The value of hymns as a method of introducing and enforcing doctrines was recognized by the enemies of Christianity early in its history. The Arians in Asia Minor and in Northern Africa, and later throughout the Roman Empire, flooded the world with songs sung to the popular melodies attacking the deity of Christ; and by their influence nearly wrecked Christianity. In our own day various “sports” from Christianity, and hybrids with other religions, are issuing collections of songs and garbled Christian hymns to serve their purposes. The Buddhists of Japan also are taking Christian songs bodily, with such changes as seem to them necessary. Unitarian hymnal editors have not hesitated to alter orthodox hymns to suit their own views.
That these emasculated hymns are no longer Christian hymns need not be argued at length. The difficulty is that they have lost the kernel of genuine Christian thought. The same is true of humanistic lyrics of propaganda in behalf of brotherhood or social welfare or economic justice, in which the religious motive is not urged. In general, a controversial poem cannot be recognized as a hymn; there is no religious help in controversy. Its emotions are combative, not devout.
Christian Hymns Should Be Genuinely Christocentric.
A Christian hymn should express some definite recognition of God as manifested in Jesus Christ. Even if, as in metrical psalms, the name of Christ is not used, it should be implied, and unanimously accepted as implied. It may be worship, praise, prayer, confession, acceptance of salvation through Jesus Christ, spiritual experience, consecration, Christian doctrine, Christian hopes—or any other aspect or activity of the Christian faith. This is the very heart of the Christian hymn.
IV. SCRIPTURAL ELEMENTS OF THE HYMN
Hymns Based on the Scriptures.
If the hymn is to be religious and Christian, it must be based on scriptural ideas, of course; we have no other authoritative source for our doctrines or experiences. All our other religious ideas and methods—our doctrines, our ethics, our religious ideals and impulses—find their roots there. We cannot afford to sing far-fetched inferences from unrelated scriptural passages when we have such bodies of stupendous truth awaiting our contemplation, and when the hymnic expression of the emotions which those high and conspicuous doctrines call forth is so freely available. Scriptural truth, so plain that he who runs may sing, is the only raw material from which Christian hymns can be produced. It will provide for every religious need of the individual and of the Church.
Use of Scriptural Forms Desirable.
There can be no question but that when scriptural phraseology is used spontaneously, it adds very much to the impressiveness of the hymn because of the devout associations it brings up in the minds of the singers. The hymn by so much acquires an authoritativeness and elevation beyond ordinary verbiage.
But while the body of thought in a hymn must be distinctly religious, and therefore scriptural, it does not follow that the forms of expression must be scriptural as well. A distinguished writer on the subject here seems to be at fault: “Nothing should be called a hymn and nothing should be sung in our assemblies which is not virtually a paraphrase—and that a very faithful one—of Scripture passages, whether they are immediately connected in the Holy Word or not.” Apply that rule to our hymnbooks and what would we have left?