also be remembered for his rendering of Holm’s “How blessed is the little flock,” and Landstad’s “Before Thee, God, who knowest all.” Rygh’s contribution consists of the translation of such hymns as Grundtvig’s “Peace to soothe our bitter woes,” Kingo’s “Our table now with food is spread,” Landstad’s “Speak, O Lord, Thy servant heareth,” Boye’s “O Light of God’s most wondrous love,” and Brun’s “Heavenly Spirit, all others transcending.” Sanden has translated Brun’s “The sun has gone down,” while Smedby has left us a fine version of Boye’s “Abide with us, the day is waning.” While Solberg has translated some hymns, he is known better as a writer of original lyrics. Among these are “Lift up your eyes, ye Christians,” “Fellow Christians, let us gather,” and “O blessed Light from heaven.”Foremost among recent translators of Danish hymns are J. C. Aaberg, pastor of St. Peter’s Danish Lutheran church, Minneapolis, Minn., and P. C. Paulsen, pastor of Golgotha Danish Lutheran church, Chicago, Ill. In the American Lutheran Hymnal there are nineteen translations by Aaberg, while Paulsen is represented by a like number. Through the efforts of these men, both of whom possess no mean poetic ability, many of the finest hymns of Brorson, Kingo, Grundtvig, Ingemann, Vig, and Pawels have been introduced to American Lutherans. Paulsen is the author of three originalhymns, “Blest is he who cries to heaven,” “Take my heart, O Jesus,” and “Let us go to Galilee,” while Aaberg has written “There is a blessed power.”One of the most richly endowed hymn-writers in the Lutheran Church today is A. F. Rohr, pastor at Fremont, O. From his pen we have received such hymns as “Eternal God, omnipotent,” “Lord of life and light and blessing,” “From afar, across the waters,” and “Living Fountain, freely flowing.” For poetic expression and graceful rhythm his hymns are unsurpassed by any contemporary writer. He also combines such depth of feeling with the lyrical qualities of his hymns, they no doubt possess enduring qualities. Witness the following hymn:Living Fountain, freely flowingIn the sheen of heaven’s day,Grace and life on us bestowing,Wash Thou all our sins away.Fountain whence alone the livingDraw the life they boast as theirs,By Thy grace, a gift whose givingLife of life forever shares.Who Thy mighty depths can measure?Who can sound, with earthly line,Thy profundity of treasure,Thy infinity divine?They who quaff Thy wave shall neverThirst again; for springing freeIn their hearts, a fount foreverThou to them of life shall be.May we drink of Thee rejoicing,Till on heaven’s sinless shoreWe Thy virtues shall be voicingWith the blest for evermore.Samuel M. Miller, dean of the Lutheran Bible Institute, Minneapolis, Minn., is the writer of a number of spiritual songs and hymns that have become popular in Bible conference circles. Among his hymns are “In the holy Father’s keeping” and “When Jesus comes in glory.”W. H. Lehmann, superintendent of home missions in the American Lutheran Church, has written “Take Thou my life, dear Lord,” and “Beneath Thy cross I stand,” the latter a passion hymn of rare beauty:Beneath Thy cross I standAnd view Thy marrèd face;O Son of man, must Thou thus dieTo save a fallen race?Alone Thou bear’st the wrathThat should on sinners fall,While from Thy holy wounds forthflowsA stream of life for all.O Lamb of God so meek,Beneath Thy cross I bow:Heart-stricken, all my sins confess—O hear, forgive me now!O Son of God, look downIn mercy now on meAnd heal my wounds of sin and death,That I may live to Thee!

It is a significant fact that the first Lutheran pastor to be ordained in America was a hymn-writer. He was Justus Falckner, author of the stirring hymn, “Rise, ye children of salvation.”

Falckner, who was born on November 22, 1672, in Langenreinsdorf, Saxony, was the son of a Lutheran pastor at that place. He entered the University of Halle in 1693 as a student of theology under Francke, but for conscientious reasons refused to be ordained upon the completion of his studies. Together with his brother Daniel he became associated with the William Penn colony in America and arranged for the sale of 10,000 acres of land to Rev. Andreas Rudman, who was the spiritual leader of the Swedish Lutherans along the Delaware.

