Self-expression and salvation as seen in ``psalm 103`` and spafford`s ``it is well with my soul``.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
SELF-EXPRESSION AND SALVATION AS SEEN IN “PSALM 103” AND
SPAFFORD’S “IT IS WELL WITH MY SOUL”
A SARJANA PENDIDIKAN THESIS
Presented as Partial Fulfillment of the Requirements
to Obtain the Sarjana Pendidikan Degree
in English Language Education
By
Amelia Agustina
Student Number : 071214066
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM
DEPARTMENT OF LANGUAGE AND ARTS EDUCATION
FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2012
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
SELF-EXPRESSION AND SALVATION AS SEEN IN “PSALM 103” AND
SPAFFORD’S “IT IS WELL WITH MY SOUL”
A SARJANA PENDIDIKAN THESIS
Presented as Partial Fulfillment of the Requirements
to Obtain the Sarjana Pendidikan Degree
in English Language Education
By
Amelia Agustina
Student Number : 071214066
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM
DEPARTMENT OF LANGUAGE AND ARTS EDUCATION
FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2012
i
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STATEMENT OF WORK’S ORIGINALITY
I honestly declare that this thesis, which I have written, does not contain the work
or parts of the work of other people, except those cited in the quotations and the
references, as a scientific paper should.
Yogyakarta, 13 June, 2012
The writer,
Amelia Agustina
071214066
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PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
LEMBAR PERNYATAAN PERSETUJUAN
PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS
Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata Dharma:
Nama
: Amelia Agustina
Nomor Mahasiswa
: 071214066
Demi pengembangan ilmu pengetahuan, saya memberikan kepada Perpustakaan
Universitas Sanata Dharma karya ilmiah saya yang berjudul:
SELF-EXPRESSION AND SALVATION AS SEEN IN “PSALM 103” AND
SPAFFORD’S “IT IS WELL WITH MY SOUL”
beserta perangkat yang diperlukan (bila ada). Dengan demikian saya memberikan
kepada Perpustakaan Universitas Sanata Dharma hak untuk menyimpan,
mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan
data, mendistribusikannya secara terbatas, dan mempublikasikannya di internet
atau media lain untuk kepentingan akademis tanpa perlu meminta ijin kepada saya
selama tetap mencantumkan nama saya sebagai penulis.
Demikian pernyataan ini saya buat dengan sebenarnya.
Dibuat di Yogyakarta,
Pada tanggal: 13 Juni 2012
Yang menyatakan,
(Amelia Agustina)
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PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
ABSTRACT
Agustina, Amelia. 2012. Self-Expression and Salvation as Seen in “Psalm 103”
and Spafford’s “It Is Well with My Soul”. Yogyakarta: English Language
Education Study Program. Department of Language and Arts Education.
Faculty of Teachers Training and Education. Sanata Dharma University.
This study discusses forgiveness and redemption as depicted in the Psalm
103, and second coming of Jesus Christ as depicted in the song “It Is Well with
My Soul”. The song was created in 1873, and the Psalm was written in more than
three thousand years ago. This study aimed to find out the principal of compassion
and the guarantee of salvation in Christianity. In order to achieve the aim, the
writer formulates two problems, they are: 1) How are the song entitled “It Is Well
with My Soul” and “Psalm 103” described, and 2) What are the most probable
meanings of life as seen in the song and in the psalm.
The theories of afflictions in Theological aspects were used to analyze the
first problem formulation. The theories of symbol, salvation, second coming and
New Criticism were implemented in answering the second problem formulation.
In this study, the writer used New Criticism in order to evoke emotion of the
reader after awaking the emotional response the author desires through the
background of the song and psalm, and what they were experiencing. It is built by
finding an objective correlative such as a set of objects, a situation, a chain of
events, or reactions.
The result of the analysis shows that people are saved by grace. As it is
seen on David and Spafford’ experiences, the mercy of God never changes and
His promise, through Jesus’ seven expressions right before He died, are proven.
Self-expression, which is applied as positive self-talk, could strengthen and
change mindset. Self-talk itself can be a way for people in making their dreams
come true considering human, who is created according to God’ image, have an
ability to create things.
Finally, this study ends with suggestions for English lecturers in
implementing a song “It Is Well with My Soul” and “Psalm 103” in Poetry class.
There are also some suggestions for those who concern in teaching and educating
to persuade their students to practice positive self-talk; and for further researchers
who would like to study the song and the psalm, it will be more interesting to use
psychological approach since it is easier to adapted as the teaching
implementation.
Keywords: salvation, forgiveness, redemption, second coming, self-talk, gospel
song, Psalm, poem
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ABSTRAK
Agustina, Amelia. 2012. Self-Expression and Salvation as Seen in “Psalm 103”
and Spafford’s “It Is Well with My Soul”. Yogyakarta: Program Studi
Pendidikan Bahasa Inggris. Jurusan Bahasa dan Seni. Fakultas Keguruan
dan Ilmu Pendidikan. Univeristas Sanata Dharma. Faculty of Teachers
Training and Education. Sanata Dharma University.
Studi ini menganalisa pengampunan dan penebusan yang digambarkan
dalam “Mazmur 103”; dan Kedatangan Yesus Kristus Kedua Kali yang
digambarkan dalam lagu “It Is Well with My Soul”. Lagu tersebut diciptakan pada
tahun 1873, sedangkan “Mazmur 103” ditulis lebih dari tiga ribu tahun yang lalu.
Studi ini bertujuan untuk mencari tahu tentang hakikat ppengampunan dan
jaminan keselamatan di dalam Kekristenan. Untuk mencapai tujuannya, penulis
merumuskan dua masalah yaitu 1) bagaimana gambaran lagu “It Is Well with My
Soul” dan “Mazmur 103”; dan 2) apakah makna hidup yang paling
memungkinkan, yang dapat terlihat di dalam lagu dan mazmur tersebut.
Teori mengenai pencobaan dalam segi theology digunakan dalam
menganalisa masalah pertama. Teori mengenai simbol, keselamatan, kedatangan
kedua, dan pendekatan new criticism diterapkan di dalam menjawab rumusan
masalah yang kedua. Dalam studi ini, penulis menggunakan new criticism untuk
menggugah emosi pembaca setelah membangkitkan tanggapan emosional yang
diinginkan oleh pencipta lagu dan pemazmur melalui latar belakang terciptanya
lagu dan mazmur tersebut, dan apa yang dialami oleh penulis lagu dan pemazmur.
Hal ini diwujudkan dengan menemukan korelasi tujuan seperti obyek, situasi,
rantai peristiwa atau reaksi-reaksinya.
Hasil analisa menunjukkan bahwa manusia diselamatkan oleh anugerah.
Seperti yang terlihat dalam pengalaman-pengalaman Spafford dan Raja Daud
yang terefleksi di dalam karya-karyanya, kasih setia Tuhan tidak pernah berubah
dan janji-janjiNya, melalui tujuh ucapan Yesus sesaat sebelum Dia mati telah
terbukti. Ekspresi diri, yang diterapkan dalam self-talk yang positif dapat
meneguhkan dan mengubah pola pikir. Self-talk itu sendiri dapat menjadi sebuah
cara bagi manusia dalam mengawali perwujudan mimpi-mimpi mereka menjadi
kenyataan, mengingat manusia yang diciptakan seturut gambar Allah memiliki
kemampuan untuk mencipta.
Akhirnya studi ini berakhir dengan saran-saran bagi dosen Bahasa Inggris
di dalam menerapkan lagu “It Is Well with My Soul” dan “Mazmur 103” di kelas
poetry. Ada pun beberapa hal bagi mereka yang berhubungan dengan dunia
pengajaran dan pendidikan untuk mengajak murid-muridnya mempraktikkan selftalk; sedangkan bagi peneliti berikutnya yang ingin melanjutkan studi mengenai
lagu dan mazmur terkait, penulis menyarankan lebih spesifik mengenai motivasi
penulis dan pemazmur saat menciptakan lagu dan mazmur tersebut.
Kata Kunci: keselamatan, pengampunan, penebusan, kedatangan ke-dua, ucapan
diri, lagu rohani, Mazmur, pui
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ACKNOWLEDGEMENTS
First of all, I would like to give my deepest praise and gratitude to God the
Almighty, Jesus Christ for giving me the strength, courage, and compassion so
that I could finish this thesis. I thank Him for always being there for me.
I would like to express my deepest gratitude to my sponsor, Dr. Antonius
Herujiyanto, M. A. for his suggestions, kindness, and especially for his patience in
helping me finish this thesis. I would also thank all PBI lecturers for guiding and
sharing the knowledge during my study in Sanata Dharma University. I also thank
PBI secretary for being helpful and I thank the library staff for their help in the
process of writing this thesis.
My sincere gratitude goes to my beloved mother, Atika Santosa, S. H. I
deeply thank her for her prayer, encouragement, and support. I really have such
good time with my mom, especially. I would like to express my gratitude to E.L;
who always supports me in every single step I take and decision I make, who asks
me to take adventures exploring the world and working together.
I would also thank my friend: Erna and Carla for giving me reasons to
laugh in bad time. Thanks to Natalia for lending me some books that supported
my thesis. To all of my friends, thanks for all love, jokes, and smile. We are such
crazy youngsters. I am proud of the friendship we have. I would like to thank
everyone who has given me support, encouragement, and prayers. The best shall
be mine.
