Robert A. Lotzer

05/16/97

138 pages

REFLECTIONS ON THE PSALMS

1.  What is the main teaching (or thesis) - or what are the main teachings (or theses) - of the work?

Reflections on the Psalms (1958) is both a very powerful and life changing view on the one hand and a very disturbing one on the other.  In order to help the reader around some of the disturbing remarks, he is to be reminded that Lewis writes tentatively on some of his positions and claims to be no specialist.  It must be remembered that Lewis was no theologian or language scholar.  He writes as a schoolboy taking several lessons from his own personal acquaintance with the Psalms.  Each of the themes come from various chapters that deal with separate sections of the Psalms.

Lewis begins the work by discussing the theme of judgment in the Psalms.  Many of the psalmist are crying for judgment to fall onto their enemies and Lewis is finding it difficult just how to respond to such hatred.  One thing that Lewis finds most difficult is the unwavering claim of personal righteousness of those crying for justice.  The psalmist is assured that he is clean and pure before God.  Lewis answer that this is not a claim to righteousness because none of us are righteous.  Rather, this is a claim of being right at this particular moment.  Everyone is right sometimes.  Here is a point where the psalmist is right is what they are doing.  However, this does not relieve the psalmist of the tension.  A Christian when he is right still realizes that even his own personal righteousness before God is at its best filthy rags.  In this chapter, Lewis makes the statement that not all the parts of Scripture are the Word of God.  Lewis will go on to say more on this theme.

Lewis then looks at the cursings of the psalmists.  These are some of the more disappointing arguments of Lewis in the book.  Here he does not have to speak as a linguist to make correct statements.  Here he falters at being a good theologian.  He says that the cursings are to have no part in the Christian life because they are examples sins of the Jews.  A good Christian should have no part of them (in their primary meaning).  These are examples of the Jews mercilessness.  The anger of the Jews shows their seriousness about the subject, yet it was the wrong way of dealing with it.  The New Testament makes no such statement about the Old Testament.  In fact, every part is for our instruction and useful in our worship.  Lewis does not see that even in the destruction of the wicked God is glorified.  He attempts to protect God's justice by denouncing these prayers of the godly when their is nothing in the text to suggest that it is valid.  Surely, no one will use the advice of Job's friends, because God denounces their advice in the end.  But no where is this suggested in the Psalms.  Lewis over speaks in this instance. 

Where Lewis saves himself is in the section on praising.  These few pages are worth the entire price of the book.  As a young Christian, Lewis was bothered by the demand of God to praise Him.  However, he first had to come to the point where he realized that praising is the natural result of anything that is worthy of it.  We praise all the time.  It is not something forced when it is deserved.   Not only this but God gives more of Himself in the process of praise.  In the process we receive more of God.  Even more praise always completes the enjoyment of what is praised.  It is only when we praise that our joy is at its highest.  So God is actually doing good and wanting more good for his people by demanding that they praise him.

Lewis writes on the beauty of the Lord and speaks about how the Psalms express for him the same delight that he feels for the Lord.  He speaks of the unspeakable joy and delight in the Lord.  Many times it is so enrapturing that it cannot be expressed.  He does not want to loose this in the church nor in his life and encourages the church to develop a love for the Lord.

As quickly as Lewis goes up, even quicker he falls.  For some reason, Lewis seems to want to separate himself from the fundamentalist understanding of inspiration.  He does not go as far as the liberals but probably comes close to the neoorthodox understanding when he says, "the total result is not 'the Word of God' in the sense that every passage, in itself, gives impeccable science or history.  It carries the Word of God . . ."  Lewis for some reason uses much stronger language in this work than in others.  Even his letters that are usually quoted for their statements on Scripture are not as forceful as these.  One can only wonder why he chose to use such language in this work.  A possible reason, though I have no one to back me up on it, is that he was so disturbed by the subject of judgment and cursing in the Psalms that it may have driven him to overstatement in this book to in some way protect God's justice.

A somewhat useful chapter is the chapter on second meanings.  It is here that Lewis returns to the subject of cursings in order to redeem there value to the Christian.  It is not in the primary meaning of the cursings that Christians should follow, but in their secondary meanings.  Mainly, in our own cursing and hatred of our own sin.  We should so want it out of our lives as a Jew would wish the babies of Babylonians to be killed.  Though I disagree with Lewis' treatment of the primary meanings of Scripture, I think even Scripture itself shows that it has different levels of application of the meaning of the text.  I don't think Lewis is right we he speaks of different meanings.  For there is only one interpretation.  However, I think it is helpful to point our that Scripture can have various applications that many times are forgotten.

2.  How does Lewis illustrate his teaching?  Or, how does he support or defend his thesis?

One of the helpful illustrations of the section on judgment was bringing the thought forward and explaining that many of us do not understand this cry of justice because we have so often not been the recipient of injustice. 

In the chapter on praising, Lewis illustrates how we all praise.  In a nutshell he writes, "lovers praising their mistresses, readers their favourite poet, walkers praising the countryside, players praising their favourite game--praise of weather, wines, dishes, actors, motors, horses, colleges, countries, historical personages, children, flowers, mountains, rare stamps, rare beetles, even sometimes politicians and scholars" (94).  This section really drives home how we constantly praise.

3.  Indicate one or two ways in which this work addresses a need (theological, philosophical, or ethical) in today's church; in today's secular society?

The first application to the church from this book is opposed to Lewis' position on the cursings of the Psalms.  I believe that everything in the Psalms expressing the heart of the Christian before God and is beneficial for their instruction.  Yes, even the cursings are to teach us about God and how we, His people, are to respond to our world.  I am not yet able to say just how they are to be used.  However, I am convinced that they should be used.  I think much thought and caution should be used in developing a use of these Psalms.  I also think to neglect or even worse to explain them away would be ultimately detract from the fullness of the church life.

I think much needs to be done in the church to develop Biblical, Reformed worship.  I think the Reformed church is at a crossroads and we need much work to be done quickly.  There is a movement within the church that seems to have bought into the popular way of worship today and seems to have irrationally jumped on the bandwagon.  They are doing this because they see within so many churches such apathy.  We need theologians, exegetes, and pastors to come together and do much needed work in this area.  Lewis focus the mind of worship as on the beauty of the Lord.  Worship is not to be a mundane walk in the park.  It is to be an experience with the God who loves us.  Also, in the midst of praise we have God giving to us, Himself.  We should develop our worship to fully receive this gift in the Word and Sacraments.

Lastly, the secular society should see a church that is joyful in her God.  Rather, than the last decade of morality and even worst, the present one of apathy, the world needs to see a body of believers who are at rest in their God and enjoy being at his feet.  We need to stir within the people of God to take joy in Him and to find fulfillment in no one else but the Lord.  We need to have more times where we interact with the world so that they can see this joy in our lives.  We need to be writing literature, music, influencing art, science, politics, etc. not just within our small Christian circles but within the larger realm of society.  Rather than fleeing from Pagans, we should do everything possible to influence them on their ground.  We need to affect through "infection" with the gospel of Christ.