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The Georgicks of Virgil, with an English Translation and Notes Virgil, John Martyn Ipsi in defossis specubus secura sub alta Otia agunt terra, congestaque robora, Pierius says it is confecto in the Roman manuscript. And Tacitus also says the Germans used to make caves to defend them from the severity of winter, .

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His approach is relentless and detailed: with each city or town, Friedrich presents a brief account of its history, heritage, and main cultural treasures before examining its demise and destruction. The entire section is marked with a sense of sadness and loss, not just for the miserable death of thousands of innocents described in vivid and unrelenting specificity, but for a cultural loss than can never be restored.

Friedrich's chapters on Schutz and Wir are the most intriguing sections of his study. In Schutz , Friedrich describes the hierarchy of refuge from blast trenches to cellars to elaborate bunkers , civil defense measures, the recovery and disposal of bodies, and the state's role in aiding bombing victims and evacuating non-essential personnel from Germany's cities. Rather than drive a threatened population to revolt, city bombing initially brought the population closer to the state.

Using both positive and negative tools of persuasion, the same state that gave out Butterbrot and Suppe to bombing raid survivors was ready to execute ruthlessly plunderers and those who subverted the military spirit Wehrkraftzersetzer. This theme is developed in greater detail in Friedrich's discussion of the Wir. He notes how as the situation worsened, the repressive state focused on the issue of Haltung conduct over Stimmung morale. German propaganda emphasized grim perseverance, promising that wonder weapons would soon allow Germany to strike back at the Allies and exact a bloody revenge.

Each of these topics has been treated in greater detail elsewhere and Friedrich overlooks much of the most recent scholarship in German and English. Friedrich's final two sections are less effective. In Ich , Friedrich attempts to describe the sensory reaction, emotion, and experience of being bombed. His discussion of the physical reaction of the body to extreme stress rests on a handful of books and memoirs, overlooking the wealth of literature on the related phenomenon of combat stress, war neurosis, and shell shock.

Placing this discussion at the end to the work violates Friedrich's overall framework of decreasing concentric rings strategy, the land, refuge, we, I , and proves disconcerting following several chapters devoted to group and individual suffering. The section would have been much more effective as part of Friedrich's earlier discussion of Land which focused on history, heritage, and destruction. Overall, the Friedrich book is an evocative book heavy on imagery, eyewitness accounts, and impressions. Highly effective as a literary dirge and lamentation, Friedrich's book comes up short when judged by the standards of the history discipline.

He blurs chronology, overlooks the newest scholarship on many of his topics, skims over the broader context in which the strategic air war developed, and employs terminology in a careless or deliberately provocative manner. Most troubling to historians will be Friedrich's narrow focus and lack of context: while he briefly mentions Warsaw, Rotterdam, Coventry, and the Holocaust, these fade from view throughout much of the book as he examines German suffering and loss in unrelenting detail.

The topic itself--the German experience at the receiving end of a prolonged and costly strategic bombing campaign--is a valid and important area of historical inquiry that should not be taboo to German scholarly inquiry. And indeed, a body of German scholarship does exist on the topic, ranging from detailed analyses of Freiburg, Muenster, and numerous other German cities during the Bombenkrieg to studies focusing on popular opinion, the evacuation of children, life in the bunker, flak helpers, and the mechanisms of relief and repression.

One might even concede that some of the military history on the strategic bombing campaign focuses too heavily on operations, aircraft, technologies, and the war in the air with insufficient description of the human costs of war, with Friedrich's work performing a valuable function of redirecting attention to war's terrible cost in human lives, suffering, and cultural treasures.

What makes one uneasy about Friedrich's book is that it addresses only one dimension of this, focusing sharply on German loss while scarcely acknowledging the death and devastation that Germans inflicted on others during the Second World War. Die Literaten und der Luftkrieg. Hanser, ; Gerhard E. Sollbach, Flucht vor Bomben: Kinderlandverschickung aus dem oestlichen Ruhrgebiet im 2. Weltkrieg Hagen: Lesezeichen, Correlli Barnet charged Friedrich with dangerous revisionism in The Daily Mail , with much of the British popular press focused on German criticism of Churchill.

