Eph 5, 19 Singing and playing to the Lord in your hearts

(Eph 5, 19) Singing and playing to the Lord in your hearts

[19] addressing one another (in) psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts,

(CCC 2641) "[Address] one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart" (Eph 5:19; Col 3:16). Like the inspired writers of the New Testament, the first Christian communities read the Book of Psalms in a new way, singing in it the mystery of Christ. In the newness of the Spirit, they also composed hymns and canticles in the light of the unheard-of event that God accomplished in his Son: his Incarnation, his death which conquered death, his Resurrection, and Ascension to the right hand of the Father (Cf. Phil 2:6-11; Col 1:15-20; Eph 5:14; 1 Tim 3:16; 6:15-16; 2 Tim 2:11-13). Doxology, the praise of God, arises from this "marvelous work" of the whole economy of salvation (Cf. Eph 1:3-14; Rom 16:25-27; Eph 3:20-21; Jude 24-25). (CCC 1156) "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy" (SC 112). The composition and singing of inspired psalms, often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. The Church continues and develops this tradition: "Address … one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart." "He who sings prays twice" (Eph 5:19; St. Augustine, En. in Ps. 72,1: PL 36, 914; cf. Col 3:16). (CCC 1157) Song and music fulfill their function as signs in a manner all the more significant when they are "more closely connected… with the liturgical action" (SC 112 § 3), according to three principal criteria: beauty expressive of prayer, the unanimous participation of the assembly at the designated moments, and the solemn character of the celebration. In this way they participate in the purpose of the liturgical words and actions: the glory of God and the sanctification of the faithful (Cf. SC 112): How I wept, deeply moved by your hymns, songs, and the voices that echoed through your Church! What emotion I experienced in them! Those sounds flowed into my ears distilling the truth in my heart. A feeling of devotion surged within me, and tears streamed down my face - tears that did me good (St. Augustine, Conf. 9, 6, 14: PL 32, 769-770).