Through Rudman’s influence Falckner was induced to enter the ministry, and on November 24, 1703, he was ordained in Gloria Dei Lutheran Church at Wicacoa, Philadelphia. The ordination service was carried out by the Swedish Lutheran pastors, Rudman, Erik Björk, and Andreas Sandel. Falckner was the first German Lutheran pastor in America, and he also had the distinction of building the first German Lutheran church in the New World—at Falckner’s Swamp, New Hanover, Pa. Later he removed to New York, where for twenty years he labored faithfully among the German, Dutch, and Scandinavian settlers in a parish thatextended some two hundred miles from Albany to Long Island.

It seems that Falckner’s hymn, “Rise, ye children of salvation,” was written while he was a student at Halle. It appeared as early as 1697 in “Geistreiches Gesangbuch,” and in 1704 it was given a place in Freylinghausen’s hymn-book. There is no evidence that Falckner ever translated it into English.

Since the Lutheran Church in America to a large extent employed the German and Scandinavian languages in its worship, it was content for nearly two hundred years to depend on hymn-books originating in the Old World. Not until the latter half of the nineteenth century were serious efforts made to provide Lutheran hymn-books in the English language. Writers of original hymns were few in number, but a number of excellent translators appeared.

Through the efforts of these translators, an increasing number of Lutheran hymns from the rich store of German and Scandinavian hymnody are being introduced in the hymn-books of this country. Pioneers in this endeavor about half a century ago were Charles Porterfield Krauth, noted theologian and vice-provost of the University of Pennsylvania; Joseph A. Seiss, of Philadelphia, pastor and author, to whom we are indebted for the translation of “Beautiful Saviour” and “Winter reigns o’er many a region”; and Charles William Schaeffer, Philadelphia theologian, who translated Held’s “Come, O come, Thou quickening Spirit” and Rambach’s beautiful baptism hymn, “Father, Son, and Holy Spirit.” Mrs. Harriet Krauth Spaeth also belongs to this group, her most notable contribution being the translation of the medieval Christian hymn, “Behold, a Branch is growing.”

Later translators of German hymns were Matthias Loy, for many years president of Capital University, Columbus, Ohio; August Crull, professor of German at Concordia College, Fort Wayne, Ind., and Conrad H. L. Schuette, professor of theology at Capital University and later president of the Joint Synod of Ohio. Loy was not only a translator but also an author of no mean ability. Among his original hymns that seem destined to live are “Jesus took the babes and blessed them,” “I thank Thee, Jesus, for the grief,” and “O great High Priest, forget not me.” His splendid translations include such hymns as Selnecker’s “Let me be Thine forever,” Schenck’s “Now our worship sweet is o’er” and Hiller’s “God in human flesh appearing.” From Schuette we have received in English dress Behm’s “O holy, blessed Trinity,” while Crull’s most successful translations are Homburg’s “Where wilt Thou go, since night draws near?” and Ludaemilia Elizabeth of Schwartzburg-Rudolstadt’s beautiful hymn, “Jesus, Jesus, Jesus only.”

Among the living translators of German hymns, H. Brueckner, professor at Hebron College, Hebron, Nebraska, takes first rank. In the American Lutheran Hymnal, published in 1930 by a Lutheran intersynodical committee, he is represented by some seventy translations from the German, three from the French, and four original hymns. Although Brueckner’s work is too recent to be properly evaluated, his hymns reveal evidences of genuine lyrical quality and true devotional spirit.

Other successful translators of German hymns are John Caspar Mattes, Lutheran pastor at Scranton, Pa.; Emmanuel Cronenwett, pastor emeritus at Butler, Pa., and Paul E. Kretzmann, of Concordia Seminary, St. Louis, Mo., Lutheran theologian and commentator. To Mattes we are indebtedfor the English version of Gotter’s “Friend of the weary, O refresh us” and Albinus’ “Smite us not in anger, Lord.” Cronenwett and Kretzmann have written a number of excellent original hymns in addition to their translations. The American Lutheran Hymnal contains nine of these by the former and seventeen from the pen of the latter. Cronenwett’s hymns are chiefly didactic, but occasionally he soars to lyrical heights, as in “Of omnipresent grace I sing.” Among Kretzmann’s best efforts are “Lead on, O Lord” and “Praise and honor to the Father.” A note of praise to the Holy Trinity is heard in practically all of Kretzmann’s hymns.