In addition to the Sebald and Friedrich books that are the focus of this forum, recent books on the subject include Guenter Grass, Im Krebsgang: eine Novelle Goettingen: Steidl, ; the monographs listed in n. Ende der deutschen Tabus Muenchen: F. Herbig, While Roehl and others make much of the "breaking of taboos" and the examination of hitherto off-limit issues, much of this is overblown with a great deal of material published on these topics.

Taking the maritime evacuations, for example, both Brustat-Naval and Fredman published details about the sinking of the Wilhelm Gustloff decades before Grass novella on the topic. Fritz Brustat-Naval, Unternehmen Rettung. Die neue Debatte um den Bombenkrieg Recent American scholarship bears out this perspective. Biddle comes to similar conclusions in her book, noting that "the problems posed by operational circumstances and the lure of finding a quick end to the war caused the Americans to stray very far indeed from their "precision" ideal.

The toll this took on German civilians--formally considered '"collateral casualties"--was enormous Biddle, Rhetoric and Reality in Air Warfare , See also Thomas R. Joerg Friedrich, Das Gesetz des Krieges. In both the Trial of Major War Criminals and various successor trials including the High Command Case, German defense lawyers attempted to use the tu quoque you likewise line of defense only to have it ruled inadmissible.

Doenitz's defence lawyer, however, was able to slip in an affidavit from Admiral Nimitz admitting that the US Navy had waged unrestricted submarine warfare in the Pacific, effectively shielding him from one of many charges he faced. Hans Mommsen ends his review of the Friedrich book with the comment, "Dass nach diesen Erfahrungen der Gedanke an die Moeglichkeit eines Praeventivkrieges gegen den Irak und der Glaube an die Moeglichkeit, kritische Bedrohungen mit kriegerischen Mitteln dauernd auszuschaltern, in der Bundesrepublik nur bei einer Minderheit auf positive Resonanz stoesst, sollte nicht verwundern Dazu gehoert die Einsicht, dass die Eskalation des Luftkrieges aus militaerischen und aus humanitaeren Gruenden gleichermassen verfehlt war.

Es nimmet an Schmach, Hohn und Spott,. Angst, Wunden, Striemen, Kreuz und Tod. Und Heiland meiner Seelen;. Geh hin, mein Kind, und nimm dich an. Der Kinder, die ich ausgetan. Du kannst und sollst sie machen los. Ja, Vater, ja, von Herzensgrund,. Mein Wirken ist dein Sagen. Du kannst, was nie kein Mensch gedacht,. Gott seinen Sohn abzwingen! O Liebe, Liebe du bist stark,. Du streckest den ins Grab und Sarg,. Ich will von deiner Lieblichkeit. Bei Nacht und Tage singen,. Mich selbst auch dir zu aller Zeit.

Zum Freudenopfer bringen. Mein Bach des Lebens soll sich dir. In Dankbarkeit ergiessen,. Und was du mir zugut getan,. Das will ich stets, so tief ich kann,. Was schadet mir des Todes Gift? Dein Blut, das ist mein Leben;. Wenn mich der Sonne Hitze trifft,. Setzt mir der Wehmut Schmerzen zu,. Als auf dem Bett ein Kranker;.

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Mein Schifflein treibet um und um,. Wenn endlich ich soll treten ein. In deines Reiches Freuden,. So soll dies Blut mein Purpur sein,. Ich will mich darein kleiden. In welcher ich will vor dem Thron. Und dir, dem er mich anvertraut,. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on Him the iniquity of us all. The above passages furnish the basis for this hymn.

It contained 10 stanzas. Lauxmann has called this the most beautiful of Passion hymns. There are at least eleven English translations. It was published , in NoglePassions- Psalmer. The translation is a composite prepared for The Lutheran Hymnal , except for stanzas 4 and 7 which were prepared for the Evangelical Lutheran Hymnary by Harry K.

Er hilft uns frei aus aller Not,. Die uns jetzt hat betroffen. Mit unsrer Macht ist nichts getan,. Wir sind gar bald verloren;. Den Gott hat selbst erkoren. Fragst du, wer der ist?

