In a less formal class are Van Dyke’s “Joyful, joyful, we adore Thee,” Grant’s “Oh, worship the King, all-glorious above,” “Praise the Lord! ye heavens, adore Him,” and many others in which rejoicing in the Lord takes a less majestic but none the less genuine form, fitting smaller assemblies and what without derogation may be called ordinary church services.
Hymns of still another class, represented by Robinson’s “Come, Thou Fount of every blessing,” Wesley’s “O Love divine, how sweet Thou art,” Keble’s “Sun of my soul, Thou Saviour dear,” are still distinctly worshipful, but have an intimacy of communion in which tenderness and joy veil the sense of infinite majesty.
The foregoing classes of worshipful hymns are available for the regular services of the church, although some of them call for a preparation of the worshipers for their intelligent and sincere singing. They are helpful to devout people in their approach to the Triune God.
Jesus Christ is not only God in the fullest, truest sense; he is our Redeemer, our Mediator, our Sharer of the deeper experiences of the soul, our Comrade in the march of life, our intimate Friend in time and eternity. Hence, there are many hymns of praise and adoration of Jesus Christ that are elevated in mood, even majestic, like Wesley’s “Oh, for a thousand tongues to sing,” Robinson’s “Mighty God, while angels bless thee,” Hammond’s “Awake and sing the song,” which will fit into the most exalted service of worship. There are many others like “Fairest Lord Jesus, Ruler of all nature,” Medley’s “Oh, could I speak the matchless worth,” Havergal’s “O Saviour, precious Saviour,” which are keyed a little lower, but are still most appropriate for an average church service.
In addition to these there are hymns of communion with Christ, of love for and delight in him, yea, even of intimate affection, like Caswall’s “My God, I love Thee, not because,” Newton’s “How sweet the name of Jesus sounds,” Palmer’s “My faith looks up to Thee,” which are so fine in feeling, so heartfelt, so intimate, that they require preparation of the congregation before they can be sung sincerely. Some of them are so intense, like “I need Thee every hour,” “My Jesus, I love Thee, I know Thou art mine,” and Palmer’s “Jesus, these eyes have never seen,” that their use seems limited to assemblies, small or large, entirely made up of earnest believers. Indeed, there are many of our intensest hymns of devotion to our Lord Jesus Christ that can be worthily sung only in prayer meetings where there is profound emotion to be expressed. Some of them cannot be sung by the general congregation except when the tide of religious fervor runs high.
Without further analysis, enough has been said to show that in the practical classification of hymns two major factors must be considered: the character, depth, and quality of the emotional burden of the hymn, and the character and the emotional responsiveness of the people who are expected to sing it. Ignorance of the former and lack of proper diagnosis of the latter will bring defeat to the minister who is depending on his hymns for help in securing spiritual results.
IV. THE MINUTE STUDY OF HYMNS
There can be no adequate knowledge of a hymn without a survey of the whole field of hymnology. It is necessary to understand the character and limitations of the hymn, to visualize its history and development, in order to secure its proper interpretation and use. It is unfortunate that too many ministers are satisfied with this general knowledge which is, after all, only a preparation for the study of the individual hymn. It is only in the individual hymn that the point of contact with practical results is reached. One may know all about Isaac Watts and yet know so little of his great hymn “When I survey the wondrous cross” as to announce it at a church banquet before all the people are done eating! Imagine John, Peter, and the rest munching dried figs or dates as they stand before the cross on which their Master is dying!
Only as the individual hymns are fully understood as to their meaning, and as to the methods required to get that meaning transformed into experience and character, can hymnology become a practical force.