Instrumental Music In Christian Worship?

THE SPOTLIGHT

FROM THE EDITOR

One of the things that strikes visitors the most when they visit the services of churches of Christ is the absence of musical instruments in the assemblies of these churches I remember vividly the question one visitor to the New Bortianor Church of Christ asked me: “Why do you people not use musical instruments in worship?” Who can blame her? The use of musical instruments in praise to God is so widespread that the idea of church or worship without musical instruments is a foreign concept in the minds of many. Most people assume that instrumental praise has always been the norm or the orthodox thing because that is what they’ve always known. Some have almost no idea as to why they use musical instruments in praise of God other than the fact that the churches they are associated with have always used them. In this issue, we discuss the use of musical instruments in worship from both a Biblical and a historical point of view. The position you will find defended on the pages of this issue is that instrumental music in worship is inconsistent with true and spiritual worship

Because of how universally accepted the practice of instrumental praise is, our efforts might seem like trying to sweep back the ocean Why, with all the things that could be discussed, have we chosen to discuss this very issue? First, let me assure you that we are not trying to offend anybody Second, we are not trying to say that we are superior to those people who worship in places that use musical instruments Rather, we are discussing this issue because we believe our position is the only Scriptural one, and because of that, like Paul, we are indebted to those who hold other views to teach them what we believe to be true It is an attempt that is grounded in truth “Since we have the same spirit of faith as he had who wrote, 'I believed, and so I spoke,' we too believe, and so we speak” (2 Cor. 4:13).

To ensure that the discussions on this subject spread as far as possible, printed copies of this issue will be given free of charge to those who aren’t members of churches of Christ. However, for those who are members of the church and are willing to support our efforts, this issue is going for Ghs 50.0 per copy. As we ’ ve always done, PDF copies of this issue will

also be made available We are encouraging all readers, especially members of churches of Christ, to share them with as many people as possible You can send us the email of a person you desire to also read this paper via info@spotlightontheword com or you can send (https://spotlightontheword com/sotw-journal/ this link to them

By the way, one new thing we have added to our offering is the ability to listen to an audio version of the issues discussed. Special thanks to our dear brother Derrick Danso for this great initiative.

Those who prefer that option can scan the QR code on the front cover or visit our YouTube channel or Spotify page

Special thanks also go to brethren Theodore Jao Quist of the Abokobi Church of Christ; Derrick Lucky of the Dadieso Church of Christ; Michael Annan Kasukose of the Miotso Church of Christ; Dr. Frank Essien of the UCC Church of Christ; and Kojo Acquah Beenyi,

Coordinator of Bear Valley Schools in West Africa, for contributing to this issue. We pray God’s blessings for and on these good men.

With all said and done, we are commending this issue and the arguments therein to all who love the Lord and want to see His truth prevail Read it But more than that, study it, and then draw your own studied conclusions May the Lord who has promised to be found by all who seek Him with all their hearts (Jer. 29:13), guide you to the truth.

Nana Yaw Aidoo

Nana Yaw Aidoo

A PREACHER’S LIFE AND ADVICE

Kojo Acquah Beenyi

Dr. Frank Obeng Essien

THE BIBLE AND MUSIC IN WORSHIP

Theodore Jao Quist

A REFUTATION OF SOME ARGUMENTS IN FAVOR OF INSTRUMENTAL MUSIC

Derrick Lucky K. Agbemavor

THE TESTIMONY OF HISTORY ON INSTRUMENTAL MUSIC

Nana Yaw Aidoo

MUSICAL INSTRUMENTS IN CHRISTIAN WORSHIP— AIDS OR ADDITIONS?

Michael Annan Kasukose

BIBLE WORD SEARCH

DOES IT MATTER WHAT ONE BELIEVES?

Nana Yaw Aidoo

Let us suppose for a moment that you returned from the gym and found poison in a water bottle in

your kitchen Since the poison was in a water bottle, you decided to drink some of it to quench your thirst. You sincerely believed that the content of the bottle was water. Would your sincerity turn the poison into water or would it protect you from the harmful effects of the poison?

Or what if you were sat on a plane moving from Ghana to South Sudan when you intended all along to travel to England? If you sincerely believed that you were sat on a plane moving to England, would your sincerity make it so?

Anyone who thinks right about the afore going scenarios would certainly answer a great big no to both questions Both scenarios serve to illustrate the insufficiency of sincerity. No one accepts, believes things or acts based on sincerity alone in secular or everyday matters. We do not choose our security personnel, our doctors, our children’s teachers, or our babysitters based on sincerity alone. Why is that? Because we know that such a decision could prove fatal It is rather unfortunate that what most people do not do in secular matters they have no problems doing in spiritual matters People who do not make decisions that pertain to this life based on sincerity alone have no qualms about making eternal decisions on the basis of sincerity alone It seems that such people are more interested in this life than in the afterlife.

But where in the Bible does it say it doesn’t matter what a person believes so long as he is sincere? The answer is nowhere. Nowhere in the Bible is this doctrine taught. The following examples will prove this point

Sincerity is not a substitute for obedience.

ABIMELECH

In Genesis 20, we have an account of Abraham and Sarah’s sojourn in Gerar. While there, Abraham left King Abimelech with the impression that all Sarah was to him was a sister That was true but it was only half-true (Gen 20:12) This half-truth was intended to deceive the king so that Abraham would save his life Having been left with this impression, Abimelech decided to commit fornication with Sarah and he most probably would have but for the intervention of God In a conversation with God concerning this issue, Abimelech said: “Did he not himself say to me, 'She is my sister'? And she herself said, 'He is my brother.' In the integrity of my heart and the innocence of my hands I have done this” (Gen. 20:5). The highlighted word integrity has the idea of sincerity and is so translated in the Modern King James Version Abimelech was in effect saying, “I sincerely thought Sarah was Abraham’s sister and nothing else ” Even God Almighty in the very next verse affirmed Abimelech’s sincerity Yet, despite Abimelech’s evident sincerity God told him that if he had gone ahead with his intention, He would have killed him (Gen 20:3) Why would God have killed the king? Because regardless of sincerity, fornication is a sin against God (Gen. 20:6). Abimelech’s sincerity would not have made the sin any less sinful or any more pleasing unto God.

NADAB AND ABIHU

In Leviticus 10, we have an account of two priests, Nadab and Abihu, who were killed by God because they “…offered unholy fire before the LORD, such as he had not commanded them” (Lev 10:1) Notice that these brothers were the right people, in the right place at the right time who out of sincerity offered a sacrifice to the LORD

Yet, their apparent sincerity did not excuse their use of unauthorized fire

KING SAUL

In 1 Samuel 15, God commanded the extermination of everything Amalek, both humans and animals. Yet, Israel led by Saul, evidently out of sincerity, “spared the best of the sheep and of the oxen, to sacrifice to the LORD your God” (1 Sam. 15:15). God’s view of the issue was that Saul had done evil in His sight (1 Sam 15:19)

Hypocrites! Well did Isaiah prophesy about you, saying: These people draw near to Me with their mouth And honor Me with their lips, But their heart is far from Me And in vain they worship Me, Teaching as doctrines the commandments of men -Matthew 15:7-9(NKJV)

UZZAH

In 2 Samuel 6, God killed Uzzah the son of Abinadab for putting forth his hand to the ark. This God did because He had already given the transportation and handling of the ark to the Levites (1 Chr 15:2) Beyond reasonable doubt Uzzah acted the way he did because he wanted to stop the ark from hitting the floor The sincerity of this man ’ s actions shines through in the account Yet because his actions were contrary to God’s order (1 Chr 15:13), his sincerity could not save him from death

You see, even when Paul opposed the church, he did it out of a good conscience for he said there was never a time in his life when he did not “live before God in all good conscience ” He was sincere in his opposition to Christ and His church but was he right?

THE UNBELIEVING JEWS

In Romans 10 Paul speaks of some sincere Jews who were lost because their sincerity or zeal was not based on true knowledge (Rom 10:1-3) Why is this so if sincerity is all that matters?

WHAT DO THE FOREGOING EXAMPLES TEACH US?

The foregoing examples teach us the following:

Sincerity is not a substitute for belief 1

Sincerity is not a substitute for obedience 2

Sincerity in and of itself is not a virtue. Depending on its focus or 3. object, it could be a vice For instance, the man who sincerely thinks poison is water will die if he drinks it Sincerity in this case would not be a virtue Again, while sincerity towards the things of Christ in religion is a virtue, sincerity towards the things of this world is not (cf. 1 John 2:15-17).

SOME PEOPLE BEFORE THE JUDGEMENT SEAT OF CHRIST

Jesus Christ in the Sermon on the Mount said that some on the judgment day will say to Him: “‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’” (Matt. 7:22). These will be those people who go about their religious affairs on the basis of their sincerity alone. While on earth they thought that merely claiming allegiance to the Lord was enough to make heaven They thought that merely being sincere in divine matters was enough But our Lord will say to them: “I never knew you; depart from me, you evildoers” (Matt 7:23)

THE APOSTLE PAUL

Paul, before his conversion, had lived as a blasphemer of the Way and a murderer (1 Tim 1:12-15) Yet in his defense before the Sanhedrin, he said: “Brethren, I have lived before God in all good conscience up to this day” (Acts 23:1)

These lessons however do not mean sincerity isn’t needed in religion Passages like Joshua 24:14, 1 Corinthians 5:8, and Ephesians 6:24 indicate the necessity of sincerity in religion However, if there is anything we have learned from the examples we have surveyed, it is that in addition to sincerity, God expects us to believe and practice the truth

SOME SPECIFIC RELIGIOUS ERRORS THAT PEOPLE SINCERELY BELIEVE

Let us now consider some specific errors that people sincerely believe.

The “all roads lead to heaven” error. Many sincere folks believe that all religions lead to God. Yet the Bible says there is only one way to heaven and it is Jesus Christ (John 14:6)

The “Jesus Christ isn’t God” error. Many sincere folks believe that Jesus Christ isn’t God and that He was just a good man Yet the Bible teaches that Jesus Christ is God (John 10:30-33; Rom 9:5) If Christ wasn’t and isn’t God then He was and is a liar and liars aren’t good people.

The “salvation by prayer ” error. Many sincere folks are saying a prayer in order to be saved Yet to be saved, the Bible teaches that one must be taught the gospel and must understand it (Rom. 10:14-17), believe the gospel (Heb. 11:6), repent of all sins (Luke 13:3), confess Christ as the Son of God (Matt. 10:32; Acts 8:37), and be baptized unto the remission of sins and to put on Christ (Acts 2:38; Gal. 3:27).

The “baptism isn’t necessary to be saved” error. Many sincere folks teach that baptism isn’t necessary to be saved because it is a “work ” Yet the resurrected and victorious Savior said: “He who believes and is baptized will be saved, but he who does not believe will be condemned” (Mark 16:16) Faith is also a work (John 6:28-29) Yet those who reject baptism don’t think faith is not necessary to be saved

The “join a Bible-believing church of your choice” error. Many sincere folks are joining churches of their choice and yet the Bible says when God saves us, He adds us to His church (Acts 2:47)

He does not ask us to join the church of our choice The Savior has only one church (Matt 16:18; Eph 4:4; Col 1:18)

The “there is no pattern in the worship and work of the church” error. Many sincere folks are doing things in the work and worship of the church, that God has not authorized, such as the use of mechanical instruments of music in the worship, utilizing singing groups and choirs in worship, and having women preachers, among others Yet we are told that all our teaching and all our practice must be authorized by God (Col 3:17)

CONCLUSION

The idea that it doesn’t matter what a person believes so long as he is sincere is a mistake. It is a mistake in secular matters and it is most certainly a mistake in eternal matters. Some have wisely said that the road to hell is paved with good intentions or sincerity. The reason is this: it is possible to be sincere and yet be sincerely wrong.

THE BIBLE AND MUSIC IN WORSHIP

Theodore Jao Quist

Min worship is well-documented

usic has always been a fundamental aspect of human expression, and its use in worship in both the Old and New Testaments, as well as the practices of Jesus, His apostles, and early disciples concerning music and instruments in their worship. throughout biblical history This article explores the specific instructions, purposes, and instances of musical instruments

TEMPLE WORSHIP

OLD TESTAMENT: INSTRUMENTS AND INSTRUCTIONS – EARLY REFERENCES TO MUSIC

The earliest mention of music in the Bible is found in Genesis 4:21, where Jubal is described as the "father of all who play the harp and flute" (NIV) This indicates that music was a significant part of early human culture.

THE SONG OF MOSES

The earliest mention of music in the Bible is found in Genesis 4:21, where Jubal is described as the "father of all who play the harp and flute" (NIV) This indicates that music was a significant part of early human culture

THE BOOK OF PSALMS

The Book of Psalms, largely attributed to King David, is a collection of songs, prayers, and poems used in worship.

Music was integral to temple worship, with specific instructions for its use King David organized the Levites into a musical order to serve before the Ark of the Covenant (1 Chron. 15.16-22). They played various instruments, including lyres, harps, cymbals, trumpets, and horns, during daily offerings, Sabbaths, new moons, and festivals (1 Chron. 23.5).

PROPHETIC USE OF MUSIC

Prophets like Elisha used music for prophetic purposes In 2 Kings 3:15, Elisha called for a harpist, and as the harpist played, the hand of the Lord came upon him This illustrates the spiritual significance of music in facilitating divine inspiration (2 Kings 3 15)

SPECIFIC INSTRUMENTS IN TEMPLE WORSHIP

The instruments used in the temple worship of Israel were carefully chosen and played a significant role. Here are the main instruments mentioned in the Bible:

David, is a collection of songs, prayers, and poems used in worship David, a skilled musician, played the harp and wrote many of the Psalms, which were often accompanied by instruments like the harp, lyre, and cymbals.