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Er heisst Jesus Christ,. Der Herr Zebaoth,. Und ist kein andrer Gott,. Es soll uns doch gelingen. Tut er uns doch nicht,. Das Wort sie sollen lassen stahn. Er ist bei uns wohl auf dem Plan. Mit seinem Geist und Gaben. Nehmen sie den Leib,. Lass fahren dahin,. At the Diet of Spires, , the enemies of the Reformation attempted with all their craft and power to hinder the further spread of the evangelical doctrine. They passed resolutions with the expressed intention of destroying even the beginning that had been made toward evangelical freedom.

The evangelical princes entered a formal protest and letter of defense, but it did not help. The resolution was adopted as the decree of the diet, and the evangelical princes were commanded to sign this decree. These princes, on the 19th of April, declared that they would not consent to any resolution adopted in this, or in any other matter contrary to God and His holy Word. Luther himself gave it the title: Der 46ste Psalm.

But it is clearly evident that he did not intend his version to be a translation of the Psalm, but that he wished to restate its thought and sentiment in hymn form. This edition is now lost. Kade, Luther Codex, It seems, therefore, to be an established fact that the hymn was printed for the first time in Leading authorities are also well agreed now that the hymn was written during that year. There is, however, no valid reason for discounting the supposition that it may have been put in manuscript form during the latter part of the year For a long time it was thought that this hymn was written by Luther during the famous Diet of Augsburg in While this is now no longer believed, the fact remains that the hymn was sung during that important church meeting.

It was used also by Luther himself. During the Diet of Augsburg he had to remain as a fugitive in Coburg. The old cathedral trembled at these new tones, and the ravens were frightened out of their dark nests in the tower. Linke of Altenburg, , published an exhaustive and well written treatise, in which he attempts to show that the hymn was written during the fall of Among his proofs he quotes a number of expressions found in this hymn which correspond closely with sentences used by Luther in speeches and writings of that same year.

It is exceedingly unlikely that such a hymn should remain unpublished from or until All those years were a period of strife, tribulation, and worry, and while many began to tremble, to hesitate, and to yield, Luther lifted his eyes to the mountains, from whence help cometh; he spoke and sang and strengthened himself and others with true Christian courage. The helpless flock, facing an enemy, who in craft and power has no equal here on earth, does not fail in courage, but holds fast to God and His Word and sings in tones triumphant with the assurance of victory.

We are, therefore, not surprised to find that this hymn, during that period of violent struggle, won its way into many hearts in a short time. It was wafted abroad, as though by angel messengers, until it was heard in all places where the evangelical spirit had gained an entrance. We have a great number of testimonies to the powerful influence of this hymn in furthering the work of the Reformation. From the very beginning and onward, this hymn showed its wonderful power to inspire despondent hearts to new hope and courage. During the bloody persecutions in France, , this hymn proved a remarkable source of comfort to the sufferers in keeping up their courage, and martyrs sang it as they were brought to the place of execution.

Its comforting words accompanied the exiles upon their long journeys into unknown regions and became a slogan which united the many thousands who sought homes in foreign lands where they might establish an evangelical church. In a city of Germany the Reformation was established in spite of Catholic opposition because the worshippers always sang it during the services and the children sang it upon the streets during the night. The mothers embraced their little children and wept over them, but they could not be prevailed upon to renounce their faith. Thus they were carried away, trusting in the gracious help to God, and they found comfort in singing:.

And should they, in the strife, Take kindred, goods, and life, We freely let them go, They profit not the foe; With us remains the kingdom. They suffered for a time, but the reaction came with the Tolerance Edict of , issued by Emperor Joseph. This permitted the exiles to return home. They were not disappointed in their faith.

Also more recently, during the stress and trial of World War I, this great hymn of the Reformation served to furnish the unifying slogan to the German people who were, confessionally, split up into many groups. The world-events of late years have substantiated this; upon the battlefields and in the trenches, the Christian hymn has come again to new life—even among many who have lived totally apart from it. Should not also we celebrate this day here in the trench? Then followed a long, deep silence. I thought of those at home, my dear ones. It seemed to me that I could hear the church bells calling the people together for worship and that I saw the kindly countenance of our beloved pastor and heard his appealing sermon on humiliation and prayer.

Similar festivities were held in A large orchestra accompanied the singing. This hymn is most extensively used throughout the world. In Lutheran Church Herald for Oct. The first Danish translation was evidently included in a hymn book published in , now lost. The melody has accompanied this hymn on its march to victory throughout the world. They will always stand as ideal patterns for congregational hymns by reason of their popular directness, their intense devotional spirit, and their inspirational power. The two are beautifully harmonized in him.

