Luther is occasionally credited with “inventing” the congregational hymn; he did not. Indeed, one of the earliest of all hymns which is still sung, a third century Greek hymn to the light of Christ, appears in the ELW [229, 230, and 231, 561] related to several standard translations. What Luther accomplished musically among his many reforming projects was to recover the hymn as a constituent, congregational part of public worship and personal devotion. He also wrote the texts and some of the melodies for about thirty-six hymns which became models for post-Reformation hymns in general. Meanwhile, while we’re debunking popular but erroneous myths, neither did Luther coin the phrase, “Why should the devil have all the good tunes?” Apparently, an English Methodist pastor, Ronald Hill [1744-1833], can claim that with more authority, so says Wikipedia and a few informed personages.
In an important letter to court poet Georg Spalatin in 1523, Luther outlined what he hoped a renewed body of hymns might accomplish for the faithful:
[Our] plan is to follow the example of the prophets and the ancient fathers of the church, and to compose psalms for the people [in the] vernacular, that is, spiritual songs, so that the Word of God may be sung among the people also in the form of music. Therefore we are searching everywhere for poets [Luther’s Works, Letters II, vol. 49, #140, p. 68].
Luther was absolutely determined to help the faithful become familiar with the Word of God, not as a grim compendium of rules and regulations, but as the fundamental encouragement and support for living the Christian life authentically. In a study of the psalms Luther remarked: But [the Bible’s] words are not, as some think, mere literature (Lesewort); they are words of life (Lebewort), intended not for speculation and fancy but for life and action[Luther’s Works, vol. 14, p. 46]. Of course, these two quotes of Luther merely echo parallel passages in Colossians and Ephesians:
13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 16 Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God… [Colossians 3:13-16].
To summarize, hymns and songs which are both good and faithful are not so much about musical style [that depends in large part on age, culture, and interest] as about texts which wrestle with the living Word of God and reflect a life of loving service which God has fashioned for each of us. Such hymns are Wonderful Words of Life, to quote Philip Bliss’ 1874 gospel hymn. They give us words of encouragement; they also provide a vocabulary for our grief, mourning, puzzlement, and doubt. Importantly, by “singing them over again to me…” (Bliss, stanza 1) they shape our ability to speak about our faith, hope, and belief in the God who has graciously called us. Anglican theologian Massey Hamilton Shepherd observed in 1960: “In all ages of the Church hymns have largely formed the people’s theology.” Luther’s writings seem to agree. Thus, hymns, praise songs, and chant shoulder a great responsibility for us as Christians; they’re not simply meant to entertain the troops. Their high calling is to proclaim and interpret God’s wonderful Word(s) of life to us. Thus, on occasion it is appropriate to take a well-known hymn to task.
Last Sunday’s hymn insert for the Apostle Thomas, O Sons and Daughters [ELW 386], offered a slightly edited text of the stanzas sung, for English hymnal translations of this Latin hymn perpetuate a serious misunderstanding. Thomas’ doubt, as Pr. Joanna suggests, is in fact a longing for the reassuring presence of Jesus. Thomas missed out on what all the other folks had seen and heard on Easter night [John 20:19-23]. So, the next week Jesus returns to provide Thomas his wounded hands and side which settled his anxiety and doubt. Thomas was neither “faithless” nor had he “denied” as stanzas 6 and 7 state [only the English translation, NOT the Latin]. It was just too much to fathom on his own. Jesus provided for him and now the Church (Jesus’ ambassadors and witnesses) provides for us so that we, too, can join Thomas and cry, “You are my Lord and God!” What wonderful words of life!