Brueggemann notes that Psalms come in three types: Psalms of orientation, disorientation & reorientation” (notably, the Cross of Christ is the great disorienting/reorienting event in history). Psalms of orientation affirm the goodness of God’s created order, a truth which inheres despite the corrupting effects of sin and the fall.
Thus, there is a right reason to sing songs & Psalms of orientation even after Genesis 3. However, as he notes, often the motivation for such songs & Psalms does not come from an affirmation of God’s goodness but rather our own cultural comfort:
Such a “mismatch” between our life experience of disorientation and our faith speech of orientation could be a great evangelical “nevertheless” (as in Habakkuk 3:18). Such a counter-statement insists that God does in any case govern, rule, and order, regardless of how the data seem to appear. And therefore, songs of torah, wisdom, creations, and retribution speak truly, even if the world is experienced as otherwise. It is possible that the church uses the psalms of orientation in this way.
But at best, this is only partly true. It is my judgment that this action of the church is less a defiance guided by faith and founded in the good news, and much more a frightened, numb denial and deception that does not want to acknowledge or experience the disorientation of life. The reason for such relentless affirmation of orientation seems to come, not from faith, but from the wishful optimism of our culture. Such a denial and cover-up, which I take it to be, is an odd inclination for passionate Bible users, given the large number of psalms that are songs of lament, protest, and complaint about the incoherence that is experienced in the world. At least it is clear that a church that goes on singing “happy songs” in the face of raw reality is doing something very different from what the Bible itself does.
Spirituality of the Psalms, 27