With him the prime consideration was the hymn content put in singable form. He gave not only the Bible, but also the Hymn Book into the hands of the Christians. The number of his hymns is not very great, only 37, and yet from these there may be arranged an almost complete cycle of hymns for a hymn book. To most of the church seasons have been given their appropriate hymns. And these are fine patterns of church hymns.

These Luther-hymns are characterized by marked objectivity. For that very reason they were at once incorporated into a large number of hymn books. Many other hymn poets had to wait several decades—Tersteegen, years—before their hymns were accepted into general use. His hymns are in a special sense popular models for church hymns.

They give expression to the emotions that move naturally in the hearts of worshipers. They are also patterns in respect of their length. Many of them comprise only three, at the most four stanzas, and yet they present in succession the elements of confession, witness for Christ, and adoration. His short hymns of three or four stanzas are the most popular and the most far reaching in their influence. They are short in sentence structure, but rich in contents, very often each line expressing a complete thought.

But even where the sentence requires several lines the close of each line presents a natural pause in the development of the thought. Also in this respect Luther was a man who could phrase his thoughts in the language of the ordinary people. His hymns may be characterized throughout as spiritual folk-songs.

It would lead us too far afield to discuss the various views as to the time and place of the origin of this great hymn by Martin Luther—the Battle Hymn of the Reformation. Suffice it to say that the weight of evidence points to as the year of its origin. It is the Hymn of Protestantism.

It would be hard to find a Protestant hymnal worthy of that name in which this hymn is not. There must be some seventy or eighty English versions at present. Another outstanding version is that by F. The translation above is composite and appeared in the Pennsylvania Lutheran Church Book , The translation ELH is the one that is most widely used by American Lutherans at the present time. There were moments in his life when even Luther felt something akin to despair.

It is evident that to this man all popes, cardinals, emperors, devils, all hosts and nations, were but weak, weak as the forest with all its strong trees might be to the smallest spark of electric fire. The good this hymn has done, the faith it has inspired, the hearts it has comforted, the influence it has exerted, cannot be measured and will first be revealed to us in eternity, where the saints of God will praise their Lord and Redeemer for many blessings, not the least of which will be the privilege of having known and sung this hymn here on earth.

Ach bleib mit deiner Gnade. Bei uns, Herr Jesu Christ,. Dass uns hinfort nicht schade. Ach bleib mit deinem Worte. Ach bleib mit deinem Glanze. Bei uns, du wertes Licht;. Dein Wahrheit uns umschanze,. Ach bleib mit deinem Segen. Bei uns, du reicher Herr! Ach bleib mit deinem Schutze. Bei uns, du starker Held,.

Dass uns der Feind nicht trutze,. Ach bleib mit deiner Treue. Bei uns, mein Herr und Gott! It has found a place in a large number of hymnbooks of many churches. Many English translations have been made. This is one of our most popular hymns from the German. It has as its key-note the prayer of the two disciples at Emmaus, Luke It has often been translated into English and other languages. Abide with me! His family was surprised and almost alarmed at his announcing his intention of preaching once more to his people.

His weakness, and the possible danger attending the effort, were urged to prevent it, but in vain.

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His expectation was well founded. He did preach, and amid the breathless attention of his hearers, gave them the sermon on the Holy Communion, which is inserted last in this volume the Remains. He afterwards assisted in the celebration of the Holy Eucharist, and though necessarily much exhausted by the exertion and excitement of his effort, yet his friends had no reason to believe that it had been hurtful to him.

We need not dwell upon the slight changes made in the text used in The Lutheran Hymnary. But it might be of interest to give Rev. The words of St. Luke are obviously used in a sense wholly metaphorical. It is far better adapted to be sung at funerals, as it was beside the grave of Professor Maurice; but it is almost too intense and personal for ordinary congregational use. It has been rendered into many languages, among these, into Latin. Gustav Jensen translated it into Norwegian for his Forslag til revidert salmebok for den norske kirke, , as follows:. O bliv hos mig! I mulm og solskin, Herre, bliv hos mig!

