DISCUSSION OF
MUSIC AND
WORSHIP ISSUES
This document was developed alongside our discussion of Frequently Asked
Questions to provide a more substantive treatment of issues relevant to this subject.
1.
Is music moral or amoral?
Answer: Passages like Psalm 19:1-3 and 1 Corinthians 14:40 indicate that
everything in life has a moral dimension. In The Ministry of Music, Milo
Thompson states, “Man was commissioned to be fruitful, multiply,
replenish the earth, subdue it; and have dominion over the fish, fowl,
and every living thing” (Genesis 1:28). This implies that man is expected
by God to manage and creatively develop His creation for His glory and
the benefit of man. However, because of the fall of humankind (Genesis
3), not only has the capacity for creativity been affected negatively, there
is also the possibility of destroying the original intent, beauty, and
potential of God’s creation by self-centeredness and sin….God’s creation
has throughout an intended design, order, and purpose, hence morality
(Psalm 19:1-3; 1 Corinthians 14:40). This can be seen in chemistry,
astronomy, weather, physiology, ecology, and in music. Any one of
these components of God’s creation reduced to its bare minimum or a
singular element standing by itself may be debated as to its morality. But
for certain, the moment the element is added to another element and/or
developed and managed by humans, there is morality involved as to
whether God’s design, order, and purpose will be followed.
As mankind manages and creatively develops the basic elements of
God’s creation in each of the following components, it will result for
God’s glory or man’s sin. Whatever someone does with the basic
elements becomes a moral issue.
Basic
Components
Chemical
Elements
Resulting
Discipline
Chemistry
Numbers
Mathematics
Colors-Light
Art
Spoken Letters
Speech
Composition
Music Lyrics
Written Letters
Sound waves
Individual tones
Music
Evidence of
Proper Dominion
Evidence of Man’s
Sin
Vaccine
Poison
Geometry
Equations
Nature
Michelangelo
Greek Rhetoric
John Bunyon
“Messiah”
Refreshing spirit
and body
Statistical
Misrepresentation
Pornography
Lying
Moral Filth
Gangsta Rap
Stimulating lust
Instant gratification
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Because hundreds of verses in the Word of God speak to the issue of
music, we must conclude that music is clearly moral. There are also
principles regarding the place of our emotions, the place of our bodies,
as well as principles that govern Christian liberty that all intersect the
subject of music. These passages demonstrate that music is an issue of
morality even when the music itself is separated from the lyrics.
Many times, however, some who believe that music is moral state their
views in such a way as to indicate that Scripture speaks in black and
white terms about every piece of music. And based on their position,
each piece could be judged as being clearly appropriate or clearly sinful.
This view allows no room for freedom, no place for choices or
preferences. In other words, those who make this argument essentially
say, “If you were as spiritual as I am, or as smart as I am, you’d make the
exact same musical choices.”
Sadly, this position makes the Bible say much more than it actually does.
The Bible provides clear direct commands that help us establish biblical
parameters for the selection of music. Music that falls outside of those
parameters can be judged as wrong, sinful, displeasing to God.
However, within those parameters, there’s a range of music that is
perfectly acceptable and pleasing to God.
The Bible also provides us with indirect principles to govern our musical
choices. It must be noted, though, that our level of certainty regarding
the morality of musical pieces changes once we begin making
applications based on indirect principles. There is also a measure of
freedom and greater room for discussion. However, when an individual
begins using his or her conclusions concerning the application of these
principles to evaluate the spiritual maturity of others, legalism often
results (Thompson 7-8).
2.
What is the purpose of worship?
Answer: The purpose of worship is to attribute worth to God (Psalm 27:6), to
praise God (Psalm 150:3-4), to lift the emotions of the heart (Ephesians
5:18-19), to learn Scripture and spiritual truths by singing (Psalm 32:78), to introduce others to Jesus Christ (Psalm 40:3), to instruct and convict
through the proclamation and singing of scriptural texts (Isaiah 55:11; 1
Corinthians 10:31; Ephesians 5:15-21), and to encourage obedience
(James 1:25).