Stringed Instruments

Harps (Kinor): Used by the Levites for singing praises to God (1 Chron 15 16, 1 Chron 25 1-3)

Lyres (Nebel): Similar to harps, used extensively in worship and praise (1 Chron 15 16, 1 Chron 25 1-3)

Percussion Instruments

Cymbals (Tseltselim): Used to mark rhythm and enhance the musical experience (1 Chron. 15.16, 1 Chron. 15.19).

Trumpets (Hatsotsrah): Made of silver, used by priests for signaling during sacrifices and offerings, as well as for calling assemblies and during feasts (Num 10 1-10, 1 Chron 15 24, 2 Chron 29 26-28)

Horns (Shofar): Made from a ram ’ s horn, used for signaling and during various religious ceremonies and feasts (Lev 25 9, Josh 6 4-20)

PURPOSE AND SIGNIFICANCE OF MUSICAL INSTRUMENTS

Music and musical instruments in Old Testament worship served multiple purposes:

Worship and Praise: Instruments like harps, lyres, and cymbals were integral to singing and making music for worship and praise (1 Chron. 16.4-6).

Signalling and Direction: Trumpets and shofars were used to signal various events, such as calling the congregation, directing movements, and marking the beginning of religious festivals (Num 10 1-10)

Accompaniment of Sacrifices: Instruments accompanied the sacrifices and offerings, creating a worshipful atmosphere and enhancing the spiritual experience (2 Chron 29 26-28)

Celebration and Dedication: Musical instruments played a crucial role in the celebration of religious festivals and the dedication of the Temple (2 Chron. 5.12-14).

Spiritual Expression: Music provided a means for the Israelites to express their devotion, gratitude, and supplication to God (Ps 33 2-3, Ps 92 1-3)

Instruction and Teaching: Music and song were used to teach and remind the Israelites of God’s laws, deeds, and promises (Deut 31 19-22, Ps 78 1-4)

NEW TESTAMENT: EMPHASIS ON SINGING

In contrast to the Old Testament which specified

exactly the choice of musical instrument and accompaniment, the New Testament does not pro-

vide any command to use musical instruments in worship, nor is there one specific example

of Jesus His apostles, or early disciples using instruments during worship and praise.

The focus in the New Testament

is primarily on singing and making melody in the heart There are no less than ten references to

singing only, in the New Testament.

the New Testament does not provide any command to use musical instruments in worship, nor is there one specific example of Jesus, His apostles, or early disciples using instruments during worship and praise.

PRACTICE OF SINGING

In contrast to the Old Testament which specified exactly the choice of musical instrument and accompaniment, the New Testament does not provide any command to use musical instruments in worship, nor is there one specific example of Jesus, His apostles, or early disciples using instruments during worship and praise The focus in the New Testament is primarily on singing and making melody in the heart There are no less than ten references to singing only, in the New Testament

COMMAND TO SING

Ephesians 5:19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, Colossians 3:16 Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord

James 5:13 Is anyone among you suffering? Let him pray Is anyone cheerful? Let him sing praise Hebrews 13:15 Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name.

VISION OF HEAVENLY WORSHIP

Revelation 5:9 And they sang a new song, saying: "You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation,

Revelation 14:3 And they sang a new song before the throne, and before the four living creatures and the elders; and no one could learn the song except the hundred and forty-four thousand who were redeemed from the earth

Revelation 15:3 And they sang the song of Moses, the servant of God, and the song of the Lamb, saying: "Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the nations!"

These passages emphasize the importance of singing as a form of worship and mutual edification among believers Yet there is no mention of instruments of music

JESUS AND THE DISCIPLES

After the Last Supper, Jesus and His disciples sang a hymn before going to the Mount of Olives (Matt 26 30, Mark 14.26). This hymn was likely part of the traditional Passover celebration, which included singing parts of the Hallel (Psalms 113-118).

Paul and Silas

In Acts 16:25, Paul and Silas were praying and singing hymns to God while in prison. This account underscores the significance of singing as an expression of faith and worship, even in challenging circumstances (Acts 16 25)

Early Church Practices

The early church primarily engaged in acappella singing, following the Jewish tradition of singing without instruments, which was common in synagogues and among some Jewish groups at the time. The absence of instrumental music in early Christian worship may have been influenced by the desire to distinguish Christian practices from those of pagan rituals, which often included elaborate instrumental music.

Early Church Fathers

The early church fathers, such as Clement of Alexandria and Tertullian, wrote about Christian worship but did not specifically mention the use of musical instruments Their writings often emphasize the importance of singing and the spiritual nature of worship

Post-New Testament Developments

In the centuries following the New Testament period, instrumental music gradually became more common in some Christian traditions However, this was a development over time and not reflective of the practices recorded in the New Testament itself.

CONCLUSION

Music, both vocal and instrumental, has played a significant role in the worship practices of God's people throughout biblical history. In the Old Testament, musical instruments were an integral part of worship, used to praise God, signal important events, accompany sacrifices, and celebrate religious festivals. The New Testament, however, emphasizes singing and making melody in the heart, with no commands or examples of using musical instruments in worship

The early church continued the tradition of acappella singing, likely influenced by Jewish practices and a desire to differentiate from pagan rituals Over time, the use of musical instruments in Christian worship evolved, reflecting cultural and denominational differences

This rich tradition of music in worship underscores its importance as a means of expressing devotion, teaching, and enhancing the spiritual experience of believers.

[1] Everett Ferguson, Early Christians Speak: Faith and Life in the First Three Centuries (Abilene, Texas: Abilene Christian University Press, 1981), 111

[2] James W McKinnon, Music in Early Christian Literature (Cambridge: Cambridge University Press, 1987), 42

[3] Colin Brown, ed , The New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1986), 65

THE TESTIMONY OF HISTORY ON INSTRUMENTAL MUSIC IN CHRISTIAN WORSHIP

Nana Yaw Aidoo

While I do not believe that any view outside of Scripture is authoritative I do believe

however that it is an enriching enterenterprise to study the historical development of any doctrine Theology as a discipline “ can be seen as one long conversation stretching over centuries and continents about how to read Scripture well. The best practitioners of doctrine take time to learn about this conversation by studying the Christian tradition. [1]

Some of the very competent theologians and historians in churches of Christ have argued the need to give history a hearing “in determining what the New Testament meant and what it teaches ” “In making my argument” says Everett Ferguson,

I am not saying that church history is our authority or that uninspired writers should determine what our practice today should be I do not want to be misunderstood on this point The New Testament is our authority. Christian authors and others in the early centuries function as witnesses to what Christians did They gave testimony about what the New Testament taught and how the early Christians understood the apostolic teaching They are not themselves the authority. They, as any other witnesses, must be questioned and cross-examined Individually and collectively they certainly were wrong in many of their understandings and many of their teachings, but they were in a better position than we to know what words meant. They can show us how they used words And certainly, they knew what they did when they went to church every Sunday The New Testament faith and practice are the standard, but, as I argued in the Festschrift for Jack Lewis, the witness of early church history is evidence which should be heard in determining what the New Testament meant and what it teaches Every time a person examines a lexicon or grammar in order to determine the meaning of a word or the teaching of a given verse, he is making use of historical evidence The lexicon or grammar is not the authority; it is a means of determining the meaning of the Bible, which is the authority [2]

In view of the foregoing, I set forth the testimony of Christian history on instrumental music in worship As far as the issue of instrumental praise is concerned, church history testifies to the fact that the early Christians did not use instrumental music in their worship assemblies.

What follows is some of the evidence I am not interested in all of history I will only survey the historical period known as the patristic era (2nd – 8th centuries) And I will do so for two reasons. First, the theologians of that period were much closer in time to the apostolic era than the theologians of any era. Second, it was generally in that period that the intellectual foundations of orthodox Christianity were established.

As you read, note the consistent reference to singing or chanting and not to playing in the quotes Also, don’t be bothered by how the church fathers were wont to allegorize the Psalms That practice was in a sense designed to counter any charge of inconsistency “In commenting on the passages in the Old Testament which refer to worshipping God with an instrument, Christian authors had to offer an explanation. The Psalms especially offered a problem, for they were used in Christian worship.”[3] Why were the churches singing the Psalms, which encourage the use of musical instruments while at the same time rejecting the use of musical instruments in their assemblies? This was a problem and one approach to dealing with the problem was to use an allegorical hermeneutic Now to the evidence

ustin Martyr (c. A.D. 100 – c. A.D.165)

e remainder of the Psalm makes it anifest that He knew His Father would ant to Him all things which He asked, nd would raise Him from the dead; and that He urged all who fear God to praise Him because He had compassion on all races of believing men, through the mystery of Him who was crucified; and that he stood in the midst of His brethren the apostles (who repented of their flight from Him when He was crucified, after He arose from the dead, and after they were persuaded by Himself that,

before His passion He had mentioned to them that He must suffer these things, and that they were announced beforehand by the prophets), and when living with them sang praises to God, as is made evident in the memoirs of the apostles. The words are the following: ‘I will declare Thy name to my brethren; in the midst of the Church will I praise Thee. Ye that fear the Lord, praise Him; all ye, the seed of Jacob, glorify Him. Let all the seed of Israel fear Him’ (Dialogue with Trypho 106) [4]

Pliny’s Letter to Emperor Trajan (written c. A.D. 112)[5]

They [the Christians] asserted, however, that the sum and substance of their fault or error had been that they were accustomed to meet on a fixed day before dawn and to sing responsively a hymn of praise to Christ as to a god, and to bind themselves by oath, not to do some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor refuse to return a trust when called upon to do so. When this was over, it was their custom to depart and to assemble again to partake of food – but ordinary and innocent food. [6]

Second Clement (A sermon written circa A.D. 120 – 140)

Let us therefore give unto Him eternal praise, not from our lips only, but also from our heart, that He may receive us as sons (2 Clem 9:10). [7]

Clement of Alexandria (c. A.D. 150 – c. A.D. 215)

Always giving thanks in all things to God through righteous hearing and divine reading, true inquiry, holy oblation, blessed prayer, praising, hymning, blessing singing, such a soul is never separated from God at any time (Miscellanies 6 14 113 3) [8]

The Spirit, distinguishing from such revelry the divine service, sings, ‘Praise Him with the sound of trumpet;’ for with the sound of trumpet He shall raise the dead ‘Praise Him on the psaltery;’ for the tongue is the psaltery of the Lord. ‘And praise Him on the lyre.’ By the lyre is meant the mouth struck by the Spirit, as it were by a plectrum. ‘Praise with the timbrel and the dance,’ refers to the Church meditating on the resurrection of the dead in the resounding skin ‘Praise Him on the chords and organ ’ Our body He calls an organ, and its nerves are the strings, by which it has received harmonious tension, and when struck

by the Spirit it gives forth human voices ‘Praise Him on the clashing cymbals ’ He calls the tongue the cymbal of the mouth, which resounds with the pulsation of the lips Therefore He cried to humanity, ‘Let every breath praise the Lord,’ because He cares for every breathing thing which He hath made. For man is truly a pacific instrument; while other instruments, if you investigate, you will find to be warlike, inflaming to lusts, or kindling up amours, or rousing wrath The one instrument of peace, the Word alone by which we honour God, is what we employ We no longer employ the ancient psaltery, and trumpet, and timbrel, and flute, which those expert in war and contemners of the fear of God were wont to make use of also in the choruses at their festive assemblies; that by such strains they might raise their dejected minds For the psalm is a melodious and sober blessing. The apostle calls the psalm ‘ a spiritual song ’…But let amatory songs [instrumental music] be banished far away, and let our songs be hymns to God (The Instructor, Book II, Chapter IV). [9]

When a man occupies his time with flutes, stringed instruments, choirs, dancing, Egyptian krotala and other such improper frivolities, he will find indecency and rudeness are the consequences Such a man creates a din with cymbals and tambourines; he rages about with instruments of an insane cult Leave the syrinx to shepherds and the flute to superstitious devotees who rush to serve at idols We completely forbid the use of the instruments at our temperate banquet (Paidagogos) [10]

Whether it be in the reading of Scriptures, or in the chanting of psalms, or in the preaching of sermons, or in the offering up of prayers, in all these religious services… (A Treatise on the Soul 9). [11]

Eusebius of Caesarea (c. A.D. 260 –30th May 339)

Throughout the world – in cities, in villages, and in the country – in all the churches of God the people of Christ, who have been chosen out of all the nations, send up, not to the native gods nor to demons but to the one God spoken of by the prophets, hymns and psalmody with a loud voice so that the sound of those singing can be heard by those standing outside (Commentary on Psalms 65:10-15) [12]

ullian (A.D. 160 – A.D. 240)

Trajan statue Glyptothek Munich

A representation of Sant Clement, the author who likely wrote 2 Clement

Titus Favius Clemens depicted in 1584

Quintus Septimius Forens Tertulianus

Of old at the times those of the circumcision were worshipping with symbols and types it was not inappropriate to send up hymns to God with the psalterion and cithara and to do this on Sabbath days We render our hymn with a living psalterion and a living cithara with spiritual songs. The unison voices of Christians would be more acceptable to God than any musical instrument. Accordingly in all the churches of God, united in soul and attitude, with one mind and in agreement of faith and piety we send up a unison melody in the words of the Psalms (Commentary on Psalms 91:2-3) [13]

of Remesiana (c. A.D. 335 – c. A.D. 414)

It is time to turn to the New Testament to confirm what is said in the Old, and, particularly, to point out that the office of psalmody is not to be considered abolished merely because many other observances of the Old Law have fallen into desuetude Only the corporal institutions have been rejected, like circumcision, the Sabbath, sacrifices, discrimination in foods So, too, the trumpets, harps, cymbals and timbrels For the sound of these we now have a better substitute in the music from the mouths of men

The daily ablutions, the new-moon observances, the careful inspection of leprosy are completely past and gone, along with whatever else was necessary only for a time - as it were, for children. Of course, what was spiritual in the Old Testament, for example, faith, piety, prayer, fasting, patience, chastity, psalm-singing - all this has been increased in the New Testament rather than diminished (On the Utility of Hymn Singing 9) [14]

Ambrose of Milan (c. A.D. 339 – 4th April 397)

What a labor it is to achieve silence in church while the lessons are being read

When one man would speak, the congre-gation makes a disturbance But when the psalm is recited it makes its own “silence,” since all are speaking and there is no disturbance. Psalms are sung by emperors; the common people rejoice in them. Each man does his utmost in singing what will be a blessing to all…. Psalmody unites those who disagree, makes friends of those at odds, brings together those who are out of charity with one another Who could retain a grievance against the man with whom he had joined in singing before God? The singing of praise is the very bond of unity, when the whole people join in song a single act of song The strings of the harp are of varying lengths, but the harmony is a unity The musician’s finger, too, may often make mistakes on the

small strings, but in the congregation that great Musician, the Spirit, cannot err (On Psalm 1, Exposition 9) [15]

Theodoret of Cyrrhus in Syria (c. A.D. 393 – c. A.D. 466)

107. Question: If songs were invented by unbelievers to seduce men, but were allowed to those under the law on account of their childish state, why do those who have received the perfect teaching of grace in their churches still use songs, just like the children under the law?

