There is a minority view within the broad Christian spectrum called “exclusive psalmody” wherein proponents argue that only the biblical psalms should be the hymns of the Church. Of course, Latter-day Saints and most others do not subscribe to such a view (it is largely confined to a small segment of the Reformed movement). While reading a volume on the development of the liturgies of the Eucharist, I happened across the following which reminded me of this debate, showing that the Bible and the earliest Christian worship services do not support such a position:
Biblical and Nonbiblical Psalms
Although it is traditional to speak of the psalter as the Christian prayer book, little evidence exists that Christians sang psalms in first-century worship. The Pauline admonition to sing psalms [1] cannot be taken as proof that the psalms of David were an ordinary part of early Christian worship. Psalms, in this context, simply means a Christian song, and no precise differentiation is possible between three genres of songs he mentions.
The first certain reference to the singing of psalms in Christian worship appears in the apocryphal Acts of Paul written about the year 190 [2]. Soon after this, the North African writer, Tertullian (d. about 225), notes that psalms were sung as part of the liturgy of the word [3]. Psalm singing was probably an ordinary part of Christian worship from at least the third century. Besides biblical psalms, many pieces, also, were written in imitation of the psalms. Some of the earliest examples of these nonbiblical psalms, or psalmi idiotici, are the Odes o Solomon, written in the first or second century [4]. Scholars such as James Charlesworth believe that this collection is the earliest Christian hymnbook.
While some prayers and readings were chanted by a single voice, biblical and nonbiblical psalms could have been sung in their entirety either by a soloist [5] or by the whole assembly. They also may have been divided between a soloist and the congregation [6], between various segments of the assembly or even between a number of singers in the assembly. A preference or the responsorial form is detectable in the constant concern that the community would be able to join their “Amen” to the prayer. The underlying message in this era about the centrality of the assembly and the call to accommodate all ministries to the needs of the community further underscore this bias for responsorial forms.
Hymnody
Christian hymnody, already anticipated in the New Testament, continued to develop during this time. One illustrative text from the early second century notes that the Christian community sang hymns to Christ [7]. Only from the mid-second century on, however, are compositions found that can be accurately described as hymns. Two distinguishing features allow this definition: one textual, the other musical. Textually, these first Christian hymns are new works of metrical poetry and not imitations of biblical prose. The texts are shaped into stanzas o two or more lines. Each stanza employs the same meter, rhyme scheme and number of lines. Music is composed for the first stanza, and each succeeding stanza is sung to the same music. These are true hymns. In contrast, psalms are not structured in stanzas of similar meter, thyme, and length. In psalms, the music changes, however slightly, from line to line to accommodate the varying meters and accents of the text.
The first Christian hymns were composed by Gnostic writers in the second century. Under their influence, Clement of Alexandria (d. about 215?) composed his hymn to Christ the Savior [8]. The earliest fragment of a Christian hymn text was a primitive form of musical notation, called the “Oxyrhynchus hymn,” dates from this same era. It is named after the place in Egypt where it was found.
Notes for the Above:
[1] With gratitude in your hearts sing psalms, hymns, and spiritual song to God. Colossians 3:16
[2] And each shared in the bread and they feasted . . . to the sound of David’s psalms and hymns. Acts of Paul, 7.10
[3] The scriptures are read and psalms are sung, sermons are delivered, and prayers offered. Tertullian (died c. 225), On the Soul, 9.4
[4] I extended my hands and hallowed
my Lord,
For the expansion of my hands is his sign.
And my extension is the upright cross.
Hallelujah.
Odes of Solomon, Ode 27, translated y James Charlesworth.
my Lord,
For the expansion of my hands is his sign.
And my extension is the upright cross.
Hallelujah.
Odes of Solomon, Ode 27, translated y James Charlesworth.
[5] After the ritual hand washing and the lights, each one is invited to the stand and sing to God as he is able: either something from the holy Scriptures or of his own making. Tertullian, Apologeticum 39.18
[6] When they recite psalms, all shall say, “Alleluia.” Hippolytus, Apostolic Tradition, 25, translated by Jasper and Cuming.
[7] They were accustomed to meet on a fixed day before dawn and sing alternatively among themselves a hymn to Christ as to a god. Pliny’s Letter to Trajan, 10.96 (c. 112)
[8] King of Saints, Almighty Word
of the Father, Highest Lord.
Wisdom’s head and chief,
Assuagement of all grief;
Lord of all time and space
Jesus, Savior of our Race.
of the Father, Highest Lord.
Wisdom’s head and chief,
Assuagement of all grief;
Lord of all time and space
Jesus, Savior of our Race.
Hymn to Christ, Clement of Alexandria, translated by W.L. Alexander
Source: Edward Foley, From Age to Age: How Christians Have Celebrated the Eucharist (Chicago: Liturgy Training Publications, 1991), 31-2.
