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The Spirit of the Psalms: Rhetorical Analysis, Affectivity, and Pentecostal Spirituality
In this study of the book of Psalms, Lee Roy Martin advances a rhetorical approach to interpretation that appreciates the forms, the figurative language, and the affective dimension of the biblical text. He argues that the function of poetry is to evoke (and provoke) the passions and to form the affections. The study of the Psalms, therefore, can benefit from a hermeneutic that appreciates the affective component of the text and that takes full advantage of the passions that are brought to the text by the interpreter. The formation of the affections is explored in conjunction with the key Pentecostal affections of gratitude, compassion, courage, joy, and hope. In addition to rhetorical analysis, Martin incorporates early Pentecostal reception history (Wirkungsgeschichte) as a means of hearing from the generation that represents the theological heart of the Pentecostal tradition. Chapters 1-7 are studies of individual 1 (a wisdom psalm), 63 (a song of trust), 91 (a song of trust), 105-106 (historical psalms), 107 (a thanksgiving psalm), 130 (a lament), and 150 (a hymn). Chapter 8 is a reception history of the Psalms in the Apostolic Faith periodical (1906-1915), and Chapter 9 constructs a Pentecostal theology of worship from the book of Psalms.
314 pages, Paperback
Published November 18, 2018
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July 26, 2021
Most Christian formation
Occurs not through classrooms
But worship events skillfully fostered
For orienting all our affections
Towards the goodness and call
Of God our Father coming to us
Through the manifest presence
Of Christ’s Spirit pouring out on us
With much joy, cheer, and delight
In His commissioning Word.
With much delight, I just finished reading Lee Roy Martin’s book, The Spirit of the Psalms: Rhetorical Analysis, Affectivity, and Pentecostal Spirituality (CPT Press, 2018). And I believe that I have thus far, aptly summarized his driving themes towards a Pentecostal theology of worship intimated from a rhetorical analysis on the Psalms that attends to their rich appeal to human affect, in conversation with historic Pentecostal spirituality.
In my opinion, I think Martin’s statement (in his concluding chapter, “The Book of Psalms and Pentecostal Worship”) foremost summarizes his main conclusion that he derives from this study:
“Worship and discipleship are often separated as two different activities with two different goals, but . . . . the ultimate purpose and goal of worship is to transform the worship into the image of God/ The more we worship God, the more we become like God.” (227-228)
Martin powerfully substantiates this thesis by combining Steven Land’s salient research on early Pentecostal spirituality that shows at Pentecostal soteriology envisions Christian life more as “saving journey” (via salutis) marked by experiences of redemption, sanctification, and Spirit baptism, with Walter Brueggemann’s classification of the Psalms according to an observed spiraling rhythm of: 1. psalms of secure orientation; 2. Psalms of painful disorientation; and 3. Psalms of surprising/renewing re-orientation.
Martins thus rightly states how “Pentecostal worship” as “a means to spiritual formation is echoed in the Psalms” through how, “the overall shape of the book of Psalms portrays the life of faith as dynamic rather than static, and it represents worship as a practice that generates progress toward spiritual growth and maturity.” (228).
One of Martin’s most crucial arguments that he consistently reiterates throughout this book then is his stress that the primary pedagogical aim of the Psalms to rightly orientate human affectivity (referring to our affections.
There are two primary methodologies Martin well explains and appropriates throughout this unique commentary on several selected psalms (1, 63, 91, 105-106, 130, 150), each selected based on their aptness for illustrating these methods and the themes I have earlier discussed.
First, Martin’s rhetorical analysis focuses on assessing how a Psalm “affects” us: “how does it make us feel?” and perhaps more importantly, what is the intended “affect” that the Psalter aims to produce on us, and the right affections that should be generated and appropriate oriented within us? (xi, 12, 21, 26-28, 97-105). Hence, he states, “I would argue that the function of poetry [e.g., particularly biblical] is to evoke (and provoke) the passions and to form the affections” (26).
The other important method Martin consistently uses and elaborates on throughout his work is, as presently popular amongst Pentecostal biblical scholars, is a “reception history” (Wirkungsgeschichtliche) approach to the Psalms. This means, assessing how the Psalm was read, used, and thus “received” within early Pentecostal tradition (xiii, 185-186).
Much of what I have thus far survey illustrates how a reception history approach has indeed thereby shaped Martins’ insightful grasp on the affective aims of the Psalter, the crucial place these aims should actually play within Christian/moral/life formation, and conversely , how worship practices and experiences of God-encounter through worship (through we should state, rightly fostered/oriented worship), significantly foster Christian transformation.
Martin repeatedly warrants his reception history approach in Walter Hollenweger and Steven Land’s shared thesis that “the first decade of the Pentecostal movement (1906-1915) represents the theological ‘heart’ of the tradition” (48, 186). As Martin concludes, a reception history analysis of the Psalms thereby prophetically speaks to our contemporary era insofar as “Pentecostal worship . . . has been influenced” by “so-called seeker friendly” entertainment models oriented more towards creating good feelings, though not necessarily – to use John Wesley’s language – “holy affections” oriented towards God, becoming like him, and doing his will (250).
While I value the reception history approach, one problem I see is when especially North American based scholars tend to make – either intentionally or unintentionally – the early 20th century American Pentecostal experiences and patterns the orienting way for Pentecostalism worldwide. This is not denying the “traditioning” value of early American Pentecostal revivals and patterns, yet we should work harder at broadening the data within our reception history so that it more justly, rightly, and qualitatively retrieves exemplary scenarios throughout the early 20th century global emergence for world Pentecostalism.
