Posts Tagged 'Books'

Abraham Kuyper on Church Music

9780802863935The Dutch theologian and statesman Abraham Kuyper (1837-1920) knew how to poke where it hurts when it comes to Reformed church music. But his words are an important reminder for church musicians in a variety of settings and styles:

The congregation had to sing, but in the north of Europe, where Calvinism was especially strong, the people as a rule sing neither in tune nor with accuracy, and neither do they excel in melodious voices.

They tried to correct this shortcoming in two ways–by introducing the organ, and by using a choir or precentor. Of course, it would have been most desirable if they could do without the organ. The pure singing of only human voices is far superior to organ music; the organ comes in to lead only when the singing falters. Leading of congregational singing can also be done by a choir or a precentor with great vocal power. Such precentors, however, can only rarely be found, and should they be found, they often exude their personality too much and thereby become a diversion. A choir is easily assembled, but a choir usually concentrates on the art, seldom on the spirit and contents, and soon the congregation, seduced by the beautiful choir, will keep silent in order to better listen to the singing of the choir. For that reason churches gave preference to organ music . . .

There is nothing objectionable about this organ music, provided that the church council makes sure that the organists do not try to push themselves to the fore. Their task is to lead, support, regulate, and promote the singing; the organ should never assume the right to let itself be heard. It has to serve the singing of the congregation and be dedicated to improve it, to elevate it, to inspire it, and to enter into its spirit. The organ must not overpower the song, but the song must be rendered all the more gloriously because of the organist’s support. When the organist seeks to serve himself and not the congregation and tries to attract attention to himself, the congregation is offended. Our great organists have always been able to avoid this evil; it is only the half-baked organists who, understanding neither the requirements of art nor the sacredness of the worship service, continually try fancy tricks for their own promotion.

Abraham Kuyper, Our Worship (Onze Eeredienst), edited by Harry Boonstra, translated by Harry Boonstra, Henry Baron, Gerrit Sheeres, and Leonard Sweetman (1911; repr., Grand Rapids: Eerdmans, 2009), 56-57.

–MRK

Another Look at Liturgy

Today, Mere Orthodoxy ran an article by an Evangelical Presbyterian pastor which laments the loss of liturgy in Reformed churches in the West. The author, Cameron Shaffer, discusses the bankruptcy of a megachurch mentality that states, “Get rid of the psalms . . . and the world will come”–reinventing worship to attract the next generation to the church, with no thought given to what will keep them there.

I’m currently reading Reformed novelist Douglas Bond’s newest book–this one nonfiction–entitled God Sings! (And Ways We Think He Ought To). Again and again, Bond calls for the Reformed church to return to the traditions and aesthetic standards of previous generations. Although he does not necessarily invoke the word “liturgy,” the idea is all over.

The list could go on. The year 2020 may be the beginning of a decade in which Protestants rediscover the value of liturgical awareness–returning not to the ceremonies of Rome but to the historic practices of worship, psalm-singing among them, that have characterized the church since the days of the apostles.

Veteran readers of this blog may remember a summer series several years ago entitled “A Look at Liturgy.” That series represented my first attempts to come to grips with the role of liturgy in the Reformed faith, using a report produced by the Christian Reformed Church in the 1970’s.

A few months ago, I discovered the book I should have used in that study: Abraham Kuyper’s book Our Worship (Eerdmans, 2009). Writing more than a century ago, Kuyper called for a resurrection of “liturgical awareness” in the Dutch churches of his own day, anticipating many of the consequences that an individualistic and consumeristic attitude toward worship would entail.

Time does not permit me to elaborate on Kuyper’s book here, other than to recommend it as an accessible, thorough, and valuable resource for ministers, musicians, and interested members. I will mention, however, that I am working on a six-part series in The Outlook magazine summarizing Kuyper’s book with commentary and study questions. The Outlook is thoughtful and important reading for all members of the United Reformed Churches in North America, and it is well worth a (very affordable) subscription. My introduction to Our Worship will appear in the January/February 2020 issue.

May what Kuyper called “liturgical awareness” contribute to a new flourishing of Reformed doctrine and life in this third decade of the twenty-first century.

–MRK

Our Five-Year Review

1976 Psalter Hymnal

A happy New Year to all! Though it’s hard to believe, this new year also marks URC Psalmody’s fifth anniversary—our first post was on December 30, 2011. And while I don’t want to engage in the obsessive navel-gazing that entraps too many bloggers, I do want to take a moment to thank you all for your continued readership.