Amelia Agustina
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Maybe I am a slow walker, But... I will never walk back
(Abraham Lincoln)
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TABLE OF CONTENTS
Page
TITLE PAGE………………………………………….……………………i
APPROVAL PAGE……………………………………..…………………ii
STATEMENT OF WORK’S ORIGINALITY……………………………iv
LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI…………………….v
ABSTRACT……………………………………………………..…………vi
ABSTRAK………………………………………………………………….vii
ACKNOWLEDGEMENTS………………………………..……………..viii
PAGE OF DEDICATION…………………………………………………ix
TABLE OF CONTENTS…………………………………………………...x
LIST OF APPENDICES………………………………………………….xiii
CHAPTER 1. INTRODUCTION................................................................1
1. 1. Background of the Study……………………………………………….1
1. 2. Objective of the Study………………………………………………….5
1. 3. Research Problem ……………………………………………. ………..6
1. 4. Benefits of the Study…………………………………………………...6
1. 5. Definition of Terms……………………………………………………..6
CHAPTER 2. REVIEW OF RELATED LITERATURE………………8
2. 1. Theory of Literature…………………………………………………….8
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2. 1. 1. Theory of Symbol…………………………………………......8
2. 2. Theory of Theology……………………………………………..............10
2. 2. 1. Theory of Afflictions………………………………………...10
2. 2. 2. Theory of Salvation……………………………………...…...12
2. 2. 3. Theory of Second Coming…………………………………...15
2. 3. New Criticism Approach………………………………………...……..17
2. 4. Theoretical Framework………………………………………………....20
2. 5. Context of the Study……………………………………………….......21
2. 5. 1. The Songwriter…………………………………….……........21
2. 5. 2. The Content of The Song……………………………...….….23
CHAPTER 3. METHODOLOGY………………………………………...25
3. 1. Object of the Study………………………………………………….…25
3. 2. Approach of the Study………………………………………………....28
3. 3. Method of the Study…………………………………………………...29
CHAPTER 4. ANALYSIS ………………………………………………..30
4. 1. The Description of “It Is Well with My Soul” and “Psalm 103”……...30
4. 1. 1. The Description of “It Is Well with My Soul”.......................30
4. 1. 2. The Description of “Psalm 103” ............................................37
4.2. The Most Probable Meaning of Life ......................................................44
4. 2. 1. The Most Probable Meaning of Life As Seen in the Song …. 44
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4. 2. 2. The Most Probable Meaning of Life As Seen in the Psalm.......51
CHAPTER 5. CONCLUSION AND SUGGESTIONS………………….61
5. 1. Conclusion……………………………………………………………...61
5. 2. Suggestions……………………………………………………………..63
5. 2. 1. Suggestions for Teaching Poetry……………………………...63
5. 2. 2. Suggestion for Future Researchers…………………………....65
REFERENCES…………………………………………………………….66
APPENDICES……………………………………………………………...68
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LIST OF APPENDICES
A. Psalm 103……………………………………………………………69
B. Lyric of It Is Well With My Soul………………………………………….71
C. Authorship of Psalms………………………………………………..73
D. Biography of Horatio Gates Spafford……………………………....76
E. Lesson plan of Teaching Poetry …………………………………….79
F. Supporting Documents of Horatio Gates Spafford…………………..82
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CHAPTER 1
INTRODUCTION
This chapter consists of five sections, namely, the background of the
study, objective of the study, problem formulation, benefits of the study, and
definition of terms. In the background of the study, the writer describes the main
topic of the thesis and present the reason for choosing the topic. Problem
formulation deals with two research problems in this thesis that would be
analyzed later in the following chapters. The objective of the study is to describe
the aim of conducting this research. The benefit of the study identifies the benefit
of the study for those who teach poetry and future researchers. Definition of
terms, which is the last part of this chapter, clarifies some essential terms that are
used in this study to avoid misunderstanding.
1.1. Background of the Study
In his book How to Read Literature Like a Professor (2003) Foster
clarifies that there are three types of literature; the first one is drama, which is the
combination of dialogs and plot arranged in scenes to be performed in front of
audiences. The second one is prose, which is the mixture of characters, events,
and places, in which it is constructed on the page and the mind of readers. The last
type of literature is poetry, the most concentrated form of language using rhythms,
sounds, and meaning of words to emphasize its beauty and sense of words.
Principally, literature exists as a portrayal of reality of life.
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2
In the thesis entitled “Self-Expression and Salvation as Seen in ‘Psalm
103’ and Spafford’s ‘It Is Well with My Soul”, the writer selects a song entitled
“Psalm 103” and “It Is Well with My Soul” in the Holy Bible to be compared. The
Psalm can be considered as a poem and songs remain closely related to the poetry.
A poem delivers the message in every word, verse, and stanza.
Horatio Spafford wrote “It Is Well with My Soul” in form of poem,
without melody. The writer selected this song as the topic since there are
similarities between song and the psalm, which reveals the fact about God’s
compassion in different eras; Before Christ (BC) and Anno Domini (AD). That
was what King David, as the psalmist, experienced for almost his whole life. It
means King David reflected on his life by writing a poem, which is known as
psalm. As the old man, King David had through many bad and good things.
Meanwhile, Spafford, as the songwriter, had many tragic events when writing the
song. The worst was his four daughters died all at the same time after his only son
had died first. Both songwriter and psalmist wrote the kindness and promise of
God in the middle of their fear and sorrow.
There is a significant distinction between these two stories of life of the
psalmist and the songwriter, which influenced each of them when writing “Psalm
103” and the song, which is the fear of the psalmist and the songwriter. “Psalm
103” presents how the Psalmist fear when faced with death, yet he believed that
God would give him salvation for he has been redeemed; while the song shows
about how the songwriter fear when faced with life, yet he believed that God
would strengthen and take care of him. Above all, both “Psalm 103” and the song
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3
clarify things to keep surviving and struggling in living the life for the Lord has
granted us heavenly wages. How people could keep surviving and struggling is by
doing self-talk. In other words, good self-talk suggests people to be better since it
can change mindset. The mindset can give motivation to struggle and also
strengthen it. This is what the songwriter and the psalmist did, and it appears in
the text of the poem and the song itself, through the sentences “Bless the Lord O
my soul”, and, “Praise the Lord O my soul”.
Revealing how the psalmist and the songwriter struggle with the issue of
life, death, and love of God can teach us about being humble and surrendering.
The psalmist and the songwriter expressed their feelings and thoughts in the psalm
and the song by many words containing self-talk. Self-talk itself belong to the
implementation of self-expression where people express their feelings, ideas, and
faith by talking to themselves. According to O’Collins, Jesus (as the Figure
Spafford focuses on in his song) also did self-expression, which can be discovered
as seven sayings of Christ on the cross. It is believed as the last words of Jesus
Christ right before His last breath or in other words, these seven sayings of Jesus
are the messages for His believers in order to strengthen them (Interpreting Jesus,
1983). Take a look at the words “It Is Well with My Soul”, “Praise the Lord O
my soul”, and “Bless the Lord O my Soul”. These words are addressed to
themselves. Self-talk means talk to your self. It is able to develop self-confidence
since it can change our mindset if it is applied continually. Logically, self-talk can
give impact in short term and long term in the meantime people practice self-talk
in daily life. Like father like son. As people created in the same image as God,
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people also have ability to create by tongue. It means that if God can create
something only by speaking a word, people as the masterpiece of God can do the
same thing. It is written in Proverbs 18:21, “death and life are in the power of the
tongue: and they that love it shall eat the fruit thereof”. Thus, it is better for us to
implement positive self-talk in daily life and do action in facing our giants.
People establish their future, in order to achieve their main goals and make
plans. As human, it is better to do our part and let God do the rest rather than not
doing anything. The most crucial part is the process in reaching the achievement
itself since God does not focus on the result. Life is a process and nothing lasts
forever. All men and women are prepared to face danger, and tribulation. Whether
it is threat in which they cannot stand by their own strength or wisdom escape;
necessities which no prudence or providence of theirs can supply; and tribulations
through which it will be impossible for them to pass, unless they have divine help,
both in the water and in the fire (accident and incident). The labor of the day in
several of the avocations of life is performed in perilous situations.
As stated by Clarke (1967), human and world respond about somewhat
instinctively to their environment and internal drives. Humans’ experiences are
basically ethical. Others were more philosophical, arguing a naturalistic view of
life that emphasizes the importance of scientific thought in literary analysis. Yet,
in the aesthetics experience alone, we are cut off from mundane or practical
concerns, from mere rhetorical, doctrinal, or propositional statements. Through an
examination of the poem itself we can ascertain truths that cannot be perceived
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5
through the language and logic of science. Both poetry and science, then, provide
different but valid sources of knowledge.
In conducting this study, the writer tried to discover the belief and feeling
of the songwriter. If we read the texts from the song and the psalm, it seems
contradictory to say that the songwriter and the psalmist are in fear since both of
them say “Praise the Lord” and “bless the Lord” many times; yet if we put more
attention on the series of stanza, it is crystal clear that the songwriter and the
psalmist were in trouble. The songwriter and the psalmist did not let the fear
conquer their life. Instead they did self-talk and shared about it with others by
writing a song and a psalm. This psalm and song are portrayals of some realities,
which the psalmist and the songwriter had and how to go through. According to
both reflections of the psalmist and the songwriter, it leads us to the fact that
“Psalm 103” and the song cannot be separated from the authors’s experiences.
Considering the object of the study is a song, the writer assumes that it is
significant to separate the words temporarily from the music in analyzing song
lyric as a poem. Further, the writer limits the problem by not analyzing the tone of
the music. The following is the formulation and objectives of the study.
1. 2. Objectives of the Study
The objective of the study is to reveal the most probable meaning of life as
seen in “Psalm 103” and the song entitled “It Is Well with My Soul”.
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1. 3. Research Problems
1. 3. 1. How are “Psalm 103” and “It Is Well with My Soul” described?
1. 3. 2. What is the most probable meaning of life in the psalm and in the song?
1. 4. Benefits of the Study
The study has benefits for readers, who have a concern for literature. It
clarifies the readers what aspect compared in the concerned song and psalm; and it
leads the readers to the fact of how relevant the words of God are from era to era,
considering the gap of time between the concerned song and psalm when both
written are long significantly.
Meanwhile, those who concern with literature, the study convinces them to
reflect on life experience – as it will be explained in chapter 2 as stories behind
the song and psalm – can inspire someone to produce art in literary way.
Otherwise, it also explores the roles of literature in any form in every single aspect
of the life. It can be called that a literature is a kind of summary of life experience.
1.5. Definition of Terms
In this section, the writer defines important terms appearing in this study.
The description of the terms is derived from the trusted and valid sources.
1.5.1. Self-Expression
Based on A Dictionary of the English Language, self-expression is the
expression of assertion of one’s own personality, as is conversation, behavior,
poetry, or painting. Based on the Book of Proverbs, talking is a form of self-
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7
expression in expressing idea and hope that can affect the aspects of life. In this
thesis self-expression refers to the expression in releasing emotion, hope, and faith
by utterances; ultimately it can be a kind of prayer.
