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Of Prayer, by John Calvin, tr. Henry Beveridge [1845], at


It is certain that the use of singing in churches (which I may mention in passing) is not only very ancient, but was also used by the Apostles, as we may gather from the words of Paul, "I will sing with the spirit, and I will sing with the understanding also" (1 Corinthians 14:15). In like manner he says to the Colossians, "Teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord" (Colossians 3:16). In the former passage, he enjoins us to sing with the voice and the heart; in the latter, he commends spiritual Songs, by which the pious mutually edify each other. That it was not an universal practice, however, is attested by Augustine (Confess. Lib. ix. cap. 7), who states that the church of Milan first began to use singing in the time of Ambrose, when the orthodox faith being persecuted by Justina, the mother of Valentinian, the vigils of the people were more frequent than usual; 17 and that the practice was afterwards followed by the other Western churches. He had said a little before that the custom came from the East. 18 He also intimates (Retract. Lib. ii). that it was received in Africa in his own time. His words are, "Hilarius, a man of tribunitial rank, assailed with the bitterest invectives he could use the custom which then began to exist at Carthage, of singing hymns from the book of Psalms at the altar, either before the oblation, or when it was distributed to the people; I answered him, at the request of my brethren." 19 And certainly if singing is tempered to a gravity befitting the presence of God and angels, it both gives dignity and grace to sacred actions, and has a very powerful tendency to stir up the mind to true zeal and ardour in prayer. We must, however, carefully beware, lest our ears be more intent on the music than our minds on the spiritual meaning of the words. Augustine confesses (Confess. Lib. x. cap. 33) that the fear of this danger sometimes made him wish for the introduction of a practice observed by Athanasius, who ordered the reader to use only a gentle inflection of the voice, more akin to recitation than singing. But on again considering how many advantages were derived from singing, he inclined to the other side. 20 If this moderation is used, there cannot be a doubt that the practice is most sacred and salutary. On the other hand, songs composed merely to tickle and delight the ear are unbecoming the majesty of the Church, and cannot but be most displeasing to God.


17 This clause of the sentence is omitted in the French.

18 The French adds, "où on en avoit tousjours usé;"—where it had always been used.

19 The whole of this quotation is omitted in the French.

20 French, "Mais il adjouste d’autre part, que quand il se souvenoit du fruict et de l’edification qu’il avoit recue en oyant chanter àl’Eglise il enclinoit plus à l’autre partie, c’est, approuver le chant;"—but he adds on the other hand that when he called to mind the fruit and edification which he had received from hearing singing in the church, he inclined more to the other side; that is, to approve singing.

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