From the very beginning, URC Psalmody’s primary purpose has been discussion, and thanks to the lively and regular interaction of our readers, that goal has been accomplished. Although it is difficult to verify just how many site hits are from real human readers, WordPress tells me URC Psalmody received visits from more than 86 countries in 2016, with about 10,000 views coming from the United States and 2,600 coming from Canada. And in the last five years we’ve received more than 750 comments, which—again—are where most of the real action occurs. So thanks to all of you who take time to read and share your thoughts. You’ve kept this blog alive!

I also want to thank the contributors who have stepped up at various times to offer articles, devotionals, and other materials on the psalms. Rev. Jim Oord (Community URC, Schererville, IN) contributed more than thirty posts while studying at Mid-America Reformed Seminary, many of which are still among our most viewed articles. Thanks, Jim! More recently, Rev. Nick Smith of the United Reformed Church of Nampa, ID, and Rev. Peter Holtvlüwer of the Spring Creek Canadian Reformed Church in Tintern, Ontario, have also offered some thoughts for publication here, and I hope to invite more contributors in the future as well.

Personally, I can say I’ve learned a lot from blogging on the psalms. I’ve gained a broader perspective on the landscape of Reformed worship and established stronger connections to the church through the conversations here. My own opinions have been shaped, refined, and sometimes outright changed as well, to the point where I’m embarrassed to return to some of URC Psalmody’s early posts. But this means that your comments have sharpened and deepened my faith and my love for the psalms—so thank you!

More broadly, the past five years have witnessed a rise in enthusiasm for psalm-singing across many Reformed and Presbyterian churches. We’ve seen the recent release of great books on psalmody like Beeke and Selvaggio’s Sing a New Song and LeFebvre’s Singing the Songs of Jesus, in addition to books that integrate the study of psalms into other worthy topics, like David Murray’s Jesus on Every Page. It also seems that more churches are hosting conferences on Reformed worship; I’ve enjoyed opportunities to lead classes on psalm-singing for URC, OPC, and RPCNA audiences, and I know that others far more qualified than myself are participating in similar seminars. And the news about the forthcoming Trinity Psalter Hymnal is fueling renewed interest in why our churches sing the psalms to begin with. I don’t think URC Psalmody spawned the wave of fresh enthusiasm for psalm-singing, but we are more than happy to ride it!

And, as I write this on the eve of my final semester at Geneva College, I can’t help but express my deepest appreciation for that institution and its surrounding community, which for so many years has encouraged students to integrate the psalms into their walk with Christ individually and together. Because of Geneva’s weekly chapel services, there are psalms whose texts and melodies will probably be implanted in my mind for the rest of my life.

URC Psalmody has never had a stated mission other than to foster discussion, but if we did it would be summarized in these three words: Sing more psalms! We realize that worship is a topic about which Christians care deeply, yet also a topic about which sinful people like us are very, very unqualified to speak. As a result, our goal is to point above the flaws and foibles of earthly worship to the ultimate goal: that of drawing near to God and becoming more like his Son. I hope this blog will continue to be a place where we can humbly converse, courteously argue, curiously investigate, and earnestly pursue that vision.

–MRK

Let the Reader Understand (Review)

This fall I had the privilege of taking an independent-study course on the Psalms with Geneva College’s Old Testament professor Dr. Byron Curtis. My first reading assignment was Dan McCartney and Charles Clayton’s Let the Reader Understand (P&R, 2002). This helpful book defined the categories for some of the interpretive problems that arise when considering the Psalms or any other book of Scripture. The review below is a course paper I wrote to summarize the book and connect it to the study of the Psalms.

prpbooks2fimages2fcovers2fmd2f9780875525167One of the most persistent problems in biblical hermeneutics, at least from a layman’s perspective, is positing that a problem exists. Many Christians are content to consider the question of scriptural interpretation only in regard to particularly difficult books such as Daniel or Revelation, while leaving the more “obvious” passages of the Bible to the interpretation that comes most naturally, whether obtained from private study, homiletic application, or current Christian literature. Dan McCartney and Charles Clayton begin their book Let the Reader Understand: A Guide to Interpreting and Applying the Bible (Phillipsburg, NJ: Presbyterian & Reformed Pub. Co., 2002) by establishing the central problem of hermeneutics: “Does the Bible teach something in particular, or is the meaning of a text simply ‘what I get out of it’?” (p. 1). How can we be sure our interpretation is accurate? How can we affirm with certainty what God’s revealed will for us is? “If we regard the Bible as the fountainhead of our faith, it is crucial that we resolve this problem. If we are to obey God, we must first understand what he said. If we are to believe, there must be something there for us to believe” (p. 2).

