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The prayer "Go forth Christian Soul, on your journey from this world" has supported generations of Christians in the moments of their dying. In this original biography of the prayer known as the Proficiscere the author traces the history of this well-known text from its origins in eighth-century France to the present day. During 1,200 years of biography we meet an extraordinary range of people whose lives have affected or interacted with the life of the prayer. These include Thomas Cranmer, William Caxton, Cardinal Newman, General Gordon of Khartoum, Edward Elgar, and Cardinal Basil Hume. Versions of this famous prayer have found their way into contemporary funeral liturgies. The author draws on liturgical scholarship history and not least his own experiences as a minister to the dying. At the end of this biography you will never look on your own dying, or that of others around you, as you have before. You will be better prepared, at your death, to hear the words "Go forth Christian Soul."
A biography of a well-known prayer that has supported generations of Christians in the moment of their death.
For centuries of European history, singing for a person at the moment of death was considered to be the ideal accompaniment to a life's ending. In Music in Medieval Rituals for the End of Life, author Elaine Stratton Hild examines and recovers the chants sung for the dying during the Middle Ages, beginning in the late eighth century. Along with the first editions of these melodies, she offers considerations of the functions that music played within the deathbed rituals, arguing that the chants served as vehicles with which communities offered comfort to a dying person. The book presents close readings of rituals from diverse communities, each as they appear in a single source. The rituals' chants are transcribed into modern notation and analyzed, both for their text-music relationships and for their functions within the rituals. Hild shows that within the widespread practice, local versions of the liturgies--along with their chant repertories--remained unstandardized throughout the Middle Ages. Yet some commonalities are evident among these varied local practices. One is the use of song. Beginning in the ninth century, sources most often prescribe chant, not the Eucharist, for the final moments of life. Another commonality is the positive depiction of the afterlife conveyed by the chants. Created for the powerful and the poor, the educated and the uneducated, women and men, monastics, clerics, and laity, these manuscripts offer a glimpse into the religious practices that distinguished communities from one another and also bound them together within a single tradition.
The Reverend Professor Dorothy A. Lee FAHA is well-known as a New Testament scholar not only in Australia but around the world. An Anglican priest, her ministry, particularly as a preacher and retreat director, is highly regarded and highly sought after, not only in her home city of Melbourne, but in many parts of the country. This Festschrift volume honors her contributions and ministry on the occasion of her seventieth birthday. An interdisciplinary collection of twenty-one essays, it offers two biographical contributions, several essays on New Testament themes, essays on women, feminism, and the church, and cross-disciplinary essays focused on the biblical text. Contributors to the volume come from Australian theological education centers and Australian churches.
IT seems fitting that this little book of personal testimonies to answered prayer should have a brief introductory word as to how they came to be written. The question has been asked by some who read many of these testimonies as they appeared in the pages of The Sunday School Times: "How could you write such personal and sacred incidents in your life?" I could not have written them but for a very clear, God-given leading. The story is as follows: When in Canada on our first furloughs I was frequently amazed at the incredulity expressed when definite testimony was given to an answer to prayer. Sometimes this was shown by an expressive shrug of the shoulders, sometimes by a sudden silence or turning of the topic of conversation, and sometimes more openly by the query: "How do you know that it might not have happened so, anyway?" Gradually the impression deepened: "If they will not believe one, two, or a dozen testimonies, will they believe the combined testimonies of one whole life?" The more I thought of what it would mean to record the sacred incidents connected with answers to prayer the more I shrank from the publicity, and from undertaking the task. There were dozens of answers far too sacred for the public eye, which were known only to a few, others known only to God. But if the record were to carry weight with those who did not believe in the supernatural element in prayer, many personal and scarcely less sacred incidents must of necessity be made public.
"This book seeks to explore various aspects of nineteenth-century Catholic tradition, as embodied in its movements, such as Modernism, and in Vatican Council I, but especially through its people - its popes, theologians, and saints."--BOOK JACKET.