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The 63-line poem (the shortest of the Eclogues) begins with an address to the Muses.The first few lines have been referred to as the "apology" of the poem; the work, much like Eclogue 6, is not so much concerned with pastoral themes, as it is with cosmological concepts, and lines 1–3 defend this change of pace. [4]
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]
The poems of the Junius Manuscript, especially Christ and Satan, can be seen as a precursor to John Milton's 17th-century epic poem Paradise Lost. It has been proposed that the poems of the Junius Manuscript served as an influence of inspiration to Milton's epic, but there has never been enough evidence to prove such a claim (Rumble 385).
These included poems about the Real Presence in the Blessed Sacrament, a poem that sympathetically describes St. Joseph's crisis of faith, about the traumatic but purgatorial sense of loss experienced by St. Mary Magdalen after the Crucifixion of Jesus Christ, and about attending the Tridentine Mass on Christmas Day. [38]
Jesus is baptized by John the Baptist. Satan schemes with the demons against Jesus after witnessing the baptism. In Heaven, God tells the angels of Satan's arrogance, and He is praised. Jesus then fasts in the wilderness for 40 days. Satan tempts Jesus with bread but is rebuked. Jesus allows Satan to linger with limitations, staying vigilant ...
Christ I (also known as Christ A or (The) Advent Lyrics) is a fragmentary collection of Old English poems on the coming of the Lord, preserved in the Exeter Book.In its present state, the poem comprises 439 lines in twelve distinct sections.
Part of the 6th-century Madaba Map asserting two possible baptism locations The crucifixion of Jesus as depicted by Mannerist painter Bronzino (c. 1545). There is no scholarly consensus concerning most elements of Jesus's life as described in the Christian and non-Christian sources, and reconstructions of the "historical Jesus" are broadly debated for their reliability, [note 7] [note 6] but ...
And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way. 43:61 [88] Ibn Kathir presents this verse as proof of Jesus' second coming in the Quran in his exegesis Tafsir al-Qur'an al-Azim. [89]