Answer: It is not simple singing that belongs to the childish state, but singing with lifeless instruments, with dancing, and with clappers. Hence the use of such instruments and the others that belong to the childish state is excluded from the singing in the churches, and simple singing is left. For it awakens the soul to a fervent desire for that which is described in the songs, it quiets the passions that arise from the flesh, it removes the evil thoughts that are implanted in us by invisible foes, it waters the soul to make it fruitful in the good things of God, it makes the soldiers of piety strong to endure hardships, it becomes for the pious a medicine to cure all the pains of life Paul calls this the “sword of the spirit,” with which he arms the soldiers of piety against their unseen foes, for it is the word of God, and when it is pondered and sung and proclaimed it has the power to drive out demons (Questions and Answers for the Orthodox).[16]

“Praise him with psaltery and harp….” These instruments the Levites formerly used when praising God in the temple It was not because God enjoyed their sound, but because he accepted the purpose of their worship For to show that God does not find pleasure in songs nor in the notes of instruments we hear him saying to the Jews: “Take thou away from me the noise of thy songs, for I will not hear the melody of thy instruments ” He allowed these things to be done for the reason that he wished to free them from the deception of idols. For since some of them were fond of play and laughter, and all these things were done in the temples of idols, he allowed these things in order to entice them. He used the lesser evil in order to forbid the greater, and used what was imperfect to teach what was perfect (On Psalms 150:4) [17]

just a generation or two after the apostles, believers insisted that musical instruments were to be excluded from Christian assemblies and did exclude the practice from their worship.

Niceta

CONCLUSION

More quotations could be cited but I believe these are enough It is evident from the quotations that just a generation or two after the apostles, believers insisted that musical instruments were to be excluded from Christian assemblies and did exclude the practice from their worship The Bible student might come across the odd resource material that has some of the patristics saying favorable things about musical instruments but these isolated texts are not an indication that they were used in religious or worship services.[18] There is also the temptation by historians and theologians to give the opposition to instrumental praise a cultural explanation. We see this in Emma Ross’ insistence that, “The church was concerned that having instrumental music would cause the congregation to associate music with the pagan festivals where it was usually heard ”[19] This is true but it is not the whole truth The main reason that the patristics themselves gave was that musical instruments were to be excluded not necessarily because of cultural reasons but because they “belonged to the childhood of the human race ’ s spiritual development.”[20] They believed that to use musical instruments in Christian worship was to use tools meant for the moonlight and twilight ages of human history in a sunlight and more spiritual age.

The question we need to ask ourselves at this point is this: if instrumental praise were normative in the New Testament churches, why then do we see no trace of the practice in the patristic era? What is the explanation for its disappearance and discontinuation immediately after the apostolic age if it is the case that the churches of Christ in the apostolic age used musical instruments in praise to God? If instrumental praise were normative in the New Testament era, rest assured, there would have been some Christian communities or congregations in the subapostolic era especially, that practiced it or encouraged the practice in their assemblies What we find however is a rather universal condemnation of the practice spanning centuries [21] As Eusebius, the father of all ecclesiastical historians boldly asserted, “Throughout the world, all the churches of God” sang with loud voices, hymns and psalms in praise “to the one God spoken of by the prophets ” For the one who is willing to be led by the evidence, the statements of the patristics above strongly presume apostolic practice.

I want to end with Everett Ferguson’s summary of how the church fathers thought concerning music in worship:

1.

Instruments of music belonged to the childhood of the human race ’ s spiritual development. They appealed to the senses and have now been abolished from the Christian assemblies with the other types and shadows of the Old Testament.

2

The human body is the true instrument for praising God Praise is to be offered with the voice, with the understanding, and with good works

3

Psalm singing is a spiritual sacrifice, pleasing to God and beneficial to the one singing and the one listening It lifts thoughts to God and calms the soul

4

Congregational singing exemplifies the harmony of body and soul and the harmony of man with God which is the goal of God’s plan. It expresses the unity of the church.[22]

May God help us to “continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to his name ”

[1] Beth Felker Jones, Practicing Christian Doctrine: An Introduction to Thinking and Living Theologically (Grand Rapids, Michigan: Baker Academic, 2014), chp 1, 13, Epub Reader Format

[2] Everett Ferguson, “Early Church History and the Instrumental Music Controversy,” The Instrumental Music Issue, (Nashville: Gospel Advocate, 1987), 79-80

[3] Everett Ferguson, Acapella Music in the Public Worship of the Church (Abilene, Texas: Desert Willow Publishing, 2013), chp 2, 10, Epub Reader Format

[4] Justin Martyr, “Dialogue with Trypho, Chapter 106,” trans Alexander Roberts and James Donaldson, accessed 10 August 2024, www logoslibrary org/justin/trypho/106 html

[5] Pliny the Younger was not a Christian He was the Roman governor of Bithynia I quoted him because he repeated what he had heard from the Christians themselves was their practice

[6] “Pliny’s Letter to Trajan”, Christian History Institute, accessed 9 August 2022, https://christianhistoryinstitute org/study/module/pliny

[7] J B Lightfoot, trans , “2 Clement,” in The Apostolic Fathers, ed J B Lightfoot, accessed 7 August 2024, www earlychristianwritings com/text/2clement-lightfoot html

[8] Everett Ferguson, Early Christians Speak: Faith and Life in the First Three Centuries (Abilene, Texas: Abilene Christian University Press, 1999), chp 7, loc 1685, Kindle Reader Format

[9] “Church Fathers on Psalmody,” Covenanter Cast, January 2016, accessed 8 August 2024, www covenantercast com/2016/01/church-fathers-on-psalmody html?m 1

[10] Emma Ross, “Making Music in the House of God: How Augustine Influenced Jean Calvin and Martin Luther’s Opinions on Musical Worship,” Musical Offerings, vol 15, no 1 (2024), 14; This quote does not pertain to the worship assembly However, it shows the strong opposition to musical instruments that existed among the Christians in the earliest years

[11] Tertullian “A Treatise on the Soul ” trans Peter Holmes accessed 8 August 2024 www newadvent org/fathers/0310 htm

[12] Ferguson, Acapella Music, chp 2, 6

[13] Church Fathers on Psalmody, Covenanter Cast, January 2016, accessed 8 August 2024, www covenantercast com/2016/01/church-fathers-on-psalmody html?m=1

[14] Ferguson Acapella Music chp 2 9-10

[15] Ferguson, Acapella Music, chp 2, 7

[16] Ferguson Acapella Music chp 2 8

[17] Ferguson, Acapella Music, chp 2, 11

[18] Everett Ferguson discussed some of these texts in Ferguson, Acapella Music, chp 2, 23-28

[19] Ross, Making Music, 14

[20] Ferguson, Early Church History and the Instrumental Music Controversy, 100

[21] Everett Ferguson, The Church of Christ: A Biblical Ecclesiology for Today (Grand Rapids, Michigan: Wm B Eerdmans 1996) 272 wrote: “The testimony of early Christian literature is expressly to the absence of instruments from the church for approximately the first thousand years of Christian history In the footnote of this work he referenced J W McKinnon “The Church Fathers and Musical Instruments” (Dissertation, Columbia University, 1965)

[1] Ferguson, The Church of Christ, 100

A REFUTATION OF SOME ARGUMENTS IN FAVOR OF INSTRUMENTAL MUSIC IN CHRISTIAN WORSHIP

Derrick Lucky K. Agbemavor

The purpose of this effort by THE SPOTLIGHT is primarily to help

men both in and out of the church to study and understand the word and will of God and to do all they can to live in harmony with those stipulations. In light of that, we’d address ourselves to the subject under consideration with hurried dispatch We offer to take a quick, brief, and highly condensed tour of the history of instrumental music

A BRIEF HISTORY OF INSTRUMENTAL MUSIC IN SCRIPTURE

Shortly after the fall of man in Paradise, we ’ re introduced to one intriguing personality by the name of Jubal, a descendant of Cain (Gen 4:20-21) who the record says “ was the father of all those who played the lyre and pipe.” In modern parlance, Jubal is the father of music even instrumental music. Notice here that we aren’t told of anything relative to his use of this “skill, invention, talent or however you choose to designate it” in the worship of God. Mention is made here, simply to tell us the origin of music i e , instrumental music

Thereafter we hear of instrumental music being (1 Sam 18:6-7), and then Jephthah’s daughter employment of them (Judg 11:34) employed in social life; first by Moses, Miriam, exodus from Egypt in Exodus 15:1-22, and then by We next turn our attention to the employment of these instruments in worship under the Jewish system. We hasten to mention in this connection the Jewish women in celebrating David’s victory and Israel in the celebration of Israel’s music in worship under patriarchy. The earliest mention of instrumental music in approved worship protocol is in 1 Chronicles 16:1-42 when the ark of the covenant had been returned to Jerusalem that there is no mention of instrumental

Students of the Bible notice that shortly after the days of the Judges, , the Philistines launched a military campaign against Israel and seized the ark of the covenant from Ebenezer (1 Sam 4) They bore and kept it for only 7 months (1 Sam 6:1) because it nearly wiped out their civilization Their diviners and priests advised that it be sent back to the rightful owners The craft by which they sent the ark away brought it resting among the Beth-Shemites (a Jewish population)

The Levites in this town offered sacrifices and offerings to the ark (1 Sam. 6:15), but some unauthorized persons among the population (most likely priests) looked INTO the ark (a right reserved for only appointed Kohathite priests even Gershonites and Merarites who were Levites and priests weren’t allowed to LOOK into the ark Numbers 3:31-32) This led to the death of some 50,070 men (1 Sam 6:19) An outcry went up to Kiriath-Jearim and the ark was relocated there where Eleazar, son of Abinadab kept it And there the ark remained for 20 years (1 Sam 7:1-2) King Saul gave no serious thought to this piece of national property during his reign (1 Chr 13:3)

When David was made King, he had the ark removed from Kiriath-Jearim to Jerusalem Not carrying it after the due order, Uzzah paid the price for such rebellion a stern lesson that God would not tolerate that which is unauthorized

In fear, “ David did not take the ark with him to the city of David, but took it aside to the house of Obed-Edom the Gittite” (1 Chr 13:13) David heard of the incredible blessings that came upon the family of Obed-Edom after just 3 months of housing the ark (1 Chr. 13:14) and almost immediately coughed up a corrected transportation detail to have the ark brought to Jerusalem.

Lyre (Musical Instrument)

Once the ark touched down in Jerusalem, we ’ re told of David’s inspired activity, he appointed some of the Levites to minister before the ark of the LORD, to commemorate, to thank, and to praise the LORD God of Israel: Asaph the chief, and next to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, and ObedEdom: Jeiel with stringed instruments and harps, but Asaph made music with cymbals; Benaiah and Jahaziel the priests regularly blew the trumpets before the ark of the covenant of God On that day David first delivered this psalm into the hand of Asaph and his brethren, to thank the LORD (1 Chr 29:25-26)

This was the day David wrote and delivered his first psalm (not Psalm 1) and instructed Asaph and his relatives to set it to music (accompanied by mechanical instruments of music) By inspiration, David stationed 4,000 Levites (all relatives of Asaph who in turn were all Kohathites 1 Chr 6:38-39) to praise the Lord with musical instruments (1 Chr 23:1-6) Of these 4,000 (all men “choir”), 288 were trained in singing (1 Chr 25:7) These divinely selected singers the record says were trained, permanently engaged, and paid professionals (1 Chr 9:33) We hasten to remind anyone who looks at this and thinks he has found authority for mechanical instruments of music in or out of the church that, the singing and the engagement of mechanical instruments under the Jewish economy was consigned to (1) MEN and (2) a particular genetic lineage the Levites and more specifically the Kohathites Anyone outside this gender and genetic specification (irrespective of his desire, commitment, skill, and talent) was unauthorized to thus work and worship

This entire excursion was necessary to establish in the minds of our readers that mechanical instruments of music are not new by any means and that contrary to popular brotherhood-wide error, they were authorized and regulated for use by God himself in worship through David the King, Gad the Seer and Nathan the prophet under the Jewish dispensation!

The mention of instrumental music is next to be observed in the New Testament under social circumstances Having been petitioned by a synagogue official who had lost his daughter, Jesus followed him into his house “When Jesus came into the ruler's house, and saw the flute players and the noisy crowd wailing, He said to them, "Make room, for the girl is not dead, but sleeping " And they ridiculed Him” (Matt. 9:23-24).

Instrumental music obviously is no new fad. No mention is made of it in Patriarchal worship but in the Jewish economy, it was sanctioned, regulated, and exclusively consigned to men of Kohathite blood by God himself.

Instrumental music obviously is no new fad. No mention is made of it in Patriarchal worship but in the Jewish economy, it was sanctioned, regulated, and exclusively consigned to men of Kohathite blood by God himself. We raise the all-important question Did God authorize mechanical instruments of music in the Christian dispensation?