Martin’s final selected psalm is Psalm 150, in which he inspiringly explicates how as the Psalter’s concluding psalm, depicts “praise” as a highly humanly embodied and humanly voiced activity. Here we find that biblical “praise” comprises a lot of congregational bodily movement and audibly raised voices— virtually to crescendo of “shouting” (“Praise Yah!”; v.1) and “dancing”; in fact, the “dance’ stands at the centre of Psalm 150 (v.4) (150, 159).
With much enjoyment and received inspiration, I therefore highly recommend Martin’s The Spirit of Praise volume which comprises valuable help not only towards reading and interpreting the Psalms but certainly preaching from them as well, in the key of Pentecost. This beautiful work moreover then, functions as an imperative biblical grounding towards a Pentecostal theology of worship and liturgical practices.
Occurs not through classrooms
But worship events skillfully fostered
For orienting all our affections
Towards the goodness and call
Of God our Father coming to us
Through the manifest presence
Of Christ’s Spirit pouring out on us
With much joy, cheer, and delight
In His commissioning Word.
With much delight, I just finished reading Lee Roy Martin’s book, The Spirit of the Psalms: Rhetorical Analysis, Affectivity, and Pentecostal Spirituality (CPT Press, 2018). And I believe that I have thus far, aptly summarized his driving themes towards a Pentecostal theology of worship intimated from a rhetorical analysis on the Psalms that attends to their rich appeal to human affect, in conversation with historic Pentecostal spirituality.
In my opinion, I think Martin’s statement (in his concluding chapter, “The Book of Psalms and Pentecostal Worship”) foremost summarizes his main conclusion that he derives from this study:
“Worship and discipleship are often separated as two different activities with two different goals, but . . . . the ultimate purpose and goal of worship is to transform the worship into the image of God/ The more we worship God, the more we become like God.” (227-228)
Martin powerfully substantiates this thesis by combining Steven Land’s salient research on early Pentecostal spirituality that shows at Pentecostal soteriology envisions Christian life more as “saving journey” (via salutis) marked by experiences of redemption, sanctification, and Spirit baptism, with Walter Brueggemann’s classification of the Psalms according to an observed spiraling rhythm of: 1. psalms of secure orientation; 2. Psalms of painful disorientation; and 3. Psalms of surprising/renewing re-orientation.
Martins thus rightly states how “Pentecostal worship” as “a means to spiritual formation is echoed in the Psalms” through how, “the overall shape of the book of Psalms portrays the life of faith as dynamic rather than static, and it represents worship as a practice that generates progress toward spiritual growth and maturity.” (228).
One of Martin’s most crucial arguments that he consistently reiterates throughout this book then is his stress that the primary pedagogical aim of the Psalms to rightly orientate human affectivity (referring to our affections.
There are two primary methodologies Martin well explains and appropriates throughout this unique commentary on several selected psalms (1, 63, 91, 105-106, 130, 150), each selected based on their aptness for illustrating these methods and the themes I have earlier discussed.
First, Martin’s rhetorical analysis focuses on assessing how a Psalm “affects” us: “how does it make us feel?” and perhaps more importantly, what is the intended “affect” that the Psalter aims to produce on us, and the right affections that should be generated and appropriate oriented within us? (xi, 12, 21, 26-28, 97-105). Hence, he states, “I would argue that the function of poetry [e.g., particularly biblical] is to evoke (and provoke) the passions and to form the affections” (26).
The other important method Martin consistently uses and elaborates on throughout his work is, as presently popular amongst Pentecostal biblical scholars, is a “reception history” (Wirkungsgeschichtliche) approach to the Psalms. This means, assessing how the Psalm was read, used, and thus “received” within early Pentecostal tradition (xiii, 185-186).
Much of what I have thus far survey illustrates how a reception history approach has indeed thereby shaped Martins’ insightful grasp on the affective aims of the Psalter, the crucial place these aims should actually play within Christian/moral/life formation, and conversely , how worship practices and experiences of God-encounter through worship (through we should state, rightly fostered/oriented worship), significantly foster Christian transformation.
Martin repeatedly warrants his reception history approach in Walter Hollenweger and Steven Land’s shared thesis that “the first decade of the Pentecostal movement (1906-1915) represents the theological ‘heart’ of the tradition” (48, 186). As Martin concludes, a reception history analysis of the Psalms thereby prophetically speaks to our contemporary era insofar as “Pentecostal worship . . . has been influenced” by “so-called seeker friendly” entertainment models oriented more towards creating good feelings, though not necessarily – to use John Wesley’s language – “holy affections” oriented towards God, becoming like him, and doing his will (250).
While I value the reception history approach, one problem I see is when especially North American based scholars tend to make – either intentionally or unintentionally – the early 20th century American Pentecostal experiences and patterns the orienting way for Pentecostalism worldwide. This is not denying the “traditioning” value of early American Pentecostal revivals and patterns, yet we should work harder at broadening the data within our reception history so that it more justly, rightly, and qualitatively retrieves exemplary scenarios throughout the early 20th century global emergence for world Pentecostalism.
Martin’s final selected psalm is Psalm 150, in which he inspiringly explicates how as the Psalter’s concluding psalm, depicts “praise” as a highly humanly embodied and humanly voiced activity. Here we find that biblical “praise” comprises a lot of congregational bodily movement and audibly raised voices— virtually to crescendo of “shouting” (“Praise Yah!”; v.1) and “dancing”; in fact, the “dance’ stands at the centre of Psalm 150 (v.4) (150, 159).
With much enjoyment and received inspiration, I therefore highly recommend Martin’s The Spirit of Praise volume which comprises valuable help not only towards reading and interpreting the Psalms but certainly preaching from them as well, in the key of Pentecost. This beautiful work moreover then, functions as an imperative biblical grounding towards a Pentecostal theology of worship and liturgical practices.
Displaying 1 of 1 review