Hymn Short Quotes

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Picture a thirteen-year-old boy sitting in the living room of his family home doing his math assignment while wearing his Walkman headphones or watching MTV. He enjoys the liberties hard won over centuries by the alliance of philosophic genius and political heroism, consecrated by the blood of martyrs; he is provided with comfort and leisure by the most productive economy ever known to mankind; science has penetrated the secrets of nature in order to provide him with the marvelous, lifelike electronic sound and image reproduction he is enjoying. And in what does progress culminate? A pubescent child whose body throbs with orgasmic rhythms; whose feelings are made articulate in hymns to the joys of onanism or the killing of parents; whose ambition is to win fame and wealth in imitating the drag-queen who makes the music. In short, life is made into a nonstop, commercially prepackaged masturbational fantasy.
Allan Bloom (The Closing of the American Mind)
The Lord probably didn't appreciate her feigning nearsightedness in order to repeatedly lean into her husband when she should've been concentrating on the meaning behind the hymn she was singing.
Karen Witemeyer (Short-Straw Bride (Archer Brothers, #1))
It is natural to speak of hymns as "poems," indiscriminately, for they have the same structure. But a hymn is not necessarily a poem, while a poem that can be sung as a hymn is something more than a poem. Imagination makes poems; devotion makes hymns. There can be poetry without emotion, but a hymn never. A poem may argue; a hymn must not. In short to be a hymn, what is written must express spiritual feelings and desires. The music of faith, hope and charity will be somewhere in its strain.
Hezekiah Butterworth (The story of the hymns and tunes)
–Memory’s distances, youth’s wishes, childhood’s dreams, the short joys of a whole long life and hopeless hopes come grey-clad, like evening mist after the sun has set.
Novalis (Hymns to the Night)
Sabine Baring-Gould wrote the hymn “Onward, Christian Soldiers” and, more unexpectedly, the first novel to feature a werewolf.
Bill Bryson (At Home: A Short History of Private Life)
One of my greatest fears is family decline.There’s an old Chinese saying that “prosperity can never last for three generations.” I’ll bet that if someone with empirical skills conducted a longitudinal survey about intergenerational performance, they’d find a remarkably common pattern among Chinese immigrants fortunate enough to have come to the United States as graduate students or skilled workers over the last fifty years. The pattern would go something like this: • The immigrant generation (like my parents) is the hardest-working. Many will have started off in the United States almost penniless, but they will work nonstop until they become successful engineers, scientists, doctors, academics, or businesspeople. As parents, they will be extremely strict and rabidly thrifty. (“Don’t throw out those leftovers! Why are you using so much dishwasher liquid?You don’t need a beauty salon—I can cut your hair even nicer.”) They will invest in real estate. They will not drink much. Everything they do and earn will go toward their children’s education and future. • The next generation (mine), the first to be born in America, will typically be high-achieving. They will usually play the piano and/or violin.They will attend an Ivy League or Top Ten university. They will tend to be professionals—lawyers, doctors, bankers, television anchors—and surpass their parents in income, but that’s partly because they started off with more money and because their parents invested so much in them. They will be less frugal than their parents. They will enjoy cocktails. If they are female, they will often marry a white person. Whether male or female, they will not be as strict with their children as their parents were with them. • The next generation (Sophia and Lulu’s) is the one I spend nights lying awake worrying about. Because of the hard work of their parents and grandparents, this generation will be born into the great comforts of the upper middle class. Even as children they will own many hardcover books (an almost criminal luxury from the point of view of immigrant parents). They will have wealthy friends who get paid for B-pluses.They may or may not attend private schools, but in either case they will expect expensive, brand-name clothes. Finally and most problematically, they will feel that they have individual rights guaranteed by the U.S. Constitution and therefore be much more likely to disobey their parents and ignore career advice. In short, all factors point to this generation
Amy Chua (Battle Hymn of the Tiger Mother)
Everything is different. In the words of “Amazing Grace”: “I once was lost, but now I am found. Was blind, but now I see.” Yes, I’ve taken to quoting hymns in my head. That’s what Brenna has done to me. It’s terrifying. But I’m strangely happy about being terrified. In short, I’m one messed-up dude.