HOW DOES THE BIBLE AUTHORIZE?

Christianity (the only true religion) is a religion of faith; a religion predicated on a THUS SAITH THE LORD!

At this juncture, it becomes all the more crucial to note with emphasis that the study of how the Bible authorizes is critical in a study like this for without a proper way of ascertaining Bible authority, a certain and definite rule of analysis and synthesis, there is no way any man can know that a certain prohibition, grace, praise, promise, regulation or prescription applies or has relevance to him Again, we do not have the space or the desire (at least in this lesson) to exhaust ourselves in studying how the Bible authorizes We suppose our readers have a fairly good knowledge of such, if not, readers can log onto the spotlight website to learn more on this topic. But anyhow, we offer just enough information in this area (of Bible Authority) to enable a proper understanding of this topic (a refutation of some arguments against instrumental music).

The Bible authorizes (prescribes or proscribes a thought, word, conduct, habit, etc ) by the correct conclusion drawn from all relevant passages that have a direct and indirect bearing on that topic, and a handling aright (correct reasoning) of the available evidence on the said topic

After proper attention has been given to significant distinctions as to whether a phenomenon is Old or New Testament, Faith or Opinion, Temporary or Permanent, Circumstantial/Conditional, Incidental/Essential, Means/Principle, Custom/Law, we conclude that the bible authorizes (prescribes or proscribes) by:

i. Direct statements (and we have at least 11 of such statements)

ii. Examples

iii. Silence

iv Expedients

These distinctions above aren’t arbitrary nor are they the creation of my fanciful little mind. These aren’t traditional Church of Christ or classical and/or arbitrary human inventions but are truths to be found in Scripture after a diligent study. Whatever is taught through these four avenues is taught either explicitly or implicitly!

REFUTATION OF POPULAR ARGUMENTS FOR INSTRUMENTAL MUSIC IN WORSHIP

Some of our brethren who are not properly informed on the matter and those who are beginning to rake in and fall for false doctrines such as mechanical instruments of music, together with our friends in the denominations have often raised some arguments which they believe, and are convinced favor the use of mechanical instruments of music in worship If we know our hearts well (and we are convinced we do), we do not pen these essays because we love to annoy our religious neighbors and friends, perplex them, or war upon that which is dear to them. We are sorry that duty, solemn duty, demands of us this examination of their position relative to this doctrine knowing as we do the unpleasant sensations it produces in the breasts of some persons.

I. APPROVED USE IN HEAVEN

This argument from start to finish is not only flawed, but also misses the point about the very book from which the passage is lifted, and the nature of Heaven. We have already argued that a a man cannot know God’s will on any matter unless he gives due consideration to the totality of the Bible's teaching on the said topic. And a due consideration of the totality of the Bible’s teaching won’t allow for the meaning that is pinned on this passage The Bible teaches that heaven is a spiritual reality far transcendent, above and beyond anything human language can describe The portraits of it painted for us even by God himself are accommodative and wholly inadequate If there is literal gold for example in heaven, how far better then, is that place than earth? I have seen gold here on earth (mined from the earth’s core) and I’d see gold there mined from heaven’s core?

We have often heard people try to “find authority” for

the use of mechanical musical instruments in worship, in such passages as Revelation 5:6-8, 14:2, and 15:2-3. These passages being a snapshot of heavenly scenes, it is argued that since we see the presence and use of mechanical instruments of music in heaven, we can and should use them too in Christian worship We supply the text here from the NKJV for your consideration

And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth Then He came and took the scroll out of the right hand of Him who sat on the throne 8 Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints (Rev 5:6-8)

This argument from start to finish is not only flawed, but also misses the point about the very book from which the passage is lifted, and the nature of Heaven We have already argued that a

The book of Revelation is that kind of book in a class of its own kind Its verbiage, literary style, plot, and thoughts are unlike any other book in all of God’s communication By the use of figurative language, apocalyptic imagery, signs, and symbols, it paints portraits and communicates thoughts that point beyond itself It was penned at a time when persecuted Christians needed to know what was in being faithful for them they needed to know to what end all this sacrifice and labor points. Yet the Revelation contained relevant information about the enemy (The corrupted and wicked Roman Government) and how to overcome it. It contained the scope and stretch of the enemy ’ s powers, the end to which it will be subjected ultimately, and how these persecuted Christians were to deal with it Should we in this brief teach CRYPTOGRAPHY? This was God using cryptic code language to communicate with these persecuted Christians expressing his care, consolation and concern This was meant to be kept away from the enemy lest it multiply its persecution efforts (which were already fearsome and dreadful) many folds over and then obliterate the young church from the surface of the earth! As an archway to the book, the record says God sent and signified the revelation by his angel unto his servant John. To signify is literally to encrypt!

If we see the harp in these verses as literal harps in heaven and so desire to mimic the things of heaven literally, then look at what other things we need to have literally in heaven;

1

2

3

A lamb a timid, domesticated, cud-chewing mammal raised for meat, milk, and wool

A lamb looking as though it had been slain

The lamb must have 7 horns and 7 eyes literally talk of monstrosity!

4.

A literal lamb capable of walking up to God and taking out of the hand of God a scroll isn’t this cartoonish?

5 Literal 4 living creatures and literal 24 elders (whatever/whoever they are, diverting worship from he who sits on the throne) bowing down before a lamb in worship protocol idolatry of the rankest sort!

We could continue ad infinitum but I am sure you get the point How idolatrous of a place heaven would be if such things did exist literally

So, what is actually happening in Revelation 4&5? Well, these Christians were under intense and fierce persecution (the kind of which many Christians today, including myself may not be able to endure through and through) and got to think that they were under the control and power of these human leaders and thrones whose influence, power and authority was unlike anything they had ever seen

Chapters 4&5 of this apocalypse were intended to paint for them the true picture and realign their thinking on this matter. The picture thus is that God is sitting on the throne and the entire universe is focused on him and that he rules in the affairs of men!

In Chapter 5, we see the Lamb (Jesus Christ notice the imagery here) at his side and he is the only one (out of heaven’s immense population) worthy to take out of the right hand of God the scroll which was intended to express God’s intentions concerning the future of these persecuted Christians! The scene in these chapters represents the whole host of heaven offering a thunderous and rhythmic (signified by the harp and water to allow for human comprehension) praise and adoration to Christ (who is exclusively well qualified to represent the human race and to effect redemption protocol in our behalf) and God who is the only sovereign

Our contention thus is this; if you literalize the harp, then good logic demands that you literalize everything else in the verse because they are all signified to the same end The same imagery is thus expressed in 14:2 and 15:2-3 We

II. GIFTEDNESS

This perhaps is the chief argument of brethren who are sympathetic to solos and choirs The argument is made that some (both in and out of the church) are naturally gifted and talented in the art of singing and music God himself gave these talents, and as such they are to be used in his worship. Let it be here emphasized that if God has truly authorized the use of solos and choirs in worship, it counts for naught if I or any man likes it or not, and as such our opposition to it is irrelevant. However, if God has not authorized them, it amounts to rebellion if we use them and it is of no consequence, whoever thinks it’s right or harmless

emphasize that no such physical contraptions exist in heaven (1 Cor. 15:50, Heb. 12:23) and as such it makes for poor logic to argue we can use these contraptions in Christian worship because they exist in heaven.

Natural talent…is not the principle of divine worship

Those of the instrumental music persuasion argue that some are gifted in the use of these instruments, hence there is nothing wrong if they exercise their talents in

praise of God It is worthy of note that we wouldn’t be the first band of people with “musical talent, finesse or skill” Jabal, Asaph, and David are examples that precede us many, many years over

If we define talents as the characteristic feature, aptitude or disposition of a person (as the dictionary does define the term in its current acceptation), then we all have talents even if a person believes he/she has none By that logic then, worship ought to engage the talents of archers, acrobats, cooks, dancers, eyebrow-dancing

those with pretzel-like flexibility, and yoga fellas, etc Since these talents aren’t expressed in our folks, runners, high jumpers, swordsmen, artists, worship services, won't the master command the archers, rappers, high jumpers, cooks, dancers, etc worship services, won't the master command the archers, rappers, high jumpers, cooks, dancers, etc. who didn’t use these talents in worship to the praise of God to be thrown into the outer darkness; in that place where there is weeping and gnashing of teeth (Matt 25:30)? The argument obviously loses any sense of value.

Natural talent (whatever we define them to mean), is not the principle of divine worship. God has never given a religion (a system of restraint) to people that was based on natural principles This conclusion is arbitrary or skewed but is instead drawn from a due consideration of the totality of bible teaching on the issue

Lastly, we (Christians) walk by faith, not by sight And faith does not belong to the realm of natural things That a man has certain talents (whatever they may be) doesn’t mean he is authorized to exercise them in worship protocol. If his/her abilities per chance even align with divinely

Harp (Musical Instrument)

authorized activity, he must still subject it completely to the dictates of faith As evidence for our contention, we submit Asaph and the whole Hebrew “choir” for your study and consideration.

III. AUTHORIZED USE IN THE PRODIGAL SON’S HOMECOMING

Admittedly, when I first came across this argument in an article I was reading in May 2021, I found it rather crafty, interesting, and contrivance. The reasoning around it is fluffy and maybe even warm to an untaught and untrained mind In Luke 15:11-32 we are treated to one of Jesus’s many parables namely that of the prodigal son A wicked and solicitous younger child who demands his share of his father’s estate (while the father yet lives), and journeys to a distant country where he squandered his estate with loose living Unexperienced in the art of living, life takes a harsh beating at him Time (the great providential judge), brings him to his senses and he immediately becomes penitent and with resolve journeys back home to his father. The loving father repossessed him and with fanfare, festivity, and glee welcomed him. The Elder brother who was out in the field when he was almost home later that day, heard of the music and dancing in the house! When he inquired, he was told, his younger brother (who wasted his estate on loose living) was back from his “excursion” and was the guest of such a royal treat

The whole point of the parable was to address the begrudging, sparing, closefisted and reluctant of the Pharisees and the Scribes (who were themselves sinners and unworthy of God’s graces and benevolence) towards penitent sinners. The Pharisees and Scribes began to grumble, saying, “this man receives sinners and eats with them” read the rest of the chapter to see what the father will do to his once sinful and wicked child He’d receive him and eat with him!

The prodigal son had sinned no doubt! He was wicked and solicitous; he was decadent and malignant etc. But on his return, he was penitent and renewed. He had learned his lessons and was resolved unapologetically to be bound anew in love and grace to his father and family To this the Pharisees and Scribes, resisted Their attitude is reflected in the conduct of the elder brother when he heard of his brother’s return “The older brother became angry and refused to go in So, his father went out and pleaded with him” that is the context and setting of the parable

From this, it has been argued, that the father’s house in this parable is the church (1 Tim 3:14-15) and that the music and dancing are rock solid proof that there is a place for instrumental music in the worship and work of the church. Parables are simple stories teaching spiritual principles. They are graphic analogies with highly rich symbolism and bold characters. Again, we remind our readers that parables are signified instruments of instruction and as such must not be literalized in meaning The only way to arrive at the conclusion named above is for a man to disregard a law he applies all the time in comprehension the law of context, content, and conclusion

The point, the theme, or context the 2 parables (of the lost coin and prodigal son) are addressing is stated at the very beginning of the chapter we recognize that the chapter and verse divisions of scripture are uninspired and can sometimes be worrisome but, in this instance, it’s helpful. “Now all the tax collectors and the sinners were coming near Him to listen to Him. Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them And he spake this parable unto them, saying ” (Luke 15:1-3)

The music in the parable was not addressed to the father and that is the case because the context is not worship. It was purely, purposefully, and markedly for entertainment and celebration. At this very point, the parallelism fails music in worship is addressed to God and is not an act of entertainment!

Again, because the context isn’t one of worship, the house in the parable cannot be the church Kindly note these for your consideration;

The man has 2 sons, God has far too many

None of us, both in and out of the church (not even angels), have the right to be as solicitous and entitled to God’s graces as the younger son but he did and it was legally okay.

The estate which the man shared among these two sons were strictly material God’s estate and blessings are spiritual and eternal and cannot be divided among men All Christians have equal access to them at all times provided they remain sons of God

Our fourth and final answer to this loose jab is that, if the music and dance in the parable authorize our use of mechanical instruments in our worship services, then we gently remind our brethren of the absolute need for all

members of the church to always put on the best robes (anything short of the best at any time in worship will be sinful), a ring, and sandals There is then the added need to always bring the fattened calf (not chicken, beef, chevon, egg, fish, etc ), kill it, eat it, and celebrate in all our worship services. The definition of the best robe would even constitute a problem. Who will be the judge to adjudge a particular fabric, color, and style of a robe the best?

IV. AIDS NOT ADDITIONS

It is rather strange that some would argue that mechanical instruments of music are an aid to the kind of music (vocal) authorized in Christian worship. An “aid” by the common acceptation of the word today means “to provide with what is useful or necessary in achieving an end.” Upon the basis of that definition, we ought to note that the argument in essence implies that if we sing in worship without mechanical instruments of music we sin Who, if he is considering the totality of the Bible's teaching on the subject will so argue? If we can sing (and be acceptable to God) without using mechanical instruments of music, then mechanical instruments aren’t aids That is necessarily the case because, if an aid is necessary to achieve an end, and mechanical instruments of music are an aid, then it follows just as surely as night follows the day, that we cannot sing and receive the praise of heaven until we have included mechanical instruments of music in our worship.

We now raise a few questions

(1) which instruments are included and excluded?

(2) Who is going to make that judgment?

(3) Wouldn’t it mean that we can’t worship God in the privacy of our homes, in our minds, at our workplaces, and in schools since we necessarily would have to include instruments?

argued from this perplexity that we simply cannot have great singing (by that they mean one that is markedly emotional, expressive, and immersive in form and style) without the use of musical instrumentation

In response we simply call attention to the fact that God knew the advancements that had already come upon the face of the earth in musical instrumentation from the days of Jabal in Genesis 4:21 to the days of the New Testament church and yet without reserve specified vocal music sang in harmony, rhythmically, skillfully, with joy, grace and gratitude in worship both in and out of the church.