God is the primary focus of our worship endeavors, but we must also
consider the effect of our worship upon one another. John Frame
addresses this issue, stating, “The focus of our effort in worship should be
on pleasing [God]. From this principle, some might conclude that we
should not pay any attention to human needs in worship. Talk like that
can sound very pious, but it is unbiblical.…In worship, we should not be
so preoccupied with God that we ignore one another. For example,
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worshipers should not ignore the needs of the poor (Isaiah 1:10-17).
And we should make sure that our worship is edifying to believers (1
Corinthians 14:26). First Corinthians 14 emphasizes the importance of
conducting worship not in unintelligible “tongues,” but in the language
understandable to all. Even an unbeliever, when he enters the assembly,
should be able to understand what is taking place, so that he will fall
down and worship, exclaiming, “God is really among you” (v. 25). So,
worship has a horizontal dimension as well as a vertical focus. It is to be
God-centered, but it is also to be both edifying and evangelistic.
Worship that is unedifying or unevangelistic may not properly claim to be
God-centered” (7-8).
3.
Why is there so much controversy over the use of music in the church?
Answer: Because Scripture does not speak explicitly on the issue of musical styles,
people tend to elevate their tastes and preferences to the standard of
Scripture, causing disagreement over those styles that are appropriate for
use in worship.
Milo Thompson comments on this, stating, “It must be remembered that
being without the clear teaching of the theology of the biblical text, a
particular musical preference, taste, tradition, or culture may not
necessarily be opposed to Scripture, and therefore is acceptable for the
person or local group to practice. As such, it may have personal or
provincial meaningfulness and may be made binding to the group, but
must not be made authoritative upon all other individuals or groups
beyond the local sphere or universally…We must come to recognize that
man’s culture, traditions, preferences, tastes, or misplaced convictions
regarding music usually become the stumbling blocks and impediments
for believers to come to the ‘unity of the faith and in the knowledge of
the Son of God’” (2).
4.
How should I respond to the controversy over music?
Answer: The controversy should motivate us to know what the authoritative
Scriptures teach about music so that we can think and act biblically in
relation to the subject. We should be willing to listen to the various views
on the subject, but then we must ask, “What do the Scriptures teach
about that?” or “What Scripture is used to support that belief or
practice?” We must be careful to listen to what Scripture teaches and to
conform our beliefs to those teachings.
Too often, however, Christians approach the subject of music from the
opposite direction. They identify what they believe to be appropriate
musical standards and begin searching for passages of Scripture to back
their position. This is a practice known as proof-texting. Proof-texting
often involves the misuse of Scripture and can be used to support almost
any conclusion. This practice often causes Christians to embrace
standards that go beyond what the Scriptures teach. Many times, these
standards are more restrictive than those laid out in Scripture. Though it
is not wrong to determine personal standards of conduct for oneself or
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one’s family, believers who choose to follow more restrictive standards
must understand their reasons for doing so and must be willing to reevaluate their standards in light of biblical teaching. Such believers must
also guard against holding others to similar standards. Doing so would
be akin to Pharisaism.
5.
What standard will be used to determine our church’s worship music?
Answer: God’s Word will be used as the standard by which our church’s music will
be selected and ministered. The teachings of Scripture will help us to
determine those musical selections that can appropriately be used in
corporate worship. However, it must be understood that while the
principles governing our selection of music will never change, our
application of those principles will change constantly. We will
continuously look for fresh and dynamic ways to worship the Lord. The
fact that we serve a living God, Who is actively at work in the lives of
people, should motivate us toward creativity and vibrancy in our worship.
6.
Who is responsible for setting the direction of our church’s music?