1. 5. 2. Psalm
As it is stated in Merriam-Webster’s Encyclopedia of Literature, Psalm is
Book of Hebrew literature composed of sacred songs, or of sacred poems, meant
to be sung they were evidently written over a number of centuries, from the early
monarchy to after the Babylonian Vaile (586-538 BC). In this thesis, the writer
discusses “Psalm 103”, which talks a lot about forgiveness. The writer assumes,
Psalm is a praise and worship song that was created and sung at most by David.
1. 5. 3. Song
According to the Merriam-Webster’s Encyclopedia of Literature, song is a
short metrical composition intended or adapted for singing, especially I rhymed,
stanzas; a lyric; a ballad. It is a poetical composition: poetry. In this thesis, the
writer selects a gospel song entitled “It Is Well with My Soul” to be explored
since as well as “Psalm 103”, it contains self-talk.
1. 5. 4. Salvation
Based on Webster’s Encyclopedic Unabridged Dictionary of the English
Language, salvation means deliverance from the power and penalty of sin;
redemption. The writer considers salvation as eternal life in heaven that will be
reached by Christians through the sacrifice of Christ. Salvation cannot be got by
the labors of humans since it is a gift from the Lord.
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CHAPTER 2
REVIEW OF RELATED LITERATURE
This chapter is divided into two parts. They are review of related theories
and theoretical framework. In review of related theories the writer presents theory
of symbol, theory of affliction, theory of salvation, theory of second coming, and
New Criticism approach. In the theoretical framework, the writer clarifies the
function of the theories in analyzing the problem in the study.
2. 1. Theory of Literature
In Theory of Literature the writer discusses the theory of symbol. The
further discussions of those theories are as follows.
2. 1. 1. Theory of Symbol
Thomas C. Foster stated that the problem with symbols is people expect
them to mean something. Exactly. Maximum. Actually, it does not work like that.
There are some symbols that work straightforwardly: a white flag means, “I give
up, do not shoot.” Or it means, “We come in peace.” Even in a fairly clear-cut
case we cannot pin down a single meaning, although they are pretty close. Thus,
some symbols do have a relatively limited range of meanings; otherwise in
general a symbol cannot be reduced to standing for only one thing. If they can pin
down a single meaning, they are not called as symbols, but allegory. Allegory
works as things stand for other things on a one-for-one basis. Allegories have one
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9
mission to accomplish, which is to convey a certain messages. If there is
ambiguity or lack of clarity regarding that one-to-one correspondence between the
emblem -- the figurative construct -- and the thing it represents, then the allegory
fails because the message is blurred.
Symbols, though, generally do not work so neatly. The thing referred to is
likely not reducible to a single statement but will more probably involve a range
of possible meanings and interpretations. The other problem with symbols is that
many readers expect them to be objects and images rather than events or actions.
Action can also be symbolic. Robert Frost is probably the champion of the
symbolic action, although his uses of it are so sly that resolutely literal readers can
miss he symbolic level entirely. In his poem “Mowing” (1913), for instance, the
activity of mowing a field with a scythe (which, mercifully, you and I will never
have to do) is first and foremost just what it is, a description of sweeping a field
clean of standing hay one stroke at a time. We also notice, though, that mowing
carries weight beyond its immediate context, seeming to stand in for labor
generally, or for the solitary business of living one life, or for something else
beyond itself.
We cannot simply say, the river in the song “It Is Well with My Soul”
means x, or the sea in the song “It Is Well with My Soul” means y. On the other
hand, we can say this could sometimes mean x, y, or even z. let us keep that I
mind to see which one, if either, happens here. Any past experience of literary
rivers or labor may be helpful as well. Ask questions of the text: what is the writer
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10
doing with this image, this object, this act; what possibilities are suggested by the
movement of the narrative or the lyrics; and most important, what does it feel like
it is doing? Reading literature is highly intellectual activity, but it also involves
affect and instinct to a large degree. The more you exercise the symbolic
imagination, the better and quicker it works.
The formula that is suggested by Foster (2003) teaches us not to read with
your eyes. He states:
What I really mean is, do not read only from your own fixed position in
the Year of Our Lord two thousand and some. Instead try to find a
reading perspective that allows for sympathy with the historical
moment of the story, that understands the text as having been written
against its own social, historical, cultural, and personal background (pp.
228-229).
2. 2. Theory of Theology
In Theory of Theology the writer discusses the theory of afflictions, theory
of salvation, and theory of second coming. The further discussions of those
theories are as follows.
2. 2. 1. Theory of Afflictions
In Clarke’s theology theory, all men in the present life must be frequently
in danger, and tribulation. Whether it is danger from which they cannot stand by
their own strength or wisdom escape; necessities which no prudence or
providence of theirs can supply; and tribulations through which it will be
impossible for them to pass, unless they have divine help, both in the water and in
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the fire. The labor of the day in several of the avocations of life is performed in
perilous situations. Mining, in which hundreds of thousands are employed, is a
tissue of dangers; in every moment life is exposed to imminent and various death,
by what is called the firedamp, and the falling of parts of the pit on the miners.
Those who travel by land or by water are not less exposed. By common
stagecoaches, accidents are not only frequent, but event mortal: weekly accounts
from public registers are full of details of such calamitous events. Those who
travel water are yet more exposed than those who travel by land. On sea, there are
never more than a few inches of plank between any man and death.
If you want the honor that comes from it, abandon Jesus Christ, and it will
again receive you into its bosom. But you will count the cost before you do this.
Take the converse, abandon the love of world, and God will receive you. If, in
order, to please a father or brother who is opposed to vital godliness, we abandon
God’s ordinances and followers, people are unworthy of any thing but hell. Clarke
(1967) clarifies:
Be thankful to God, who, in pity to thy weakness, had called thee to
believe and enjoy, and not to suffer for his sake. It is not for us to covet
seasons of martyrdom: we find it difficult to be faithful even in ordinary
trials: yet, as offence may come, and times of sore trial and proof may
occur, we should be prepared for them: and we should know that
nothing less than Christ in us, the hope of glory, will enable us to stand
in the cloudy dark (p. 352).
Sometimes, there is a kind of necessities that the followers of God must be
afflicted. When they have no trials, they are apt to get careless, and when they
have secular prosperity, they are likely to become worldly-minded. But the
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Disciples of Christ may be very happy in their souls, though grievously afflicted
in their bodies and their estates. God may bring his followers into severe straits
and difficulties, that they may have the better opportunity of both knowing and
showing their own faith and obedience; and that he may seize on those occasions
to show them the abundance of his mercy, and thus confirm them in righteousness
all their days. God never permits any tribulations to befall his followers, which he
does not design to turn to their advantage. When he permits us to hunger, it is that
his mercy may be the more observable in providing us with the necessaries of life.
If men had uninterrupted comforts here, perhaps not one souls would seek a
preparation for heaven. Human trials and afflictions, the general welfare of human
life, are the highest proof of providence as benevolent as it is wise. Were the state
of human affairs different from what it is, hell be more trickily peopled; and there
would be fewer inhabitants in glory. There is a reason to doubt whether there
would be any religion upon earth, had we nothing but temporal prosperity.
2. 2. 2. Theory of Salvation
As believers, we do need to believe in Jesus in order to be saved. Carol J.
Ruvolo (1998) states that it demands three responses from believers, which are:
An understanding of the facts regarding your hopeless sinful condition and
God’s action to remove the sin barrier that separates you from Him;
acceptance of those facts as true and applicable to you; and a willingness to
trust and depend upon God to save you from sin (p. 81).
It includes placing ourselves under God’s authority and would like to be ruled
over by God.
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In the Old Testament, Psalms and Proverbs belong to poetical books,
which contain the poetry of the Hebrew nation, and provide the readers with
important stories; poetry; and wisdom. Dealing with salvation, Proverbs reveals a
lot about physical salvation and the following blessings, for instance on the
Proverbs 13:3; 16:24; 17:27. Those warn us to be careful before saying things.
He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall
have destruction (Proverbs 13:3). Solomon also stated that Pleasant words are as
an honeycomb, sweet to the soul, and health to the bones (Proverbs 16:24).
Solomon, the son of King David, is the wisest king ever lived in the world. He
learned from David a lot, but further, only God could give him that kind of
wisdom as the grace. He, as the king of Israel who built the Great of House of
God, also stressed and declared that he that hath knowledge spareth his words:
and a man of understanding is of an excellent spirit (Proverbs 17:27). Solomon
and his father, David, was the king of Israel who believed in the prophecy of
Isaiah about the Messiah who would be coming. Isaiah declared:
Surely he hath borne our griefs and carried our sorrows yet we did
esteem him stricken smitten of God and afflicted. But he was wounded
for our transgressions he was bruised for our iniquities the chastisement
of our peace was upon him and with his stripes we are healed. (Isaiah
53:4,5).
Isaiah described the suffering would have been bear by the Messiah in crystal clear.
The Messiah referred to Jesus Christ, who was the descendant of King David. He,
the One, would be the bridge on the gap lying between Heavenly Father and
mankind on earth. The prophecy of Isaiah was fulfilled in the New Testament. The
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Scripture of Matthew, Mark, Luke, and John told the service of Jesus until He was
tortured and crucified, resurrected, and ascending to the heaven. As Stephen Tong
states, when suffering from crucifying, Jesus said seven sayings that meaningful
for the people all over the world. The followings are the last words: Expression of
Forgiveness. In the Book of Luke, it is testified that He saw Jesus said to Heavenly
Father to forgive people who crucified Him for they do not know what are they
doing (Luke 23:34).
1. Expression of Salvation. Luke testified that Jesus said to Dismas who was about
to die that Dismas will be with Him in paradise (Luke 23:43).
2. Expression of Love. In the Book of John, he testified:
Now there stood by the cross of Jesus his mother, and his mother's
sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus
therefore saw his mother, and the disciple standing by, whom he loved,
he saith unto his mother, Woman, behold thy son! Then saith he to the
disciple, Behold thy mother! And from that hour that disciple took her
unto his own home.