If I am allowed an excursion at this point, it is evident that many churches of Christ (both urban and rural) have poor singing But this sorry state of affairs cannot and should not be blamed on ability for we all have vocal abilities (without it we couldn’t even speak) that can ably sing with finesse and proficiency with just a little bit of focused instruction and training. This focused instruction and training (which ought to be done for as long as the church stands) like the work of preaching has been left into the hands of a select few many of whom are beginning (if they haven’t already) gotten abusive and prideful and doing all they can (whether they intend to or not) to subvert the original design of these activities in the church In all areas and fields of living we seek and covet constant training and instruction to maintain and increase our efficiency and skill relative to congregational singing however it is an open secret that many congregations have no definite plan to teach and instruct its members How on God’s green earth could we expect to have great singing in the congregations without a proper knowledge of same?

We wonder why they’d call it an aid though. We contend that mechanical instruments of music are an addition, they change the specifics of a command or action to sing and are not aids, all the claims to the contrary

V. PRACTICAL NECESSITY

As best I can tell, this is one of the favorite arguments of those in the denominations Considering the evolution and advancements we have experienced in musical instrumentation and acoustic refinements (from complex digital synthesizers, advanced software, artificial intelligence to machine learning, etc.) that create for us an impressive immersive musical experience across all genres, people are actually surprised that churches of Christ do not employ mechanical instruments of music together with their advancements in our singing Some have therefore

The flip side of this issue is that, when congre-gations organize such instruction sessions, many brethren (and I confess to being guilty of this in the past), show absolutely no interest They leave before the session is over or do not even turn up for it It is worthy of note at this juncture that singing (the use of our voices) is just as part of our individual offerings to God as is our time, mind, money, and interest, and if we do not attempt (even though we can and should) to develop, train and prepare it for worship we come short of heavens requirement relative to worship.

And that slave who knew his master’s will and did not get ready or act in accordance with his will, will receive many blows, but the one who did not know it, and committed acts deserving of a beating, will receive only a few blows From everyone who has been given much, much will be demanded; and to whom they entrusted much, of him they will ask all the more (Luke 12:47-48)

The problem that attends these training sessions are legion but we here suggest that should our training and instruction sessions be organized efficiently (some waste too much time and thus excite the disinterest of many), with interest and quality, we would begin to attract our brethren anew to engage. Let all congregations of the Lord seek a man of knowledge and skill (whether he be in or out of the church), who can read musical notations, set them to music in their rightful tunes, tones, and rhythms to instruct and teach the whole congregation (both young and old) to sing skillfully and harmoniously!

VI. NO EXPLICIT PROHIBITION IN THE NEW TESTAMENT

The nature of this argument is obviously pivoted on a false assumption, i e the assumption that the only valid way to prohibit a word, thought, action, habit, etc is to be explicitly commanding about it By this is meant direct commands to do or not do a certain thing, as we see in the 10 commandments But I am concerned at this point with the word “command ” It is not sufficient to cover the situation. Rather, “command(s)” is part of a larger area of study which is designated by the phrase “direct statements.” Some direct statements are commands, but many direct statements are not commands and yet are just as authoritative in their demands. We reserve the details of that discussion for another study but we simply mention it for your consideration and further study that based on the grammar of the Greek New Testament there are 11 different kinds of direct statements and that a “mandatory” statement (a command) is only one of these 11 These are (1) declarative, as Mark 16:16 (2) interrogative, as in Romans 6:1 (3) hortatory, as in Hebrews 6:1 (4) conditional, Col 3:1 (5) subjunctive-prohibitory (6) deliberative (7) subjunctive-final (8) mandatory/command (9) mandatory-permissive (10) imperative-prohibitive (11) optative as in Romans 6:2.

From the foregoing, it is evident that there are at least 11 different ways to be explicit about a prescription or a prohibition It goes without saying that these are not just biblical themes and concepts but every day and commonplace rules of grammar and instruction Therefore, for a man to argue that because we do not find an explicit mandatory prohibition (which constitutes just one type of direct statement), we thus have the authority to employ mechanical instruments of music in Christian worship, is a sorry logic.

Secondly, as goes the proposition, so goes the demonstration Since there is no explicit prohibition against pork, fish, vegetables, etc at the Lord’s table, are

we to conclude that they are authorized elements of the table? Has it not been understood always that God authorizes and excludes by what he has specified (Gen 6:14; Matt 26:26, 28; Matt 28:18-20; Mark 16:15-16)? We contend that the Lord has specified vocal music in New Testament Worship (Eph. 5:19; Col. 3:16) and has thus implicitly excluded and proscribed mechanical instruments of music IN WORSHIP.

We could carry the argument another step further. There is no explicit command signed against my name in the Bible, therefore I am not obligated to live in harmony with any of its stipulations and requirements Will that wash? Such a position will not even stand before an atheist

God knew the advancements that had already come upon the face of the earth in musical instrumentation from the days of Jabal in Genesis 4:21 to the days of the New Testament church and yet without reserve specified vocal music sang in harmony, rhythmically, skillfully, with joy, grace and gratitude in worship both in and out of the church.

VII. JESUS DID NOT ADDRESS IT AND IS THEREFORE A NON-ISSUE

Herein is another fickle argument that grows out of a sourly faulty hermeneutical procedure or principle For a man to reason that because Jesus did not address it “explicitly” (wherein by explicit it is meant that it was not a “thou shalt not” type prohibition), implies that the Lord approves of it, is awfully sorry logic We have already noted that there are 11 different ways to be explicit in prescription or prohibition (in the Greek New Testament) and that “mandatory command” is just one of the eleven.

Further, this remark (whether they intend it or not) undermines the very Jesus (his person and power, his work, words, and his will) its proponents seek to exalt This selfsame Jesus made it evident that there were many more things he had to say, (and teach and do DL) which had he said, taught, and done, the apostles (his appointed and signified emissaries) could not bear (John 16:12) He was thus going to make these known to them and empower them to act in his behalf by agency of the Holy Spirit (John 16:13-15). The Holy Spirit was thus going to remind them of all that Christ had said and taught whilst incarnate and reveal unto them many more things Christ did not say or teach.

We contend in this brief that, this later revelation included

what kind of music God and Christ want in worship in the church, even vocal music This completely throws off balance the idea that a teaching has to be addressed by Christ himself directly to carry any weight and sanction of divine approval. By the law of agency (that grows out of Jesus’ own statement), we establish that the apostles had the power, authority, and ability (supplied by the Holy Spirit) to infallibly teach, instruct, and bind here on earth what had been bound already in heaven

The apostles, acting under the high authority and commission of Jesus Christ, and inspired with all divine and supernatural knowledge, exhibited in doctrine, in precepts, ordinances, promises, threatenings, and development, things spiritual, celestial, and eternal, and are in consequence of these endowments and authority, worthy of all respect and regard, even when writing upon the most common matters. They are of great value and indispensable importance in giving a full development of the religion of Christianity, in all its condescension and adaptations to the most minute and common concerns and business of this life

Others continue to pursue this argument by saying because Jesus didn’t address it (and this is true, for we have no record of Jesus’s discourse on music in worship), it’s a nonissue and would count for naught in judgment As such, it’s of no consequence whether or not a man/congregation decides to use or not use mechanical instruments of music in worship. We wonder if those who so reason consider themselves the direct auditors of Jesus’s words in the New Testament. Jesus in his ministry primarily spoke to Jewish men and women. We keep wondering by what principle or logic these men covet for themselves (who are removed by millennia) from those truths long ago expressed Whatever Jesus wanted to be addressed, he addressed, whatever truth he wanted to be communicated by his apostles and prophets (who are forever the teachers of men) he did empower them to communicate and by his great and awesome providence preserved for us in the bible through the ages and unto all men yet unborn.

CONCLUSION

In consequence of the above considerations, we renounce every teacher of divine truth but Jesus, and all ambassadors except the Holy Twelve. We shall start from the Acts of the Apostles, and as they intimate the apostolic doctrine and practice, we shall follow these To Jerusalem, we must then look for a fair beginning Whatever we have got in our faith and practices which they had not, we shall return to the rightful owners What they had which we have not, we shall append to our inventory of Christian duties

and Christian excellencies Meanwhile, we shall assist each other in getting rid of our prejudices and errors as soon as we can, and “whereunto we have already attained, we shall walk by the same rule and mind the same thing” and if we live in peace, the God of love and peace shall be with us, for he has promised it.

Mechanical instruments of music with their long and awful history have divided churches, families, friends, and neighbors and continue to, though they shouldn’t because the testimony of the Lord is clear when interpreted in conformity with the fixed laws of language, could convey but the same ideas to all unbiased minds respecting everything necessary to salvation

This refutation is by no means exhaustive These are mere pointers to assist you search for the truth. There need, then, be no prejudice in the case, no excitement; no noise about logic; fairness or unfairness; no party feelings; or strife; no crimination or recrimination; but simply an inquiry into matter of fact.

[1] Merriam Webster 2024

[2] Roy C Deaver, Ascertaining Bible Authority (Biblical Notes Publishing, 1997), 56

MUSICAL INSTRUMENTS IN CHRISTIAN WORSHIP —AIDS OR ADDITIONS?

Michael Annan Kasukose

The use of musical instruments in Christian worship has long been a subject of debate within what is

called Christendom and/or between Churches of Christ and denominational churches While denominations incorporate a wide array of instruments into their services, the Lord’s Church, the Church of Christ adheres strictly to a cappella singing, believing and teaching that instrumental music has no place in worship. Unfortunately, as far back as history records, various arguments have been proffered and yet, “the thousand and one arguments which are raised are not raised about singing, but are efforts to justify instrumental music ” This discussion reflects a broader theological debate within Christianity about the role of tradition, scriptural authority, and the nature of worship practices

Addition: In contrast, an addition introduces something new that was not part of the original command. Let’s analyse this from another professional perspective to illustrate the difference

Pharmaceutical Aids: These are substances that are essential for the preparation of a medication but do not have any therapeutic effect on their own They serve to assist in the formulation, stability, and delivery of the active ingredients Examples include binders, diluents, solvents, preservatives, and flavouring agents. Their primary role is to enhance the physical properties or stability of the medication.

Among the common arguments made in favour of adding instrumental music to Christian worship, we shall concern ourselves with what had been termed “The Aid Argument.” Our conviction is that musical instruments in Christian worship are not mere aids but rather additions, which stray from the simplicity and purity of New Testament worship

THE AID ARGUMENT

Aids vs. Additions

Aid: An aid supports an existing command or practice, facilitating the performance of commands explicitly mentioned in Scripture For example, communion cups and collection baskets aid in carrying out the Lord’s Supper and the collection of offerings They are required for practical reasons, not as additions to worship An aid does not introduce a new practice but supports what is already commanded In contrast, instrumental music does not fit this definition, as it introduces a new element into worship rather than supporting an existing command.

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Pharmaceutical Additions: These are substances that are included in the formulation for a specific purpose, often to enhance the therapeutic effect, modify the release of the active ingredient, or provide a specific benefit that is not directly related to the primary action of the drug Additions might include substances like synergists (which enhance the effect of the active ingredient), or excipients that modify the release pattern of the drug

This analogy clarifies the argument that instrumental music should be seen as an addition rather than an aid. In the same way that pharmaceutical additions alter the action of a medication, instrumental music introduces a new kind of music or dimension to worship that changes its nature, thus falling outside the role of a supportive aid and becomes an unauthorized addition

Truly, relating these two terms 'aids' and 'additions' to the context of worship, there can be no ambiguity based on their distinct meanings and purposes, as laid out above From several years of Bible study, we are firmly certain that “the church of the first century engaged in several devotional acts in the Lord’s Day assemblies.

The communion supper was observed (Acts 20:7), prayers were uttered (1 Corinthians 14:15, 16), the church sang songs to the glory of God (Ephesians 5:19), and a contribution was taken (1 Corinthians 16:2) Too, teaching was done, which included reading the Scriptures (Colossians 4:16) and the proclamation of the Word (Acts 20:7) ”

We will establish how ‘aids’ and ‘additions’ influence some of these biblically authorized acts of worship We shall focus on the observance of the Lord's Supper, and prayers, and then end with singing.

THE LORD’S SUPPER

Foremost, when it comes to taking the Lord’s Supper, distinguishing between ‘aids’ that support the practice and ‘additions’ that go beyond or alter the biblical command is essential

Aids

to Taking the Lord’s Supper

Additions to Taking the Lord’s Supper

Additions are practices or elements that go beyond the biblical command for the Lord’s Supper and may alter or distract from its intended purpose

Examples of Additions

1. Non-Biblical Rituals:

Purpose: Introducing practices or ceremonies not prescribed in Scripture.

Example: Special ceremonies like Eucharistic prayers, words recitals or rituals not related to the remembrance of Christ’s sacrifice

Aids are tools or methods that help in the proper and orderly administration of the Lord’s Supper, ensuring the practice aligns with biblical instructions

Examples of Aids

1. Communion Trays:

Purpose: Facilitate the distribution of bread and grape juice to the congregation efficiently.

Example: Trays with individual cups and pieces of bread

2 Containers for the Elements:

Purpose: Store and manage the bread and grape juice used in the Lord’s Supper

Example: Decanters for juice, containers for bread

3 Pre-Prepared Communion Kits:

Purpose: Ensure cleanliness and convenience, especially for larger congregations or remote settings.

Example: Pre-packaged communion cups with a wafer.

4. Serving Procedures:

Purpose: Ensure that the Lord’s Supper is administered in an orderly and respectful manner.

