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Author: Thomas af Aquino; Landstad Appears in 4 hymnals Lyrics: 1 Zion, pris din Salliggjører, Pris din Hyrde og din Fører, Sig ham Tak, syng Glædes-Kvad! Se nu til, hvad du kan evne! Større dog, end Ord kan nævne, Er den Ven, som gjør dig glad! 2 Se, et Maaltid nu oprettes, Brød og Vin idag fremsættes, Livsens Bæger, Livsens Brød! Skaren, tolv i Tal er liden, Vokser talløs til med Tiden, Skal ei lide Hungersnød. 3 Dette Bord i Aftenstunden Tyder, Tiden er udrunden, Lovens Paaske nu er endt; Dagen følger nu paa Skygge, Herren selv vil hos os bygge, Har ny Tid i Naade tændt. 4 Kristus frem iblandt os træder, Siger: Tager hen og æder, Drikker alle deraf! se, Det er Legem mit, som brydes, Er mit Blod, for eder gydes, Gjør til min Hukommelse! 5 Brødet, Vinen signet, viet I hans Navn, som os har friet, Er hans Legem og hans Blod. Ei Forstanden det udgrunder, Troen ene ser Guds Under Og den skjulte Enheds Rod. 6 Dette er vor Grund til Glæde, Kristus selv er her tilstede, Thi hans Kjød forsandt er Mad, Og hans Blod forsandt er Drikke, Tro det, tag det, tvil slet ikke, Æd og drik og vandre glad! 7 Kristus er for alle givet, Vil for alle være Livet, Alle byder han sig hel, Vil med sig os fast forene, Han er Vinstok, vi er Grene, Have alle i ham Del. 8 Gode, Onde tage, hige, Gavnet er do helt ulige, Hine Livet, disse Dom; Se dig fore, tag dig vare, Vid, det er dig Sjælefare, Om du her uværdig kom! 9 Tag hans Testament til Takke, Lad ei tvilen dig afsnakke, Eller Vantro føre vild, Merk dog Ordet Tørsten, Trangen, Tag i Tro al Tanke fangen, Gaven ei med Grublen spild! 10 Mer end Englemad er dette, Styrkelse for alle trætte Jesu Vandringsmænd paa Jord. Viger bort herfra, I Onde! Men Guds Børn i alle Stunde Træder glade til Guds Bord! 11 Gode Hyrde, Livsens-Brødet, Tak for Maden, tak for Modet, Tak for Livsens Kilde sand! Fød os, vogt os, lad os finde Herrens Goder hisset inde Hos dig udi Livsens Land! 12 Du, som alt formaar at virke, Samler os udi din Kirke Ved din Aand og ved dit Ord, Gjør os dine Helgen lige, Brødre med dem i dit Rige, Søskend' hist om Himlens Bord! Topics: Skjærtorsdag Til Høimesse; Maundy Thursday; Skjærtorsdag Til Høimesse -Til Sekund Tekstrækkes Evangelium; Maundy Thursday; Første Søndag efter Paaske Til Aftengudstjeneste - Til Tredje Tekstrækkes Lektie; First Sunday after Easter Text Sources: Latinsk

Instances

Published text-tune combinations (hymns) from specific hymnals

Zion, pris din Saliggjoerer

Author: Magnus B. Landstad; Thomas Aquinas Hymnal: Kirkesalmebog #d683 (1911) Languages: Norwgian