McCartney and Clayton begin with a study of presuppositions, which immediately challenges schools of “higher criticism” of the Bible. The most basic of the Bible’s presuppositions is “that submission to the God who speaks in his Word is the first step in understanding him” (p. 9). This is true not just because of sin, which darkens our perception of the ways of God, but simply because of our finite capacity of understanding. The fact that this Word is expressed in ordinary human language denies us access (for now) to a comprehensive, absolute knowledge of God. Yet the Scriptures do indeed contain all that is necessary for life and godliness, and the authors make the case that the ambiguity of human language is the Bible’s asset rather than its deficiency: “[I]f language were totally unambiguous, precise, and exhaustive, then words about God would be sufficiently inadequate to make them idolatrous. The flexibility of the elements of language is what enables sentences to be perfectly, though not exhaustively, true” (p. 20). The Bible’s nature as both the inspired Word of God and a book in ordinary human language should drive us to place ourselves under its authority while also exercising every effort to understand its true meaning.

Central to McCartney and Clayton’s presentation of hermeneutics is the role of the Holy Spirit, who “convicts and assures us of the truthfulness and trustworthiness [of the Bible] as we find it in Scripture” (p. 74). Not only did the Holy Spirit inspire the original authors of the text, he also continues to illumine the hearts of believers as they seek to understand the will of God. While there is “an accomplished, objective, definitive, and unrepeatable dimension,” through the Spirit “the Word is also applied continuously to individuals, who subjectively experience it coming alive to them, meeting their needs in special situations” (p. 75). Reinforcing the authors’ earlier presupposition about ultimate submission to the Word of God, interpreters of the Bible must recognize that it is only the Holy Spirit who can confront us with the divine authority of its texts.

From this starting point, the authors proceed to explain the history of biblical interpretation through the church, beginning with the early interpretations of Justin Martyr and Irenaeus and continuing through the influence of Derrida’s poststructuralism in contemporary scholarship. McCartney and Clayton then introduce the grammatical-historical method, which places the words and phrases of Scripture into a linguistic and cultural framework in order to reveal the authors’ original meaning. Building on this foundation, the authors introduce four principles to derive a present meaning from grammatical-historical analysis: the meaning must be organically related to the human author’s meaning; the meaning must be consistent with the total revelation in the Bible; the meaning must point to God’s redemption; and the interpretation must remain subject to the Holy Spirit’s directing of the church (pp. 173, 174). Putting these principles into practice, McCartney and Clayton outline a plan for studying God’s Word: preparing spiritually, consulting multiple Bible translations, considering discourses rather than just words and sentences, and discovering the historical and cultural background of the text. In closing, Let the Reader Understand discusses the various literary genres within the Bible and suggests how proper exegesis should shape Christian worship and witness.

What distinguishes Let the Reader Understand from many contemporary works on biblical exegesis, both popular and scholarly, is the humility with which it approaches the Word of God. The author’s statement that “genuine understanding occurs to the degree that our basic presuppositions and operating assumptions are in line with those of the Bible” (p. 289) roots hermeneutics in a realization of the authority of the Word of God, not an arrogant demand for the Bible to prove its worth. Related to this perspective is an acknowledgment of both the perspicuity (clarity or simplicity) of Scripture and its unfathomable depths. A solid exegesis of many Bible passages can begin with a very simple, literal interpretation, which accumulates significance in the “hermeneutical spiral” of contextual and historical analysis (p. 40). In this way, Let the Reader Understand encourages careful study of the Scriptures while undermining critical scholarship’s claims to self-sufficiency.

Let the Reader Understand is a uniquely valuable introduction to hermeneutics, deftly explaining difficult philosophical concepts and navigating complex interpretive arguments while remaining readable. One of the book’s notable features its extensive crossover to questions of philosophy and communication, some of which seem unrelated at first to Biblical interpretation. For example, Chapter 4 delves into the ideas of F. de Saussure, C. Levi-Strauss, and J. Derrida, while Appendix A provides a ten-page discussion of the question “Where is meaning?” However, such conversations are key to appreciating the rest of the book—not only because of their relevance to communication studies, but because they interact with the philosophies that have consciously or unconsciously shaped much of the debate over biblical interpretation in recent years.