Example: Protocols for serving and partaking of the elements

5 Scriptural Reminders:

Purpose: Remind the congregation of the significance of the Lord’s Supper and its scriptural basis

Example: Scripture readings or brief explanations given before taking the elements

2. Alternative Elements:

Purpose: Using items not in accordance with the biblical symbols of bread and grape juice

Example: Substituting the bread with other foods like ‘fufu’ and ‘banku’ or the juice with other beverages like alcoholic wine or carbonated drinks

3. Unscriptural Timing:

Purpose: Taking the Lord’s Supper at times or in ways not specified by Scripture

Example: Performing the Lord’s Supper daily, monthly, yearly, bi-annually or in conjunction with non-biblical events

4 Commercial or Entertainment Elements:

Purpose: Introducing elements that distract from the solemnity and focus of the Lord’s Supper.

Example: Including entertainment or fundraising activities as part of the Lord’s Supper observance.

5. Doctrinal Innovations:

Purpose: Adding new doctrinal interpretations or practices not supported by the New Testament

Example: Teaching or implying that the Lord’s Supper has sacramental or saving power beyond its symbolic representation

Summary

‘Aids’ to taking the Lord’s Supper, such as communion trays, pre-prepared kits, and serving procedures, support the practice and ensure it is carried out in a respectful and orderly manner. ‘Additions’, such as non-biblical rituals, alternative elements, or commercial activities, go beyond the scriptural command and may alter the intended purpose and meaning of the Lord’s Supper

PRAYER

Another aspect is prayer When it comes to prayer by the church, it's important to distinguish between ‘aids’ that support the practice of prayer and ‘additions’ that go beyond or alter the biblical command to pray

Aids to Prayer by the Church

Aids are tools or methods that help facilitate the practice of prayer during worship without altering the essence of prayer itself

Examples of Aids

1 Microphones and Sound Systems:

Purpose: Ensure that everyone in the congregation can hear the person leading the prayer

Example: Using a microphone to amplify the voice of the person praying.

2. Prayer Lists or Bulletins:

Purpose: Help the congregation remember specific prayer requests and needs.

Example: Printed or digital lists of people and issues to pray for

3 Designated Prayer Times:

Purpose: Organize specific times during the worship service dedicated to prayer.

Example: Setting aside time for opening prayer, intercessory prayer, and closing prayer.

4. Prayer Books or Written Prayers:

Purpose: Provide structure or guidance for prayer, especially in more formal worship settings

Example: Use of pre-written prayers that align with biblical teachings

5 Prayers for Show or Public Display:

Purpose: Praying to attract attention or display personal piety rather than genuinely communicating with God

Example: Offering elaborate public prayers meant to impress others rather than to sincerely worship God.

Summary

‘Aids’ to prayer, such as microphones, prayer lists, and designated prayer times, support the practice of prayer by making it more effective and organized ‘Additions’, such as ritualistic practices not found in Scripture, praying to saints, or using incense, go beyond the biblical command and can detract from the simplicity and focus of prayer as intended in Christian worship.

Examples of Aids

Next, when it comes to singing by the church, it's essential to distinguish between ‘aids’ that support the practice of singing and ‘additions’ that go beyond or alter the biblical command

Aids to Singing by the Church

Aids are tools or methods that facilitate the practice of singing during worship, helping to ensure that the command to sing is carried out effectively and in an orderly manner.

1. Songbooks and Hymnals:

Purpose: Provide the lyrics and musical notation for the congregation to sing together

Example: Printed or digital songbooks with hymn lyrics and music

2 Projectors and Screens:

Purpose: Display lyrics for the congregation to follow along, especially in larger settings

Example: Digital projectors with screens showing song lyrics.

3 Pitch Pipes and Tuning Forks:

Purpose: Help the congregation start singing in the correct key

Example: Pitch pipes or electronic tuning devices used to set the pitch

4. Song Leaders:

Purpose: Lead the congregation in singing, providing guidance and setting the tempo.

Example: song leaders who guide the singing during worship.

5 Audio Equipment:

Purpose: Ensure that the singing can be heard clearly throughout the worship space

Example: Microphones, speakers, and sound systems

Additions to Singing by the Church

Additions are practices or elements that go beyond the biblical command for singing and may alter or distract from the intended purpose of worship.

Examples of Additions

1 Instrumental Accompaniment:

Purpose: Adding musical instruments to accompany singing, which is not authorized by the New Testament

Example: Pianos, organs, or guitars, trumpets, set of drums played alongside the singing

2 Non-Biblical Songs:

Purpose: Introducing songs that do not align with biblical teachings or that are not appropriate for worship.

Example: Secular songs or those with content unrelated to biblical themes.

3. Mandatory or Coercive Practices:

Purpose: Imposing specific singing styles or requirements that are not biblically mandated

Example: Requiring particular styles or forms of singing not found in Scripture

4 Entertainment Focus:

Purpose: Shifting the focus from worship to performance or entertainment

Example: Organizing concerts or musical performances that prioritize entertainment over worship.

5. Excessive Elaborations:

Purpose: Introducing elaborate rituals or performances that overshadow the simplicity and focus of worship through singing.

Example: Highly choreographed performances or elaborate stage setups that distract from the act of worship

Summary

‘Aids’ to singing by the church, such as songbooks, pro-

-jectors, and choirs, support the practice by facilitating participation and ensuring clarity in worship ‘Additions’, such as instrumental accompaniment, non-biblical songs, or entertainment-focused performances, go beyond the scriptural command and can detract from the intended purpose of worship through singing.

Having demonstrated amply that instrumental music cannot be justified as an aid but rather as an addition to the simple command of singing, let us now consider examples of unauthorized additions in the Bible that incurred God's wrath

Since the New Testament specifies singing and does not authorize instrumental music, adding instruments to worship constitutes an addition rather than an aid. It introduces a form of music not commanded by God, thereby altering the prescribed practice of worship.

EXAMPLES OF OLD AND NEW TESTAMENT ADDITIONS AND THEIR CONSEQUENCES

Scripture provides clear examples where human additions to God's commands were met with divine disapproval

The story of Nadab and Abihu in Leviticus 10:1-2 serves as a poignant example. These sons of Aaron offered "unauthorized fire" before the Lord, which He had not commanded them, and as a result, they were consumed by fire from the Lord This incident illustrates the seriousness of introducing elements into worship that God has not authorized

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Subsequently, in Numbers 20:1-13, as the Israelites complained about the lack of water in the Desert of Zin, God instructed Moses to speak to a rock to bring forth water. However, out of frustration, Moses struck the rock twice with his staff instead, which added to God's command. He also took credit for the miracle by saying, “Listen, you rebels, must we bring you water out of this rock?” implying that he and Aaron were responsible for the miracle, rather than attributing the power to God alone This disobedient act demonstrated a lack of faith and reverence for God’s word As a result, God was displeased and declared that Moses and Aaron would not lead the Israelites into the Promised Land This event highlights the importance of strict obedience to God's commands without alteration, emphasizing that adding personal actions or interpretations to God’s instructions can lead to serious consequences.

Another point to consider is that, in 1 Samuel 13, Saul's unlawful sacrifice by adding to Samuel's command offering the burnt offering himself instead of waiting for Samuel demonstrated disobedience and a lack of faith. This incident serves as a powerful lesson on the importance of obedience, patience, and trust in God's timing, highlighting that altering God's commands based on personal judgment can lead to severe consequences

Later in the New Testament, in Mark 7:1-13 and Matthew 15:1-9, the Pharisees and scribes criticized Jesus' disciples for not performing ceremonial handwashing, which was a tradition added by the elders and not commanded by God. Jesus rebuked them for adding to God's commands, pointing out that their adherence to these human traditions over God's actual commandments revealed their hypocrisy and misplaced priorities. By quoting Isaiah 29:13, He underscored that by adding their own rules, they nullified God's commands, as seen in their use of "Corban" to evade the responsibility of honouring their parents This incident emphasizes the danger of adding to God's commands, as it distorts the true intent of God's law, leading to disobedience and undermining authentic worship

And in Revelation 22:18-19, John issues a solemn warning against adding to or subtracting from the prophetic words of the book of Revelation He declares that anyone who adds to these words will have the plagues described in the book added to them, and anyone who removes words from the And in Revelation 22:18-19, John issues a solemn warning against adding to or subtracting from the prophetic words of the book of Revelation He declares that anyone who adds to these words will have the plagues described in the book added to them, and anyone who removes words from the prophecy will have their share in the Tree of Life and the holy city taken away. This passage underscores the gravity of altering God's commands, highlighting the importance of preserving the integrity and completeness of His revealed word By emphasizing the severe consequences of modifying God's commands, this example reinforces the principle that God's word should be followed exactly as given, without any human additions or alterations, thus maintaining the purity and truth of divine revelation Since the New Testament specifies singing and does not authorize instrumental music, adding instruments to worship constitutes an addition rather than an aid.

It introduces a form of music not commanded by God, thereby altering the prescribed practice of worship.

Dear reader, we will leave you with these points of argument to reflect upon.

POINTS OF ARGUMENT

1. Subjectivity of Aids: The argument against instrumental music as an aid highlights the subjective nature of what can be classified as an aid. If individuals are allowed to define their own aids, it opens the door to justifying almost any addition to worship practices This subjectivity challenges the consistency of permitting any addition labelled as an "aid" and could lead to arbitrary and potentially conflicting practices within worship For instance, if personal preferences determine what constitutes an aid, it risks creating a slippery slope where innovations that are not grounded in biblical authority become accepted.

2. Contradiction in Practice: Those who argue that instrumental music is merely an aid often contradict themselves by treating it as if it were a command For example, while some may acknowledge that instrumental music might aid singing, they also argue for its essential role in worship This inconsistency is evident when instruments become integral to worship rather than remaining a secondary aid. Such a shift demonstrates how an aid can become an essential element, thereby conflicting with the original argument that it is only a supportive tool Colossians 3:16 and Ephesians 5:19 emphasize singing with the voice, not the use of instruments.

3. Early Church Practice: Despite having access to Old Testament scriptures that approved and encouraged the use of instruments (2 Chr. 29:25-26; Psa. 150), the early church did not adopt these practices in worship The early Christians, as shown in Acts 17:11 and Acts 18:28, focused on the teachings of the New Testament scriptures, which do not include instrumental music in worship The early church's choice to refrain from using instruments, despite their availability and the talent among Christians, further supports the notion that the New Testament church did not view them as part of acceptable worship practices. 5 6

CONCLUSION

The New Testament does not command the use of instrumental music in worship Hebrews 13:15 emphasizes the "fruit of lips," highlighting vocal expression rather than instrumental accompaniment Additionally, there is no scriptural example of instrumental music in New Testament worship, suggesting it is an unauthorized addition rather than a permissible aid. True aids, such as hymnbooks, help facilitate existing commands like singing, whereas instruments introduce new practices not prescribed by Scripture This distinction is crucial: aids support the execution of commands, while additions create new practices Lacking direct biblical support, musical instruments should be considered additions to Christian worship By adhering to the biblical model of worship, which focuses on spiritual expression from the heart and mind, Christians ensure their worship remains pure and aligned with God's will

[1] James D Bales, Instrumental Music and New Testament Worship (Searcy, AR: Resource Publications, 1973), 255

[2] Dave Miller, Richland Hills and Instrumental Music: A Plea to Reconsider (Pulaski TN: Sain Publications, 2007), 90-93

[3] Wayne Jackson, “The Divine Pattern of Acceptable Worship-2,” Christian Courier, [1] Merriam Webster 2024

[4] Miller, Richland Hills, 83

[5] Bales, Instrumental Music, 225

[6] Gene E LittleJohns, "Why Don’t You Have Musical Instruments in Your Services?," West-Ark Church of Christ, 1997, www westarkchurchofchrist org/faq/music htm

[7] Miller, Richland Hills, 92

Play this puzzle online at: https://thewordsearch.com/puzzle/7480775/bible-word-search/ or scan

PURSUING SPIRITUALITY DESPITE SECULARISM

(PART 1)

Dr. Frank Obeng Essien

The purpose of this article is to shed some light on the phenomenon called secularism

and how it impinges on Christian spiri-tuality Given the quantum of information available on this topic, it is impractical to share all at a goal Consequently, this article will be in two parts Part one will focus on explaining and expounding the key terms in the article, followed by a discussion of two of the five practical suggestions for pursuing spirituality despite secularism. The practical section will be based on Ephesians 5:1–21. Part two of the article will complete the discussion on the rest of the three practical suggestions on pursuing spirituality despite secularism

have displaced the church and preaching in terms of value, relevance, and pedigree

Secular and post-Christian age is held in place by some philosophical constructs; most of which are deleterious to the Christian faith and a Christian worldview. Below are a few of these philosophical ideas, their meaning, and how they affect faith and human behavior:

IMMANENT FRAME

It is a fact that change is the only constant The world is changing at the speed of light The rate of this change is such that it is often impossible to keep up One of the significant changes that the world has experienced and even embraced is the place of God in the world. Times were when the preacher was the most sought-after person in the community, and the church was the most revered institution. This was because belief in God was assumed. Almost everyone believed and deferred to the word and will of God in personal, social, and national affairs The church had no competition on Sunday Almost everyone acquiesced without question that Sunday is dedicated to the worship of God

However, in the 21st century, that is not the case anymore Belief in God and the relevance of the church is not the default mode Intellectual historians suggest that we now live in a secular age or a post-Christian age. This period is characterized by rapid change in education, politics, science, technology, the family, medicine, and law. These changes are influenced by forces beyond the control of the church. These forces have orchestrated a situation where “the secular and the religious haunt each other in a mutual dance of displacement and decentering ” Education, politics, law, science, medicine, and technology

In simple terms, the immanent frame refers to the pervasive thought pattern in a secular age Thus, the frame of reference in a secular age is entirely within a naturalistic orientation or worldview (in contrast to the supernatural) This results in a social imaginary or a common belief that the world simply operates on a cause-and-effect basis. Such an orientation or worldview precludes anything transcendent or eternal. Therefore, the immanent frame functions to corrode confidence in the extent to which belief in the transcendent informs and influences the life choices and decisions of people who claim to be religious Thus, general moral decline, corruption, injustice, nepotism, abuse of power, materialism, pragmatism, and so forth in supposedly “Christian nations,” are all ways in which the immanent frame evinces itself in the public square

EXCLUSIVE HUMANISM

Another characteristic of the secular age is the idea that humankind can achieve significance and live meaningful lives without recourse to a supernatural being (God) This belief system manifests behaviorally in the elevation of the self over community, the increase in personal autonomy and self-determinism.