Kristen Callihan (Exposed (VIP, #4))
MANIFESTO OF THE HUNGRY GENERATION Poetry is no more a civilizing maneuver, a replanting of the bamboozled gardens; it is a holocaust, a violent and somnambulistic jazzing of the hymning five, a sowing of the tempestual Hunger. Poetry is an activity of the narcissistic spirit. Naturally, we have discarded the blankety-blank school of modern poetry, the darling of the press, where poetry does not resurrect itself in an orgasmic flow, but words come out bubbling in an artificial muddle. In the prosed- rhyme of those born-old half-literates, you must fail to find that scream of desperation of a thing wanting to be man, the man wanting to be spirit. Poetry of the younger generation too has died in the dressing room, as most of the younger prosed -rhyme writers, afraid of the Satanism, the vomitous horror, the self-elected crucifixion of the artist that makes a man a poet, fled away to hide in the hairs. Poetry from Achintya to Ananda and from Alokeranjan to Indraneel, has been cryptic, short-hand, cautiously glamorous, flattered by own sensitivity like a public school prodigy. Saturated with self-consciousness, poems have begun to appear from the tomb of logic or the bier of unsexed rhetoric. Published by Haradhon Dhara from 269 Netaji Subhas Road, Howrah, West Beng
Malay Roy Choudhury
Shortly after the Gulf War in 1992 I happened to visit a July Fourth worship service at a certain megachurch. At center stage in this auditorium stood a large cross next to an equally large American flag. The congregation sang some praise choruses mixed with such patriotic hymns as “God Bless America.” The climax of the service centered on a video of a well-known Christian military general giving a patriotic speech about how God has blessed America and blessed its military troops, as evidenced by the speedy and almost “casualty-free” victory “he gave us” in the Gulf War (Iraqi deaths apparently weren’t counted as “casualties” worthy of notice). Triumphant military music played in the background as he spoke. The video closed with a scene of a silhouette of three crosses on a hill with an American flag waving in the background. Majestic, patriotic music now thundered. Suddenly, four fighter jets appeared on the horizon, flew over the crosses, and then split apart. As they roared over the camera, the words “God Bless America” appeared on the screen in front of the crosses. The congregation responded with roaring applause, catcalls, and a standing ovation. I saw several people wiping tears from their eyes. Indeed, as I remained frozen in my seat, I grew teary-eyed as well - but for entirely different reasons. I was struck with horrified grief. Thoughts raced through my mind: How could the cross and the sword have been so thoroughly fused without anyone seeming to notice? How could Jesus’ self-sacrificial death be linked with flying killing machines? How could Calvary be associated with bombs and missiles? How could Jesus’ people applaud tragic violence, regardless of why it happened and regardless of how they might benefit from its outcome? How could the kingdom of God be reduced to this sort of violent, nationalistic tribalism? Has the church progressed at all since the Crusades? Indeed, I wondered how this tribalistic, militaristic, religious celebration was any different from the one I had recently witnessed on television carried out by Taliban Muslims raising their guns as they joyfully praised Allah for the victories they believed “he had given them” in Afghanistan?