This review would be incomplete without mentioning the special value of Let the Reader Understand for a study of the Book of Psalms. Although it may not be debated as hotly as prophetic or apocalyptic literature, the genre of biblical poetry can present significant problems of interpretation for the thoughtful Christian. While popular views of the Psalms may treat them as collections of inspirational sayings for a faith-based life, the organization of this collection (Why five books? How are the Psalms laid out?) and their historical nature as the songbook of ancient Israel challenge us to reconsider this common perception. The Psalms have often fallen victim to hermeneutical crimes like quoting Psalm 46:10, “Be still, and know that I am God,” without recognizing the object of this command (the warring nations on earth) or the context of the surrounding Psalm. In addition, the difficult themes of lament and imprecation throughout the Book of Psalms present a challenge to any modern reader. How are Christians to understand vindictive statements such as “May they be…like a stillborn child that never sees the sun” (Psalm 58:8 NIV) or “May his children be fatherless and his wife a widow” (Psalm 109:8)?

Let the Reader Understand offers a way toward greater understanding of the Psalms by affirming their divine inspiration, not just their historical or cultural value. The authors describe several modern theories of interpretation such as the autonomous text theory, the reader-response theory, and the sociolinguistic-community theory (p. 24). Yet all of these drain the psalms of the spiritual value that makes them much more than interesting artifacts of ancient Israel. Studying how the Psalms are referenced by New Testament authors, recognizing the redemptive-historical context of these songs of the saints, and understanding the genre of poetry are a few of the applications that can be made from this book to a study of the Psalms, each of which will yield rich rewards in individual or corporate hermeneutical efforts.

Of course, to return to the central message of Let the Reader Understand, the most important factor in understanding the Book of Psalms is the recognition that these songs, like the rest of Scripture, point to the salvation accomplished by Jesus Christ. McCartney and Clayton quote the church father Irenaeus in regard to the New Testament fulfillment of Old Testament prophecy: “And therefore when the Law is read by Jews at the present time, it is like a myth; for they do not have the explanation of everything, which is the coming of the Son of God as man. But when it is read by Christians, it is a treasure, hidden in the field but revealed by the cross of Christ” (qtd. p. 85). Without the aid of the Holy Spirit, the Book of Psalms will be just another record of the worship practices of an ancient nation. But with the Holy Spirit’s help, this collection of songs will inspire us with newfound praise when we discover in them “the sufferings of the Messiah and the glories that would follow” (I Peter 1:11).

–MRK

This Brief Journey (Review)

ThisBriefJourneyAs a busy college student, I never budget enough time for studying God’s Word—and I imagine the same is true for many readers of this blog. This means I need to continually discipline myself to read the Bible and pray more diligently and more consistently. But it also means I’m on the lookout for short, manageable devotional aids that can help me accomplish these goals. One such resource is Rhett Dodson’s This Brief Journey: Loving and Living the Psalms of Ascents (128 pp., DayOne, 2012). (A later companion volume exists, To Be a Pilgrim, but I haven’t yet read it.)

Dodson, a PCA minister with a PhD in Old Testament, considers the first eight psalms of ascents (Psalms 120-127) in this short book. Perhaps because they grew from sermons delivered to his congregation, Dodson’s meditations are imbued with brevity, clarity, and pastoral warmth. Each chapter carefully expounds on the original context of the psalm, the imagery used by the psalmist, the structure of the text, the personal application for today, and—best of all—the various ways in which Christ is foreshadowed. Dodson’s concluding thougths on Psalm 127 are an excellent example:

[Y]our home will be empty unless you fill it with Christ. Fill your home with his Word. Fill it with prayer. Cultivate family worship. But don’t just go through the motions. Seek to develop with your children a hunger for God himself. Ask the Lord to incline your heart to him, so that family worship nurtures a spiritual frame of mind.

A day is coming when the Lord Jesus will return. Our work will be over; our families will be swallowed up in the family of God that is heaven. What will matter on that great day is that we find everything in Christ. Your life at work and your life at home should lead you to seek the Savior. Empty labor and a full quiver—both should drive you to God. (pp. 123, 124)

All in all, I’ve found This Brief Journey to be an accessible and edifying introduction to the psalms of ascents. It has driven me to better understand the lives of Old Testament believers, Christ’s life as the ultimate Singer of the psalms, and my own life in light of God’s redemptive plan. May it do the same for you as well!

–MRK


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