That, by their bootstraps or dint of hard work, people can invent themselves rather than discover themselves; their purpose, talents, and potentials by losing themselves in God. There is a surge in “do-it-yourself” kits.

Prayer is perceived as a waste of time and a clutch for losers and weaklings Google replaces God in terms of receiving answers to the nettlesome questions of life While those in the Global North (Europe and North America) pursue liberty and happiness, their counterparts in the Global South (Africa, Asia, and South and Latin America) pursue magic: secret formulations and direct remedies for challenges that threaten their survival and flourishing, particularly, poverty. People have no time to wait on the Lord. The pervasive belief is that wealth, blessing, and prosperity are always a matter of human ingenuity and have nothing to do with the blessing of the Lord (Proverbs 10:22)

CROSS-PRESSURE

This third concept relates to religious pluralism. It is a reference to the simultaneous pressure of various spiritual options; or a sense of being caught between two equally desirable and attractive options and in this case a drive towards a transcendent worldview and exclusive humanism Cross-pressure is akin to the intra-psychic conflict psychologist Kurt Lewin described as approachapproach conflict which is occasioned when one has to choose between two options with desirable outcomes

A practical way this phenomenon plays out in our pluralistic religious context in Ghana is the gradual but steady lowering and recession of denominational walls and lines of division. There is a lot of what I would describe as “untethered religious cross-carpeting.” It is becoming increasingly difficult to distinguish and categorize people into neat denominational categories Even for members of the Church of Christ, who are socialized to be somewhat religiously exclusive avoiding any yoking with other Christians, nowadays, it is easier for them to visit and worship with other denominations without any difficulty We are cross-pressured between the charismatic, mystical, and emotional character of Pentecostal/Charismatic Christianity while still being fascinated by the intellectual, linear, and rationalistic orientation to spirituality that our tradition orients us towards. Therefore, cross-pressure results in some form of syncretism or spiritual cocktailing.

MORALLY ADRIFT

One of the characteristics of life in a secular age, is the relativization of morality There is a certain sense of moral permissiveness which results in a lack of consistency and coherence in moral choices and decisions Moral choices are made more on the basis of karma (or the fear thereof) than a settled moral compass influenced and founded on a relationship with God In a secular age, morality is based on “consequentialism, determined more by observing the effects of actual living than by processes of thought occurring in advance of a chosen behavior.”

In a secular age, morality is uprooted from its religious foundation and rooted in emotivism. “If it feels good, just do it,” without any reference to religious parameters or convictions Morality is now defined “chiefly in terms of personal happiness and the therapeutic values of self-actualization rather than self-restraint Detached from duty and obligation to external codes or communities ” Morality becomes individualized Communal moral standards are jettisoned for personal moral choices influenced and authorized by the university and the media both of which advocate moral neutrality.

EFFECTS OF SECULARISM ON CHRISTIANS

By virtue of their pursuit of higher education, most Christians, especially; emerging adults, are being fed from the oak tree of secularization; which is the university Most public universities in Ghana are secular The god of the university is the scientific method and not faith or revelation Therefore, the paradigm on which higher education is being dispensed is secularism The university is a secularized environment Thus, all those who have enjoyed tertiary education have been exposed to secular ideas oblivious to the corrosive effects on their faith in God and spiritual lives. Consequently, gradually but steadily, the religious knowledge that formed the foundation of many Christians has been deconstructed or compromised. Some of the manifest effects of secularism include but not limited to:

Absence of faith in God(disenchantment)

Shift in worldview from a Christian worldview to a scientific/atheistic worldview.

Susceptibility to cults and “ ways and means, ” due to an increased reliance on “ cause and effect ”

Moral choices are made more on the basis of karma (or the fear thereof) than a settled moral compass influenced and founded on a relationship with God.

9. Decreased involvement the life of the church.

10 Mindless and uncritical involvement with “other Christian groups ”

11 Erosion of individual morals

12. Increase in materialism.

13 Shameless involvement inappropriate business ventures

14 Gambling/Betting

15 Fixation with a get-rich-quick mentality

Evidently, the list above matches the behavior and attitude of many people in the world today. Through legislation, the powers that be have succeeded largely in pushing God out of the public square. Constitutional democracy as being practiced in various parts of the world allows people freedom of religion; to worship whatever and whomever they choose, and to do what seems right in their own eyes In most cases, freedom of choice is a metaphor for freedom to sin; freedom to live on one ’ s own terms with no restrictions, with no recourse to God Such is the anatomy of secularism Thus, on the strengths of these manifestations, we can conclude that the church now exists in a secular world.

So, the pressing question is: How can Christians withstand and mitigate against the corrosive and damaging effects of secularism? As already indicated, the forces behind secularism are outside of the control of the church Consequently, the thesis of this article is that there can be no cure for secularism beyond spirituality. It is only deepening

life that bears fruits (John 15:1–2), a life that prioritizes God (Matt 6:33), a life that is patterned after the will and purpose of God (Psa 1:1–2, 119:97), a life that seeks to be truly faithful and devoted to God at all times (1 Cor 15:58; Rev 2:10), and a life that led by the Spirit of God (Rom 8:14).

C. Theologically, spirituality concerns how our faith in Christ Jesus influences our daily lives. Spirituality is about how Christians are distinguishable from non-Christians. Christian spirituality is about making progress in our goal of becoming more Christlike in three areas: (1) our being, (2) our relationships, and (3) our practices Let's expound on these three areas a bit more

OUR BEING

A significant determinant of the depth and genuineness of Christian spirituality is evident in how we treat other image-bearers of God beyond our friends and family. Because genuine love for God inspires genuine love and care for those He created in his image.

Spirituality is primarily focused on recovering the essence of the human being; who we were originally created to be and to become This concerns the divine image and essence we inherited from God before humanity lost their innocence because of sin The nature that loved God, that partnered with God by taking care of creation, and the nature which was the exact spiritual, intellectual, and volitional image and likeness of God. Sin deformed this image Sin turned the intentions of our hearts into wickedness (Gen 6:5–6)

levels of Christian spirituality that can mitigate against the subversive and corrosive effects of secularism Therefore, we will proceed by defining spirituality and then reasoning from Ephesians 5:1–21, we shall suggest five practical ways by which Christians can pursue spirituality despite secularism.

SPIRITUALITY DEFINED

A. Spirituality is not a biblical term, but a biblical concept. It is derived from the biblical term, “spirit” from the Greek “ pneuma ” and the Hebrew “rauch ” A spiritual person is often contrasted with a person of the flesh, someone whose choices and decisions are contrary to the Spirit of God

B Biblically, spirituality is pictured as a desire to please God (Gen. 6:9), a life that is founded on the wisdom of God (Luke 2:52), progression in holiness (Eph. 2:20–22), a

Therefore, spirituality is about recovering this being and perpetuating the joy of living out this being even during precarious seasons in life The apostle Paul wrote, “For in him we live and move and have our being,” (Acts 17:28) Thus, spirituality is contentment to live life the way God designated it to be lived. Consequently, a male who is intentional about growing spiritually is content functioning as God designed him. A female who is particular about reclaiming her spiritual essence is happy functioning as God designed her. A husband has no qualms with embracing his role as designed by God A wife does not question the parameters set by God regarding her place in the marital relationship Therefore, spirituality is living and functioning as God intended for us in every sphere of life

OUR RELATIONSHIPS

The second area of spirituality is the quality of relationships we keep with fellow human beings regardless of race, gender, creed, ethnicity, or social status.

Just as the greatest commandment relates to loving God and neighbor, spirituality concerns how we relate to others (Matt 22:36–40) A significant determinant of the depth and genuineness of Christian spirituality is evident in how we treat other image-bearers of God beyond our friends and family Because genuine love for God inspires genuine love and care for those He created in his image (Matt 25:40). God is loved and cared for through loving and caring for those He loves; those for whom He sacrificed His only begotten Son. Invariably, the currency of love is expended in and through relationships. It is not enough to love and care for our blood relations; because it doesn’t take much to do that In Luke 6:32–36 (ESV), Jesus asked, If you love those who love you, what benefit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil Be merciful, even as your Father is merciful.”

Therefore, spirituality is about doing good to people merely by virtue of our common humanity and not because of any special familial, social, professional, tribal, ethnic, political, or romantic relationship

OUR ACTIONS

“People express their being and their relationships in actions” (italics not added) Whatever spiritual values we have internalized show up in our actions Thus, the only means by which our being and relationships can be audited and verified as being authentically Christian is through our actions. Our actions are the fruits that will bear us out whether we are planted in the Spirit or in the flesh. Obedient actions are the irrefutable evidence of Christian spirituality Out of the abundance of the Spirit’s work in us, our lives will unveil them in our actions through the choices and decisions we make When we are spiritually formed, we are neither hypocrites nor cowards; we walk our talk and talk our walk There is consistency between our being, relationships, and our actions

When we are spiritually formed, we are neither hypocrites nor cowards; we walk our talk and talk our walk. There is consistency between our being, relationships, and our actions.

HOW TO PURSUE SPIRITUALITY DESPITE SECULARISM

I strongly believe that the letter to the Ephesians anticipates and addresses some of the challenges that secularism poses. For instance, chapter 1 anticipates and addresses exclusive humanism. Therefore, Paul takes time to outline all the spiritual blessings God makes available through Christ to meet pressing human needs. It’s as if Paul were telling those who would be tempted to think that they can make life without God to think again He intimates that every human being cannot do without God’s grace

Specifically, in chapters 5:1–21, I believe the apostle Paul outlines for us actionable strategies and practices by which Christians can maintain their spirituality in the face of radical secularism From this text, Paul asserts that to pursue spirituality, we must do the following:

1 We Must Choose God as our Model for Life, Eph 5:1-2

2. We Must Commit to Lofty Moral and Ethical standard, Eph. 5:3–7

3 We Must Keep the Lights on, Eph 5:8–10

4 We must let the Lights Work, Eph 5:11–14

5. We must Live a Targeted Life, Eph. 5:15–21.

We will now explore each theme a bit more in detail.

CHOOSE GOD AS OUR MODEL FOR LIFE, EPH. 5:1–2

“Therefore, be imitators of God, as beloved Children.”

If Christians were to pursue spirituality despite the menacing effects of secularism, we must choose God as our model for life It is not for nothing that God chose to create all of humankind in His own image and likeness (Gen 1:26–27) He did so, so that we would have no difficulty patterning or modeling our lives after his Because you become like the one you imitate Since God is Spirit, those who choose to imitate him will eventually manifest a spiritual life

The world knows how powerful social learning is. They know that we learn by imitation and participation. For those we imitate, we eventually participate in their way of life. They know that people look up to others. People choose to model their lives after others That is why through the power of television and social media, they offer us viable, glamorous, and even more exciting role models to compete with God for our attention, loyalty, and allegiance They call them “influencers,” and such is their purpose: to reduce the level of God’s influence on our lives It is not accidental that many hitherto unknown gay and lesbian celebrities are recently “coming out.” They understand the power of social learning through imitation and participation.

Most of us are secular in orientation because we have chosen secular role models We imitate and eventually participate in their way of life and their way of love Thus, even though we claim to be Christians, we think, we feel, and act more like these social influencers more than Christ Our mindset and worldview are shaped more by these influencers than the God we claim to worship.

Secularism is about division. The role of these worldly role models is to divide our loyalty, commitment, and allegiance between them and God Such division becomes a fertile ground for the development of hypocrisy (pretending to be what and who we are not), duplicity (deceitfulness), and mendacity (untruthfulness) Just as these worldly role models have public and private lives, we begin to think that as Christians it is ok to maintain public and private personalities Such that we have different attitudes and behaviors for Sunday (our public life) and a unique set of attitudes and behaviors for Mondays to Fridays (private lives).

The segregation, partitioning, and bifurcation of our loyalty and allegiance give rise to the situations of hypocrisy, duplicity, and mendacity which are fast becoming the character of most Christians We are comfortable disconnecting and divorcing what we believe from how we live God is the source of our faith, but how we live is more influenced by celebrities Many supposed Christian marriages are failing because God is not the sole role model in the marriage We don’t love our wives and submit to our husbands as Christ loves the church and submits to God. We love and submit as depicted in Hollywood and Nollywood movies. Thus, we have different role models: one for faith and the other for life.

However, unlike the worldly people we must choose to imitate God because God is ONE God does not keep a public and a private life God is UNITED; His public and private lives are all the same God is integrated; He is the foundation of how He lives The apostle John puts it this way: God is LIGHT, in Him is no Darkness at all (1 John 1:5) In other words, there is no DIVISION, there is no CONTRADICTION, and there is no DISCREPANCY in the character of God. God is not secular. The Hebrew writer acknowledges that like Jesus Christ, God is “the same yesterday and today and forever” (Heb. 13:8).

1 God’s life does not change

2. God’s character does not change.

3 God’s truth does not change

4 God’s ways do not change

5 God’s purpose does not change

6. God’s Son does not change.

Therefore, to pursue spirituality over secularism, we must replace human role models with the divine one We must know that we have a natural capacity to imitate God because we are created in his image and likeness It is better for us to aim higher and miss, than to aim lower and hit. It is better for us to imitate God and fail than to imitate a human being and succeed. So, who would you want to be like when you grow up?

WE MUST COMMIT TO LOFTY MORAL AND ETHICAL STANDARDS, EPH.

5:3–7

“But Sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.”

