- 1 Letters
A Handbook for the Psalms
The Letter to Marcellinus, written by St. Athanasius to his disciple Marcellinus, stands as the earliest known handbook for using the Psalms in personal devotional meditation, distinct from the communal singing of Psalms in a congregational setting. This significant text holds a special place in the history of Christian spiritual practices. One notable example of the early church's appreciation for the Psalms is St. Basil's account of his monks beginning each day by singing Psalm 50. This practice underscores the importance of the Psalms as a devotional tool for personal spiritual growth.
The Letter to Marcellinus gained such prominence that one of the earliest manuscripts of the Greek translations of the Bible, known as Codex Alexandrinus, included it directly before the book of Psalms. This manuscript is currently housed in the British Library in London and remains on display to this day.
Long before the Letter to Marcellinus, the Psalms had already played a central role in worship settings, with many individuals memorizing the entire Psalter. This tradition continues in the present day, as the Liturgy of the Hours, a form of daily prayer in the Catholic Church, incorporates substantial Psalmody. Notably, the Psalms found in the Liturgy of the Hours include those very prayers that Jesus Himself prayed during His time on earth.
The Letter to Marcellinus goes beyond devotional use, offering systematic instruction on the nature and appropriate use of the Psalms. It provides guidance on understanding the Psalms' literary forms, their theological themes, and their relevance to personal spiritual formation.
Who was Marcellinus?
Marcellinus was possibly a deacon or a monk who dedicated his life to studying and understanding the Bible. During an illness, his passion for the Scriptures led him to embark on a profound journey of exploration, seeking to uncover the hidden depths of wisdom within the Psalms.
Driven by an insatiable curiosity, Marcellinus questioned the significance of each Psalm, longing to unravel its unique message and symbolism. He desired to comprehend how the Psalter, a collection of poetic prayers and songs, intertwined with the rest of Scripture.
This pursuit impressed St. Athanasius, who in turn expressed his desire to share his mediation on the psalms to him: “Not only are you bearing well your present trial, with its attendant suffering; you are even living under rule and, so the bearer of your letter tells me, using the leisure necessitated by your recent illness to study the whole body of the Holy Scriptures and especially the Psalms. Of every one of those, he says, you are trying to grasp the inner force and sense. Splendid! I myself am devoted to the Psalms, as indeed to the whole Bible; and I once talked with a certain studious old man, who had bestowed much labour on the Psalter, and discoursed to me about it with great persuasiveness and charm, expressing himself clearly too, and holding a copy of it in his hand the while he spoke. So I am going to write down for you the things he said.”
Design of the Letter
St. Athanasius unveiled the intricate plan of his discourse, captivating his audience with a profound analogy. He likened each book of the Bible to a unique garden, each flourishing with its own distinctive fruit. However, the Psalter, he explained, stood apart as an extraordinary garden, for it not only bore its own special fruit but also embraced a mosaic of fruits from all the other gardens. “Each of these books, you see, is like a garden which grows one special kind of fruit; by contrast, the Psalter is a garden which, besides its special fruit, grows also some those of all the rest. A demonstration of the Psalters recap of themes found in the Law and the Prophets.”
With eloquence and erudition, St. Athanasius embarked on a journey through the Psalms, demonstrating how this remarkable book encapsulated the themes and narratives found in both the Law and the Prophets. He revealed how the Psalter echoed the creation stories of Genesis, the wanderings of Exodus, the covenant promises of Deuteronomy, and the wisdom teachings of Proverbs. He unveiled how it resonated with the prophetic messages of Isaiah, the denunciations of Amos, and the lamentations of Jeremiah.
The analysis showcased the Psalter as a tapestry woven with threads from every corner of Scripture. He explored how the Psalms mirrored the joys of weddings, the anguish of funerals, the triumphs of victories, and the despair of defeats. He demonstrated how it reflected the hope of the righteous, the struggles of the oppressed, and the yearnings of the faithful.
Through his insightful exposition, St. Athanasius unveiled the Psalter as a microcosm of the entire biblical narrative, a garden where the fruits of faith, wisdom, love, justice, and redemption intermingled, creating a symphony of divine revelation. His audience, captivated by his eloquence and inspired by his insights, recognized the Psalter as more than a mere collection of songs; it was a living testament to the profound interconnectedness of God's Word.