Gregory A. Boyd (The Myth of a Christian Nation: How the Quest for Political Power Is Destroying the Church)
I miss Diana more than I can express. The world seems a colder place without her luminous presence. To had had Diana’s friendship, to have known her personally, has been a gift beyond comparison. She brought joy and pride and a touch of glamour to my life for years. I loved and admired her without reservation. When Patrick recognized her picture on magazine covers, I thought how incredible it was that we actually knew the beautiful, famous Diana. Best of all, we knew she was even lovelier inside. I read her letters, feeling deeply touched that she continued to care for us. Seeing her in person--warm, unpretentious, and radiant--was a thrill that lasted a long, long time. It truly was, “like being brushed by angels’ wings,” as my friend at the funeral had said. Whoever would have thought when I called for a nanny so many years ago, that magic would enter my life. My family and I watched her dazzling progress from a shy teenager to a multi-faceted and charismatic woman. She fulfilled her many roles so beautifully. Yet to me, Diana was a beloved friend, not the world-famous Princess of Wales. Behind the glamour, I saw the qualities I’d always admired in her--kindness, integrity, and grace in all she did. Above all, Diana was born to be a mother. Showing affection was as natural to her as breathing. I saw her tender care for my young son. I know she was an utterly devoted mother to her own boys, giving them unconditional love and deriving her greatest joy in life from them. I’ve wished so often that her life had been a fairytale, that Diana had been spared the pain and loneliness she suffered. But without the despair, she might not have developed the strength and humanity that reached out to people everywhere. Diana instinctively looked beyond her own problems to ease the pain and distress of others. She touched so many people in her short lifetime. I never thought it would end this way--that she would die so young. I will always remember, as the last hymn faded into silence at her funeral, the solemn tread of the soldiers’ boots--so haunting, so final--as they carried her casket through the Abbey. I couldn’t bear that she was leaving forever. For months now, I’ve searched for some solace in this tragedy. I hope that Diana’s untimely death and the worldwide mourning for her have silenced forever those who belittled her values and doubted her appeal. She rests peacefully now beyond reproach--young and beautiful. Diana, you were greater than we realized. We will never, never forget you.
Mary Robertson (The Diana I Knew: Loving Memories of the Friendship Between an American Mother and Her Son's Nanny Who Became the Princess of Wales)
Only then comes the fourth and last movement, the Adagio, the final farewell. It takes the form of a prayer, Mahler's last chorale, his closing hymn, so to speak; and it prays for the restoration of life, of tonality, of faith. This is tonality unashamed, presented in all aspects ranging from the diatonic simplicity of the hymn tune that opens it through every possible chromatic ambiguity. It's also a passionate prayer, moving from one climax to another, each more searing than the last. But there are no solutions. And between these surges of prayer there is intermittently a sudden coolness, a wide-spaced transparency, like an icy burning — a Zen-like immobility of pure meditation. This is a whole other world of prayer, of egoless acceptance. But again, there are no solutions. "Heftig ausbrechend!" he writes, as again the despairing chorale breaks out with greatly magnified intensity. This is the dual Mahler, flinging himself back into his burning Christian prayer, then again freezing into his Eastern one. This vacillation is his final duality. In the very last return of the hymn he is close to prostration; it is all he can give in prayer, a sobbing, sacrificial last try. But suddenly this climax fails, unachieved — the one that might have worked, that might have brought solutions. This last desperate reach falls short of its goal, subsides into a hint of resignation, then another hint, then into resignation itself. And so we come to the final incredible page. And this page, I think, is the closest we have ever come, in any work of art, to experiencing the very act of dying, of giving it all up. The slowness of this page is terrifying: Adagissimo, he writes, the slowest possible musical direction; and then langsam (slow), ersterbend (dying away), zögernd (hesitat-ing); and as if all those were not enough to indicate the near stoppage of time, he adds äusserst langsam (extremely slow) in the very last bars. It is terrifying, and paralyzing, as the strands of sound disintegrate. We hold on to them, hovering between hope and submission. And one by one, these spidery strands connecting us to life melt away, vanish from our fingers even as we hold them. We cling to them as they dematerialize; we are holding two-then one. One, and suddenly none. For a petrifying moment there is only silence. Then again, a strand, a broken strand, two strands, one ... none. We are half in love with easeful death ... now more than ever seems it rich to die, to cease upon the midnight with no pain ... And in ceasing, we lose it all. But in letting go, we have gained everything.
