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In America with the Second Great Awakening, hymn writing flourished from folk hymns and Negro spirituals to more literary texts from the likes of Oliver Wendell Holmes Sr. Women hymn writers gained prominence including Anglo-Irish hymn-writer Mrs C. F. Alexander, the author of All things bright and beautiful. Anna B. Warner wrote the poem ...
John Klause argued that the poem has various parallels to the Dies Irae of the Liturgy for the Dead, but suggests that its Catholic imagery satirises conventional Protestant attitudes expressed in Chester's poem, and that it is a subtle protest against the lauding of Sir John Salusbury, whose imagined death he supposes the poem celebrates. [9]
On 7 December 2019, the Roman Catholic Diocese of Brescia inaugurated a shrine to the Blessed Virgin under the title Rosa Mystica – Mother of the Church. [ 8 ] [ 9 ] The sanctuary is a response to the claims of Pierina Gilli who reported Marian apparitions in Montichiari and neighbouring Fontanelle, Italy, in 1947 and 1966.
Luís de Camões – Catholic; his poem is (among other things) a call to arms against the enemies of the Christian faith; Lúcio Cardoso – Catholic writer, poet and playwright; Miguel Esteves Cardoso – contemporary writer, critic and journalist; Otto Maria Carpeaux – Austrian-born Brazilian journalist and literary historian and critic
Directly across the water, these images (and the direct imperative "Listen!") were to be later echoed by Matthew Arnold, an early admirer (with reservations) of "Intimations", in his poem "Dover Beach", but in a more subdued and melancholy vein, lamenting the loss of faith, and in what amounts to free verse rather than the tightly disciplined ...
The poems, including "A Song for Simeon", were later published in both the 1936 and 1963 editions of Eliot's collected poems. [2] In 1927, Eliot had converted to Anglo-Catholicism and his poetry, starting with the Ariel Poems (1927–31) and Ash Wednesday (1930), took on a decidedly religious character. [3] "A Song for Simeon" is seen by many ...
The framing device is the narrator having a dream. In this dream or vision he is speaking to the Cross on which Jesus was crucified. The poem itself is divided up into three separate sections: the first part (lines 1–27), the second part (lines 28–121) and the third part (lines 122–156). [1]
The rose was a privileged symbol for Mary. One of her titles in Catholic Marian devotion is Rosa Mystica or Mystic Rose. During the Middle Ages, the rose became an attribute of many other holy women, including Elizabeth of Hungary, Elizabeth of Portugal and Casilda of Toledo, and of martyrs in general. The rose even became a symbol for Jesus ...