Nei,— Ved dig jeg seirer; Herre, bliv hos mig! The summer was passing away, and the month of September that month in which he was once more to quit his native land arrived, and each day seemed to have a special value as being one day nearer his departure. His family were surprised and almost alarmed at his announcing his intention of preaching once more to his people.

His weakness and the possible danger attending the effort were urged to prevent it, but in vain. He did preach and amid the breathless attention of his hearers gave them the sermon on the Holy Communion, which is inserted last in this volume. He afterwards assisted at the administration of the Holy Eucharist, and though necessarily much exhausted by the exertion and excitement of this effort, yet his friends had no reason to believe it had been hurtful to him.

However, the Handbook to the Church Hymnary gives a statement by T. Bindley, Spectator, , which sets an earlier date of composition:. Francis LeHunte. No doubt, when Lyte felt his own end approaching, his mind reverted to the lines he had written so many years before, and then it was that they became first popularly known. These details were given to me some years ago by Sir George Ruthven LeHunte, grandson of William Augustus, and I have recently had them confirmed by members of his family. Whatever the actual date of its origin may be, this is clear from both accounts that the hymn was not meant to be an evening hymn, as John Ellerton in his Notes and lllustrations of Church Hymns, , rightly says:.

The hymn refers more to the evening of life than to the daily eventide. Bliv hos os, Mester, Dagen helder! Saa bad i Emmaus de To. Du blev, du gav dem Hjertero! O Mester, hver en Aftenstund! Naar Lykkens Aftensol gaar ned. Da styrk os i Taalmodighed! Bliv hos os du, naar Dagen helder,. Den sidste Livets tunge Dag,. Med Troens Skjold undruste du. Du holder Nadverd her med os,. Og byde Morkets Magter Traads. Med brustet Blik, med freidigt Sind,. Based upon the Gospel lesson for Easter Monday, Luke It was published in Aandelige Digte og Sange by C.

Boye, Copenhagen, Caspar J. Boye first published this hymn in his collection Aandelige Digte og Sange, Copenhagen, , basing it on the Gospel for Easter Monday, Luke The translation by Oluf H. Smeby, , appeared in The Lutheran Hymnary, See: O dearest Jesus. Hymns and Spiritual Songs, also the edition of , contained this hymn under the heading Godly Sorrow Arising from the Sufferings of Christ.

The hymn was taken into use at once and is still a favored hymn in many churches, especially in America. Originally it contained six stanzas, but the second stanza is commonly omitted. It was translated into Latin by Gingham. Thy body slain, sweet Jesus, Thine,. And bathed in its own blood,.

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While all exposed to wrath divine,. In some quarters there has been objection to the last line of Stanza 1, and some hymnals have the line as altered thus:. For sinners such as I. For such an one as I. Oh, may Thy powerful Word. Inspire this feeble worm. To rush into Thy kingdom, Lord,. Worms, strike your harps, your voices tune. And warble forth your lays;.

Leap from the earth with pious mirth. This hymn is still a very general favorite in the English-speaking Christian world, even though a number of modern hymnals omit it altogether. It is said to have been the means of conversion of former Governor A. Colquitt of Georgia. The following incident is related of this conversion by the Methodist Bishop Warren A. Just before he arose to address the meeting, the choir sang one of the sweetest hymns of Watts. It seemed to fill him with holy rapture. And today, if I could hear her sing it again, I should have greater joy than if I had heard all the choirs of heaven.

Alles ist an Gottes Segen. Ist und bleibet ewig mein. Und noch leltet und regieret,. Hoffnung kann das Herz erquicken;. Meine Seele, Leib und Leben. Er weiss schon nach seinem Willen. Es hat alles seine Zeit. Wie Gott will, so muss es bleiben,. Will ich ihm nicht widerstreben,. Ich verlasse mich auf ihn. Ist doch nichts, das lang bestehet,.

Alles Irdische vergehet. This popular hymn of trust in God is by an unknown author and is dated c. The translation is an altered form of that by Catherine Winkworth in her Lyra Germanica, second series, Den Menschen das gefalle wohl,. Ach lieber Gott, dich loben wir. Auch kniend wir anbeten dich. Wir danken dir zu aller Zeit.

