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As of 2005, the primary users of the library fell into three main categories. These are university professors and their students using texts from the library as required reading without running up the students' bill for textbooks, people preparing sermons and Bible studies, and those reading for individual edification. [9]
The writings of a Christian poet are not necessarily classified as Christian poetry nor are writings of secular poets dealing with Christian material. The themes of poetry are necessarily hard to pin down, and what some see as a Christian theme or viewpoint may not be seen by others. A number of modern writers are widely considered to have ...
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]
This poem reworks verses extracted from the work of Virgil to tell stories from the Old and New Testament of the Christian Bible. Much of the work focuses on the story of Jesus Christ. While scholars have proposed a number of hypotheses to explain why the poem was written, a definitive answer to this question remains elusive.
Like many poems of the Anglo-Saxon period, The Dream of the Rood exhibits many Christian and pre-Christian images, but, in the final analysis, is a Christian piece. [24] Examining the poem as a pre-Christian (or pagan) text is difficult, as the scribes who wrote it down were Christian monks who lived in a time when Christianity was firmly ...
Meantime, he had been writing The Christian Year, a book of poems for the Sundays and feast days of the church year. It appeared in 1827 and was very effective in spreading Keble's devotional and theological views. It was intended as an aid to meditation and devotion following the services of the Prayer Book. [5]
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The employment of unusual forms of language cannot be considered as a sign of ancient Hebrew poetry. In Genesis 9:25–27 and elsewhere the form lamo occurs. But this form, which represents partly lahem and partly lo, has many counterparts in Hebrew grammar, as, for example, kemo instead of ke-; [2] or -emo = "them"; [3] or -emo = "their"; [4] or elemo = "to them" [5] —forms found in ...