The foremost translator of Swedish hymns is Ernst W. Olson, office editor of Augustana Book Concern, Rock Island, Ill. From his gifted pen we have received the English version of such gems as Wallin’s “All hail to thee, O blessed morn,” “From peaceful slumber waking,” “Jerusalem, lift up thy voice,” “Mute are the pleading lips of Him,” and “Heavenly Light, benignly beaming”; Franzén’s “Ajar the temple gates are swinging,” “Come, O Jesus, and prepare me,” and “When vesper bells are calling”; Söderberg’s “In the temple where our fathers,” Geijer’s “In triumph our Redeemer,” Petri’s “Now hail we our Redeemer” and “Thy sacred Word, O Lord, of old,” and Carl Olof Rosenius’ “With God and His mercy, His Spirit and Word.” Olson has also written a number of excellent original hymns, including “Mine eyes unto the mountains,” “Behold, by sovereign grace alone,” and “Glorious yuletide, glad bells proclaim it.”

Other translators of Swedish hymns include Claude W. Foss, professor of history at Augustana College, Rock Island, Ill.; Victor O. Peterson, formerly with the same institution,but now deceased; George H. Trabert, Lutheran pastor at Minneapolis, Minn.; Augustus Nelson, Lutheran pastor at Gibbon, Minn.; Olof Olsson, for many years president of Augustana College, and August W. Kjellstrand, who until his death in 1930 was professor of English at the same institution. Among the finest contributions by Foss are translations of Nyström’s “O Fount of truth and mercy,” Hedborn’s “With holy joy my soul doth beat,” and Franzén’s “Thy scepter, Jesus, shall extend.” Nelson has given us beautiful renderings of Franzén’s “Prepare the way, O Zion” and “Awake, the watchman crieth,” and Wallin’s “Jesus, Lord and precious Saviour.” Peterson is the translator of Arrhenius’ “Jesus is my friend most precious” and Wallin’s Advent hymn, “O bride of Christ, rejoice.” Olsson, who was one of the earliest translators of Swedish lyrics, has given us Franzén’s communion hymn, “Thine own, O loving Saviour,” and another on the Lord’s Supper by Spegel, “The death of Jesus Christ, our Lord.” Kjellstrand’s version of Hedborn’s sublime hymn of praise, “Holy Majesty, before Thee,” is one of the most successful efforts at converting Swedish hymns into the English language. To these translators should also be added the name of Anders O. Bersell, for many years professor of Greek at Augustana College, who gave poetic English form to Lina Sandell’s “Jerusalem, Jerusalem” and Rutström’s “Come, Saviour dear, with us abide.”

A number of translators and writers besides those here named made new contributions to the Hymnal of the Augustana Synod published in 1925.

About twenty-five years ago a group of literary men within the Norwegian Lutheran Synods undertook the task of translating some of the gems of Danish and Norwegianhymnody. Among these were C. Doving, now a city missionary in Chicago; George T. Rygh, also residing at the present time in Chicago; C. K. Solberg, pastor of St. Paul’s Lutheran Church, Minneapolis, Minn.; O. T. Sanden, and O. H. Smedby, former Lutheran pastor at Albert Lea, Minn., now deceased. Doving’s masterpiece undoubtedly is his translation of Grundtvig’s “Built on the Rock, the Church doth stand,” although he will also be remembered for his rendering of Holm’s “How blessed is the little flock,” and Landstad’s “Before Thee, God, who knowest all.” Rygh’s contribution consists of the translation of such hymns as Grundtvig’s “Peace to soothe our bitter woes,” Kingo’s “Our table now with food is spread,” Landstad’s “Speak, O Lord, Thy servant heareth,” Boye’s “O Light of God’s most wondrous love,” and Brun’s “Heavenly Spirit, all others transcending.” Sanden has translated Brun’s “The sun has gone down,” while Smedby has left us a fine version of Boye’s “Abide with us, the day is waning.” While Solberg has translated some hymns, he is known better as a writer of original lyrics. Among these are “Lift up your eyes, ye Christians,” “Fellow Christians, let us gather,” and “O blessed Light from heaven.”

Foremost among recent translators of Danish hymns are J. C. Aaberg, pastor of St. Peter’s Danish Lutheran church, Minneapolis, Minn., and P. C. Paulsen, pastor of Golgotha Danish Lutheran church, Chicago, Ill. In the American Lutheran Hymnal there are nineteen translations by Aaberg, while Paulsen is represented by a like number. Through the efforts of these men, both of whom possess no mean poetic ability, many of the finest hymns of Brorson, Kingo, Grundtvig, Ingemann, Vig, and Pawels have been introduced to American Lutherans. Paulsen is the author of three originalhymns, “Blest is he who cries to heaven,” “Take my heart, O Jesus,” and “Let us go to Galilee,” while Aaberg has written “There is a blessed power.”