Du Gottes Sohn vom Vater bist. Herr Gott, du zartes Gotteslamm,. Du bist und bleibst heilig allein,. Du lieber Heiland, Jesu Christ,. Amen, das ist gewisslich wahr,. Das bekennt al er Engel Schar. Und alle Welt, so weit und breit,. Dich lobt und ehret allezeit. The author is unknown, although some authorities ascribe both text and tune to Martin Luther, as, for example, Dr. Our translation was prepared for The Lutheran Hymnal in Darum dass nun und nimmermehr. Dass du, Gott Vater, ewiglich. Deines himmlischen Vaters,. Du Stiller unsers Haders. It is found in the Liturgy of St.

James of the 2nd century. The earliest enlarged Greek version is found in Codex alexandrinus, where it has been placed immediately after the Psalms and the Song of Solomon. This manuscript dates from the close of the 5th century. The oldest Latin version of this hymn is found in a manuscript dating from the 8th century and which is now kept in the British Museum.

The same text is also found in Missale Romanum. Bishop Skaar and likewise H. Nutzhorn hold that the enlarged Greek version dates from the 2nd century, while the Latin translation was prepared by Bishop Hilarius of Poitiers d. Translations into German, English, Danish, and other languages were partly rendered in prose, later on they appear in metrical adaptations.

A Danish translation of the Latin prose text was made in At the same time there appeared two metrical versions, both of which were included in Een ny handbog, Rostock, Later he was appointed dean of Bornholm. His translation contains five stanzas. Between the third and fourth there appears a new stanza, to which there is no corresponding part in the German original.

This version has been included in the greater number of later hymnaries. There are at least 13 other English translations extant. The melody was first published in the above mentioned edition of Geistliche Lieder, by V. Schumann, Leipzig, , but it is claimed to be much older. It is very probable that Decius himself composed the melody. He is referred to both as an eminent performer upon the harp, and as a composer.

And as you sing it with true devotion, you sing it together with the saints and the angels of heaven. Thus this hymn will become also for you a power of God to overcome the world, death, and hell. O thou ungodly, ungrateful, perverted heart of man! Ought not the face of the Christian to beam with delight, as you proclaim unto him the wonderful deeds of mercy and the merits of Christ, the grace of God, and the forgiveness of sin.

Should not these hymns awaken all that is in us to sing praise and to rejoice in the spirit, to sing and to play unto Him in our hearts! Ought not our hearts then to melt like incense powder in the glowing heat of devotion! It became very popular, although Fischer calls attention to the fact that Martin Luther received neither this nor any other Hymns by Decius into his collections. The tranalation is an altered form of that by Catherine Winkworth in her Chorale Book for England, Gloria, laus et honor tibi sit, rex Christe redemptor,. Israel tu rex, Davidis et inclyta proles,.

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Coetus in excelsis te laudat caelicus omnis. Plebs Hebraea tibi cum palmis obvia venit;. Hi tibi passuro solvebant munia laudis;. Hi placuere tibi; placeat devotio nostra,. This hymn of praise is frequently called the hymn of St. Theodulph, who was born in Italy about the year He entered a monastery, and because of his outstanding scholarship he eventually became an abbot. During the stormy days of the turbulent times in which he lived he was frequently sought as a mediator by opposing factions. He attracted the attention of the great Charlemagne, who took Theodulph with him on his return to France and made him Bishop of Orleans.

After the death of Charlemagne enemies conspired against the bishop, and he was finally arrested and imprisoned in a monastery at Angers, where he languished in close confinement for three long years until he died, September 18, The following story regarding the origin of the hymn is told by Clichtoveus, A. In his prison-cell Bishop Theodulph composed a long poem for the procession of the people on Palm Sunday.

It so happened that on Palm Sunday of the year Emperor Louis the Pious and his retinue passed by the prison on their way to church and heard St. Theodulph singing joyfully the hymn which he had composed for that day. It seems to be fairly well established that the hymn was composed while St. Theodulph was in confinement, even though we cannot be so sure about the veracity of the rest of the account and his liberation from prison on account of it. The translation is an altered form of that by John M.

