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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]
Praise for Creation and Providence" (better known as "I sing the mighty power of God") is now a hymn sung by all ages. [4] "Against Idleness and Mischief" and "The Sluggard" (better known as "How doth the little busy bee" and "'Tis the voice of the sluggard") were both meant to teach children the importance of hard work, and were extremely well ...
O come, Thou Rod of Jesse, free Thine own from Satan's tyranny; From depths of hell Thy people save, And give them victory o'er the grave. Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. O come, Thou Day-Spring, come and cheer, Our Spirits by Thine Advent here; Disperse the gloomy clouds of night, And death's dark shadows put to flight ...
The later hymn "Veni Creator Spiritus" borrows two lines from the hymn (Infirma nostri corporis — Virtute firmans perpeti). "Veni redemptor gentium" was particularly popular in Germany where Martin Luther translated it into German as "Nun komm, der Heiden Heiland," which then he, or possibly Johann Walter, set as a chorale, based on the original plainchant. [3]
The O Antiphons (also known as the Great Advent Antiphons or Great Os) are antiphons used at Vespers during the Magnificat on the last seven days of Advent in Western Christian traditions. [1] They likely date to sixth-century Italy, when Boethius refers to the text in The Consolation of Philosophy . [ 2 ]
A stained glass window was donated by the Children of the Confederacy in 1929 in honor of Ryan at St. Mary's Catholic Church in Mobile, Alabama. [ 6 ] On 1932-10-09 a memorial fountain for Ryan was presented by the Robert E Lee chapter of the U.D.C. to the Julia Ideson Public Library in downtown Houston Texas.
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The song may be an allusion to both the apple tree in Song of Solomon 2:3 which has been interpreted as a metaphor representing Jesus, and to his description of his life as a tree of life in Luke 13:18–19 and elsewhere in the New Testament including Revelation 22:1–2 and within the Old Testament in Genesis.