Answer: Often, the person who leads music for a worship service is called the
worship leader. However, this term is misapplied. Though a church’s
music leader will have a great deal of input regarding the content and
organization of a worship service, Scripture teaches that a church’s
senior pastor is its worship leader. He bears ultimate responsibility for
leading his church family according to the Word of God (Acts 14:23,
15:2; 1 Timothy 5:17; 1 Peter 5:2). This, of course, includes all music
that is selected for use in worship. Using the Bible as his standard, the
senior pastor sets the direction of a church’s music.
This is an important point to understand because church members have a
responsibility to obediently submit to the leadership of their pastor
(Hebrews 13:17) if his leadership is consistent with God’s Word. Church
members who disagree with the decisions of their pastor in this area
must thoroughly search the Scriptures to determine whether their
disagreement is rooted in biblical truth. If it is, they must communicate
their concerns to their pastor with a willingness to alter their own position
if they come to see that their pastor’s leading is, in fact, biblical. If their
disagreement is not rooted in God’s truth, they must quickly and joyfully
submit to their pastor’s guidance.
During this process, Christians must be careful to distinguish between
biblical convictions and personal preferences. Convictions are principles
corresponding to direct commands and statements from the Word of God
for which an individual would be willing to die. Examples of biblical
convictions include such things as the believer’s responsibility to speak
truthfully, to evangelize those without Christ, to confess and forsake sins,
etc. Preferences are positions aligned with personal tastes or desires that
may be legitimate or illegitimate personal applications of indirect
principles of Scripture. Examples of preferences include restrictions on
clothing, food, entertainment, and music. Most conflicts between church
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members and their pastors arise out of disagreements concerning
appropriate applications of the indirect principles of Scripture.
When disagreements are not based on clear biblical commands, church
members must set aside their preferences to support the leading of their
pastor. In his book Seven Words to Change Your Family While There’s
Still Time, James MacDonald states, “Unless [your pastors] are asking you
to sin or do something that would dishonor the Lord, you ought to do the
things that they are asking you to do. And if a leader of your church
actually asks you to sin? Find a new church….But unless it goes that far,
you ought to fall in line. God will honor that even if you don’t see how”
(125).
7.
What should drive the selection of songs in worship?
Answer: Colossians 3:12-17 provides some parameters to help guide the
selection of music. Music selected for worship should meet at least one
of the following four criteria: 1) Songs should focus on God’s character.
Such music will speak concerning His divine attributes, e.g., His power,
holiness, love, goodness, eternality, etc. Examples of this type of song
include “Holy, Holy, Holy,” “Great Is the Lord,” and “Holy Is He.” 2)
Music should express thankfulness and praise to the Lord for His work in
our lives as well as the lives of others. “Give Thanks,” “Thou Art Worthy,”
and “I’m Forever Grateful” are typical of this category. 3) Songs should
exalt the Lord Jesus Christ. Music of this type will present Jesus as being
uniquely deserving of adoration and honor. It includes songs like “No
Other Name,” “Wonderful Grace of Jesus,” and “Knowing You.” 4)
Music should teach the principles of Scripture for the purpose of
encouragement and training in God’s truth. This category is very broad.
It can include instruction about God’s work in history (“I Sing the Mighty
Power of God” and “Above All”), teaching on important doctrines (“Grace
Greater Than Our Sin,” “Blessed Assurance,” and “People Need the
Lord”), encouragement to mature spiritually (“Be Strong In the Lord”),
and expressions of a desire to please the Lord (“Holiness,” “A Servant’s
Heart,” and “Psalm 19”). A song that fits into one or more of these
categories can be appropriately used in corporate worship provided that
its melody and arrangement do not place undue emphasis upon the
body or emotions.
8.
Are any musical instruments inappropriate for use in worship?