Neale in his Hymnal Noted, It contained eight verses with the title, On the Resurrection, the Lord is King. It was written the year before. In the first stanza appeared in the Gospel Magazine, set to Wm. Later on it was revised and reedited. The edition as it now appears in the greater number of hymn books is by Dr. Hymn No. The last stanza was added by Dr. Rippon Baptist minister and publisher of hymn books, London, It is mentioned among the ten best hymns of English hymnody. It has been translated into many languages, among others into Latin by Dr.

The famous Methodist preacher, Wm. Thus at a large gathering he preached on Christ the Prophet, Highpriest, and King. In the last part of the sermon he pictured the coronation procession of prophets, patriarchs, apostles, and martyrs, who throng the sanctuary to do homage to their Lord and King. The entire audience arose and sang the hymn with enthusiasm and power. It is used chiefly in England. There are also several newer melodies for this hymn.

This was composed by the American composer, Oliver Holden b. He was a dealer in music and also served as director of music. Holden died in Charleston, Mass. Durch Adams Fall. Julian rightly states:. During the Reformation period it attained a wide popularity as a didactic and confessional hymn of the Evangelical faith. It is one of the most characteristic hymns of the time, conceived in the spirit of deep and earnest piety, eminently Scriptural, and setting forth the Reformation teachings in concise and antithetical form, but is, however, too much like a system of theology in rime.

The English version is by Matthias Loy. It was included in the Ohio Lutheran Hymnal, Alles Fleisch vergeht wie Heu;. Was da lebet, muss verderben,. Soll es anders werden neu. Dieser Leib, der muss verwesen,. Wenn er anders soll genesen. Zu der grossen Herrlichkeit,. Drum so will ich dieses Leben,. Wann es meinem Gott beliebt,. Auch ganz willig von mir geben,. Denn in meines Jesu Wunden. Und mein Trost in Todesnot. Und sein Tod ist mein Gewinn;. Er hat mir das Heil erworben,. Da ich werde allezeit.

Da wird sein das Freudenleben,. Da viel tausend Seelen schon. Sind mit Himmelsglanz umgeben,. Dienen Gott vor seinem Thron,. Da die Seraphinen prangen. Und das hohe Lied anfangen:. Heilig, heilig, heilig heisst. Da die Patriarchen wohnen,. Die Propheten allzumal,. Da auf ihren Ehrenthronen. Da in so viel tausend Jahren. Alle Frommen hingefahren,. Jetzund gehet auf die Sonne,. Jetzund gehet an der Tag,.

Ach ich habe schon erblicket. Diese grosse Herzlichkeit! Mit dem weissen Himmelskleid. Und der goldnen Ehrenkrone,. Stehe da vor Gottes Throne,. Schaue solche Freude an,. Later Albinus used it in a funeral sermon for Regina Staffelin, citing it as his own composition. The translation, excepting Stanza 5, is an altered form of that by Catherine Winkworth in her Chorale Book for England, Stanza 5, by an unknown writer, is from the Ohio Lutheran Hymnal, , altered. Alle Engel singen. Alle Luft Laute ruft:. Heute geht aus seiner Kammer.

Gottes Held, Der die Welt. Reisst aus allem Jammer. Gott wird Mensch dir, Mensch, zugute. Der uns gibt, Was er liebt. Gott gibt, unserm Leid zu wehren,. Seinen Sohn Aus dem Thron. Sollte von uns sein gekehret,. Der sein Reich Und zugleich. Sich uns selbst verehret? Er nimmt auf sich, was auf Erden. Wir getan, Gibt sich an,. Unser Lamm zu werden,. Nun, er liegt in seiner Krippen,.

Ruft zu sich Mich und dich. Ei, so kommt und lasst uns laufen! Stellt euch ein, Gross und klein;. Eilt mit grossem Haufen! Liebt den, der vor Liebe brennet;. Schaut den Stern, Der uns gern. Die ihr schwebt in grossen Leiden,. Zu den wahren Freuden. An den Ort, Da hinfort. Und Gewissensschmerzen,. Sei getrost, hier wird gefunden,. Die ihr arm seid und elende,. Hier sind alle guten Gaben. Und das Gold, Da ihr sollt. Lass mich dir, Meine Zier,. Du bist meines Lebens Leben;.