(John 19:25-27)
3. Expression of Complaint. In the Book of Matthew, it is clarified that after
more or less ninth hours on the cross, Jesus shouted toward Lord why the Lord
had forsaken Him (Matthew 27:46).
4. Expression of Suffering. In the Book of John it is clarified, after being
crucified Jesus knowing that all things were now accomplished and the
scripture might be fulfilled and ultimately Jesus said that He thirst (John
19:28).
5. Expression of Victory and Surrender. It is told that John declared that
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“When Jesus therefore had received the vinegar, he said, it is finished: and he
15
bowed his head, and gave up the ghost” (John 19:30).
2. 2. 3. Theory of Second Coming
Revelation is the last scripture of Holy Bible. It is named Revelation
according to the content of the scripture, which reveals what will be happening in
the end of the world. John grew old in Patmos, an exile island. As the one of
disciples, John was exiled for spreading the truth about Jesus. The prophecy of
John can be taken a look at Revelation. John Testified:
The Revelation of Jesus Christ, which God gave unto him, to shew unto
his servants things which must shortly come to pass; and he sent and
signified it by his angel unto his servant John:Write the things which
thou hast seen, and the things which are, and the things which shall be
hereafter (Revelation 1:1, 19).
In his vision, John saw Jesus would be coming to the world for the second
time. Right before Hi coming, the trump of the angels will be blown. He would be
coming as the powerful King of kings and the Groom all at once. The bride is His
church, in this case church can be meant as all believers who have been redeemed
by His blood and have accepted Him as their savior. They will be ascending to the
sky, meeting face to face with Jesus, and belonging to the Wedding Banquet of
the Lamb of God in heaven. Those who left behind on the earth will get tortured
and they have to deny Jesus. At that time, Holy Spirit the Comfort One will also
be ascending. There will be great torture, sorrow, and disaster that have not
existed since the world was created. Seven seals, sign Anti Christ starts to conquer
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the world; seven trumpets, sign natural disasters and natural phenomena comes
from outer space will be shaking and hitting the earth. The spirit of Anti Christ
such as a dragon, and a beast; will haunt the world with his fallen angels. The last
one, seven bowls of anger, sign that the dooms and contagion are going to poured
on the earth.
After the seventh bowl of anger will have been poured, the Babylon will
be fallen. All the nations all over the world will be gathered in a place named the
Valley of Megiddo. At that time, Jesus will be stepping His foot on the earth again
with His soldiers from heaven and lead His soldiers, who consist of His believers.
That war is often mentioned Armageddon.
At the end of the war, Jesus will be defeating the enemies. The dragon, the
beast and the spirit of Anti Christ will be bundled and arrested for a thousand
years where peaceful and joys fill it. The believers who had ascended, will rule
the world with Jesus; meantime the believers who left behind and experienced the
Anti Christ era will be the citizens. As the normal people they could die even
though they will have long life. But, there is no longer cry on earth. After passing
a thousand years, the spirits of Anti Christ are going to be unbundled. Anti Christ
will keep looking for the followers, and it is surprising to find that there are some
people who would like to follow them.
The war breaks between Jesus and Anti Christ for the second time. The
victory belongs to Jesus as used to be, yet for this time He will throw the Anti
Christ and the followers to the eternal punishment, hell. Hereafter, the old earth
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will be destroyed and Jesus is going to changing it into the new earth and the new
sky. There will be New Jerusalem where He provides mansions for each of us.
2. 3. New Criticism Approach
The theory employed in this study is new criticism. Basically, new
criticism is used to scan the symbol of the society where the author lives. The
poem’s overall meaning or form depends on the text in front of the reader. There
are no library research, studying of the authors’ life and times, and other
extraneous information needed, since the poem itself contains all the necessary
information to discover its meaning. This method of analysis became the
dominant school of thought during the first two thirds of the twentieth century in
most high school and college literature classes, English departments, and English
and American scholarship. Known as new criticism, this approach to literary
analysis provides the reader with a formula for arriving at the correct
interpretation of a text using only the text itself. Using new criticism clearly
articulated methodology, any intelligent reader, say the new critics, could uncover
a text’s hitherto hidden message.
It is not the feelings; attitudes; values; and beliefs of the author or the
reader, but the new critics assert that only the poem itself can be objectively
evaluated after declaring the objective existence of the poem. They concern
themselves primarily with an examination of the work itself and not its historical
context or biographical elements, the new critics belong to a broad classification
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of literary criticism called formalism. Being formalists, the new critics espouse
what many call “the text and text alone” approach to literary analysis.
New criticism means that the reader lives and dies with the text, and all the
truths are poured out in those texts (Dr. Antonius Herujiyanto, M. A., Personal
Communication, 2012). The new critics, such as T. S. Elliot readily adopted and
advanced such an impersonal theory concerning the arousing of emotions in
poetry. New criticism begins by assuming that the study of imaginative literature
is valuable; to study poetry or any literary work is to engage oneself in an
aesthetic experience that can lead to the truth. The truth of poetic, on the other
hand, involves the use of the imagination and intuition, a form of truth that
according to the New Critics is discernible only in poetry. In the aesthetic
experience alone we are cut off from mundane or practical concerns, from mere
theoretical, doctrinal, or propositional statements. Through an examination of the
poem itself we can ascertain truths that cannot be perceived through the language
and logic of science. Both science and poetry, then, provide different but valid
sources of knowledge.
As well as many other theories, new criticism begins by defining its object
of concern, in this case poem. As the writer clarified in the definition of terms,
psalm and song belong to poem for psalm and song are poems that are sung. New
critics assert that a poem has ontological status; it possesses its own being and
exists like any other object. Therefore, a poem becomes an artifact, an objective,
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19
self-contained, autonomous entity with its own structure. As W. K. Wimsatt
(1994) describes:
A poem becomes a verbal icon. The New Critics developed its object theory
of art after having stated that a poem an object in its own right. The meaning
of a poem cannot be considered equated with feelings, stated, or implied
intentions of the authors (p. 42).
Commit fundamental error of interpretation the New Critics call the Intentional
Fallacy is executed by believing that a poem’s meaning is nothing more than an
expression of the private experiences or intentions of its author. Since a poem is
considered as an object, it is claimed that every poem must also be public text that
can be understood by applying the standards of public discourse.
It cannot be denied that the poem is dealing with its author. In his essay, T.
S. Elliot (1920) states:
The New Critical position concerning this relationship between the
author and his or her work. We all know, that ascertain chemical
reactions occur in the presence of a catalyst, an element that causes
but is not affected b the reaction. For example, if we place hydrogen
peroxide, a common household disinfectant, in a clear bottle and
expose it to the suns’ rays, we will no longer have hydrogen
peroxide. Acting as a catalyst, the sun’s rays cause a chemical
reaction to occur, breaking down the hydrogen into its various parts
while the sun’s rays remain unaffected (para. 9 ).
Based on new criticism, the poet is an organizer of the content of human
experience. Structuring the poem around these often confusing and sometimes
contradictory experiences of life. The poet creates the poem in such a way that the
text stirs its readers’ emotions and causes its readers to reflect on the poem’s
contents. Although most new critics would agree that the process of discovering
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the poem’s form is not necessarily linear, new criticism provides the readers with
a distinct methodology to help opening this chief tension. New criticism begins a
journey of discovering a text’s correct interpretation by reading the poem several
times and by carefully noting the work’s title to the text. It means that it has same
review as well as Dr. Antonius Herujiyanto, M. A. Then, by following the
prescribed steps listed here, a reader can ascertain a text’s meaning. The more
practice one has at following this methodology and the more opportunities one
has to be guided by an advanced reader and critic, the more adopt one will
undoubtedly become at textual analysis.
The new critics believe that a text has one and only one correct
interpretation and that the poem itself provides all the necessary information for
revealing its meaning. By scrutinizing the text and thus giving it a close reading
and by providing readers with a set of norms that will assist them in discovering
the correct interpretation of the text, new criticism provides a teachable, workable
framework for literary analysis.
2.4. Theoretical Framework
The writer employed the Holy Bible as the review, which supports the theories that
used in analyzing the study. Eric Sauer states that there is no compilation from
sixty-six books all over the world could be compared to Holy Bible (From Eternity
to Eternity). Based on historical, poetic, symbolization, proverbs, prophetic, lyric,
and conversational aspects, Holy Bible can be placed as a one of literary works.
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The theory of symbol by Thomas C. Foster, the theory of Affliction by Clarke, the
theory of salvation by Carol J. Ruvolo, and the theory of second coming by Carol
Smith are employed since the study is purposely to find out the literal and the
deeper meaning from the primary data. In analyzing the first research problem,
which refers to the literal meaning of the psalm and the song, the writer applied
the theory of affliction and salvation as the comparisons to meaning of the words
and the lyrics that exist explicitly. It is explained that people in the world are in
tribulation and are always in trouble. The writer implements the new criticism
approach to analyze the study since it is the most appropriate approach to gain the
meaning of literature in form of poem. The theory of symbol by Thomas C. Foster
is also applied to analyze the second research problem for symbol discusses true
meaning. By using new criticism approach, the writer expects to answer the
second research problem, which refers to the true meaning of the psalm and the
song. In applying this approach, the writer criticizes the poem (in this case a
psalm and a song) word by word since it is the principal in implementing new
criticism approach, considering that the songwriter and the psalmist implied the
deeper meaning than it is read.
2. 5. Context of the Study
This section consists of the background of the songwriter and the song.
2. 5. 1. The Songwriter
A Chicago lawyer, Horatio G. Spafford, wrote this hymn. People might
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22
think to write a worship song titled “It Is Well with My Soul” they would indeed
have to be a rich, successful Chicago lawyer. But the words, "When sorrows like
sea billows roll ... It is well with my soul”, were not written during the happiest
period of Spafford's life. On the contrary, they came from a man who had suffered
almost unimaginable personal tragedy.
In 1870, however, things started to go wrong. The Spaffords' only son was
killed by scarlet fever at the age of four. A year later, it was fire rather than fever
that struck. Horatio had invested heavily in real estate on the shores of Lake
Michigan. In 1871, the great Chicago Fire wiped out every one of these holdings.
