Synonyms for geistlichen or Related words with geistlichen
Examples of "geistlichen"
Bogatzky's main works are "Güldenes Schatzkästlein der Kinder Gottes" (Little Golden Treasure Chest of God's Children, 1718) and "Übung der Gottseligkeit in allerlei
Liedern" (Exercises Regarding God's Blessedness in All Forms of Religious Songs, 1750).
Christoph Kittel (fl. 1640 - Dresden, 1680) was a German organist, music publisher. He was son or brother of Caspar Kittel. Like Caspar Kittel he was a pupil of Heinrich Schütz and published Schütz' 1657 collection "Zwölff
Gesänge" (SWV420-31). He may have been related to Johann Christian Kittel (1732-1809), one of the last pupils of J. S. Bach.
He contributed the section on Alsatian literature to Ottokar Lorenz's "Geschichte des Elsasses" (1871, 3rd ed. 1886). Other important works are "Geschichte Poeten der deutschen Kaiserzeit" (Strassburg, 1875); "Geschichte der deutschen Dichtung im 11. und 12. Jarhundert" (1875); and "Vorträge und Aufsätze zur Geschichte des
Lebens in Deutschland und Österreich" (1874).
From 1894 to 1898 he studied architecture at the Technical Universities of Munich and Hannover, where he was a student of Conrad Wilhelm Hase. From 1907 to 1911 he served as a "Regierungsbaumeister" (government architect) in the Prussian Ministry of "
, Unterrichts- und Medizinalangelegenheiten". From 1911 to 1938 he was director of the Royal Photogrammic Institute for "Denkmalaufnahmen" (records of monuments).
The association took over the organisation of the "Tag des Neuen
Liedes" (Day of NGL), an annual event in spring in Wetzlar from 1998, and an educational event on Spiekeroog during fall vacation, which began in 1997. Beginning in 2014, an annual workshop has been held in Bad Tölz during Easter vacation.
Osterwald, together with the cathedral organist Engel in Merseburg, prepared an edition of the "
Lieder" of Johann Franck, providing new texts. Osterwald also wrote his own church songs. The Evangelical Lutheran hymnal of the early 20th century features his works including "O du mein Trost und süßes Hoffen" for Advent and "Heilge Nacht, ich grüße dich" for Christmas.
In 1717, Franck published a collection of sacred texts titled "Evangelische Sonn- und Festtages Andachten auf Hochfürstliche Gnädigste Verordnung zur Fürstlich Sächsischen Weimarischen Hof-Capell-Music in
Arien erwecket von Salomon Francken, Fürstlich Sächsischen Gesamten Ober-Consistorial-Secretario in Weimar. Weimar und Jena bey Johann Felix Bielcken. 1717."
Here, under the influence of Count Reisach, then rector of the Propaganda and later cardinal, the change in his opinions was completed. In 1835 he wrote the "Geschichte der
Bildungsanstalten", and in 1836 the "Disquisitiones criticae", on the sources of canon law. Soon after this he became a priest and entered the Oratory of St. Philip Neri.
Through Benda's neglect manuscripts of Stölzel's works in Gotha were lost. In Sondershausen Stölzel's works were copied, performed and conserved. Surprisingly Johann Gottlob Immanuel Breitkopf did not list any church cantatas by Stölzel in his catalogues of 1761, 1764 and 1770. Johann Kirnberger considered Stölzel to be one of the greatest contrapuntists, and illustrated his "Die Kunst des reinen Satzes" with music by Stölzel. C. P. E. Bach adopted several movements of Stölzel's "Sechs
Betrachtungen des leidenden und sterbenden Jesus" in his 1771 "Lukas-Passion" and his 1772 "Johannes-Passion" pasticcios. After C. P. E. Bach's death in 1788 three of Stölzel's cantata cycles were found in his legacy.