Nun kann ich Mich durch dich. Denn du hast Meine Last. Kein Fleck ist an mir zu finden,. Ich bin gar Rein und klar. Ich bin rein um deinetwillen;. Ich will dich ins Herze schliessen. Ich will dich mit Fleiss bewahren,. Ich will dir Leben hier,. Dir will ich abfahren;. Mit dir will ich endlich schweben. The original contains fifteen stanzas, so that only a small portion of them have come to us in English translation. Hymnbook of the Missouri Synod contains all fifteen stanzas in good English translation.

Likewise, the whole hymn, translated by Dr. Matthias Loy, is found in the Ev. Hymnal of the Ohio Synod. Notes on Gerhardt may be found under No. Meine Hoffnung stehet feste. The date and place of the birth of William Kethe, the author of this hymn, are unknown. He was an exile from Scotland for some time during the Marian persecutions; at Frankfort in and at Geneva in During this exile he contributed twenty-four metrical psalms to the Psalm Book prepared by these English refugees and also helped in the translation of the Bible. In he was made rector of Childe Okeford, Dorset, and probably remained there until his death, about The doxology was added.

Whether to retain the question-mark after For why? We retained it, as it is in keeping with the quaintness of the entire text. Dem Gott, der alle Wunder tut,. Dem Gott, der allen Jammer stlilt. Was unser Gott geschaffen hat,. Das will er auch erhalten,. Mit seiner Gnade walten. Ist alles recht und alles gleich. Ich rief dem Herrn in meiner Not:. Ach Gott, vernimm mein Schreien!

Da half mein Heffer mir vom Tod. Und liess mir Trost gedeihen. Ach danket, danket Gott mit mir! Der Herr ist noch und nimmer nicht. Von seinem Volk geschieden,. Er bleibet ihre Zuversicht,. Ihr Segen, Heil und Frieden. Die Seinen stetig hin und her. Ihr, die ihr Christi Namen nennt,. Ihr, die ihr Gottes Macht bekennt,.

Gebt unserm Gott die Ehre! Der Herr ist Gott, der Herr ist Gott! So kommet vor sein Angesicht. Mit jauchzenvollem Springen,. Bezahlet die gelobte Pflicht. Gott hat es alles wohl bedacht. Und alles, alles recht gemacht. Koch says that this one hymn is worth more than a hundred others, and calls it a classic hymn of first rank, which gained great favor as soon as it was published.

Rieger, of Stuttgart, while cast upon his deathbed, found great comfort in this hymn; likewise the famous jurist and professor, J. Our English translation is by Miss Frances E. The ninth stanza of the original is omitted. It was rendered into Danish by H. Brorson and was published in Troens rare Klenodie , This translation was revised by W. See: O Jesus Christ, all praise to Thee. Our cento is composed of Stanzas 1, 2, 3, 4, 5, and The omitted Stanzas 6 to 11, according to the version of , are as follows:. Dull Sleep of Sense me to deprive,.

I am but half my time alive;. Let it not hold me long in Chains. And now and then let lose my Heart,. The faster Sleep the Senses binds,. O may my soul, from matter free,. O when shall I in endless Day,. Forever chase dark Sleep away,. And Hymns with the Supernal Choir. O may my Guardian while I sleep. Close to my Bed his Vigils keep,. His Love Angelical instill.

May he Celestial Joys rehearse,. And thought to thought with me converse. Or in my stead all the Night long,. Sing to my God a Grateful Song. The hymn appeared first in The Bible Hymn Book, It is very extensively used in England and America. Ihr Menschen in der Welt,. Dem dersen Lob der Engel Heer.

Ermuntert euch und singt mit Schall.

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Der uns von Mutterleibe an. Und, wo kein Mensch nicht helfen kann,. Doch bleibet gutes Muts,. Erfrische Geist und Sinn. Er lasse seinen Frieden ruhn. In Israelis Land,. Sei es stets unser Heil. Our version omits the following stanzas:. His love and goodness may He let. In and around us be.

All that may frighten us and fret. He giveth His beloved sleep. When these frail heart-beats cease;. And in His presence then will keep.

The translation is by Alfred Ramsey, d. Jesus lives! Halleluja, Christus lebt! Er war tot und lebet wieder. Aus der Nacht des Grabes schwebt. Christus lebt! O jauchzet ihm! Jauchzet mit, ihr Seraphim! Dem an seinem Siegestag.