As already indicated, a feature of secularism is moral individualism and moral relativism. This simply means that there is no universal, absolute moral standard. Moral choices are personal choices and entirely the prerogative of the individual, Moral rights and wrongs are essential matters for individual determination The effect of such moral reasoning is moral degeneration, moral decay, and moral compromises Because when secularism succeeds at splitting our loyalties between God and self, we mostly follow the self to sin As exemplified by the story of the prodigal son, our agitation for our rights and freedoms is essentially for the right to sin, live life on our own terms, and not feel guilty about it.

In a secular world, sin is sanitized. It is glamourized and even monetized. Consequently, if we would succeed at pursuing spirituality, we must commit to a Christian moral and ethical standards And we must be aggressive in dealing with sin We must all agree that as Christians, there are shameful sins we must avoid We must commit ourselves to living up to lofty moral and ethical standards We must do the best we can to avoid the moral lapse that is all-too-common in the world today We must live above the shameful sexual sins which are gradually but steadily becoming commonplace in our world. Paul names these sexual sins as Sexual immorality (porneia), impurity (akatharsia), and greed or covetousness.

Porneia is an umbrella term that encompasses all sexual sins including impurities Porneia can be a reference to: Incest (1 Cor 5:1), Promiscuity (1 Thess 4:3), Sexual relations with a prostitute (1 Cor 6:13), or illicit sexual relations (forbidden by law, rules, or custom) (John 8:41)

Note: The Greco-Roman society was highly sexualized Sex was everywhere. Indeed, most of the pagan worship rites involved lewd sexual acts and practices.

There was often a double standard towards sexual behavior among males and females Wives were expected to have sexual relations only with their husbands Chastity by a woman was valued, but not necessarily practiced Men, on the other hand, had various sexual outlets, as long as they did not commit adultery against another man ’ s marriage. In the Greco-Roman world, sexual promiscuity among men was expected. Men could have at least, three categories of women in their lives: Mistresses for the sake for sexual pleasure, concubines for the daily care of their persons, and wives to bear them legitimate children and to be faithful guardians of their households Prostitution, homosexuality, and bisexuality were common; slaves were often abused sexually

Yes, we must develop the capacity of having frank and descent theologically driven conversations about sexuality, but we must be on the lookout for abuse We cannot be the salt and light of the world while our mouths express perversion and darkness.

Our modern society is no different. Our modern society is also extremely sexualized. Our modern society idolizes sex. The god of sex is worshipped everywhere: it is in our music, on radio, in movies, in books, and so on We are obsessed with sex, and we hate the idea of establishing boundaries in sexual expression We have lost all our sense of shame Anything goes Unfortunately, the lax sexual standards have crept into Christianity Christians are adopting the sexual standards of the world In the church today, dating and courting have been turned into periods for sexual experimentation by the youth. Even married people are not spared the allure of sexual misconduct. However, according to the apostle Paul, sexual sins are incompatible and inconsistent with life in Christ. What we do with our bodies matters because we belong to Christ

The idea is rife with many today that sexual intercourse outside of marriage is legitimate However, the apostle Paul disagrees vehemently In 1 Cor 6:15–19, he quizzes: How could one join what is part of Christ with a prostitute? For the apostle, sexual intercourse is far more than a physical act; it is the psychical act that binds two people into a unity and reflects the very image of God. Sexual intercourse answers the question, “To whom do you belong and whose image do you bear?” We cannot belong to multiple partners, particularly if we belong to God.

Greed (pleonexia) is that quality that is never satisfied, even with enough For a greedy person, enough is never enough Greed is “the desire to have more ” In Col 3:5, Paul interprets greed as idolatry This is based on a Jewish understanding of idolatry as the root of all sin and greed

as the sin encompassing all sins Greed motivates all other sins, and as J A Bengel observes, greed is the highest act of revolt away from God Desire takes the place of God, for it, rather than he determines life

The desire to have more motivates both sexual sin and all other sins. Indeed, sin has been described as seeking to get more out of life than God put into it. Even though God has packed life full of good things, most of us are never satisfied, enough is not enough for us. When desire takes over – especially with sexual relations – it distorts the mind, debilitate us, disrupts life, and eventually enslaves us We become lovesick, not for God, but for things, because greed makes us sick Greed makes us slaves for things, possessions, money, and resources If lying is the enabler of sin, greed is its origin

Our society encourages greed, the reason why selfishness, self-centeredness, and self-absorption have become global pandemics eating away the souls of nations resulting in staggering impoverishment of many and the affluence of a few. Because of greed, children of today are socialized to idolize pleasure and possession. Many Christians denounce sexual sins, but are mute when it comes to greed In situations when people dread poverty more than losing their relationship with God, greed is no longer perceived as a sin, but a virtue Greed has become the colorless, odorless, tasteless gas that is poisoning our society and destroying our country, our politics, our natural resources, our human resources, our sports, music and movie industry, our homes, families, children, and everything that is valuable in our society. As a young person, beware of greed, it will kill you faster than a motor accident. If you come from a poor home, be aware of greed, you may confuse it for ambition and determination. Both sexual sins and greed are shameful behaviors for a Christian We must avoid them like a plague We must wear our spiritual mask so that we are not infected by their spiritual viruses

Paul addresses sins of the tongue Three of them are mentioned: Filthiness or Obscenity (aischrostes), foolish talk (morologia), and crude (coarse) joking (eutrapelia). The way we talk can be a way to engage in sexual sin. Language expresses being. By a “pornography of the mouth” we allow sexual sin to define life, and in the process, we defile and demean ourselves and others. Obscene language is destructive and as Christians, we have no business being in that business Yes, we must develop the capacity of having frank and descent theologically driven conversations about sexuality, but we must be on the lookout for abuse We cannot be the salt and light of the world while our mouths express perversion

and darkness.

Rather than obscenities, foolish talk, and crude joking, the tongue of the Christian must constantly be filled with thanksgiving, because when we develop the attitude of gratitude, we focus attention on God; his grace, his lovingkindness, his compassion, and his desires rather than our desires

CONCLUSION

This is the first part of this article. In this part, light has been shed on secularism; and some of its assumptions and effects We have also explored some biblical and theological dimensions of Christian spirituality We ended by exploring Paul’s admonishment in Ephesians 5:1–21 in relation to some practical steps of pursuing spirituality The second part will exhaust the practical suggestions for pursuing spirituality even in a secularized world

[1] James K A Smith, How (not) to be Secular: Reading Charles Taylor (Grand Rapids: William B Eerdmans, 2014), 2

[2] David P Setran and Chris A Kiesling, Spiritual Formation in Emerging Adulthood: A Practical Theology for College and Young Adult Ministry (Grand Rapids: Baker Academics, 2013), 140

[3] Ibid , 141

[4] Bradley P Holt, Thirsty for God: A Brief History of Christian Spirituality 3rd ed (Minneapolis: Fortress Press, 2017), 8

[5] Klyne Snodgrass, The NIV Application Commentary: Ephesians (Grand Rapids: Zondervan, 1996), 252–292

[6] J I Packer, Knowing God (Downer Grove: IVP Books, 1973), 71–81

[7] Christian Smith et al , Lost in Transition: The Dark Side of Emerging Adulthood (New York: Oxford University Press, 2011), 20-47

A PREACHER’S LIFE AND ADVICE

Kojo Acquah Beenyi

Tell us a little bit about yourself

I was born in Nima, Accra while my parents were residing there. They moved to the Central Region when my father’s job transferred him there. I started schooling at Ajumako Entumbil Catholic School and completed the Middle School Leaving Certificate Examination in 1974

I left the village for Accra after the MSLC examinations I worked as a Traffic Warden during the change-over from the left-hand drive to the right After the six-month operation, I would have joined the Police Service had I been a bit taller than I was back then I also worked as a factory hand at the Lever Brothers Ghana Limited, where the popular Key Soap is made.

One year after Elementary School, I started schooling at Accra Polytechnic to read Electrical Engineering leading to City and Guilds exams

I became a Christian from a Methodist background at Nsawam Road Church of Christ where Brother Daniel Kwadwo Ampadu Asiamah was the preacher After three years of being a Christian, I attended Ghana Bible College from 1980-1982 passing with distinction Three months after my graduation from the Bible College, I got married to one sister Mary Esi Ahenfoa Mensah from Asafo, Kumasi, Church of Christ. We have four children, three boys, and a girl, all of whom are in leadership positions in the church and are seriously working for the Lord.

How long have you preached and which congregations have you worked for?

I first preached on one Sunday evening worship at my hometown Methodist church when I was in form four at age 16

When l was kid, my mothers in our compound house said to me many times, “Kojo, had you met your grandfather, you would have done the work he was doing.” After hearing this several times, I asked one of my aunties what job my late grandfather did. I was told he was a Methodist priest. When I got baptized on 9th April 1977, I immediately became “osofo” (preacher) because that was the title for church of Christ members at that time, simply because almost all of us were evangelistic

I visited Begoro just about the time I became a Christian While at the Bible School, I learnt that there was no congregation of the Lord’s church at Begoro Hence, I led some students with Brother Nelson Furkuor and went to establish a church there. While in school, I travelled every week from Kumasi to Begoro to minister to this new church plant. After graduating from school, I became the full-time preacher there until I left in 1985 for Agona Swedru.

The Swedru church needed a preacher and I accepted to preach for them just because I intended to settle at a place near my hometown Besides the Agona Swedru church, I have preached full-time for the congregations in Gomoa Dawurampong, Akuse, and Chapel Hill in Cape Coast Moreover, I was a missionary to the following congregations while preaching for the Gomoa Dawurampong church: Aboso, Afransi, Esikuma, and Apam. I taught Bible classes in the evening for Esikuma on Mondays, Dawurampong on Tuesdays, Afransi on Wednesdays, Apam on Thursdays, and Aboso on Fridays, all on different topics planned for them.

Around that time, I wrote many Gospel tracts that were extensively used, and are still being used among churches here in Ghana, and in all English-speaking countries I have also spoken at seminars, lectureships, and Bible all over Ghana and in countries like Togo, Nigeria, and the United States of America (USA)

and working with American missionaries, Ed Mosby, and Parker Lacefield, and with other brethren, one of them, Maxwell Ansah, at Juapong, Baika (VR), and several places before I entered the Bible College.

Which preacher or church leader influenced your decision to enter the ministry?

I was highly lifted and motivated by Brother Daniel Kwadwo Ampadu Asiamah who made me his personal assistant in the church. The quality of the work he did brought out my in-born ambition to be a preacher.

How do you see the church of Christ now compared to when you entered the church? Are things improving or they are getting worse?

The church of Christ in those days was (1) Evangelical. The church was vibrant in evangelism and every member at that time was preaching, bringing, and inviting people into the church (2) Benevolent Brethren were ready to help the church members in need Everyone knew his or her brother/sister’s house (3) Fellowship There were times, each congregation had a “meal meeting ” In those days “all the congregations” would visit with the congregation hosting the fellowship (to understand what I mean, know that in the whole of Accra and Tema area, there were only three congregations) In those days, a brother or sister moving from one place to another would have free meals and accommodation when he or she met a brother or a sister

Today in the Lord’s church, less and less of these things are seen and practiced Now, it is like “each one for himself ” “Remember therefore how you have received and heard; hold fast and repent” (Rev 3:3a) The advice given to the Sardis church needs to be heeded today for us to do well for the Lord

What are some opportunities churches of Christ today should take advantage of?

Why did you decide to enter into the ministry?

I do not know why I decided to enter the ministry. What I remember is that, I found myself preaching and teaching

There are many opportunities the church has today. The passing years have seen an increase in the number of educated people in the church. This necessarily calls for the brethren to be knowledgeable in Scripture but it’s not happening that way Again, we have more brethren owning properties today than before But unfortunately, hospitality is now low Also, there are social media and other forms of communication available today that we can take advantage of However, brethren are interested in minding their own businesses and making material progress The business of the church is neither their business nor their priority.

Acquah Beenyi teaching a Bible class at Bristol Church of Christ, USA

What are some threats we need to beware of?

Generally, the Christian religion in its purest form is going down Many sins are no longer classified as sins Lottery and immodest dressing are rampant The Lord’s work is being done anyhow as liberalism is top of the table We should know and understand that Christianity as established by Christ is the only way to God and the church of Christ is Noah’s Ark today, taking us to safety –Heaven.

What advice will you give to young preachers today?

I learnt many things about the Preacher and his work from my preacher, Brother Ampadu Asiamah. I was close to him and I served him. As such he also took me as an apprentice and opened up to me Today, most of the new and young preachers see themselves already as masters and lack the attitude of a learner I will plead with these preachers to be students, and make it their aim to work seriously for the Lord

Tell us a little bit about the Bear Valley Bible Institute work.

Bear Valley Bible Institute is one of the Bible schools in Ghana The school has eleven (11) campuses in Ghana Tamale – full time; Takoradi – full time; Accra Doboro – full time; Sunyani; Kumasi; Cape Coast; Koforidua; Accra East; Nsawam; Ash-town – Kasoa; and Takoradi

The final eight (8) are weekend schools that run four-year programs that allow kingdom workers to receive a substantial Biblical education Takoradi campus has both a full-time and weekend program.

Each extension school is expected to plant at least one congregation a year. Besides the school’s aim of training men and women to preach and teach, we are always ready to help in any gospel campaign by any congregation

Bear Valley schools in Ghana are affiliated with Bear Valley Bible Institute International in Denver, Colorado, USA, one of the few Bible-based preaching schools in America

Kojo Acquah Beenyi is the Coordinator for the schools in West Africa. We have had and still have some students from Liberia and Nigeria. Bear Valley schools in Ghana run Certificate, Diploma, Bachelor, and Masters programs.

The 2023 report of the Bear Valley Bible Institute, International, indicates that we have 62 schools around the globe, in 29 countries with 1,108 students In that same period, we had 4,359 baptisms, established 123 new congregations, and restored 47 churches and 1,582 fallen brethren Hence, Bear Valley Bible Institute is for serious and godly brethren who are ready to make themselves fit for the Master’s use.

H E