Argument for the Uniqueness of the Psalter
The Psalms are considered immediate and personal, allowing individuals to express their emotions and connect with God through these words. The Psalms serve various purposes, including praise, thanksgiving, lament, and petition, making them versatile and relatable to a wide range of human experiences.
The classification of the Psalms is based on their content, style, and purpose. Some psalms are categorized as hymns of praise, expressing adoration and gratitude to God. Others are laments, in which the psalmist pours out their soul, expressing sorrow, doubt, and seeking comfort. Wisdom Psalms offer guidance and ethical teachings, while royal Psalms celebrate the authority and justice of the king.
Misunderstandings and abuses of the Psalter, the book containing the Psalms, have occurred over time. Some have misinterpreted the Psalms as mere historical records or literary compositions, neglecting their spiritual and devotional significance. Others have used the Psalms to justify violence, oppression, or personal gain, which is a gross misrepresentation of their intended purpose.
In Jewish worship, the Psalms play an integral role. They have been the liturgical texts of the Jews since ancient times and are incorporated into various services and celebrations. In the Temple, Psalms were chanted by Levites, accompanied by musical instruments, creating a sacred atmosphere. In synagogues, Psalms are recited during daily prayers, weekly Sabbath services, and major festivals like Passover.
The weekly synagogue worship includes a specific order of prayers, passages from the Torah (the first five books of the Bible), and the Nebi'im (prophets). Additionally, a Homily or "Explanation" is delivered to provide insights and teachings. Following this, a rotation of Psalms is chanted, typically including selections from Psalms 105-107, 111-119, 116-118, 135, 136, and 146-150.
The chanter recites each verse of the Psalm, and a choir responds by repeating the first verse. At the end of the Psalm, a doxology is offered, praising God and inviting the congregation to respond with "Amen." This call and response create a participatory and communal experience, allowing worshippers to engage actively in the liturgy.
Psalms in Jewish Worship
In daily Temple services, the psalms hold a significant place. One notable practice is the daily Psalm, recited at the morning and evening sacrifices. Israelites, as read in Deuteronomy 16:16, were required three times a year to appear before the LORD for the three Great Feasts observed: Passover/Unleavened Bread, the Feast of Weeks (Pentecost), and the Feast of Tabernacles. During these festivals, every adult male was required to appear before the Lord in Jerusalem, the holy city.
Jerusalem, the spiritual heart of Judaism, is situated atop a high hill, adding to its revered status. As Jews embarked on their pilgrimage to Jerusalem for these festivals, they traditionally sang a collection of songs on the "ascent" or the uphill road leading to the city. These songs, known as 'the Psalms of Ascent', served as an expression of devotion and joy during their journey.
Comprised of Psalms 120 to 134, the Psalms of Ascent encompass a range of emotions and themes. They reflect on the beauty of Jerusalem, the longing for pilgrimage, and the joy of communal worship. Some psalms express trust in God's guidance and protection, while others celebrate the unity and solidarity of the Jewish people.
Within the Temple's two courts, there were fifteen steps that pilgrims had to ascend to reach the inner sanctum. It is believed that each Psalm was chanted as individuals ascended each step, creating a harmonious and uplifting atmosphere. The chanting of these psalms added a profound spiritual dimension to the pilgrimage, enhancing the sense of connection between the worshippers and the divine.
Various occasions throughout the religious calendar of Judaism call for specific psalms and hymns to be recited or chanted. One notable example is the “Great Hallel.” This Hallel consists of Psalms 136, also known as the second Hos. The Great Hallel holds a prominent place in Jewish liturgy and is traditionally recited during significant festivals and holidays. During Passover, the Great Hallel is recited as part of the seder ritual, which commemorates the liberation of the Israelites from slavery in Egypt. The recitation of the Great Hallel serves to express gratitude and praise to God for the Exodus story and the deliverance of the Jewish people. Another occasion when the Great Hallel is recited is the Feast of Trumpets, also known as Rosh Hashanah, which marks the beginning of the Jewish civil new year. Additionally, the first day of each month also has its designated psalm, Psalm 81, with its opening line: "Blow the trumpet at the time of the New Moon..."
The Feast of Tabernacles also incorporates psalms into its celebrations, with Psalms 65 and 67 serving as appropriate words for the harvest and storing. Moreover, the four cups of wine during Passover are accompanied by Psalms 113 to 118 (Hallel), with Psalms 113 and 114 read after the fourth cup. It is believed that these psalms were likely chosen by our Lord Jesus Christ on the night of His suffering with His disciples, as mentioned in Matthew 26:30 and Mark 14:26.
