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Jesus is often described by language befitting a Virgilian hero, [36] and Mary is depicted by lines originally relating to Venus and Dido. [37] Proba's Sermon on the Mount begins by borrowing the Sibyl of Cumae 's description of punishment for the unrighteous (from Book VI, Aeneid ), and some scholars contend that this portion of De laudibus ...
He wrote a poem to comfort his mother called "Pray Without Ceasing". It was later set to music and renamed by Charles Crozat Converse , becoming the hymn " What a Friend We Have in Jesus ". [ 1 ] [ 4 ] Scriven did not have any intentions nor dream that his poem would be for publication in the newspaper and later becoming a favorite hymn among ...
The Styrian Lake and Other Poems (1842) The Rosary and Other Poems (1845) An Essay on Beatification, Canonization, and the Congregation of Rites (1848) All for Jesus, or The Easy Ways of Divine Love (1853) Growth in Holiness, or The Progress of the Spiritual Life (1854) The Blessed Sacrament, or The Works and Ways of God (1855) Poems (1856)
Christ I is found on folios 8r-14r of the Exeter Book, a collection of Old English poetry today containing 123 folios. The collection also contains a number of other religious and allegorical poems. [3] Some folios have been lost at the start of the poem, meaning that an indeterminate amount of the original composition is missing. [4]
Swiss Letters and Alpine Poems (1881) edited by J. M. Crane; Under His Shadow: the Last Poems of Frances Ridley Havergal (1881) The Royal Invitation (1882) Life Echoes (1883) Poetical Works (1884) edited by M. V. G. Havergal and Frances Anna Shaw; Coming to the King (1886) Jesus, Master, Whose I am Hymns of the Christian Life 1936; My King and ...
There are various, alternative readings of the structure of the poem, given the many components of the poem and the lack of clear divisions. Scholars including Faith H. Patten divide the poem into three parts, based on who is speaking: Introductory Section (lines 1–26), Speech of the Cross (lines 28–121), and Closing Section (lines 122–156). [6]
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The Roman emperor Constantine the Great was one of the first major figures to believe that Eclogue 4 was a pre-Christian augury concerning Jesus Christ. [9]According to Classicist Domenico Comparetti, in the early Christian era, "A certain theological doctrine, supported by various passages of [Judeo-Christian] scripture, induced men to look for prophets of Christ among the Gentiles". [10]