Aware of the toll that these disasters
SELF-EXPRESSION AND SALVATION AS SEEN IN “PSALM 103” AND
SPAFFORD’S “IT IS WELL WITH MY SOUL”
A SARJANA PENDIDIKAN THESIS
Presented as Partial Fulfillment of the Requirements
to Obtain the Sarjana Pendidikan Degree
in English Language Education
By
Amelia Agustina
Student Number : 071214066
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM
DEPARTMENT OF LANGUAGE AND ARTS EDUCATION
FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2012
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
SELF-EXPRESSION AND SALVATION AS SEEN IN “PSALM 103” AND
SPAFFORD’S “IT IS WELL WITH MY SOUL”
A SARJANA PENDIDIKAN THESIS
Presented as Partial Fulfillment of the Requirements
to Obtain the Sarjana Pendidikan Degree
in English Language Education
By
Amelia Agustina
Student Number : 071214066
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM
DEPARTMENT OF LANGUAGE AND ARTS EDUCATION
FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2012
i
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
ii
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iii
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STATEMENT OF WORK’S ORIGINALITY
I honestly declare that this thesis, which I have written, does not contain the work
or parts of the work of other people, except those cited in the quotations and the
references, as a scientific paper should.
Yogyakarta, 13 June, 2012
The writer,
Amelia Agustina
071214066
iv
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LEMBAR PERNYATAAN PERSETUJUAN
PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS
Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata Dharma:
Nama
: Amelia Agustina
Nomor Mahasiswa
: 071214066
Demi pengembangan ilmu pengetahuan, saya memberikan kepada Perpustakaan
Universitas Sanata Dharma karya ilmiah saya yang berjudul:
SELF-EXPRESSION AND SALVATION AS SEEN IN “PSALM 103” AND
SPAFFORD’S “IT IS WELL WITH MY SOUL”
beserta perangkat yang diperlukan (bila ada). Dengan demikian saya memberikan
kepada Perpustakaan Universitas Sanata Dharma hak untuk menyimpan,
mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan
data, mendistribusikannya secara terbatas, dan mempublikasikannya di internet
atau media lain untuk kepentingan akademis tanpa perlu meminta ijin kepada saya
selama tetap mencantumkan nama saya sebagai penulis.
Demikian pernyataan ini saya buat dengan sebenarnya.
Dibuat di Yogyakarta,
Pada tanggal: 13 Juni 2012
Yang menyatakan,
(Amelia Agustina)
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PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
ABSTRACT
Agustina, Amelia. 2012. Self-Expression and Salvation as Seen in “Psalm 103”
and Spafford’s “It Is Well with My Soul”. Yogyakarta: English Language
Education Study Program. Department of Language and Arts Education.
Faculty of Teachers Training and Education. Sanata Dharma University.
This study discusses forgiveness and redemption as depicted in the Psalm
103, and second coming of Jesus Christ as depicted in the song “It Is Well with
My Soul”. The song was created in 1873, and the Psalm was written in more than
three thousand years ago. This study aimed to find out the principal of compassion
and the guarantee of salvation in Christianity. In order to achieve the aim, the
writer formulates two problems, they are: 1) How are the song entitled “It Is Well
with My Soul” and “Psalm 103” described, and 2) What are the most probable
meanings of life as seen in the song and in the psalm.
The theories of afflictions in Theological aspects were used to analyze the
first problem formulation. The theories of symbol, salvation, second coming and
New Criticism were implemented in answering the second problem formulation.
In this study, the writer used New Criticism in order to evoke emotion of the
reader after awaking the emotional response the author desires through the
background of the song and psalm, and what they were experiencing. It is built by
finding an objective correlative such as a set of objects, a situation, a chain of
events, or reactions.
The result of the analysis shows that people are saved by grace. As it is
seen on David and Spafford’ experiences, the mercy of God never changes and
His promise, through Jesus’ seven expressions right before He died, are proven.
Self-expression, which is applied as positive self-talk, could strengthen and
change mindset. Self-talk itself can be a way for people in making their dreams
come true considering human, who is created according to God’ image, have an
ability to create things.
Finally, this study ends with suggestions for English lecturers in
implementing a song “It Is Well with My Soul” and “Psalm 103” in Poetry class.
There are also some suggestions for those who concern in teaching and educating
to persuade their students to practice positive self-talk; and for further researchers
who would like to study the song and the psalm, it will be more interesting to use
psychological approach since it is easier to adapted as the teaching
implementation.
Keywords: salvation, forgiveness, redemption, second coming, self-talk, gospel
song, Psalm, poem
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ABSTRAK
Agustina, Amelia. 2012. Self-Expression and Salvation as Seen in “Psalm 103”
and Spafford’s “It Is Well with My Soul”. Yogyakarta: Program Studi
Pendidikan Bahasa Inggris. Jurusan Bahasa dan Seni. Fakultas Keguruan
dan Ilmu Pendidikan. Univeristas Sanata Dharma. Faculty of Teachers
Training and Education. Sanata Dharma University.
Studi ini menganalisa pengampunan dan penebusan yang digambarkan
dalam “Mazmur 103”; dan Kedatangan Yesus Kristus Kedua Kali yang
digambarkan dalam lagu “It Is Well with My Soul”. Lagu tersebut diciptakan pada
tahun 1873, sedangkan “Mazmur 103” ditulis lebih dari tiga ribu tahun yang lalu.
Studi ini bertujuan untuk mencari tahu tentang hakikat ppengampunan dan
jaminan keselamatan di dalam Kekristenan. Untuk mencapai tujuannya, penulis
merumuskan dua masalah yaitu 1) bagaimana gambaran lagu “It Is Well with My
Soul” dan “Mazmur 103”; dan 2) apakah makna hidup yang paling
memungkinkan, yang dapat terlihat di dalam lagu dan mazmur tersebut.
Teori mengenai pencobaan dalam segi theology digunakan dalam
menganalisa masalah pertama. Teori mengenai simbol, keselamatan, kedatangan
kedua, dan pendekatan new criticism diterapkan di dalam menjawab rumusan
masalah yang kedua. Dalam studi ini, penulis menggunakan new criticism untuk
menggugah emosi pembaca setelah membangkitkan tanggapan emosional yang
diinginkan oleh pencipta lagu dan pemazmur melalui latar belakang terciptanya
lagu dan mazmur tersebut, dan apa yang dialami oleh penulis lagu dan pemazmur.
Hal ini diwujudkan dengan menemukan korelasi tujuan seperti obyek, situasi,
rantai peristiwa atau reaksi-reaksinya.
Hasil analisa menunjukkan bahwa manusia diselamatkan oleh anugerah.
Seperti yang terlihat dalam pengalaman-pengalaman Spafford dan Raja Daud
yang terefleksi di dalam karya-karyanya, kasih setia Tuhan tidak pernah berubah
dan janji-janjiNya, melalui tujuh ucapan Yesus sesaat sebelum Dia mati telah
terbukti. Ekspresi diri, yang diterapkan dalam self-talk yang positif dapat
meneguhkan dan mengubah pola pikir. Self-talk itu sendiri dapat menjadi sebuah
cara bagi manusia dalam mengawali perwujudan mimpi-mimpi mereka menjadi
kenyataan, mengingat manusia yang diciptakan seturut gambar Allah memiliki
kemampuan untuk mencipta.
Akhirnya studi ini berakhir dengan saran-saran bagi dosen Bahasa Inggris
di dalam menerapkan lagu “It Is Well with My Soul” dan “Mazmur 103” di kelas
poetry. Ada pun beberapa hal bagi mereka yang berhubungan dengan dunia
pengajaran dan pendidikan untuk mengajak murid-muridnya mempraktikkan selftalk; sedangkan bagi peneliti berikutnya yang ingin melanjutkan studi mengenai
lagu dan mazmur terkait, penulis menyarankan lebih spesifik mengenai motivasi
penulis dan pemazmur saat menciptakan lagu dan mazmur tersebut.
Kata Kunci: keselamatan, pengampunan, penebusan, kedatangan ke-dua, ucapan
diri, lagu rohani, Mazmur, pui
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ACKNOWLEDGEMENTS
First of all, I would like to give my deepest praise and gratitude to God the
Almighty, Jesus Christ for giving me the strength, courage, and compassion so
that I could finish this thesis. I thank Him for always being there for me.
I would like to express my deepest gratitude to my sponsor, Dr. Antonius
Herujiyanto, M. A. for his suggestions, kindness, and especially for his patience in
helping me finish this thesis. I would also thank all PBI lecturers for guiding and
sharing the knowledge during my study in Sanata Dharma University. I also thank
PBI secretary for being helpful and I thank the library staff for their help in the
process of writing this thesis.
My sincere gratitude goes to my beloved mother, Atika Santosa, S. H. I
deeply thank her for her prayer, encouragement, and support. I really have such
good time with my mom, especially. I would like to express my gratitude to E.L;
who always supports me in every single step I take and decision I make, who asks
me to take adventures exploring the world and working together.
I would also thank my friend: Erna and Carla for giving me reasons to
laugh in bad time. Thanks to Natalia for lending me some books that supported
my thesis. To all of my friends, thanks for all love, jokes, and smile. We are such
crazy youngsters. I am proud of the friendship we have. I would like to thank
everyone who has given me support, encouragement, and prayers. The best shall
be mine.