His best-known work as a hymn-writer is "Herzlich lieb hab ich dich, o Herr" (What hearty love I have for you, oh Lord, EG 397), which has been set by several composers, including Heinrich Schütz (in his "
Chormusik"), Dietrich Buxtehude (cantata, BuxWV 41) and Johann Sebastian Bach (at the close of the St John Passion). He drafted its text on 2 July 1569 ("the day of the Visitation of Mary") as a closing prayer for a sermon (a facsimile of the manuscript is in Eckert 1969, Taf. II-IV, nach S. 216).
Connected to a certain extent with his history of literature is the "Bibliothek deutscher Klassiker" (1868–71), containing selections from Goethe, Schiller, Lessing, Herder, writers of the Romantic school and poets of later times. To these are to be added his "Blumenstrauss von
Gedichten des deutschen Mittelaters" (1874), and a collection of religious poems, "Für die Pilgerreise" (1877). Besides these Lindemann produced two biographical works, the one on Angelus Silesius (1876) and the other on Johann Geiler von Kaisersberg, from the French by Léon Dacheux (1877), both of which appear in the "Sammlung historischer Bildnisse" 3rd series, vol. VIII, and 4th series, vol. II. Lindemann was also a contributor to periodicals. The University of Würzburg recognized his literary achievements by conferring on him, in 1872, the degree of Doctor of Philosophy.
He was the son of a shoemaker. As a boy he was a pupil at the gymnasium of St. Mathias at Breslau, Silesia, then in the Kingdom of Prussia, and studied theology in the same city. Together with his brother Anthony he wrote, "Einfuhrung der erzwungenen Ehelosigkeit bei den
" (1828). At the advice of this brother he abandoned theology and turned his attention to law, which he studied at Breslau and Halle, and in 1829 he obtained a degree in law at the latter university. He then received a scholarship from the Prussian Government, which enabled him to make researches in Belgium, England, and France as to the sources of Canon law. He finally went to Rome, where he settled permanently.
Among his writings should be mentioned: "Schutzrede für den ehelosen Stand der
" (Frankenthal, 1782; 2nd ed., Munich, 1827); "Ueber den Philosophismus, welcher unser Zeitalter bedroht" (Munich, 1805); "Ueber die Nothwendigkeit der Besserung, als Rücksprache mit seinem Zeitalter" (2 vols., Munich, 1807); "Untersuchung über das Wesen der Kirche" (Linz and Munich, 1809); "Der Priester am Altare" (Munich, 1815; 3d ed., 1819). There were published after his death: "Sammlung verschiedener Gedanken über verschiedene Gegenstände", ed. by Franz Stapf (Munich, 1818); "Auserlesene Briefe", ed. by Karl Klein (Munich, 1818); "Zweite Sammlung", ed. by Franz Stapf (1819); "Predigten auf Sonn-und Festtage", ed. by K. Klein (Mannheim, 1822); "Reden und Aufsätze", collected and ed. by J. B. SchmitterHug (Lindau, 1834).
From his papers were edited an autobiography, "Nachtgebet meines Lebens. Nach dem Tode des Verfassers herausgegeben und durch Erinnerungen an Alban Stolz ergänzt von Jakob Schmitt" (Freiburg, 1885; 2nd ed., 1908), and "Predigten" (ed. Julius Mayer, Freiburg, 1908). Another source is the correspondence of Stolz with the convert, Julie Meineke, edited by Mayer under the title "Fügung und Führung" (Freiburg, 1909). Extracts from the writings of Stolz are given in the works "Edelschöner Stellen aus den Schriften von Alban Stolz. Ausgewählt von Heinrich Wagner" (Freiburg, 1905; 3rd ed., 1910), and "Bilder zur christkatholischen Glaubens- und Sittenlehre, aus den Schriften von Alban Stolz,
und Lehrern sowie dem christlichen Volke gewidmet von Karl Telch" (Freiburg, 1909).