Answer: The Bible identifies three families of instruments as being appropriate for
use in worship: strings (Genesis 31:27; 1 Samuel 10:25; Psalm 33:2;
etc.), wind (Joshua 6:5; 1 Samuel 10:1-6; 2 Chronicles 7:6; etc.), and
percussion (Exodus 15:20; Judges 11:34; 1 Chronicles 15:19; etc.).
Many people argue that instruments such as electric guitars, electronic
keyboards, and drum sets should not be used in worship. These
instruments obviously did not exist in their present form at the time the
Bible was written, and many people seem to be of the opinion that if they
had existed, Scripture would have condemned their use. However, it is
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important to remember that these instruments did exist in another form,
and Scripture actually encourages their use in worship.
One argument levied against their present use is the fact that secular
musicians use these instruments. Because of this, some argue that we
must not allow the use of these instruments in our services in an effort to
abstain from every form of ungodliness. The problem with this argument
is that it focuses completely on one prominent feature among secular
musicians while ignoring other prominent features. For example, secular
musicians often use microphones and large speakers to amplify their
sound. Should their use of such technologies prevent believers from
using them?
Christians have the responsibility to be discerning. While it is important
to avoid the appearance of evil, Christians must be careful to avoid
reactionary stances that are not properly directed by biblical principles.
Those who assert that we must avoid association with particular secular
groups must understand that this argument requires the avoidance of all
prominent characteristics of those groups and not merely those
characteristics found most distasteful. Though our world tends to pervert
the use of many things, we must consider that those very things can be
used to the glory of God when employed in the proper context using
proper methods out of proper motives. We must use Scripture to help us
identify both the sinful and God-honoring uses of the objects and devices
God has placed at our disposal.
Another argument levied against the use of the instruments in question is
the idea that these instruments become the focus of worship when they
are used. While it is true that in some churches the attention paid these
instruments is disproportionately significant, that is not the case in all
churches. Here again, we must remember that anytime man begins
managing the fundamental elements of any discipline, the potential for
sin exists. However, we dare not forget that where the potential for sin
exists, the potential for glorifying God also exists.
So, what determines whether God will be glorified or not? The answer,
as in all cases, is man’s response to God’s Word. If those overseeing the
use of these instruments are primarily concerned with the communication
of scriptural truths, they will make every effort to ensure that instruments
are used to enhance the lyrics of a song. The musical text must take
priority because the lyrics serve as the vehicle through which a
congregation communicates to and about God. Musical accompaniment
should never overpower or steal focus from a song’s text. When proper
attention is given to God-pleasing lyrics, God is glorified in a
congregation’s singing.
9.
Are there any particular rhythms or musical styles that are sinful in nature?
Answer: In discussing the morality of music, we mentioned the fact that anytime
mankind manages and creatively develops the basic elements of God’s
6
creation, the question of morality is involved. This question certainly
pertains to the use of rhythm in different musical styles. Rhythm is one of
the building blocks of music. It is also one of the foundational elements
in any musical style. Whenever we employ rhythm, our use will either
result in God’s glory or man’s sin. However, Scripture does not clearly
identify those rhythms or musical styles that particularly please or
displease the Lord. Instead, Scripture points to several examples when
music’s building blocks were inappropriately used to contribute to
immoral behavior. These passages include Exodus 32:15ff, Isaiah 5:1112, and Daniel 3:5,7,10,15.
In each of these passages, music is used inappropriately as a part of
man’s rebellion against God. It is interesting to note, however, that in
each circumstance, the music served as the accompaniment for man’s sin
and not the catalyst. This fact undermines one of the arguments often
levied against the use of contemporary choruses in worship. The
argument is made that certain rhythms in these choruses prompt the
body to move in ways that are improper for worshipping a holy God. But
as these passages demonstrate, rhythm itself does not cause men to sin.
Rather, men use music to accompany their sins. Music and its rhythms
become an expression of man’s disobedience. The causes of sin,
therefore, lie within the rebellious hearts of those involved. Thus, we see
that rhythms themselves are not immoral, but they can become so when
used as a means of expressing the sinful motives of men’s hearts.