Zion, pris din Saliggjører

Author: Thomas af Aquino; Landstad Hymnal: Salmebog for Lutherske Kristne i Amerika #309 (1919) Lyrics: 1 Zion, pris din Salliggjører, Pris din Hyrde og din Fører, Sig ham Tak, syng Glædes-Kvad! Se nu til, hvad du kan evne! Større dog, end Ord kan nævne, Er den Ven, som gjør dig glad! 2 Se, et Maaltid nu oprettes, Brød og Vin idag fremsættes, Livsens Bæger, Livsens Brød! Skaren, tolv i Tal er liden, Vokser talløs til med Tiden, Skal ei lide Hungersnød. 3 Dette Bord i Aftenstunden Tyder, Tiden er udrunden, Lovens Paaske nu er endt; Dagen følger nu paa Skygge, Herren selv vil hos os bygge, Har ny Tid i Naade tændt. 4 Kristus frem iblandt os træder, Siger: Tager hen og æder, Drikker alle deraf! se, Det er Legem mit, som brydes, Er mit Blod, for eder gydes, Gjør til min Hukommelse! 5 Brødet, Vinen signet, viet I hans Navn, som os har friet, Er hans Legem og hans Blod. Ei Forstanden det udgrunder, Troen ene ser Guds Under Og den skjulte Enheds Rod. 6 Dette er vor Grund til Glæde, Kristus selv er her tilstede, Thi hans Kjød forsandt er Mad, Og hans Blod forsandt er Drikke, Tro det, tag det, tvil slet ikke, Æd og drik og vandre glad! 7 Kristus er for alle givet, Vil for alle være Livet, Alle byder han sig hel, Vil med sig os fast forene, Han er Vinstok, vi er Grene, Have alle i ham Del. 8 Gode, Onde tage, hige, Gavnet er do helt ulige, Hine Livet, disse Dom; Se dig fore, tag dig vare, Vid, det er dig Sjælefare, Om du her uværdig kom! 9 Tag hans Testament til Takke, Lad ei tvilen dig afsnakke, Eller Vantro føre vild, Merk dog Ordet Tørsten, Trangen, Tag i Tro al Tanke fangen, Gaven ei med Grublen spild! 10 Mer end Englemad er dette, Styrkelse for alle trætte Jesu Vandringsmænd paa Jord. Viger bort herfra, I Onde! Men Guds Børn i alle Stunde Træder glade til Guds Bord! 11 Gode Hyrde, Livsens-Brødet, Tak for Maden, tak for Modet, Tak for Livsens Kilde sand! Fød os, vogt os, lad os finde Herrens Goder hisset inde Hos dig udi Livsens Land! 12 Du, som alt formaar at virke, Samler os udi din Kirke Ved din Aand og ved dit Ord, Gjør os dine Helgen lige, Brødre med dem i dit Rige, Søskend' hist om Himlens Bord! Topics: Skjærtorsdag Til Høimesse; Maundy Thursday; Skjærtorsdag Til Høimesse -Til Sekund Tekstrækkes Evangelium; Maundy Thursday; Første Søndag efter Paaske Til Aftengudstjeneste - Til Tredje Tekstrækkes Lektie; First Sunday after Easter Languages: Norwegian

Zion, pris din Saliggjører

Hymnal: Kirkesalmebog #309 (1893) Lyrics: 1 Zion, pris din Salliggjører, Pris din Hyrde og din Fører, Siig ham Tak, syng Glædes-Kvad! Se nu til, hvad du kan evne! Større dog, end Ord kan nævne, Er den Ven, som gjør dig glad! 2 Se, et Maaltid nu oprettes, Brød og Vin idag fremsettes, Livsens Bæger, Livsens Brød! Skaren, tolv i Tal er liden, Vokser talløs til med Tiden, Skal ei lide Hungersnød. 3 Dette Bord i Aftenstunden Tyder, Tiden er udrunden, Lovens Paaske nu er endt; Sagen følger nu paa Skygge, Herren selv vil hos os bygge, Har ny Tid i Naade tændt. 4 Kristus frem iblandt os træder, Siger: Tager hen og æder, Drikker alle deraf! se, Det er Legem mit, som brydes, Er mit Blod, for eder gydes, Gjør til min Hukommelse! 5 Brødet, Vinen signet, viet I hans Navn, som os har friet, Er hans Legem og hans Blod. Ei Forstanden det udgrunder, Troen ene ser Guds Under Og den skjulte Enheds Rod. 6 Dette er vor Grund til Glæde, Kristus selv er her tilstede, Thi hans Kjød forsandt er Mad, Og hans Blod forsandt er Drikke, Tro det, tag det, tvil slet ikke, Æd og drik og vandre glad! 7 Kristus er for alle givet, Vil for alle være Livet, Alle byder han sig heel, Vil med sig os fast forene, Han er Vinstok, vi er Grene, Have alle i ham Deel. 8 Gode, Onde tage, hige, Gavnet er do heelt ulige, Hine Livet, disse Dom; Se dig fore, tag dig vare, Vid, det er dig Sjælefare, Om du her uværdig kom! 9 Tag hans Testament til Takke, Lad ei tvilen dig afsnakke, Eller Vantro føre vild, Merk dog Ordet Tørsten, Trangen, Tag i Tro al Tanke fangen, Gaven ei med Grublen spild! 10 Mer end Englemad er dette, Styrkelse for alle trætte Jesu Vandringsmænd paa Jord. Viger bort herfra, I Onde! Men Guds Børn i alle Stunde Træder glade til Guds Bord! 11 Gode Hyrde, Livsens-Brødet, Tak for Maden, tak for Modet, Tak for Livsens Kilde sand! Fød os, vogt os, lad os finde Herrens Goder hisset inde Hos dig udi Livsens Land! 12 Du, som alt formaar at virke, Samler os udi din Kirke Ved din Aand og ved dit Ord, Gjør os dine Helgen lige, Brødre med dem i dit Rige, Søskend hist om Himlens Bord! Topics: Skjærtorsdag Til Høimesse; Maundy Thursday High Mass Languages: Norwegian