In a pamphlet published a short time before his death, he complained of the inconsiderate treatment he had received at the hands of his Christian friends ("Erstes Sendschreiben an Freunde in Deutschland und England über die Christuskirche in Berlin und ihr Martyrium durch die London Society", 1891). Hermann Leberecht Strack states that it is not clear what induced Cassel to join the Christian Church, though he contends that Cassel's reasons were obviously not mercenary. (See Herzog-Hauck, "Real-Encyc." iii. 744). Cassel combated anti-Semitism with considerable warmth (in "Wider Heinrich von Treitschke: Für die Juden", 1880; "Die Antisemiten und die evangelische Kirche: Sendschreiben an einen evangelischen
", 1881; "Ahasverus: Die Sage vom ewigen Juden; eine wissenschaftliche Abhandlung; mit einem kritischen Protest wider Ed. v. Hartmann und Adolf Stöcker", 1885; also "Der Judengott und Richard Wagner: Eine Antwort an die Bayreuther Blätter; Zum 28. Mai 1881"). He wrote and spoke against Adolf Stöcker and Richard Wagner and other expressions of Protestant anti-Semitism during a period of its resurgence.
Ruysbroeck insisted that the soul finds God in its own depths, and noted three stages of progress in what he called the spiritual ladder of Christian attainment: (1) the active life, (2) the inward life, (3) the contemplative life. He did not teach the fusion of the self in God, but held that at the summit of the ascent the soul still preserves its identity. In the "Kingdom of the Lovers of God" he explains that those seeking wisdom must "flow forth on the waters to all the boundaries of the earth, that is, on compassion, pity and mercy shown to the needs of all men", must "fly in the air of the Rational faculty" and "refer all actions and virtues to the honour of God"; thence (through grace) they will find an "immense and boundless clearness" bestowed upon their mind. In relation to the contemplative life, he held that three attributes should be acquired: The first is spiritual freedom from worldly desires ("as empty of every outward work as if he did not work at all"), the second is a mind unencumbered with images ("inward silence"),and the third is a feeling of inward union with God ("even as a burning and glowing fire which can never more be quenched"). His works, of which the most important were "De vera contemplatione" ("On true contemplation") and "De septem gradibus amoris" ("On the seven steps of love"), were published in 1848 at Hanover; also "Reflections from the Mirror of a Mystic" (1906) and "Die Zierde der
On the death of Superintendent Ernst, Vilmar was elected his successor. The election was subject, however, to the approval of the sovereign, and this the last prince-elector of Hesse refused. Vilmar, though elected superintendent, was now appointed professor of theology at Marburg (Oct. 27, 1855). Unwillingly he entered upon an office which he would have welcomed a quarter of a century before. Yet he became the most influential professor in the university. His program was set forth in "Die Theologie der Thatsachen wider die Theologie der Rhetorik" (1856), and four times, in the spirit of practical religion there propounded, he conducted his theological pupils through a three-years´ course which covered the entire Bible. This course of lectures was edited by his pupil C. Müller under the title "Collegium Biblicum" (6 vols., Gütersloh, 1879–83); and most of his other lectures were also edited posthumously: K. W. Piderit preparing the "Die Augsburgische Konfession" (Marburg, 1870), "Lehre vom
Amt" (1870), "Christliche Kirchenzucht" (1872), "Pastoraltheologie" (Gütersloh, 1872), and "Dogmatik" (2 vols., 1874), and C. C. Israel those on "Theologische Moral" (2 vols., 1871). Vilmar lectured also on homiletics, hymnology, and the literary history of the theology of the Reformation period. Besides his professorial activity, Vilmar was the soul of the conferences of the Lutheran pastors of both Hesses, which were held alternately at Marburg and Friedberg from 1857 to 1866. He further aided the aims of these conferences by editing the "Pastoraltheologische Blätter" (12 vols., Stuttgart, 1861–66), to which he contributed a series of articles edited by C. Müller under the title "Kirche und Welt" (2 vols., Gütersloh, 1872). But despite the companionship of his pupils, Vilmar felt more and more isolated and alone at Marburg, nor could he overcome his grief at the events of 1866. His melancholy continually increased, and a few months after the death of his second wife, he was found dead in bed from a repeated stroke of apoplexy.
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