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Alleluia! Alleluia! Sing a New Song to the Lord; Alleluia! Sing to Jesus; Alma Redemptoris Mater; Angels We Have Heard on High; Anima Christi (Soul of my Saviour) Asperges me; As a Deer; As I Kneel Before You (also known as Maria Parkinson's Ave Maria) At That First Eucharist; At the Lamb's High Feast We Sing; At the Name of Jesus; Attende ...
The Book of Common Praise: with music for the Book of Common Prayer (1869) [57] A Church hymnal: compiled from "Additional hymns," "Hymns ancient and modern," and "Hymns for church and home," as authorized by the House of Bishops (1870) [58] The Parish hymnal: for "The service of song in the House of the Lord" (1870) [59]
Song of Songs (Cantique des Cantiques) by Gustave Moreau, 1893. The Song of Songs (Biblical Hebrew: שִׁיר הַשִּׁירִים , romanized: Šīr hašŠīrīm), also called the Canticle of Canticles or the Song of Solomon, is a biblical poem, one of the five megillot ("scrolls") in the Ketuvim ('writings'), the last section of the Tanakh.
The Benedicite (also Benedicite, omnia opera Domini or A Song of Creation) is a canticle that is used in the Catholic Liturgy of the Hours, and is also used in Anglican and Lutheran worship. The text is either verses 35–65 or verses 35–66 of The Song of the Three Children . [ 1 ]
God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins. Through the ministry of the Church may God give you pardon and peace. And I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit. [40]
David is depicted giving a penitential psalm in this 1860 woodcut by Julius Schnorr von Karolsfeld. The Penitential Psalms or Psalms of Confession, so named in Cassiodorus's commentary of the 6th century AD, are the Psalms 6, 31, 37, 50, 101, 129, and 142 (6, 32, 38, 51, 102, 130, and 143 in the Hebrew numbering).
According to Thomas Slater, writing in the Catholic Encyclopedia, reparation is a theological concept closely connected with those of atonement and satisfaction.Although God could have chosen to condone the sins of humanity, in divine providence, he instead judged it better to demand satisfaction through reparation and penance for sins of humanity.
The supplicant effectively asks God to lighten their burden (cf. Matt. 11:28–30). The Slavonic text, however, could be read as asking God to replace one kind of spirit or breath with another, with the implication that the first kind of spirit (line 1) does not come from God to begin with. This could lead to a dualist reading of the prayer ...
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