There are two lines of application in using hymns: the one is the expression and further intensification of an existent religious feeling; the other, the creation of religious interest or emotion where none exists. The two types of hymns must be clearly distinguished, if proper and efficient use is to be made of them.
The first type is worshipful, religiously emotional, based on personal experience, tenderly meditative. The second is didactic, inspirational, or hortatory.
III. THE USE OF HYMNS FOR CREATING RELIGIOUS INTEREST
In selecting hymns for the opening of a religious meeting, the existing nervous and emotional condition of the congregation is an important factor. That condition may be due to an unlimited number of influences. Are they gathering under the open sky, in a tent, in a rough tabernacle, or amid churchly surroundings? What is the character and background of the assembled people? In a distinctly unreligious environment, the crowd will be disorganized, in a nervous flutter, in a secular state of mind, more consciously interested in securing a desirable seat than in the purpose of the meeting. The people need to be psychically organized as a unit, need to have their attention concentrated on the occasion of the meeting, need to be brought into a religious state of mind. There is nothing better than the singing of a hymn to secure these very essential results. The unifying effect of common action, the nervous calming of the music, the religious suggestiveness of the hymn itself, all will co-operate in creating the proper attitude of mind.
What hymn shall we use to secure such a diversified result? Shall it be “My faith looks up to Thee,” or “O Love that wilt not let me go”? They are both superexcellent hymns, but they would be utterly out of place. They belong to the first type, the expression of existent religious feeling; but there is little or no such feeling under the proposed circumstances. The people are not in a state of mind to sing them sincerely and earnestly. It would lead to the all too common hypocrisy of indifference.
Moreover, the tunes to these hymns are not of the organizing or stimulating type, fine as they are. They are tunes of expression of existing feeling, not of exhilaration or inspiration.
For such a miscellaneous crowd as has been described, a much less emotional hymn with a somewhat livelier tune is called for, such as “Blow ye the trumpet, blow,” “Come, we that love the Lord,” or “Onward, Christian soldiers.” In most cases a lively Gospel song, such as “Sunshine in my soul,” “Rescue the perishing,” or even, in extreme cases, “Brighten the corner where you are” is more effective. The problem is not so much that of making a religious impression, as of preparing the people to receive a religious impression. To use tender, deeply emotional, profoundly spiritual hymns for such preliminary treatment is to flout psychology.
If the congregation meets in a church or other distinctly sacred edifice, the religious associations will simplify the problem. In part, at least, the secular attitude will have given place to a hospitality of mind for religious ideas and impressions. Under favorable circumstances the nervous strain will relax and religious susceptibilities will begin to function. These nervous and mental transformations of mood will be deepened by the organ prelude, if that has been wisely selected and effectively played.
In some conservative, devout congregations where solemn earnestness is the prevailing mood, and the bowed head on entering the pew is not a mere convention, the usual Doxology may be used after the call to worship; but usually an introit, such as “The Lord is in His holy temple” or “Oh, come, let us worship,” sung by the choir, will be the wiser preparation for the preacher’s invocation. The “Gloria Patri” should prepare the congregation for some solemn hymn of profound worship, such as “My God, how wonderful Thou art,” or “Lord of all being, throned afar.” By the time this is sung, the members of the congregation should be united in sympathy and responsiveness to the worshipful exercises that follow.
If the service is to be a joyous one, with an aggressive purpose, the hymns should still be strictly worshipful, but more animated. “Come, sound His praise abroad,” “Oh, worship the King, all-glorious above,” or “Kingdoms and thrones to God belong” should be the unifying spiritualizing agency.