Militant Christian Hymns and Anthems

Onward, Christian Soldiers represents one of the most popular hymns that uses military imagery, but there are many others, taking their inspiration from Bible passages like Ephesians 6.13 where St Paul advises Christians to take up, “…the full armor of God, that you may be able to stand firm against the schemes of the devil.” Various Christian hymns capitalize on themes in Ephesians 6, stressing both the defensive and offensive aspects of the “full armor.” Ironically, Martin Luther, who introduced bold congregational singing, uses medieval war imagery in A Mighty Fortress is Our God, but never asks Christians to act as soldiers.

 

Symbolism in Militant Hymnology

 

Christian hymns that use military terms employ a number of symbols. Sabine Baring-Gould’s Onward Christian Soldiers compares Christians to a “mighty army” that is “marching as to war.” The hymn was sung at the 1912 Progressive Party national political convention that nominated Teddy Roosevelt as a third party presidential candidate. Baring-Gould was an Anglican priest who wrote numerous books on Church history and English folklore. His hymn has frequently been identified with the Salvation Army.

 

Soldiers of Christ Arise advises Christians to put on the full armor; Stand Up, Stand Up for Jesus reminds Christians to obey the “trumpet call.” Hymns like Hold the Fort and As a Volunteer raise military images from the titles of the hymns. As a Volunteer argues for, “a call for loyal soldiers…soldiers for the conflict, will you heed the call!” In the hymn, “Jesus is the Captain.”

 

Are such symbols supported by biblical references or injunctions? Does Ephesians 6 call for an army? Putting on the full armor of God is a direct consequence of being “strong in the Lord,” as found in the preceding verse and as part of the paragraph. (verses 10-21)

 

The Army of God and the Full Armor

 

Christians as part of God’s army is a recurring theme in several hymns. Who Is on the Lord’s Side? by Frances R. Havergal states, “Enter we the army, raise the warrior psalm.” Isaac Watts writes, “Sure I must fight, if I would reign; Increase my courage, Lord; I’ll bear the toil, endure the pain…” (Am I a Soldier of the Cross?) In The Banner of the Cross the cross is “an ensign fair.” Military symbols of armies and war resonated with Christians that could identify with the many wars of the 18th and 19^th Centuries. But war symbolism may defeat the Gospel message. Jesus told Pilate that his kingdom was not of this world. He could have summoned legions of angels, but he didn’t. In the Middle Ages, Francis of Assisi traded his armor for a brown robe.

 

Military symbols, like Paul’s “full armor,” were spiritual. In Sound the Battle Cry, William F. Sherwin tells Christians to “gird your armor on…marching as we go…” Baring-Gould, author of Onward Christian Soldiers, wrote a book of medieval legends, one of which included the story of St George, an army hero who was executed for his faith during the Diocletian persecution. During his torture, an angel appeared, gave him a military salute, and healed him of his wounds. Perhaps Baring-Gould thought of this when he wrote, “Brothers we are treading, where the saints have trod…” In the 21^st Century, armies no longer march.

 

Christian hymn writers would have also been familiar with John Bunyan’s The Pilgrim’s Progress. In the allegory, Christian, on the “King’s highway,” wears his suit of armor that includes the Belt of Truth, the Shield of Faith, and the Sword of the Spirit. The belt and the shield are taken from Ephesians 6.14-17a; they are defensive weapons. The sword, “which is the word of God” (Ephesians 6.17b), is an offensive weapon. The offensive nature of the Spirit, however, is manifested in prayer.

 

God Protects His People from the Devil

 

Martin Luther lived amidst a time of constant European warfare. But in his greatest hymn, A Mighty Fortress, he never tells Christians to act as warriors or fight as soldiers. Rather, Christians are protected by the “mighty fortress” which is God. God does the fighting.

 

God is the “bulwark never failing.” The imagery referred to the many medieval citadels or “burgs” that dotted the German countryside. Each one was a refuge for the surrounding populace when an enemy appeared. The hymn begins with the symbol of a castle – perhaps like the Wartburg where Luther hid after his defense before Emperor Charles V at the Diet of Worms. The hymn ends, however, with “God’s truth.”

 

Hymns Reflect Contemporary Values and Symbols

 

The image of Christians “marching to Zion” may not reflect Christian views in a post modern society. The Church is militant in that its people are enjoined to lead lives reflective of Gospel truths, but this militancy should not be tied to symbols of war, weapons, or armies. The full armor of God, though defensive, was more correctly defined by Luther: God provides the refuge but does the fighting.

 

During the Civil War, both the North and the South read the same Bible and prayed to the same God. Abraham Lincoln noted this in his Second Inaugural Address. But both sides also sang the same hymns. Many of the prominent soldiers were fervent Christians; Leonidas Polk – a West Pointer, was an Episcopal bishop. “Stonewall” Jackson distributed Bibles and Lew Wallace – a failure as a general, authored Ben Hur.

 

The Psalmist tells readers to “make a joyful noise” and to “enter his courts with praise…” (Psalm 100.4) Praise is also translated as thanksgiving. Although contemporary Christians may not take military symbols in hymns literally, the imagery can produce undesirable conclusions. Armies fight other armies. As Luther demonstrated in A Mighty Fortress, however, the enemy is personified by the devil: God desires everyone to live within his protected refuge.

 

Sources:

 

Sabine Baring-Gould, Curious Myths of the Middle Ages, New York: Oxford University Press, 1978

Favorite Hymns of Praise, Chicago: Tabernacle Publishing Company, 1967

New American Standard Bible, Chicago: Moody Press, 1973

Service Book and Hymnal Of The Lutheran Church of America, Minneapolis: Augsburg Publishing House, 1958

[copyright owned by Michael Streich;reprints require written permission]