Amelia Agustina
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Maybe I am a slow walker, But... I will never walk back
(Abraham Lincoln)
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TABLE OF CONTENTS
Page
TITLE PAGE………………………………………….……………………i
APPROVAL PAGE……………………………………..…………………ii
STATEMENT OF WORK’S ORIGINALITY……………………………iv
LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI…………………….v
ABSTRACT……………………………………………………..…………vi
ABSTRAK………………………………………………………………….vii
ACKNOWLEDGEMENTS………………………………..……………..viii
PAGE OF DEDICATION…………………………………………………ix
TABLE OF CONTENTS…………………………………………………...x
LIST OF APPENDICES………………………………………………….xiii
CHAPTER 1. INTRODUCTION................................................................1
1. 1. Background of the Study……………………………………………….1
1. 2. Objective of the Study………………………………………………….5
1. 3. Research Problem ……………………………………………. ………..6
1. 4. Benefits of the Study…………………………………………………...6
1. 5. Definition of Terms……………………………………………………..6
CHAPTER 2. REVIEW OF RELATED LITERATURE………………8
2. 1. Theory of Literature…………………………………………………….8
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2. 1. 1. Theory of Symbol…………………………………………......8
2. 2. Theory of Theology……………………………………………..............10
2. 2. 1. Theory of Afflictions………………………………………...10
2. 2. 2. Theory of Salvation……………………………………...…...12
2. 2. 3. Theory of Second Coming…………………………………...15
2. 3. New Criticism Approach………………………………………...……..17
2. 4. Theoretical Framework………………………………………………....20
2. 5. Context of the Study……………………………………………….......21
2. 5. 1. The Songwriter…………………………………….……........21
2. 5. 2. The Content of The Song……………………………...….….23
CHAPTER 3. METHODOLOGY………………………………………...25
3. 1. Object of the Study………………………………………………….…25
3. 2. Approach of the Study………………………………………………....28
3. 3. Method of the Study…………………………………………………...29
CHAPTER 4. ANALYSIS ………………………………………………..30
4. 1. The Description of “It Is Well with My Soul” and “Psalm 103”……...30
4. 1. 1. The Description of “It Is Well with My Soul”.......................30
4. 1. 2. The Description of “Psalm 103” ............................................37
4.2. The Most Probable Meaning of Life ......................................................44
4. 2. 1. The Most Probable Meaning of Life As Seen in the Song …. 44
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4. 2. 2. The Most Probable Meaning of Life As Seen in the Psalm.......51
CHAPTER 5. CONCLUSION AND SUGGESTIONS………………….61
5. 1. Conclusion……………………………………………………………...61
5. 2. Suggestions……………………………………………………………..63
5. 2. 1. Suggestions for Teaching Poetry……………………………...63
5. 2. 2. Suggestion for Future Researchers…………………………....65
REFERENCES…………………………………………………………….66
APPENDICES……………………………………………………………...68
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LIST OF APPENDICES
A. Psalm 103……………………………………………………………69
B. Lyric of It Is Well With My Soul………………………………………….71
C. Authorship of Psalms………………………………………………..73
D. Biography of Horatio Gates Spafford……………………………....76
E. Lesson plan of Teaching Poetry …………………………………….79
F. Supporting Documents of Horatio Gates Spafford…………………..82
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CHAPTER 1
INTRODUCTION
This chapter consists of five sections, namely, the background of the
study, objective of the study, problem formulation, benefits of the study, and
definition of terms. In the background of the study, the writer describes the main
topic of the thesis and present the reason for choosing the topic. Problem
formulation deals with two research problems in this thesis that would be
analyzed later in the following chapters. The objective of the study is to describe
the aim of conducting this research. The benefit of the study identifies the benefit
of the study for those who teach poetry and future researchers. Definition of
terms, which is the last part of this chapter, clarifies some essential terms that are
used in this study to avoid misunderstanding.
1.1. Background of the Study
In his book How to Read Literature Like a Professor (2003) Foster
clarifies that there are three types of literature; the first one is drama, which is the
combination of dialogs and plot arranged in scenes to be performed in front of
audiences. The second one is prose, which is the mixture of characters, events,
and places, in which it is constructed on the page and the mind of readers. The last
type of literature is poetry, the most concentrated form of language using rhythms,
sounds, and meaning of words to emphasize its beauty and sense of words.
Principally, literature exists as a portrayal of reality of life.
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In the thesis entitled “Self-Expression and Salvation as Seen in ‘Psalm
103’ and Spafford’s ‘It Is Well with My Soul”, the writer selects a song entitled
“Psalm 103” and “It Is Well with My Soul” in the Holy Bible to be compared. The
Psalm can be considered as a poem and songs remain closely related to the poetry.
A poem delivers the message in every word, verse, and stanza.
Horatio Spafford wrote “It Is Well with My Soul” in form of poem,
without melody. The writer selected this song as the topic since there are
similarities between song and the psalm, which reveals the fact about God’s
compassion in different eras; Before Christ (BC) and Anno Domini (AD). That
was what King David, as the psalmist, experienced for almost his whole life. It
means King David reflected on his life by writing a poem, which is known as
psalm. As the old man, King David had through many bad and good things.
Meanwhile, Spafford, as the songwriter, had many tragic events when writing the
song. The worst was his four daughters died all at the same time after his only son
had died first. Both songwriter and psalmist wrote the kindness and promise of
God in the middle of their fear and sorrow.
There is a significant distinction between these two stories of life of the
psalmist and the songwriter, which influenced each of them when writing “Psalm
103” and the song, which is the fear of the psalmist and the songwriter. “Psalm
103” presents how the Psalmist fear when faced with death, yet he believed that
God would give him salvation for he has been redeemed; while the song shows
about how the songwriter fear when faced with life, yet he believed that God
would strengthen and take care of him. Above all, both “Psalm 103” and the song
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3
clarify things to keep surviving and struggling in living the life for the Lord has
granted us heavenly wages. How people could keep surviving and struggling is by
doing self-talk. In other words, good self-talk suggests people to be better since it
can change mindset. The mindset can give motivation to struggle and also
strengthen it. This is what the songwriter and the psalmist did, and it appears in
the text of the poem and the song itself, through the sentences “Bless the Lord O
my soul”, and, “Praise the Lord O my soul”.
Revealing how the psalmist and the songwriter struggle with the issue of
life, death, and love of God can teach us about being humble and surrendering.
The psalmist and the songwriter expressed their feelings and thoughts in the psalm
and the song by many words containing self-talk. Self-talk itself belong to the
implementation of self-expression where people express their feelings, ideas, and
faith by talking to themselves. According to O’Collins, Jesus (as the Figure
Spafford focuses on in his song) also did self-expression, which can be discovered
as seven sayings of Christ on the cross. It is believed as the last words of Jesus
Christ right before His last breath or in other words, these seven sayings of Jesus
are the messages for His believers in order to strengthen them (Interpreting Jesus,
1983). Take a look at the words “It Is Well with My Soul”, “Praise the Lord O
my soul”, and “Bless the Lord O my Soul”. These words are addressed to
themselves. Self-talk means talk to your self. It is able to develop self-confidence
since it can change our mindset if it is applied continually. Logically, self-talk can
give impact in short term and long term in the meantime people practice self-talk
in daily life. Like father like son. As people created in the same image as God,
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people also have ability to create by tongue. It means that if God can create
something only by speaking a word, people as the masterpiece of God can do the
same thing. It is written in Proverbs 18:21, “death and life are in the power of the
tongue: and they that love it shall eat the fruit thereof”. Thus, it is better for us to
implement positive self-talk in daily life and do action in facing our giants.
People establish their future, in order to achieve their main goals and make
plans. As human, it is better to do our part and let God do the rest rather than not
doing anything. The most crucial part is the process in reaching the achievement
itself since God does not focus on the result. Life is a process and nothing lasts
forever. All men and women are prepared to face danger, and tribulation. Whether
it is threat in which they cannot stand by their own strength or wisdom escape;
necessities which no prudence or providence of theirs can supply; and tribulations
through which it will be impossible for them to pass, unless they have divine help,
both in the water and in the fire (accident and incident). The labor of the day in
several of the avocations of life is performed in perilous situations.
As stated by Clarke (1967), human and world respond about somewhat
instinctively to their environment and internal drives. Humans’ experiences are
basically ethical. Others were more philosophical, arguing a naturalistic view of
life that emphasizes the importance of scientific thought in literary analysis. Yet,
in the aesthetics experience alone, we are cut off from mundane or practical
concerns, from mere rhetorical, doctrinal, or propositional statements. Through an
examination of the poem itself we can ascertain truths that cannot be perceived
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5
through the language and logic of science. Both poetry and science, then, provide
different but valid sources of knowledge.
In conducting this study, the writer tried to discover the belief and feeling
of the songwriter. If we read the texts from the song and the psalm, it seems
contradictory to say that the songwriter and the psalmist are in fear since both of
them say “Praise the Lord” and “bless the Lord” many times; yet if we put more
attention on the series of stanza, it is crystal clear that the songwriter and the
psalmist were in trouble. The songwriter and the psalmist did not let the fear
conquer their life. Instead they did self-talk and shared about it with others by
writing a song and a psalm. This psalm and song are portrayals of some realities,
which the psalmist and the songwriter had and how to go through. According to
both reflections of the psalmist and the songwriter, it leads us to the fact that
“Psalm 103” and the song cannot be separated from the authors’s experiences.
Considering the object of the study is a song, the writer assumes that it is
significant to separate the words temporarily from the music in analyzing song
lyric as a poem. Further, the writer limits the problem by not analyzing the tone of
the music. The following is the formulation and objectives of the study.
1. 2. Objectives of the Study
The objective of the study is to reveal the most probable meaning of life as
seen in “Psalm 103” and the song entitled “It Is Well with My Soul”.
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1. 3. Research Problems
1. 3. 1. How are “Psalm 103” and “It Is Well with My Soul” described?
1. 3. 2. What is the most probable meaning of life in the psalm and in the song?
1. 4. Benefits of the Study
The study has benefits for readers, who have a concern for literature. It
clarifies the readers what aspect compared in the concerned song and psalm; and it
leads the readers to the fact of how relevant the words of God are from era to era,
considering the gap of time between the concerned song and psalm when both
written are long significantly.
Meanwhile, those who concern with literature, the study convinces them to
reflect on life experience – as it will be explained in chapter 2 as stories behind
the song and psalm – can inspire someone to produce art in literary way.
Otherwise, it also explores the roles of literature in any form in every single aspect
of the life. It can be called that a literature is a kind of summary of life experience.
1.5. Definition of Terms
In this section, the writer defines important terms appearing in this study.
The description of the terms is derived from the trusted and valid sources.
1.5.1. Self-Expression
Based on A Dictionary of the English Language, self-expression is the
expression of assertion of one’s own personality, as is conversation, behavior,
poetry, or painting. Based on the Book of Proverbs, talking is a form of self-
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7
expression in expressing idea and hope that can affect the aspects of life. In this
thesis self-expression refers to the expression in releasing emotion, hope, and faith
by utterances; ultimately it can be a kind of prayer.
