Journal: Puritan Reformed Journal
Volume: PRJ 05:2 (Jul 2013)
Article: Songs Of Suffering And Sanctification: The Hymnody Of Anne Steele
Author: Jacob Porter

---

PRJ 5:2 (July 2013) p. 169

Songs Of Suffering And Sanctification:
The Hymnody Of Anne Steele

Jacob Porter

The evangelical tradition is known for attentive preaching, an emphasis on missionary endeavors, organizational strengths, and a gospel-centered ecumenicity, but the most accessible source for understanding the identity of evangelicals is its classic corpus of hymns.1 The influence of evangelical hymnody since the origin of the tradition is demonstrated in the way these songs and their themes have so permeated the evangelical culture. While the sermonic contributions of men such as Jonathan Edwards, John Wesley, and George Whitefield cannot be discounted, the contributions of the movement’s hymns must not be underestimated. Noll makes this point, writing, “Ask yourself how many of the words of Edwards, Whitefield, or John Wesley you can quote, and then reflect on how much of Charles Wesley is stored away, not only in your brain, but in your heart?”2

Music’s ability to engage the affections and unite mind and heart to focus upon one idea gives hymns a particularly powerful pedagogical value in the church’s ministry. The promises of God expressed in vivid, metered language and set to complementing musical accompaniment are easily recalled in moments of need. In moments of suffering, the songs of one’s spiritual heritage provide a sweet comfort, often reminding the singer of God’s sovereign purposes, Christ’s sacrificial love, and the coming glories of heaven. The historical roots of evangelicalism give some insight into why this stream of Christianity has a particularly rich tradition of musical psalms, hymns, and spiritual songs. Born in times of trial and persecution, the predecessors of

PRJ 5:2 (July 2013) p. 170

evangelicalism found hymns to be a particularly powerful means of sustaining their faith.

The Dissenters, or Nonconformists, were among these forerunners. During the second half of the seventeenth century, the Anglican Church exercised authority over the religious life of Great Britain. Those whose consciences would not allow participation in the state church were persecuted under laws such as the 1664 Conventicle Act, which prohibited under penalty of fine or imprisonment the coming together of five or more adults for worship.3 Speaking as a voice for many in the movement, John Gill enumerated eleven points for separating from the Anglican Church in The Dissenters’ Reasons for Separating from the Church of England.4 Among these reasons, Gill noted its national rather than congregatio...

visitor : : uid: ()