Christians in Later Centuries
St. Athanasius, in his letter to Marcellinus, specifically in Psalm 136, and in his Apologia de Fuga 24, emphasized the universal practice of praying with Psalms in churches worldwide. According to Eusebius of Caesarea, a renowned church historian of the early 4th century, the practice of praying with Psalms was prevalent in churches worldwide. This tradition was not confined to a particular region or sect but embraced by Christian communities far and wide. Eusebius's observations highlight the unifying power of Psalms, transcending geographical boundaries and cultural differences.
St. John Chrysostom, a prominent theologian and bishop of Constantinople in the 4th century, further solidified the significance of Psalms within church liturgy. He instituted daily Psalms prayers in the church, with Psalm 63 designated for the morning and Psalm 141 for the evening. These selections were thoughtfully chosen, as they align with the themes of hope and protection that accompany the rising and setting of the sun. By incorporating Psalms into the daily rhythm of church life, St. John Chrysostom emphasized their relevance and comfort for believers.
Moreover, St. John Chrysostom's interpretation of Psalm 42 provides a profound insight into the essence of faith. He explains that the Psalm emphasizes the importance of 'the reply,' which symbolizes the reciprocal nature of our relationship with God. According to his understanding, 'the reply' represents the covenant we make with our Lord, acknowledging His sovereignty and committing ourselves to His will. This interpretation underscores the significance of actively engaging with God through prayer and devotion, recognizing that a meaningful connection with the divine requires both our invocation and His response.
Interpretation of the Psalms
By the fourth century, Christian thinkers had developed various methods of analyzing and interpreting the Psalms. One notable approach originated in Alexandria, Egypt, and emphasized a gradual progression from simpler to more profound interpretations of the Scriptures. This approach allowed for the use of specific verses from the Psalms as "proof texts" in doctrinal disputes. For instance, Psalm 35:10—"In your light we shall see light"—was cited as evidence of the eternal nature of the Word.
Beyond their use as proof texts, the Psalms were also seen as a comprehensive summary of the Old Testament, preparing readers for the teachings of the New Testament. They were believed to present a vivid depiction of the soul's journey through life, offering guidance and inspiration for believers seeking spiritual growth and transformation.
In addition to their theological and practical significance, the Psalms were also valued for their literary and poetic qualities. Their diverse genres, including hymns of praise, prayers of lament, and songs of thanksgiving, showcased the broad range of human emotions and experiences. The vivid imagery, metaphors, and symbols found in the Psalms captivated readers and provided a rich source of spiritual contemplation and reflection.
Moreover, the Psalms played a vital role in shaping Christian liturgy and worship. They were incorporated into early Christian services and became an essential part of communal and private prayer, helping to shape the spiritual lives of believers throughout the centuries. The Psalms provided a common language for expressing devotion, repentance, praise, and thanksgiving, fostering a sense of unity and fellowship among Christians.
St. Athanasius offered a unique interpretation of the psalms that differed from the teachings of the Alexandrian School of theology, as exemplified by St. Clement of Alexandria and Origen. The Alexandrian School, known for its allegorical interpretation of Scripture, was heavily influenced by Platonic thought. Figures like St. Clement of Alexandria and Origen sought to find deeper, often mystical meanings in the Scriptures, including the Psalms. Origen, in particular, was known for his threefold method of interpretation: the literal, moral, and allegorical. He believed that the deeper, spiritual meaning was the most important aspect of Scripture.
Unlike many theological writings of his time, St. Athanasius's interpretation was not intended to be polemical or confrontational. Instead, he emphasized the practical and spiritual application of the Psalms in the life of the believer. He viewed the Psalms not just as texts for scholarly interpretation but as a guide for Christian living, prayer, and moral development. Through his interpretation of the psalms, St. Athanasius imparted profound spiritual wisdom and guidance. He explored various themes that resonated with the human experience, including the righteous and wicked, God's law, the end of one's life, and the conduct of leaders. He emphasized the importance of praise and thanksgiving to God for His goodness, mercy, and unique characteristics. Additionally, he delved into themes of repentance, trust in God during times of difficulty, sorrow accompanied by hope, and the need for divine help. St. Athanasius's interpretation sought to guide believers toward a deeper understanding of their faith and a closer relationship with God. Through his exegesis, St. Athanasius provided a framework for comprehending the psalms as a source of comfort, guidance, and inspiration.