1. 5. 2. Psalm
As it is stated in Merriam-Webster’s Encyclopedia of Literature, Psalm is
Book of Hebrew literature composed of sacred songs, or of sacred poems, meant
to be sung they were evidently written over a number of centuries, from the early
monarchy to after the Babylonian Vaile (586-538 BC). In this thesis, the writer
discusses “Psalm 103”, which talks a lot about forgiveness. The writer assumes,
Psalm is a praise and worship song that was created and sung at most by David.
1. 5. 3. Song
According to the Merriam-Webster’s Encyclopedia of Literature, song is a
short metrical composition intended or adapted for singing, especially I rhymed,
stanzas; a lyric; a ballad. It is a poetical composition: poetry. In this thesis, the
writer selects a gospel song entitled “It Is Well with My Soul” to be explored
since as well as “Psalm 103”, it contains self-talk.
1. 5. 4. Salvation
Based on Webster’s Encyclopedic Unabridged Dictionary of the English
Language, salvation means deliverance from the power and penalty of sin;
redemption. The writer considers salvation as eternal life in heaven that will be
reached by Christians through the sacrifice of Christ. Salvation cannot be got by
the labors of humans since it is a gift from the Lord.
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CHAPTER 2
REVIEW OF RELATED LITERATURE
This chapter is divided into two parts. They are review of related theories
and theoretical framework. In review of related theories the writer presents theory
of symbol, theory of affliction, theory of salvation, theory of second coming, and
New Criticism approach. In the theoretical framework, the writer clarifies the
function of the theories in analyzing the problem in the study.
2. 1. Theory of Literature
In Theory of Literature the writer discusses the theory of symbol. The
further discussions of those theories are as follows.
2. 1. 1. Theory of Symbol
Thomas C. Foster stated that the problem with symbols is people expect
them to mean something. Exactly. Maximum. Actually, it does not work like that.
There are some symbols that work straightforwardly: a white flag means, “I give
up, do not shoot.” Or it means, “We come in peace.” Even in a fairly clear-cut
case we cannot pin down a single meaning, although they are pretty close. Thus,
some symbols do have a relatively limited range of meanings; otherwise in
general a symbol cannot be reduced to standing for only one thing. If they can pin
down a single meaning, they are not called as symbols, but allegory. Allegory
works as things stand for other things on a one-for-one basis. Allegories have one
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9
mission to accomplish, which is to convey a certain messages. If there is
ambiguity or lack of clarity regarding that one-to-one correspondence between the
emblem -- the figurative construct -- and the thing it represents, then the allegory
fails because the message is blurred.
Symbols, though, generally do not work so neatly. The thing referred to is
likely not reducible to a single statement but will more probably involve a range
of possible meanings and interpretations. The other problem with symbols is that
many readers expect them to be objects and images rather than events or actions.
Action can also be symbolic. Robert Frost is probably the champion of the
symbolic action, although his uses of it are so sly that resolutely literal readers can
miss he symbolic level entirely. In his poem “Mowing” (1913), for instance, the
activity of mowing a field with a scythe (which, mercifully, you and I will never
have to do) is first and foremost just what it is, a description of sweeping a field
clean of standing hay one stroke at a time. We also notice, though, that mowing
carries weight beyond its immediate context, seeming to stand in for labor
generally, or for the solitary business of living one life, or for something else
beyond itself.
We cannot simply say, the river in the song “It Is Well with My Soul”
means x, or the sea in the song “It Is Well with My Soul” means y. On the other
hand, we can say this could sometimes mean x, y, or even z. let us keep that I
mind to see which one, if either, happens here. Any past experience of literary
rivers or labor may be helpful as well. Ask questions of the text: what is the writer
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10
doing with this image, this object, this act; what possibilities are suggested by the
movement of the narrative or the lyrics; and most important, what does it feel like
it is doing? Reading literature is highly intellectual activity, but it also involves
affect and instinct to a large degree. The more you exercise the symbolic
imagination, the better and quicker it works.
The formula that is suggested by Foster (2003) teaches us not to read with
your eyes. He states:
What I really mean is, do not read only from your own fixed position in
the Year of Our Lord two thousand and some. Instead try to find a
reading perspective that allows for sympathy with the historical
moment of the story, that understands the text as having been written
against its own social, historical, cultural, and personal background (pp.
228-229).
2. 2. Theory of Theology
In Theory of Theology the writer discusses the theory of afflictions, theory
of salvation, and theory of second coming. The further discussions of those
theories are as follows.
2. 2. 1. Theory of Afflictions
In Clarke’s theology theory, all men in the present life must be frequently
in danger, and tribulation. Whether it is danger from which they cannot stand by
their own strength or wisdom escape; necessities which no prudence or
providence of theirs can supply; and tribulations through which it will be
impossible for them to pass, unless they have divine help, both in the water and in
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11
the fire. The labor of the day in several of the avocations of life is performed in
perilous situations. Mining, in which hundreds of thousands are employed, is a
tissue of dangers; in every moment life is exposed to imminent and various death,
by what is called the firedamp, and the falling of parts of the pit on the miners.
Those who travel by land or by water are not less exposed. By common
stagecoaches, accidents are not only frequent, but event mortal: weekly accounts
from public registers are full of details of such calamitous events. Those who
travel water are yet more exposed than those who travel by land. On sea, there are
never more than a few inches of plank between any man and death.
If you want the honor that comes from it, abandon Jesus Christ, and it will
again receive you into its bosom. But you will count the cost before you do this.
Take the converse, abandon the love of world, and God will receive you. If, in
order, to please a father or brother who is opposed to vital godliness, we abandon
God’s ordinances and followers, people are unworthy of any thing but hell. Clarke
(1967) clarifies:
Be thankful to God, who, in pity to thy weakness, had called thee to
believe and enjoy, and not to suffer for his sake. It is not for us to covet
seasons of martyrdom: we find it difficult to be faithful even in ordinary
trials: yet, as offence may come, and times of sore trial and proof may
occur, we should be prepared for them: and we should know that
nothing less than Christ in us, the hope of glory, will enable us to stand
in the cloudy dark (p. 352).
Sometimes, there is a kind of necessities that the followers of God must be
afflicted. When they have no trials, they are apt to get careless, and when they
have secular prosperity, they are likely to become worldly-minded. But the
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Disciples of Christ may be very happy in their souls, though grievously afflicted
in their bodies and their estates. God may bring his followers into severe straits
and difficulties, that they may have the better opportunity of both knowing and
showing their own faith and obedience; and that he may seize on those occasions
to show them the abundance of his mercy, and thus confirm them in righteousness
all their days. God never permits any tribulations to befall his followers, which he
does not design to turn to their advantage. When he permits us to hunger, it is that
his mercy may be the more observable in providing us with the necessaries of life.
If men had uninterrupted comforts here, perhaps not one souls would seek a
preparation for heaven. Human trials and afflictions, the general welfare of human
life, are the highest proof of providence as benevolent as it is wise. Were the state
of human affairs different from what it is, hell be more trickily peopled; and there
would be fewer inhabitants in glory. There is a reason to doubt whether there
would be any religion upon earth, had we nothing but temporal prosperity.
2. 2. 2. Theory of Salvation
As believers, we do need to believe in Jesus in order to be saved. Carol J.
Ruvolo (1998) states that it demands three responses from believers, which are:
An understanding of the facts regarding your hopeless sinful condition and
God’s action to remove the sin barrier that separates you from Him;
acceptance of those facts as true and applicable to you; and a willingness to
trust and depend upon God to save you from sin (p. 81).
It includes placing ourselves under God’s authority and would like to be ruled
over by God.
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In the Old Testament, Psalms and Proverbs belong to poetical books,
which contain the poetry of the Hebrew nation, and provide the readers with
important stories; poetry; and wisdom. Dealing with salvation, Proverbs reveals a
lot about physical salvation and the following blessings, for instance on the
Proverbs 13:3; 16:24; 17:27. Those warn us to be careful before saying things.
He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall
have destruction (Proverbs 13:3). Solomon also stated that Pleasant words are as
an honeycomb, sweet to the soul, and health to the bones (Proverbs 16:24).
Solomon, the son of King David, is the wisest king ever lived in the world. He
learned from David a lot, but further, only God could give him that kind of
wisdom as the grace. He, as the king of Israel who built the Great of House of
God, also stressed and declared that he that hath knowledge spareth his words:
and a man of understanding is of an excellent spirit (Proverbs 17:27). Solomon
and his father, David, was the king of Israel who believed in the prophecy of
Isaiah about the Messiah who would be coming. Isaiah declared:
Surely he hath borne our griefs and carried our sorrows yet we did
esteem him stricken smitten of God and afflicted. But he was wounded
for our transgressions he was bruised for our iniquities the chastisement
of our peace was upon him and with his stripes we are healed. (Isaiah
53:4,5).
Isaiah described the suffering would have been bear by the Messiah in crystal clear.
The Messiah referred to Jesus Christ, who was the descendant of King David. He,
the One, would be the bridge on the gap lying between Heavenly Father and
mankind on earth. The prophecy of Isaiah was fulfilled in the New Testament. The
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Scripture of Matthew, Mark, Luke, and John told the service of Jesus until He was
tortured and crucified, resurrected, and ascending to the heaven. As Stephen Tong
states, when suffering from crucifying, Jesus said seven sayings that meaningful
for the people all over the world. The followings are the last words: Expression of
Forgiveness. In the Book of Luke, it is testified that He saw Jesus said to Heavenly
Father to forgive people who crucified Him for they do not know what are they
doing (Luke 23:34).
1. Expression of Salvation. Luke testified that Jesus said to Dismas who was about
to die that Dismas will be with Him in paradise (Luke 23:43).
2. Expression of Love. In the Book of John, he testified:
Now there stood by the cross of Jesus his mother, and his mother's
sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus
therefore saw his mother, and the disciple standing by, whom he loved,
he saith unto his mother, Woman, behold thy son! Then saith he to the
disciple, Behold thy mother! And from that hour that disciple took her
unto his own home.