Leonard Bernstein (The Unanswered Question: Six Talks at Harvard)
With means, if more than a little diminished means, of his own Ethan had done what his father before him, likewise a lawyer, had done, and had once in days past counselled him to do before it was too late, before this might spell an irrevocable retirement. He made a Retreat. (To be sure he had not been bidden so far afield as had his father, who’d spent the last year of peace before the First World War as a legal adviser on international cotton law in Czarist Russia, whence he brought back to his young son in Wales, or so he announced, lifting it whole out of a mysterious deep-Christmas-smelling wooden box, a beautiful toy model of Moscow; a city of tiny magical gold domes, pumpkin- or Christmas-bell-shaped, sparkling with Christmas tinsel-scented snow, bright as new silver half-crowns, and of minuscule Byzantine chimes; and at whose miniature frozen street corners waited minute sleighs, in which Ethan had imagined years later lilliputian Tchitchikovs brooding, or corners where lurked snow-bound Raskolnikovs, their hands stayed from murder evermore: much later still he was to become unsure whether the city, sprouting with snow-freaked onions after all, was intended to be Moscow or St. Petersburg, for part of it seemed in memory built on little piles in the water, like Eridanus; the city coming out of the box he was certain was magic too—for he had never seen it again after that evening of his father’s return, in a strange astrakhan-collared coat and Russian fur cap—the box that was always to be associated also with his mother’s death, which had occurred shortly thereafter; the magic bulbar city going back into the magic scented box forever, and himself too afraid of his father to ask him about it later—though how beautiful for years to him was the word city, the carilloning word city in the Christmas hymn, Once in Royal David’s City, and the tumultuous angel-winged city that was Bunyan’s celestial city; beautiful, that was, until he saw a city—it was London—for the first time, sullen, in fog, and bloodshot as if with the fires of hell, and he had never to this day seen Moscow—so that while this remained in his memory as nearly the only kind action he could recall on the part of either of his parents, if not nearly the only happy memory of his entire childhood, he was constrained to believe the gift had actually been intended for someone else, probably for the son of one of his father’s clients: no, to be sure he hadn’t wandered as far afield as Moscow; nor had he, like his younger brother Gwyn, wanting to go to Newfoundland, set out, because he couldn’t find another ship, recklessly for Archangel; he had not gone into the desert nor to sea himself again or entered a monastery, and moreover he’d taken his wife with him; but retreat it was just the same.)
Malcolm Lowry (October Ferry to Gabriola)
As the Supreme Governor of the Church of England, the monarch is the defender of the faith—the official religion of the country, established by law and respected by sentiment. Yet when the Queen travels to Scotland, she becomes a member of the Church of Scotland, which governs itself and tolerates no supervision by the state. She doesn’t abandon the Anglican faith when she crosses the border, but rather doubles up, although no Anglican bishop ever comes to preach at Balmoral. Elizabeth II has always embraced what former Archbishop of Canterbury George Carey called the “sacramental manner in which she views her own office.” She regards her faith as a duty, “not in the sense of a burden, but of glad service” to her subjects. Her faith is also part of the rhythm of her daily life. “She has a comfortable relationship with God,” said Carey. “She’s got a capacity because of her faith to take anything the world throws at her. Her faith comes from a theology of life that everything is ordered.” She worships unfailingly each Sunday, whether in a tiny chapel in the Laurentian mountains of Quebec or a wooden hut on Essequibo in Guyana after a two-hour boat ride. But “she doesn’t parade her faith,” said Canon John Andrew, who saw her frequently during the 1960s when he worked for Archbishop of Canterbury Michael Ramsey. On holidays she attends services at the parish church in Sandringham, and at Crathie outside the Balmoral gates. Her habit is to take Communion three or four times a year—at Christmas, Easter, Whitsunday, and the occasional special service—“an old-fashioned way of being an Anglican, something she was brought up to do,” said John Andrew. She enjoys plain, traditional hymns and short, straightforward sermons. George Carey regards her as “middle of the road. She treasures Anglicanism. She loves the 1662 Book of Common Prayer, which is always used at Sandringham. She would disapprove of modern services, but wouldn’t make that view known. The Bible she prefers is the old King James version. She has a great love of the English language and enjoys the beauty of words. The scriptures are soaked into her.” The Queen has called the King James Bible “a masterpiece of English prose.
Sally Bedell Smith (Elizabeth the Queen: The Life of a Modern Monarch)
So Fancy dreams - Disprove it, if ye can, Ye reas'ners broad awake, whose busy search Of argument, employ'd too oft amiss, Sifts half the pleasures of short life away.