His interpretation also highlighted the interconnectedness of the human soul with the divine realm. St. Athanasius emphasized that through the psalms, individuals could engage in a profound dialogue with God, expressing their emotions, seeking His wisdom, and finding solace in His presence. He viewed the psalms as a means of drawing closer to God and experiencing the transformative power of His love and grace.
Effects of the Psalms
While the Psalter’s words are not more Holy than the other writings in the Bible, God honors the supplications made in the words of the Psalm. The person praying the Psalms may apply it to him/herself. Two people going through different trials, or tribulations, may pray the same Psalm yet apply it to their unique circumstance. Recall that liturgical prayer is personal, and personal prayer is liturgical. “It is like a picture, in which you see yourself portrayed, and seeing, may understand and consequently form yourself upon the pattern given…but in the Psalter, besides all these things, you learn about yourself.” The Psalms reveal your inner self, as well as teach you how to repent, or what words to say for perfect repentance and how to stay away from sin; “we are shown exactly with what words to voice our hope in God.” In the rest of the Bible you are told what to do, but in the Psalms you are shown and told how to do it.
“He sketched the likeness of this perfect life for us in words, in this same book of Psalms; in order that, just as He revealed Himself in flesh to be the perfect, heavenly Man, so in the Psalms also men of good-will might see the pattern life portrayed, and find therein the healing and correction of their own.”
For every and any condition, situation, or life’s occasion, the Psalms act like prescriptions, each one uniquely fit for the background at hand. St. Athanasius thus prescribes: “Suppose, then, for example, that you want to declare anyone to be blessed; you find the way to do it in Psalm 1, and likewise in 32, 41, 112, 119, and 128. If you want to rebuke the conspiracy of the Jews against the Saviour, you have Psalm 2. If you are persecuted by your own family and opposed by many, say Psalm 3; and when you would give thanks to God at your affliction's end, sing 4 and 75 and 116. When you see the wicked wanting to ensnare you and you wish your prayer to reach God's ears, then wake up early and sing 5; and if you feel yourself beneath the cloud of His displeasure, you can say 6 and 38. If any plot against you, as did Ahithophel against David, and someone tells you of it, sing Psalm 7, and put your trust in God Who will deliver you.”
On the Psalms Hymnology
In the world of hymnology, St. Athanasius elucidates the profound significance of the Psalms and their melodic recitation. He emphasizes that the purpose of melodies in the Psalms is not solely to create pleasant sounds but rather to serve as a tangible manifestation of the soul's harmony and spiritual tranquility. “Therefore the Psalms are not recited with melodies because of a desire for pleasant sounds. Rather, this is a sure sign of the harmony of the soul’s reflections.” Deacons, likewise, must approach hymnology with a similar mindset. Just as the Psalm were considered songs at the time, the hymnology praised by deacons, should not be a mere collection of beautiful sounds, but rather the elevation of the soul.
According to St. Athanasius, the harmonious reading of the Psalms symbolizes the undisturbed and calm equanimity of our thoughts. He likens the ideas of the soul and their communication through words to the Lord's desire for the melody of the Psalms to represent the spiritual harmony within a soul. He underscores the importance of chanting the odes tunefully and reciting the Psalms with song as a symbolic act of aligning oneself with the divine.
St. Athanasius also highlights that those who do not recite the divine songs in this manner are not singing them wisely. While they may find personal enjoyment in their singing, they incur blame because a hymn of praise is not suitable on the lips of a sinner. However, when individuals chant in the way he describes, the melody of the phrases flows from the soul's good order and concord with the
Spirit. Such individuals not only benefit themselves but also greatly benefit those willing to hear them,
as their singing resonates with the depth and beauty of their spiritual harmony.
“The harmonious reading of the Psalms is a figure and type of such undisturbed and calm equanimity of our thoughts. For just as we discover the ideas of the soul and communicate them through the words we put forth, so also the Lord, wishing the melody of the words to be a symbol of the spiritual harmony in a soul, has ordered that the odes be chanted tunefully, and the Psalms recited with song…Those who do not recite the divine songs in this manner do not sing them wisely. They bring delight to themselves, but they incur blame, because a hymn of praise is not suitable on the lips of a sinner. But when they chant in the way mentioned earlier, so that the melody of the phrases is brought forth from the soul’s good order and from the concord with the Spirit, such people sing with the tongue, but singing also with the mind they greatly benefit not only themselves but even those willing to hear them.”