10.
Is music that appeals to my emotions sinful?
Answer: Not necessarily. Some would assert that any music that stirs up the
emotions draws attention away from a proper focus on biblical truths.
However, this view neglects the fact that God has created us as both
thinking and emotional beings. The Scriptures often speak of worship
that involves the emotional aspect of man (Psalm 95:1-2). Music,
therefore, that appeals to one’s emotions can be a very helpful
ingredient in biblical worship, provided that our emotions continue to be
governed by a biblically controlled mind (1 Corinthians 14:15).
11.
Is physical expression in worship inappropriate?
Answer: While not all forms of physical expression would be appropriate for the
worship of a holy God, Scripture identifies and, in fact, encourages many
forms. Psalm 47:1, Psalm 98:7-9, and Isaiah 55:12 encourage clapping
as a means of praising God. In the Isaiah passage, the Lord Himself
affirms the use of clapping with song. Psalm 28:2, Psalm 63:4, Psalm
134:2, Psalm 141:2, Hebrews 12:12, and 1 Timothy 2:8 encourage
worshippers to lift their hands in praise of the Lord. Psalm 149:3, Psalm
150:4, Exodus 15:20, and Luke 15:25,32 associate appropriate worship
of God with dancing. In 1 Timothy 2, Paul refers to the principle that the
body is an important element in worship expression. This is a principle
we do not hesitate to recognize when in prayer we use the body to bow
our heads, close our eyes, fold our hands, or kneel. The body is part of
the total person engaged in worship. It should be noted, however, that
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each of the passages mentioned above promotes physical expressions
devoid of immodesty, lustful seduction, or self-display. If physical
expressions of worship are to be used, such expressions must be
consistent with the entire counsel of the Scriptures.
12.
Is music that prompts physical expression inappropriate for worship?
Answer: This question falls under the “Is music that makes me tap my toes evil?”
category. As discussed previously, physical expressions in worship can be
entirely appropriate when done in a way that is consistent with biblical
teaching. However, some argue against the use of music that prompts
movement of the body. They claim that such music should be avoided
because physical responses indicate that this music appeals to the flesh,
and thus is unsuitable for use in worship.
Those who make this argument falter on a critical point of theology.
When the Bible refers to “the flesh,” it is not referring to the physical
body. The term “flesh” refers to man’s sinful disposition—the inner part
of us that is afflicted by the curse of sin. “The flesh” is what Paul speaks
of in Romans 7 when he describes the source of the self-serving lusts that
wage war within him against his desire to please God. The flesh must
not be confused with the physical body. “The flesh” is intrinsically wicked
and longs to rebel against God. The body, on the other hand, is not
intrinsically wicked. The body is intrinsically weak, easily habituated, and
is often the vehicle through which sinful desires are manifested. It,
however, is not the seat of man’s selfish desires. The physical body is
the creation of God and may be used by individuals either to glorify or to
revile the Lord. The body should be disciplined for use in serving God.
This point is essential to a proper understanding of the question of
music’s effect on the body.
Because the body can be used in ways that bring glory to God within the
context of corporate worship (see question 11), music that prompts
physical movement is not necessarily wrong. The Bible identifies certain
physical expressions as being God-pleasing, and music that facilitates
such expressions may rightly be judged as pleasing to God. However, it
must also be recognized that not all music fits this description. Music that
seems to prompt physical expressions clearly denounced by Scripture
may be judged as being displeasing to the Lord and inappropriate for
use in worship.
13.
Is it wrong if I don’t express myself physically when worshipping?