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Thomas Aquinas

1225 - 1274 Author of "Zion, pris din Saliggjoerer" in Kirkesalmebog Thomas of Aquino, confessor and doctor, commonly called The Angelical Doctor, “on account of," says Dom Gueranger, "the extraordinary gift of understanding wherewith God had blessed him," was born of noble parents, his father being Landulph, Count of Aquino, and his mother a rich Neapolitan lady, named Theodora. The exact date of his birth is not known, but most trustworthy authorities give it as 1227. At the age of five he was sent to the Benedictine monastery at Monte Cassino to receive his first training, which in the hands of a large-hearted and God-fearing man, resulted in so filling his mind with knowledge and his soul with God, that it is said the monks themselves would often approach by stealth to hear the words of piety and wisdom that fell from the lips of the precocious child when conversing with his companions. After remaining at Monte Cassino for seven years, engaged in study, St. Thomas, "the most saintly of the learned, and the most learned of the saints," returned to his family, in consequence of the sack of the abbey by the Imperial soldiers. From thence he was sent by his parents to the University of Naples then at the height of its prosperity, where, becoming intimate with the Fathers of the Dominican Order, and being struck, probably, by the devotedness and ability of the Dominican Professors in the University, he was induced to petition for admission into that order, though he was at that time not more than seventeen years of age. This step gave such umbrage to his mother that she caused him to be waylaid on the road to Paris (whither he was being hurried to escape from her), and to be kept for more than two years in prison, during which time his brothers, prompted by their mother, used all means, even the most infamous, to seduce him from religion. At last the Dominicans' influence with the Pope induced the latter to move the Emperor Frederick to order his release, when St. Thomas was at once hurried back to Naples by the delighted members of his order. He was afterwards sent to Rome, then to Paris, and thence to Cologne. At Cologne his studies were continued under the celebrated Albertus Magnus, with whom, in 1245, he was sent by the Dominican Chapter once more to Paris for study, under his direction, at the University. In 1248, when he had completed his three years' curriculum at Paris, St. Thomas was appointed, before he was twenty-three years of age, second professor and “magister studentium,” under Albertus, as regent, at the new Dominican school (on the model of that at Paris), which was established by the Dominicans in that year at Cologne. There he achieved in the schools a great reputation as a teacher, though he by no means confined himself to such work. He preached and wrote; his writings, even at that early age, were remarkable productions and gave promise of the depth and ability which mark his later productions. His sermons also at that time enabled him to attract large congregations into the Dominican church. In 1248 he was directed to take his degree at Paris; and though his modesty and dislike of honour and distinction made the proposal distasteful to him, he set out and begged his way thither; but it was not until October 23rd, 1257, that he took his degree. The interval was filled by such labours in writing, lecturing, and preaching, as to enable him by the time he became a doctor to exercise an influence over the men and ideas of his time which we at this time can scarcely realise. So much was this the case that Louis IX. insisted upon St. Thomas becoming a member of his Council of State, and referred every question that came up for deliberation to him the night before, that he might reflect on it in solitude. At this time he was only thirty-two years of age. In 1259 he was appointed, by the Dominican Chapter at Valenciennes, a member of a Commission, in company with Albertus Magnus and Pierre de Tarentaise, to establish order and uniformity in all schools of the Dominicans. In 1261 the Pope, Urban IV., immediately upon his election to the Pontifical throne, sent for St. Thomas to aid him in his project for uniting into one the Eastern and Western Churches. St. Thomas in that same year came to Rome, and was at once appointed by the General of his Order to a chair of theology in the Dominican College in that city, where he obtained a like reputation to that which he had secured already at Paris and Cologne. Pope Urban being anxious to reward his services offered him, first the Patriarchate of Jerusalem, and then a Cardinal's hat, but he refused both. After lecturing, at the request of the Pope, with great success at Vitervo, Orvieto, Perugia, and Fondi, he was sent, in 1263, as "Definitor," in the name of the Roman Province, to the Dominican Chapter held in London. Two years later Clement IV., who succeeded Urban as Pope, appointed him, by bull, to the archbishopric of Naples, conferring on him at the same time the revenues of the convent of St. Peter ad Aram. But this appointment he also declined. In 1269 he was summoned to Paris—his last visit— to act as "Definitor" of the Roman Province at the General Chapter of his Order, and he remained there until 1271, when his superiors recalled him to Bologna. In 1272, after visit¬ing Rome on the way, he went to Naples to lecture at the University. His reception in that city was an ovation. All classes came out to welcome him, while the King, Charles I., as a mark of royal favour bestowed on him a pension. He remained at Naples until he was summoned, in 1274, by Pope Gregory X., by special bull, to attend the Second Council of Lyons, but whilst on the journey thither he was called to his rest. His death took place in the Benedictine Abbey of Fossa Nuova in the diocese of Terracina, on the 7th of March 1274, being barely forty-eight years of age. St. Thomas was a most voluminous writer, his principal work being the celebrated Summa Theologiae, which, although never completed, was accepted as such an authority as to be placed on a table in the council-chamber at the Council of Trent alongside of the Holy Scriptures and the Decrees of the Popes. But it is outside the province of this work to enlarge on his prose works. Though not a prolific writer of hymns, St. Thomas has contributed to the long list of Latin hymns some which have been in use in the services of the Church of Rome from his day to this. They are upon the subject of the Lord's Supper. The best known are:— Pange lingua gloriosi Corporis Mysterium; Adoro te devote latens Deitas; Sacris sollemniis juncta sint gaudia; Lauda Sion Salvatorem; and Verbum supernum prodiens. The 1st, 3rd, and 5th of these are found in the Roman Breviary, the 2nd, 4th, and 5th in Newman's Hymni Ecclesiae; the 4th in the Roman Missal; all of them appear in Daniel; the 2nd and 4th in Mone; and the 2nd, 4th, and 5th in Königsfeld. Of these hymns numerous translations have been made from time to time, and amongst the translators are found Caswall, Neale, Woodford, Morgan, and others. [Rev. Digby S. Wrangham, M.A.] -- Excerpts from John Julian, Dictionary of Hymnology (1907)