(John 19:25-27)
3. Expression of Complaint. In the Book of Matthew, it is clarified that after
more or less ninth hours on the cross, Jesus shouted toward Lord why the Lord
had forsaken Him (Matthew 27:46).
4. Expression of Suffering. In the Book of John it is clarified, after being
crucified Jesus knowing that all things were now accomplished and the
scripture might be fulfilled and ultimately Jesus said that He thirst (John
19:28).
5. Expression of Victory and Surrender. It is told that John declared that
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“When Jesus therefore had received the vinegar, he said, it is finished: and he
15
bowed his head, and gave up the ghost” (John 19:30).
2. 2. 3. Theory of Second Coming
Revelation is the last scripture of Holy Bible. It is named Revelation
according to the content of the scripture, which reveals what will be happening in
the end of the world. John grew old in Patmos, an exile island. As the one of
disciples, John was exiled for spreading the truth about Jesus. The prophecy of
John can be taken a look at Revelation. John Testified:
The Revelation of Jesus Christ, which God gave unto him, to shew unto
his servants things which must shortly come to pass; and he sent and
signified it by his angel unto his servant John:Write the things which
thou hast seen, and the things which are, and the things which shall be
hereafter (Revelation 1:1, 19).
In his vision, John saw Jesus would be coming to the world for the second
time. Right before Hi coming, the trump of the angels will be blown. He would be
coming as the powerful King of kings and the Groom all at once. The bride is His
church, in this case church can be meant as all believers who have been redeemed
by His blood and have accepted Him as their savior. They will be ascending to the
sky, meeting face to face with Jesus, and belonging to the Wedding Banquet of
the Lamb of God in heaven. Those who left behind on the earth will get tortured
and they have to deny Jesus. At that time, Holy Spirit the Comfort One will also
be ascending. There will be great torture, sorrow, and disaster that have not
existed since the world was created. Seven seals, sign Anti Christ starts to conquer
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the world; seven trumpets, sign natural disasters and natural phenomena comes
from outer space will be shaking and hitting the earth. The spirit of Anti Christ
such as a dragon, and a beast; will haunt the world with his fallen angels. The last
one, seven bowls of anger, sign that the dooms and contagion are going to poured
on the earth.
After the seventh bowl of anger will have been poured, the Babylon will
be fallen. All the nations all over the world will be gathered in a place named the
Valley of Megiddo. At that time, Jesus will be stepping His foot on the earth again
with His soldiers from heaven and lead His soldiers, who consist of His believers.
That war is often mentioned Armageddon.
At the end of the war, Jesus will be defeating the enemies. The dragon, the
beast and the spirit of Anti Christ will be bundled and arrested for a thousand
years where peaceful and joys fill it. The believers who had ascended, will rule
the world with Jesus; meantime the believers who left behind and experienced the
Anti Christ era will be the citizens. As the normal people they could die even
though they will have long life. But, there is no longer cry on earth. After passing
a thousand years, the spirits of Anti Christ are going to be unbundled. Anti Christ
will keep looking for the followers, and it is surprising to find that there are some
people who would like to follow them.
The war breaks between Jesus and Anti Christ for the second time. The
victory belongs to Jesus as used to be, yet for this time He will throw the Anti
Christ and the followers to the eternal punishment, hell. Hereafter, the old earth
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will be destroyed and Jesus is going to changing it into the new earth and the new
sky. There will be New Jerusalem where He provides mansions for each of us.
2. 3. New Criticism Approach
The theory employed in this study is new criticism. Basically, new
criticism is used to scan the symbol of the society where the author lives. The
poem’s overall meaning or form depends on the text in front of the reader. There
are no library research, studying of the authors’ life and times, and other
extraneous information needed, since the poem itself contains all the necessary
information to discover its meaning. This method of analysis became the
dominant school of thought during the first two thirds of the twentieth century in
most high school and college literature classes, English departments, and English
and American scholarship. Known as new criticism, this approach to literary
analysis provides the reader with a formula for arriving at the correct
interpretation of a text using only the text itself. Using new criticism clearly
articulated methodology, any intelligent reader, say the new critics, could uncover
a text’s hitherto hidden message.
It is not the feelings; attitudes; values; and beliefs of the author or the
reader, but the new critics assert that only the poem itself can be objectively
evaluated after declaring the objective existence of the poem. They concern
themselves primarily with an examination of the work itself and not its historical
context or biographical elements, the new critics belong to a broad classification
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of literary criticism called formalism. Being formalists, the new critics espouse
what many call “the text and text alone” approach to literary analysis.
New criticism means that the reader lives and dies with the text, and all the
truths are poured out in those texts (Dr. Antonius Herujiyanto, M. A., Personal
Communication, 2012). The new critics, such as T. S. Elliot readily adopted and
advanced such an impersonal theory concerning the arousing of emotions in
poetry. New criticism begins by assuming that the study of imaginative literature
is valuable; to study poetry or any literary work is to engage oneself in an
aesthetic experience that can lead to the truth. The truth of poetic, on the other
hand, involves the use of the imagination and intuition, a form of truth that
according to the New Critics is discernible only in poetry. In the aesthetic
experience alone we are cut off from mundane or practical concerns, from mere
theoretical, doctrinal, or propositional statements. Through an examination of the
poem itself we can ascertain truths that cannot be perceived through the language
and logic of science. Both science and poetry, then, provide different but valid
sources of knowledge.
As well as many other theories, new criticism begins by defining its object
of concern, in this case poem. As the writer clarified in the definition of terms,
psalm and song belong to poem for psalm and song are poems that are sung. New
critics assert that a poem has ontological status; it possesses its own being and
exists like any other object. Therefore, a poem becomes an artifact, an objective,
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self-contained, autonomous entity with its own structure. As W. K. Wimsatt
(1994) describes:
A poem becomes a verbal icon. The New Critics developed its object theory
of art after having stated that a poem an object in its own right. The meaning
of a poem cannot be considered equated with feelings, stated, or implied
intentions of the authors (p. 42).
Commit fundamental error of interpretation the New Critics call the Intentional
Fallacy is executed by believing that a poem’s meaning is nothing more than an
expression of the private experiences or intentions of its author. Since a poem is
considered as an object, it is claimed that every poem must also be public text that
can be understood by applying the standards of public discourse.
It cannot be denied that the poem is dealing with its author. In his essay, T.
S. Elliot (1920) states:
The New Critical position concerning this relationship between the
author and his or her work. We all know, that ascertain chemical
reactions occur in the presence of a catalyst, an element that causes
but is not affected b the reaction. For example, if we place hydrogen
peroxide, a common household disinfectant, in a clear bottle and
expose it to the suns’ rays, we will no longer have hydrogen
peroxide. Acting as a catalyst, the sun’s rays cause a chemical
reaction to occur, breaking down the hydrogen into its various parts
while the sun’s rays remain unaffected (para. 9 ).
Based on new criticism, the poet is an organizer of the content of human
experience. Structuring the poem around these often confusing and sometimes
contradictory experiences of life. The poet creates the poem in such a way that the
text stirs its readers’ emotions and causes its readers to reflect on the poem’s
contents. Although most new critics would agree that the process of discovering
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the poem’s form is not necessarily linear, new criticism provides the readers with
a distinct methodology to help opening this chief tension. New criticism begins a
journey of discovering a text’s correct interpretation by reading the poem several
times and by carefully noting the work’s title to the text. It means that it has same
review as well as Dr. Antonius Herujiyanto, M. A. Then, by following the
prescribed steps listed here, a reader can ascertain a text’s meaning. The more
practice one has at following this methodology and the more opportunities one
has to be guided by an advanced reader and critic, the more adopt one will
undoubtedly become at textual analysis.
The new critics believe that a text has one and only one correct
interpretation and that the poem itself provides all the necessary information for
revealing its meaning. By scrutinizing the text and thus giving it a close reading
and by providing readers with a set of norms that will assist them in discovering
the correct interpretation of the text, new criticism provides a teachable, workable
framework for literary analysis.
2.4. Theoretical Framework
The writer employed the Holy Bible as the review, which supports the theories that
used in analyzing the study. Eric Sauer states that there is no compilation from
sixty-six books all over the world could be compared to Holy Bible (From Eternity
to Eternity). Based on historical, poetic, symbolization, proverbs, prophetic, lyric,
and conversational aspects, Holy Bible can be placed as a one of literary works.
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The theory of symbol by Thomas C. Foster, the theory of Affliction by Clarke, the
theory of salvation by Carol J. Ruvolo, and the theory of second coming by Carol
Smith are employed since the study is purposely to find out the literal and the
deeper meaning from the primary data. In analyzing the first research problem,
which refers to the literal meaning of the psalm and the song, the writer applied
the theory of affliction and salvation as the comparisons to meaning of the words
and the lyrics that exist explicitly. It is explained that people in the world are in
tribulation and are always in trouble. The writer implements the new criticism
approach to analyze the study since it is the most appropriate approach to gain the
meaning of literature in form of poem. The theory of symbol by Thomas C. Foster
is also applied to analyze the second research problem for symbol discusses true
meaning. By using new criticism approach, the writer expects to answer the
second research problem, which refers to the true meaning of the psalm and the
song. In applying this approach, the writer criticizes the poem (in this case a
psalm and a song) word by word since it is the principal in implementing new
criticism approach, considering that the songwriter and the psalmist implied the
deeper meaning than it is read.
2. 5. Context of the Study
This section consists of the background of the songwriter and the song.
2. 5. 1. The Songwriter
A Chicago lawyer, Horatio G. Spafford, wrote this hymn. People might
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think to write a worship song titled “It Is Well with My Soul” they would indeed
have to be a rich, successful Chicago lawyer. But the words, "When sorrows like
sea billows roll ... It is well with my soul”, were not written during the happiest
period of Spafford's life. On the contrary, they came from a man who had suffered
almost unimaginable personal tragedy.
In 1870, however, things started to go wrong. The Spaffords' only son was
killed by scarlet fever at the age of four. A year later, it was fire rather than fever
that struck. Horatio had invested heavily in real estate on the shores of Lake
Michigan. In 1871, the great Chicago Fire wiped out every one of these holdings.
Aware of the toll that these disasters