by Jan Berry.
Hymns and songs can have great power and are often important to us, and are the church’s most resonant and expressive form of worship. They are often linked with certain memories and associations, but many other factors are at play. Hymns are rich in their use of language, are poetic in form, and use symbol and metaphor to convey meaning. When such language is vivid and vital, it works not only at a cerebral level, but appeals to our imaginations and emotions to reach the depths of heart and mind. Rhyme, rhythm and repetition are used to intensify the experience.
Hymns are written to be sung, usually corporately, and as such, hymn-singing is participatory, a communal act. Embodied-singing engages the whole of our bodies, and so hymns can become living performances of faith and worship. This aspect of rehearsal and performance gives hymns the capacity even to shape faith. What is initiated as an expression of faith becomes, as well, a method of faith development. I’m sure there are times in our churches when all of us say or sing things we’re not really sure we believe; but nonetheless the constant repetition of statements must have its effect.
All liturgy is performative, but particularly when it is embodied in symbol or symbolic action. The act of singing a hymn will often bring about the state of mind that is expressed or desired — for example, a sense of joy and wonder, or of guilt and unworthiness. Hymns have the power to shape the faith of individuals and the community.
All rituals need to maintain honesty and integrity, and given the emotive power of hymns, this is especially the case. Ritual honesty demands that a full range of emotions should be expressed in hymns; they need to be able to express anger and lament as well as joy and praise. Ritual honesty also demands that the way these emotions are included in hymns must have meaning and resonance with the culture and experience of the singers.
As part of my work at Holy Rood House I set up a three-year project entitled Hymns for Healing. Many of the hymns currently in use associated with healing came from a different era, before the recent advances in medical science and technology, when the causes of illness and disease were less well-known. Perhaps we need new words and imagery to express our current theological understandings? A grant from the Pratt Green Trust enabled the project to develop theological reflection and research into hymnody and healing.
The project was designed for participation by hymnwriters and composers, musicians and those who just loved singing hymns. The Hymns for Healing project led to the publication of a book Hymns of Hope and Healing, published by Stainer and Bell. Our hope was that the book would articulate the needs of a contemporary ministry of healing and be used to refresh and renew the church’s ministry of healing.
New hymn writing, as exemplified by this project, is of vital importance. If we are to aim for an honest expression and shaping of faith for our contemporary world, then we need hymns which express that. We need hymns which are inclusive, and which speak of the transitions of human experience — including traditional rites of passage as well as those transitions often overlooked or forgotten. We also need hymns that are appropriate for secular or interfaith occasions.
Music in some form or another has been part of religious worship since the time of the Psalmists. Hymns, with their rhyme and rhythm, their poetic imagery, their memories and associations, are embedded in our individual thinking and our communal worship — they are an integral part of heartfelt worship! So let the people sing!!
For consideration:
- For you, what is the relationship between hymn singing and faith.
- It was said that Methodist hymn books in the past expressed Methodist theology. How true is that in the latest modern books?
- What are your favourite hymns and why? Are there any hymns we should no longer sing?
We are pleased to continue our partnership with Spectrum, a community of Christians of all denominations which encourages groups and individuals to explore the Christian faith in depth. This year the study papers are on the theme of ‘Heartfelt Worship’ by Rev’d Jan Berry (author and former principal of Luther King House, Manchester) and Tim Baker (Local Preacher, All We Can’s Churches and Volunteer’s Manager and contributor to the Twelve Baskets Worship Resources Group). This is the third of six coming through the year.
Theology Everywhere 
Yes! Agree completely about the hymns of joy and wonder reflecting the amazing love within which we live, move and have our being. However, if we/you are concerned about healing, then what is the justification for singing hymns that lead us to reflect on our guilt and unworthiness? It is as if such hymn writers had not heard the “Good News” – that we are all forgiven! You are right to affirm that we need hymns to be inclusive, but that surely implies that they should also be non-judgmental. The hymn “Amazing Grace” says all this, but there is little point in singing it if the preacher then engages in the mental abuse of the doctrine the tells us we are sinners that must repent before we can become acceptable to God. We had a Minister who BEGAN the service by telling us we are forgiven – and that statement made all the difference to those of us who came to church requiring healing.
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In hymns for healing I wonder what thought was given to those who can’t sing through illness, disability or any other reason? In a church where singing is such an integral part of worship it can be very isolating if you can’t sing.
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very thought provoking, I wonder if thought has been given to the effect on congregations when we could gather together but not sing due to Covid restrictions? I found it extremely difficult leading worship under those circumstances.
Thankfully I had begun to learn Makaton pre Covid at the request of someone with learning difficulties, and being able to sign the hymns enabled me to sing with my heart and hands but not with my mouth! Signing has also transformed the way I view some of my least favourite (but popular with others) hymns. For example the rather sugary Away in a Manger , with for me the awful lines of ‘little Lord Jesus no crying he makes’ is redemmed by signing (the sign for Jesus is second finger onto the palm of each hand indicating the nails) it then profoundly links this childrens carol to the cross. Like wise I have found new (to me) songs that by signing empahsises the healing love of God. One such is ‘Who you say I am’ – in Makaton signed by Becky George – the physicality of the movements combined the words I find profoundly moving. Signing hymns makes it for me a whole experience of mind body and spirit. As someone who loves to dance, but feels that this would be inappropriate whilst leading worship, signing ticks a number of boxes for me. Our congregation at Bishops Stortford has also benefited by a growing number of people with learning difficulties coming to services with their carers and finding an inclusive welcome.
