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Journal articles on the topic 'Baptist hymn book'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Gray, Judith. "Benjamin Lloyd’s Hymn Book: A Primitive Baptist Song Tradition." Journal of American Folklore 116, no. 459 (2003): 117–18. http://dx.doi.org/10.2307/4137946.

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2

Gray, Judith. "Benjamin Lloyd's Hymn Book: A Primitive Baptist Song Tradition (review)." Journal of American Folklore 116, no. 459 (2003): 117–18. http://dx.doi.org/10.1353/jaf.2003.0009.

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3

ABUMERE, Yetunde Olushola. "PREPOSITIONS AS DEICTIC MARKERS IN SELECTED ENGLISH HYMNS." Beyond Babel: BU Journal of Language, Literature and Humanities 9, no. 1 (2025): 255–67. https://doi.org/10.5281/zenodo.15453439.

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This study examines the deployment of prepositions in selected English hymns from the 17<sup>th</sup> and 18<sup>th</sup> Centuries. Despite extensive research on prepositions in language pedagogy and contrastive linguistics, their role in hymns remains underexplored. This knowledge gap serves as the motivation for this study. It focuses on the functional role of prepositions in hymns. Hymns play a vital role in Christian worship, conveying fundamental truths about the Christian faith. Therefore, this study aims to identify and analyse prepositions embedded in five English hymns, examining the

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4

Thodberg, Christian. "Grundtvig og Gammel Testamente - den danske Bibel eller Septuaginta." Grundtvig-Studier 49, no. 1 (1998): 61–80. http://dx.doi.org/10.7146/grs.v49i1.16268.

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Grundtvig and the Old Testament - the Danish Bible or the SeptuagintBy Christian ThodbergThe article begins with an account of Grundtvig’s attitude to the Old Testament (OT). Gmndtvig does not have to presuppose the New Testament when dealing with OT, but can read it freely: it is the same God that acts in both books of the Bible, though in different ways, according to how he leads and maintains his people. The same freedom finds expression in Gmndtvig’s sermons where he moves about effortlessly in the whole of the Biblical universe.Some of these sermons are dominated by a solemn, Old Testamen

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Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.

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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were i

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6

Hall, Catherine. "A Jamaica of the Mind: Gender, Colonialism, and the Missionary Venture." Studies in Church History 34 (1998): 361–90. http://dx.doi.org/10.1017/s0424208400013759.

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Mary Ann Middleditch, a young woman of twenty in 1833, living in Wellingborough in Northamptonshire and working in a school, confided in her letters her passionate feelings about Jamaica and the emancipation of slaves. The daughter of a Baptist minister, she had grown up in the culture of dissent and antislavery and felt deeply identified with the slaves whose stories had become part of the books she read, the sermons she heard, the hymns she sang, the poems she quoted, and the missionary meetings she attended. In 1833, at the height of the antislavery agitation, Mary Ann followed the progress

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7

Harting-Corrêa, Alice L. "Make a Merry Noise! A Ninth-century Teacher Looks at Hymns." Studies in Church History 28 (1992): 79–86. http://dx.doi.org/10.1017/s0424208400012389.

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Forty years after Charlemagne’s imperial coronation, Walahfrid Strabo, thirty-three-year-old abbot of the monastery of Reichenau, wrote a history of mid-ninth-century Frankish liturgy: Libellas de exordiis et incrementis quarundam in observationibus ecclesiasticis rerum—A Little Book about the Origins and Development of Certain Aspects of the Liturgy. It was the first account of liturgical development, and the topics ranged widely over thirty-two chapters, from bells to baptism, language to litany. Most of the subjects were in a state of change or expansion. Where there was controversy—for exa

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8

Petkūnas, Darius. "The 1775 Agenda of Gottfried Ostermeyer: The Last Specifically Lutheran Lithuanian Liturgical Book in the Prussian Kingdom." Senoji Lietuvos literatūra 41 (June 27, 2016): 115–34. https://doi.org/10.51554/sll.2016.28949.

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Up to 1730 Prussian Lithuanian Lutheran pastors used manuscript agendas or liturgical texts published in hymnals and catechisms. These texts were translated from the German-language Prussian agendas printed in 1544, 1558, and 1568. In 1549 Martynas Mažvydas (Martin Moswidius) published his first rhythmic setting of the Ambrosian hymn ‘Te Deum laudamus’, and in 1559 he published the form for Holy Baptism, Forma Chrikstima. The most important of his liturgical works was the two-volume hymnal Gesmes Chriksczoniskas (Christian Hymns) which appeared in 1566 and 1570. Both volumes were published by

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9

Petkūnas, Darius. "Liturgy as a Factor in the Preservation of the Lithuanian and Prussian Ethnic Identity in the Duchy of Prussia in the Sixteenth Century." Senoji Lietuvos literatūra 45 (June 25, 2018): 15–38. https://doi.org/10.51554/sll.2018.28815.

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The introduction of divine services in the language of the people was considered an important task in the Reformation. Implementation of this programme in Prussia began in 1524 when the bishop of Sambia ordered that henceforth baptisms should be conducted in German. The 1525 order of the Prussian church called for divine services in the language of the people and indicated specifically which parts of the service were to remain in Latin and which were to be in German.The German language was already an official language of the land but the Reformation now provided an opportunity for other ethnic

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10

Haque, Amber. "Unveiling Islam." American Journal of Islam and Society 20, no. 3-4 (2003): 213–15. http://dx.doi.org/10.35632/ajis.v20i3-4.1846.