William Cowper (The Complete Poetical Works of William Cowper, Esq: Including the Hymns and Translations From Madame Guion, Milton, Etc. ; With a Memoir of the Author)
The challenge here is that we have been trained to read even the Bible as a catalog of heroes to emulate. Moses is the great model of leadership, Joshua is the ideal warrior, and we should “dare to be a Daniel,” as the old hymn exhorts. This is a little odd, when you actually read the narratives and discover that Abraham, Noah, Moses, David, and all the rest were ordinary sinners like the rest of us who had received an extraordinary calling. They fell short of that calling, but God was faithful. And they too needed a Savior — and this is the central plot unfolding in Scripture. In our ambition, we trip over the central character and the central meaning of the whole story.
Michael Scott Horton (Ordinary: Sustainable Faith in a Radical, Restless World)
Psalm 15: The Honor Code to Become God’s Guests This short hymn celebrates the ideal Yahweh worshiper. This type of person is considered honorable enough to enter into God’s presence. Priests likely recounted this psalm at the entrance of the Jerusalem temple to prepare people for entering the holy space. The virtues in this psalm are not merely religious qualifications for temple entrance but were also esteemed as honorable characteristics within the community. O Lord, who has the honor of being a guest in your house? Who is worthy of standing in your presence? Those who do these things will enjoy such a favored position: · Live a noble life. · Do what is virtuous before God. · Say what is true. · Esteem, don’t slander, other people. · Be loyal, not evil, to friends. · Be respectful, not insulting, to neighbors. · Shame those who are wicked. · Honor those who revere the Lord. · Stay true to their promises always. · Use wealth to help, not extort, the weak. · Avoid corruption. The person who does these things will be firmly established in a place of honor before you.
Jayson Georges (Psalms: An Honor-Shame Paraphrase of 15 Psalms (The Honor-Shame Paraphrase))
In November 1912, shortly before his death, Gracie gave a talk at the University Club in Washington DC in which he went further, saying that if they had dared play that hymn they would have been forcibly restrained by the men on board who were trying to calm the women. “If the band had played that familiar hymn, panic would have resulted. Fixing the minds of the passengers on the possibility of their being nearer to God, and I say it seriously, would have been the last thing they wanted.
Steve Turner (The Band That Played On: The Extraordinary Story of the 8 Musicians Who Went Down with the Titanic)
Shortly after moving into The Kilns, Minto had engaged a gardener to help her with the eight acres of ground. His name was Fred Paxford, and he lived in a small wooden bungalow on the other side of the brick kilns. Paxford was a 'character', given to looking on the black side of every passing scene, and to lugubrious murmurings of 'Abide With Me' and other hymns while he toiled. His pessimistic character was fairly faithfully reproduced in Puddleglum, the Marshwiggle in The Silver Chair.
A.N. Wilson (C.S. Lewis: A Biography)
The Young Tradition’s third and final album, Galleries (1968), was an epic of time-banditry, whizzing through the seven ages of English folk song, from field to ballad to seventeenth-century Puritan hymns. It boldly juxtaposed music by Renaissance poet Thomas Campion and Methodist preacher Charles Wesley, making one daring leap forward to blues singer Robert Johnson’s complaint of stones in his passway, and with a pastiche ‘Medieval Mystery Tour’ copped from Bert Jansch and John Renbourn. A staple diet of English folk was also included in the shape of ‘John Barleycorn’, ‘The Husband and the Servingman’ and ‘The Bitter Withy’. But the most eyebrow-raising element was the instrumental ensemble that made its guest appearance on two songs, Campion’s ‘What If a Day’ and the traditional ‘Agincourt Carol’. The Early Music Consort’s David Munrow, Christopher Hogwood and Roddy and Adam Skeaping were among the first of a new breed of authentic instrumentalists, avid collectors of medieval rebecs, shawms and hurdy-gurdies, reviving a medieval Gothic and Renaissance repertoire all but lost to the classical mainstream. Their approach was at once scholarly and populist; in what was to prove a short life, Munrow managed to raise the profile of Early Music significantly, with around fifty recordings and plentiful appearances on TV and radio. Munrow and Bellamy had this in common: neither was afraid to tilt quixotically at a canon.