Answer: No. While it is legalistic to forbid the legitimate physical expressions of
others, it is equally legalistic to mandate them. The question that an
individual should ask is, “Why am I uncomfortable expressing my worship
physically?” If a person feels uncomfortable doing this because of a
belief that it is inappropriate to do so, his or her understanding of the
biblical teaching on the issue is flawed. If the individual’s discomfort is
related to a lack of excitement concerning the character and work of
God, this person needs to give attention to the health of his or her
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relationship with the Lord. Some people may feel uncomfortable with
physical expressions in worship because of a fear of how others will
perceive them. Such persons may need to address personal struggles
with a fear of men. Still others may say that they fear distracting others
from worship by drawing attention to themselves. For individuals
struggling with these as well as other unnamed reasons, it is inadvisable
to engage in physical expressions during worship. For these persons, it is
likely that such expressions would distract and prevent them from
focusing on the character and work of God. This, however, does not
excuse them from dealing with the underlying reasons for their
discomfort. Issues of sin and spiritual apathy must be addressed and
forsaken.
Many, however, will prefer not to express their worship physically. All
should be able to make such decisions without concern for judgment by
others. Paul’s words to the Corinthian church should guide us here:
“Therefore, do not go on passing judgments before the time, but wait
until the Lord comes who will both bring to light the things hidden in the
darkness and disclose the motives of men’s hearts; and then each man’s
praise will come to him from God” (1 Corinthians 4:5).
14.
How do you define what music is unacceptable for use in worship?
Answer: In Ephesians 5:19, Paul admonishes believers to speak “to one another
in psalms and hymns and spiritual songs, singing and making melody
with your heart to the Lord.” Milo Thompson defines these three music
categories in the following way:
1. “Psalms” – Scriptural psalms set to music, songs of praise.
2. “Hymns” – worship songs about God and His character and
works, expresses the theological depth of the Christian faith
(Ambrose, Bernard, Wesley, Bliss, Crosby, Clarkson, Leech,
etc.).
3. “Spiritual Songs” – an ode that reflects a path or way of life,
the experience of a person knowing God, a personal
testimony, along with singing Scripture and brief expressions
of praise to God (Gaither, Green, Paris, Wyrtzen, etc.) (19).
Music that is theologically errant, that facilitates immodest or lustfully
seductive behavior, or that fails to keep as its primary focus the
communication of praise and scriptural truths is unacceptable for use in
worship.
15.
Should worship music be used to reach the spiritually immature?
Answer: On a horizontal level, the primary purpose of church services is the
discipleship of believers—both mature and immature. Anything that
takes place within the context of such services should be undertaken with
the purpose of discipleship in mind. However, it is important to note that
just as a believer’s age is not a valid indication of spiritual maturity,
musical preference is also an invalid sign of spiritual maturity. It is
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possible for two immature believers to have musical preferences that are
radically different from one another. One may want to sing only music
found in the hymnal of the church in which he grew up, while the other
may want to sing only the songs he has heard on the local Christian
radio station. Musical preference is not a valid test of one’s spirituality.
The mature Christian will be willing to enslave his or her liberties in order
to help disciple those believers whose tastes and preferences may stand
as a hindrance to their spiritual growth. Mature believers will do this in
the hope that deference to their weaker brother or sister will help the
immature believer to identify particular areas in which growth and
change is needed.
16.
Should worship music be used as a tool for evangelism?
Answer: Though the primary purpose of worship is not evangelism, several
scriptural passages point to the fact that the worship of God by His
children should arouse interest among those who do not believe. In Acts
16:25, we read of the imprisonment of Peter and Silas. While in their
cell, they began singing spiritual songs in worship of God. The text says
the prisoners and jailer heard the message of their singing. So powerful
and so infectious was their worship that the jailer was prompted to ask,
“What must I do to be saved?” Milo Thompson uses this passage to
point out that “Spiritual music that is biblical and culturally relevant does
reach the unsaved” (18). In 1 Corinthians 14:25, Paul encouraged the
believers in Corinth to conduct their services in such a way that even an
unbeliever might repent and worship God, declaring that “God is
certainly among you!” These passages clearly indicate that worship
music not only can be used as a tool for evangelism, it should be used as
a tool for evangelism.