One of the most richly endowed hymn-writers in the Lutheran Church today is A. F. Rohr, pastor at Fremont, O. From his pen we have received such hymns as “Eternal God, omnipotent,” “Lord of life and light and blessing,” “From afar, across the waters,” and “Living Fountain, freely flowing.” For poetic expression and graceful rhythm his hymns are unsurpassed by any contemporary writer. He also combines such depth of feeling with the lyrical qualities of his hymns, they no doubt possess enduring qualities. Witness the following hymn:

Living Fountain, freely flowingIn the sheen of heaven’s day,Grace and life on us bestowing,Wash Thou all our sins away.Fountain whence alone the livingDraw the life they boast as theirs,By Thy grace, a gift whose givingLife of life forever shares.Who Thy mighty depths can measure?Who can sound, with earthly line,Thy profundity of treasure,Thy infinity divine?They who quaff Thy wave shall neverThirst again; for springing freeIn their hearts, a fount foreverThou to them of life shall be.May we drink of Thee rejoicing,Till on heaven’s sinless shoreWe Thy virtues shall be voicingWith the blest for evermore.

Living Fountain, freely flowingIn the sheen of heaven’s day,Grace and life on us bestowing,Wash Thou all our sins away.

Living Fountain, freely flowing

In the sheen of heaven’s day,

Grace and life on us bestowing,

Wash Thou all our sins away.

Fountain whence alone the livingDraw the life they boast as theirs,By Thy grace, a gift whose givingLife of life forever shares.

Fountain whence alone the living

Draw the life they boast as theirs,

By Thy grace, a gift whose giving

Life of life forever shares.

Who Thy mighty depths can measure?Who can sound, with earthly line,Thy profundity of treasure,Thy infinity divine?

Who Thy mighty depths can measure?

Who can sound, with earthly line,

Thy profundity of treasure,

Thy infinity divine?

They who quaff Thy wave shall neverThirst again; for springing freeIn their hearts, a fount foreverThou to them of life shall be.

They who quaff Thy wave shall never

Thirst again; for springing free

In their hearts, a fount forever

Thou to them of life shall be.

May we drink of Thee rejoicing,Till on heaven’s sinless shoreWe Thy virtues shall be voicingWith the blest for evermore.

May we drink of Thee rejoicing,

Till on heaven’s sinless shore

We Thy virtues shall be voicing

With the blest for evermore.

Samuel M. Miller, dean of the Lutheran Bible Institute, Minneapolis, Minn., is the writer of a number of spiritual songs and hymns that have become popular in Bible conference circles. Among his hymns are “In the holy Father’s keeping” and “When Jesus comes in glory.”

W. H. Lehmann, superintendent of home missions in the American Lutheran Church, has written “Take Thou my life, dear Lord,” and “Beneath Thy cross I stand,” the latter a passion hymn of rare beauty:

Beneath Thy cross I standAnd view Thy marrèd face;O Son of man, must Thou thus dieTo save a fallen race?Alone Thou bear’st the wrathThat should on sinners fall,While from Thy holy wounds forthflowsA stream of life for all.O Lamb of God so meek,Beneath Thy cross I bow:Heart-stricken, all my sins confess—O hear, forgive me now!O Son of God, look downIn mercy now on meAnd heal my wounds of sin and death,That I may live to Thee!

Beneath Thy cross I standAnd view Thy marrèd face;O Son of man, must Thou thus dieTo save a fallen race?

Beneath Thy cross I stand

And view Thy marrèd face;

O Son of man, must Thou thus die

To save a fallen race?

Alone Thou bear’st the wrathThat should on sinners fall,While from Thy holy wounds forthflowsA stream of life for all.

Alone Thou bear’st the wrath

That should on sinners fall,

While from Thy holy wounds forthflows

A stream of life for all.

O Lamb of God so meek,Beneath Thy cross I bow:Heart-stricken, all my sins confess—O hear, forgive me now!

O Lamb of God so meek,

Beneath Thy cross I bow:

Heart-stricken, all my sins confess—

O hear, forgive me now!

O Son of God, look downIn mercy now on meAnd heal my wounds of sin and death,That I may live to Thee!

O Son of God, look down

In mercy now on me

And heal my wounds of sin and death,

That I may live to Thee!

Back to Index Next