It is often said that Luther restored congregational singing. This is true, but he did more than that—Luther restored preaching to the congregation—a most appropriate activity for lay priests. “If, now, the congregation is to proclaim the divine truth, it must have a sermon worth preaching. This is the reason for the substantial…doctrinal content in many of the Reformation hymns.” (O.C.Rupprecht)
—P.J. Janson, “A Reason to Sing,” Reformation and Revival Vo. 4, nr. 4 (Fall 1995), 19
Hymns: portable theology.
—Matt Boswell, Sing! Conference 2018
May all who use these hymns experience, at all times, the blessed effects of complying with the Apostle Paul’s injunction (Eph. 5:18, 19), “Be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord.” Yea, may they anticipate, while here below, though in a humble and imperfect strain, the song of the blessed above, who, being redeemed out of every kindred, and tongue, and people, and nation, and having washed their robes, and made them white in the blood of the Lamb, are standing before the throne, and singing in perfect harmony with the many angels about it (Rev. 5:9-12 and 7:9-14), “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing, for ever and ever. Amen!”
—Moravian Hymnal (1789)
As much as hymn singing has always been one of the most effective builders of Christian community, it has also always been one of the strongest dividers of Christian communities. In the early decades of the Reformation, Calvinists broke with Lutherans over several important matters, but one was existentially apparent at every gathering for worship: the singing. Lutherans sang hymns that with considerable freedom expressed their understanding of the gospel (like Luther’s “A Mighty Fortress” or “From Heaven High I Come to You”), and they often sang them with choirs, organs, and full instrumentation. Calvinists, by contrast, sang the psalms paraphrased and with minimal or no instrumental accompaniment (like the 100th Psalm, “All people that on earth do dwell,” which was prepared by William Kethe for English and Scottish exiles who had taken refuge in Calvin’s Geneva during the persecutions of England’s Catholic Mary Tudor). However natural it may now seem for Protestant hymnals to contain both Luther’s “A Mighty Fortress” and Kethe’s “Old One Hundredth,” in fact it took more than two centuries of contentious Protestant history to overcome the visceral antagonism to “non-scriptural” hymns that prevailed widely in the English-speaking world. It was even longer before organs, choirs, and instrumental accompaniment were accepted.
—Mark Noll, “Praise the Lord: Song, Culture, Divine Bounty, and Issues of Harmonization” http://www.booksandculture.com/articles/2007/novdec/9.14.html
The glory of our hymnody is in its power for converting unbelief, strengthening faith, and binding together the Christian community in the disciplined charity of which singing together is a symbol.
—Erik Routley, Hymns and Human Life, 307
By the Eighteenth Century, writers such as Isaac Watts, William Cowper, John Newton, and the Wesley brothers felt at liberty to compose freely words of praise that were not strict paraphrases of Scripture. But they still felt strongly the obligation of being sure that their words were Scriptural if not Scripture. Often in those early days hymns were printed with the biblical references that justified their content appended at the end of every verse or even every line.
—Donald T. Williams, “Something Old and Something New: The Worship Wars and Christian Ministry,” 4