St. Athanasius further emphasizes the importance of preserving the original words of the
Psalms and avoiding the temptation to alter or embellish them with profane phrases. He encourages
the faithful to recite and chant the Psalms as they were written, recognizing that the holy men who
provided these words will join in their prayers and that the Spirit who spoke through the saints will
render assistance. He asserts that the words of the saints are superior to those we construct, carrying
greater power and effectiveness due to the exalted nature of their lives and their profound spiritual
connection.
“Do not let anyone amplify these words of the Psalter with the persuasive phrases of the profane, and do not let him attempt to recast or completely change the words. Rather let him recite and chant, without artifice, the things written just as they were spoken, in order for the holy men who supplied these, recognizing that which is their own, to join you in your prayer, or, rather, so that even the Spirit who speaks in the saints, seeing words inspired by him in them, might render assistance to us. For as much better as the life of the saints is than that of other people, by so much also are their expressions superior to those we construct and, if one were to speak the truth, more powerful as well.”
Through this discourse, St. Athanasius invites us to engage with the Psalms not merely as
aesthetic compositions but as spiritual practices that reflect and cultivate the harmony of our souls. By
embracing the Psalms' melodic recitation, we align ourselves with the wisdom and grace of the saints
and open ourselves to the transformative power of the divine Spirit, enriching our worship and
deepening our spiritual lives.
Letter to Marcellinus Summarized
Psalms hold a unique and profound significance as they are inspired by the Holy Spirit. This divine inspiration guides us in our prayers, offering a glimpse into how we ought to pray to God. Additionally, the Psalms embrace inclusivity, encompassing various aspects of Scripture within their verses. No other section of Scripture possesses this distinctive feature.
Many Psalms carry prophetic undertones, known as Messianic Psalms. For instance, Psalm 22, with its poignant words, “My God, My God, why have You forsaken Me,” foreshadows the crucifixion of Jesus Christ. Psalm 110, similarly, speaks of the enthronement of the Lord at the right hand of the Father: “The Lord said to My Lord, sit at My right hand…”
Furthermore, the Psalms serve as a mirror, reflecting the emotions and movements of the soul. They educate us on how we ought to feel while engaged in prayer. Conversely, they guide us on what prayers to offer when certain emotions arise, even if they involve expressions of complaint or frustration. In the Psalms, we witness David expressing his discontent, questioning God, “How long, O Lord, do You forget me, forever?” Despite his emotions, the Holy Spirit directs David's heart towards God, guiding him through his feelings.
The Psalms are deeply personal, though they may have been written by individuals such as David or Asaph. However, when we stand before the Lord, these prayers transcend their original authors and become our own personal expressions to God. The Psalms offer a profound connection, allowing us to communicate our innermost thoughts and emotions directly to the divine.
The Psalms in the Orthodox Church
Psalms lie at the core of our liturgical worship today. Their presence can be felt throughout the Agpeya, in the Psalmody that fills our churches, and in the very fabric of our liturgy and services. From the solemn observances of Good Friday to the monks adorned in the Eskim, Psalms accompany us on every sacred journey. They are recited before the departure of the Pope or Bishop, and their words are woven into the Orban, a special prayer that invokes God's blessings.
The beauty of Psalms extends beyond their liturgical significance. They are also a source of personal worship, a way for individuals to connect with the divine. By studying and memorizing Psalms, we open ourselves up to their transformative power. They become a constant companion, guiding us through our daily lives and offering comfort in times of need. The words of Pope Shenouda III ring true: "Preserve the Psalms, and the Psalms will preserve you." By incorporating Psalms into our prayers and meditations, we create a sacred space within ourselves, a sanctuary where we can encounter the divine and find solace.
Liturgical worship and personal worship are not separate entities but intimately intertwined. In the act of singing Psalms together, we unite our voices in a symphony of praise and adoration. At the same time, each individual heart is touched by the words and melodies, creating a deeply personal experience of communion with God.
Whether we stand in a crowded church or sit in the quiet of our own homes, Psalms have the power to transcend time and space, connecting us with generations past and present. They are a bridge between heaven and earth, a reminder that we are part of a larger story, a story of faith, hope, and love that spans the ages.
So let us embrace the Psalms, committing them to memory and allowing their words to shape our hearts and minds. For in the Psalms, we find not only a rich tradition of worship but also a profound source of personal transformation and spiritual growth.