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I love hymns, and I also really dislike them at times, so often I pick a favourite, then realise that I can no longer sing a part of it because my theology has moved on, some contain words that have changed in meaning, and some like Away in a manger with its non-crying baby are simply fluff. That said communal singing is known to be good for us, and it is something that helps me in my worship. Music can be healing, and helpful, though I do take note of those who are physically unable to sing, and like your comments about sign-language whatever the type. Hymns can be edifying, and emotional, just yesterday as I introduced “Blessed assurance”, one lady remarked that it reminded her of her mother who would sing it as she washed up! I daren’t start writing a list of hymns I think we shouldn’t sing, for me it is personal preference of course, it is about my theology and what I can sing with integrity as much as what I simply can’t- such as the line- ” The wrath of God is satisfied” in In Christ alone. Do our hymns still inform our theology? Well yes, which is possibly why I have become more and more careful over what I do ask people to sing, and what I will sing myself.
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I am a great lover of hymns ancient and modern, but particularly the ancient. I have often thought that well known and much loved hymns have lost some of their power because the tunes are so familiar that we just sing the words without thinking about them. John Betjeman said ‘hymns are the poems of the people’ and I sometimes enjoy reading hymns, like poems, as the words are so beautiful. There is a hymn by Charles Wesley which I have not sung since schooldays (more than fifty years ago) but the words had such an effect on me that I have never forgotten them. Here are some of the verses:
Forth in Thy name, O Lord I go,
My daily labour to pursue,
Thee, only Thee, resolved to know
In all I think, or speak, or do.
Preserve me from my calling’s snare,
And hide my simple heart above,
Above the thorns of choking care,
The gilded baits of worldly love.
Thee may I set at my right hand,
And every moment watch and pray,
And labour on at Thy command,
And hasten to Thy glorious day.
For Thee, delightfully employ
Whate’er Thy bounteous grace hath given,
And run my course with even joy,
And closely walk with Thee to Heaven.
As a child I rarely went to church, so I am so thankful for the Christian worship in all those morning assemblies at school, where these words were burned onto my heart forever.
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Wayfarer: Hope you don’t mind but this words confuse me, as they did when I was at school;. Even then, 70 years ago, I knew in my heart that all that mattered in life was to love and be loved; that the love of God with which we live, move and have our being is utterly unconditional and here, now, in our secular lives. So for me it has always been the case that I find the love of God through human love and caring for others. So I find God in the context of human, worldly love and the “guided baits of worldly love” have been and are my salvation. Have I misunderstood something?
Preserve me from my calling’s snare,
And hide my simple heart above,
Above the thorns of choking care,
The gilded baits of worldly love.
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Hello Robert, thank you for your response to my comment.
I agree with you that God’s love is manifested in our love for each other. We are not only called to be the eyes and ears, hands and feet of Christ, but also his compassionate heart towards all people (a big ask, I know, but I’m sure God notices and appreciates our small endeavours.)
The way I understand the verse you highlighted is that the ‘gilded baits of worldy love’ are the material things, such as wealth, possessions, status and power, which many people prize highly, but they cannot bring the peace and sense of fulfilment that loving and serving the Lord can bring to our souls.
For me, the close walk with God is salvation, right now, here on earth.
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Thanks for the response Wayfarer. Could I/we take this a little further? Is it that love of the material things, such as wealth, possessions, status and power are basically about self-love, and our salvation comes from loving and serving others? Do we actually create our sense of self from loving and serving others? Does God only become present to us as we love and relate to others? Now if we affirm these things, are we not simply saying that God is Love and God/Christ is not “out there” requiring our praise and service, but here on earth, right now – the universal, unconditional Love in which we all live, move and have our being.
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You ask ‘Does God only become present to us as we love and relate to others?’ Absolutely not! I became most aware of God’s presence when I was at my lowest and my loneliest. No other person was involved.
We could argue all day about theology, but nobody can tell me my own experience is wrong.
With all due respect, Robert, this is not a debate I am willing to enter into. I am a Panentheist, and very happy to remain that way. The God I worship is both transcendant and immanent. But thank you for the interaction.
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No wish to argue about anything! My experience is that when I am at my lowest and loneliest the God that brings me back to reality is the God of Love – the God that comes to mind in the context of my ethical concern for others”. Obviously this “God” is both transcendent and imminent. When I realised this ethical spirituality is at the heart of all religion, I sought some theological justification for this view and was somewhat surprised to find it in Levinas, Rahner, Caputo, von Balthasar, Richard Rohr and virtually all feminist theology. But, you are right, theology is of little consequence compared to experience and, yes, nobody can tell me my own experience is wrong. We are all different and I respect that. The wonderful thing is that we have the possibility of sharing our experiences and I thank you most sincerely for the interaction.
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I’m very pleased to hear you have no wish to argue, Robert, and I can see we are in agreement on many things, so let’s agree to differ on the rest. The God I believe in is indeed worthy of my heartfelt worship and praise, so I’m off to Mass now to do just that. God bless 🙂
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