M. B. Landstad

1802 - 1880 Person Name: Magnus B. Landstad Author of "Zion, pris din Saliggjoerer" in Kirkesalmebog Magnus Brostrup Landstad (born 7 October 1802 in Måsøy, Norway and died 8 October 1880 in Kristiania) was a Norwegian minister, psalmist and poet who published the first collection of authentic Norwegian traditional ballads in 1853. This work was criticized for unscientific methods, but today it is commonly accepted that he contributed significantly to the preservation of the traditional ballads. Landstad lived with his father Hans Landstad (1771–1838) who was also a minister, first in 1806 to Øksnes, to Vinje in 1811 and to Seljord in 1819. He took a theological degree (cand. theol) in 1827, and worked after that as the resident chaplain in Gausdal for six years. After that he worked in different parishes in Telemark, Østfold before he became minister of Sandar in Vestfold in 1859. He married Wilhelmine Margrete Marie Lassen, in 1828. He is well known for introducing popular, contemporary Norwegian language into the hymns he wrote, contributing significantly to the spirit of Norwegian romantic nationalism which grew in Norway in this period. His greatest single achievement was the Landstad Hymnbook (Kirkepsalmebog), which with later revisions was used in Norwegian (bokmål) parishes from 1869 until 1985. The current official church hymnbook contains a lot of his hymns and his translations of foreign hymns. He was the cousin of Hans Peter Schnitler Krag. The Landstad-institute, which lies in Seljord, is named after him. He was a great grandfather of Magny Landstad, also a famous writer. Publications-- 1852: Norske Folkeviser. 3 vols. Christiania: C. Tönsberg, [1852-]1853. 1869: Kirkesalmebok: efter offentlig Foranstaltning. Kristiania: J. W. Cappelens Forlag, 1871 --http://en.wikipedia.org/wiki/ See also in: Wikipedia