Rob Young (Electric Eden: Unearthing Britain's Visionary Music)
In our confessions, he was never overbearing with the canon; all his spiritual canons were moderate….He gave freedom; for one he would instruct him in short prayers, “O my Lord Jesus Christ have mercy upon me,” for another who liked to pray the agpeya [canonical] prayers he would instruct him to do so. [Fr. Mina] would remove conceit and complexes from a person, by showing him how to live in simplicity. He didn’t overburden people with more than what the Church recommends….He who loved hymns would be with him day and night chanting, he who loved the Holy Bible would study it day and night, he who loved psalmody would praise day and night he encouraged those who loved to serve…supporting them with supplies and money. He used to give us money for the Sunday school service and for the area of Old Cairo… —Abdelmessih Bishara (1923-2000), university study, eventually becoming Bishop Athanasius of Beni Suef, speaking on Fr. Kyrillos
Daniel Fanous (A Silent Patriarch)
A photograph is but a complacent moment, frozen and lifeless, without the ability to change. But we have the ability to make change. Call it choice. Call it will. If the world has become complacent, that would mean that man, himself, has become complacent. And man, at his core and by his most glowing and ideal nature, is a being who rejects complacency. The good want the better, the better want the best, and, for the best, nothing exists that satisfies. The best among us create their own sustenance. Action is evidence of one’s soul, he concluded. He then refined his conclusion: actions exhibit one’s soul. But if that’s true, what is a world without action?
Lucid Fitzpatrick (Hymn for the Romanticist, A Short Story)
Part Two: When St. Kari Met Darth Vader, Star Wars Dark Lord of the Sith  “What are those?” Kari shouted grasping Luke’s arm as her eyes jolted nervously into the air. “I’ve never seen such pretty planets before.” Luke tracked her line of vision and grimmed as he spotted three Corellian Imperial Star Destroyers coming out of hyperspace into the same vortex that his own damaged ship was whirlpooled into. They appeared to be stabilizing the vortex opening by their anti-gravity wells maintaining their relative positional orbit. “Hey’st, what are those white things? They look like men. Surely they are not ghosters, are they?” pawed Kari at Luke to get him to see. “Imperial troopers,” shot Luke, grabbing her arm back. “There’s too many of them C’mon, we got to hide.” “What’s does that mean? And what are those red light-thingy’s coming toward us?” Instantly Kari and Luke were inundated by a barrage of suppressing E-11 blaster rifle fire. Luke flinched out of reaction while Kari stood upright seemingly oblivious to the inherent danger. He was struck to see the girl-entity pluck a laser bolt out of the air and examine it with an other worldly look, as if it were a rare flower in a garden. “I like this,” she smiled. “I’ll pin it to my cloak.” And doing so she did, it maintaining its fiery penetrating redness that did nothing more than to adorn the girl’s wardrobe for quite some time momentarily puzzling Luke. Usually they burnt out quickly. “Can I get some more of these?” she politely asked Luke. “Not right now,” drawled Luke peering over a boulder. “If they capture us we’ve had it.” “Had what?” asked Kari naïvely. “Them ghost-men you mean’st? Oh, don’t worry, Walker of the Skies, just leave it to me,” and with that Kari pulled her blade and sashayed toward the Imperial clones humming her favorite Top 10 battle hymns. “Wait!” Luke shouted trying to snatch her back but it was too late. Luke never saw anything such as this. Like Han, he had seen a lot of strange galactic stuff in his time. Kari had become a misty blur and was skipping across the battlefield as some sort of sword-brandishing luminescence, hovering for a short time over those she slain. “Hey, Walkersky, these spirits don’t have any souls,” she yelled looking up from her blood soaked garments. What do you want me to do with the rest, kill ’em?” “I, uh ,” was all he managed to get out of his mouth as he rubbed his jaw. Kari shrugged and went back to work, picking off the whole brigade by herself. “See’st? I told’st thou not to worry” Kari said panting, coming up to Luke and sitting besides him. “What now?” “We gotta get outta here before more Imperials arrive.” “Untruth oats?” (Nether Trans. “art thou nuts?”) “Run from battle?—is that that what means?” “It means Vader’s coming—.” go to part ii con't
Douglas M. Laurent