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Many books have been written on Muslims and Islam since 9/1 I. Amajority of them have tried to show Islam's negative side in an attempt toprove that Islam teaches violence and that Muslims love to engage injihad to become martyrs. Such contentions are generally made by antiMusliminterest groups, certain religious organizations, and politiciansunder the influence of such extremists. These people stir up anti-Muslimsentiments to influence public opinion and bend government policies infavor of such groups. This book is a similar attempt to gain popularity forthe authors and arouse anti-Muslim sen

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11

Serebryakov, Nikolay. "“Now the voice of Isaiah the prophet…”: on the unusual attribution of Old Testament prophecy in Ancient Church hymnography." St. Tikhons' University Review 114 (August 30, 2024): 9–26. http://dx.doi.org/10.15382/sturi2024114.9-26.

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The article considers an unusual case of "incorrect" attribution of the words of the prophet Malachi to the prophet Isaiah on the example of two hymns of the service of the Nativity of St. John the Baptist (24 June), written by St. John of Damascus (7th – 8th centuries) and St. Kassia (9th century). According to the author, this attribution is due to the fact that the hymnographers did not directly use the text of the prophetic book, but quoted this prophecy in the transmission of Mark 1. 2. The form of the quoted Gospel text corresponded to the Alexandrian text-type of New Testament manuscrip

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12

Cappelørn, Niels Jørgen. "Gudbilledlighed og syndefald: Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus." Grundtvig-Studier 55, no. 1 (2004): 134–78. http://dx.doi.org/10.7146/grs.v55i1.16459.

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Gudbilledlighed og syndefald. - Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus.[The Image and Likeness of God and the Fall of the Human Being. - Aspects of Grundtvig's and Kierkegaard's Conceptions of the Human Being in light of Irenaeus]By Niels Jørgen CappelørnIn his account of the human being, the early church father Irenaeus, the bishop of Lyon (in the second century, C.E.), makes a distinction between imago dei and similitudo dei based on the Genesis account of the creation of human beings in the image and likeness of God (Gen 1:26-27). It is the thesis of this

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13

Grane, Leif. "Grundtvigs forhold til Luther og den lutherske tradition." Grundtvig-Studier 49, no. 1 (1998): 21–41. http://dx.doi.org/10.7146/grs.v49i1.16265.

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Grundtvig's Relations with Luther and the Lutheran TraditionBy Leif GraneGrundtvig’s relations with Luther and the Lutheran tradition are essential in nearly the whole of Grundtvig’s lifetime. The key position that he attributed to Luther in connection with his religious crisis 1810-11, remained with the Reformer until the very last, though there were changes on the way in his evaluation of the Reformation.The source material is overwhelming. It comprises all Grundtvig’s historical and church historical works, but also a large number of his theological writings, besides a number of his poems a

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14

Thaning, Kaj. "Enkens søn fra Nain." Grundtvig-Studier 41, no. 1 (1989): 32–45. http://dx.doi.org/10.7146/grs.v41i1.16017.

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The Son of the Widow from Nain.By Kaj ThaningThis article intends to elucidate the distinctions that Grundtvig made in his world of ideas in the course of the years from 1824 to 1834, first between spirit and letter, church and church-school (1826-1830), and then between natural life and Christian life (in 1832). In His "Literary Testament" (1827), Grundtvig himself admits that there was a "Chaos" in his writings, due to the youthful fervour that pervaded his literary works and his sermons in the years 1822-1824. But not until 1832 does he acknowledge that "when I speak or write as a citizen,

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15

Bhandari, Pabitra Mani. "Theology in Melody: An Indigenous Theological Method of the Nepali Church." Missiology: An International Review, June 24, 2024. http://dx.doi.org/10.1177/00918296241256374.

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Even after seven decades of Christianity in Nepal, an Indigenous Nepali theology has yet to emerge. Although Christianity is rapidly growing, it is unclear how the Nepali church is meeting its theological needs. Nepali Christians have long composed Christian hymns. This article argues that Nepali Christian leaders were unintentionally using songwriting to fulfill their duty of doing theology. This article focuses primarily on two tasks related to this topic. First, it argues that singing songs is a form of expression used by the Nepali people that the church may view as a theological method. S

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16

Budzinauskienė, Laima. "Manuscripts of Requiem by foreign composers in the Vilnius libraries’ funds: an overview of 19th – beginning of 20th century sources." Menotyra 26, no. 3 (2019). http://dx.doi.org/10.6001/menotyra.v26i3.4057.

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Among numerous genres of sacred music (such as chorales, hymns, motets, masses, etc.), Requiem, or otherwise Missa pro defunctis, Missa defunctorum (Mass for the Deceased) stands out. It is the Mass for the Deceased, corresponding to the Roman Catholic Missal, that is celebrated mainly during the funeral. Over time, Requiem has become a vocal-instrumental genre, a composition associated with the theme of death and mourning. In the 19th century, two principal forms of the genre of Requiem co-existed: a proud, concert-type form, heavily influenced by secular music, and a more modest, reserved, a

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