17.
Shouldn’t we stay away from melodies and accompaniment that sound like
the kind of music played on secular radio stations?
Answer: Not necessarily. Though Scripture does not give us guidelines specific
enough to judge each and every piece of music as being clearly
appropriate or clearly inappropriate for use in worship, we have enough
information to discern where the biblical parameters for acceptable
worship music lie. As long as the melody and accompaniment of a given
song lie within the parameters of biblical orthodoxy, the song can be
rightly used to worship God. Simply because a song may sound similar
to a secular melody, its use is not automatically ruled out. If the melody
or accompaniment of a given song is clearly outside of appropriate
biblical parameters, then the song’s use in worship would be displeasing
to God.
18.
If contemporary music is questionable, shouldn’t we refrain from using it?
Answer: “But the man who has doubts is condemned if he eats, because his
eating is not from faith; and everything that does not come from faith is
sin.” In Romans 14:23, Paul teaches that Christians should refrain from
using certain tools or participating in certain activities when involving
oneself with such things would be morally questionable. For most issues,
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this teaching is designed to give the Christian time to evaluate the issue
more closely through the lens of biblical truth in order to make a more
informed decision regarding the issue’s morality.
However, many apply this principle incorrectly. When an issue is
questionable, many individuals label the issue accordingly with no intent
of further examination, thereby indefinitely labeling the tools and
activities in questions as “off limits.” Then, when these believers
encounter the tools or activities in question, they often respond by
claiming offense. “Participating in this activity would violate my
conscience.” “Using that tool would cause me to stumble.” These
arguments are regularly made in response to such encounters. Using
Paul’s admonition to refrain from doing anything that would cause a
brother to stumble (1 Corinthians 8:13), those making these arguments
make deference to their standards incumbent upon all who would use
the tools or participate in the activities in question.
Because these individuals neglect a thorough study of the issues, they are
left continually nursing weak consciences, ones that are triggered by
criteria not grounded in a proper understanding of the Scriptures. These
perpetual “weaker brothers” place themselves in a spiritual category
where the Scriptures do not intend them to remain. Hebrews 5 sternly
rebukes believers who fail to mature in the faith saying, “You have
become dull of hearing. For though you ought to be teachers, you have
come to need milk and not solid food….solid food is for the mature, who
because of practice have their senses trained to discern good and evil.”
The writer indicates that one of the results of spiritual growth and
maturity is the ability to tell the difference between right and wrong.
Those who continually nurse weak consciences without coming to firm
biblical conclusions in regard to morally questionable matters indicate by
their lack of initiative that they are spiritually immature and in need of
rebuke.
Christians should be careful not to label certain ministry forms as
“perpetually questionable” and for such reasons to avoid their use. Such
action, or rather inaction, would be a mark of spiritual immaturity. The
question regarding the morality of these music forms must be resolved.
If the Scriptures, in clear terms, speak against the use of such forms,
these forms must not be used. However, if the Scriptures do not speak
against their use, believers must evaluate the indirect principles of God’s
Word to determine whether the use of such forms would be displeasing
to God. If such a determination can be solidly made, the forms must not
be used. However, if after thorough evaluation of the indirect principles
that speak to the matter, a believer cannot say that God would be
displeased by the use of such forms, one must conclude that their use is
entirely permissible and acceptable to God.
However, it must be understood that once a determination can be made
that the use of such forms is permissible, this determination does not
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require believers to use them. If speaking about the boundaries families
may set for the music that will be allowed in their homes, the authorities
in the home must determine whether such forms will be most helpful for
spiritual growth. If speaking about the boundaries a church may set for
music that will be used in worship, the pastor must determine whether
such forms will be most effective in ministering to the members and
visitors in the congregation. At no point, though, should the boundaries
set by an individual, family, or church be used as a test of spirituality for
those who choose to establish their boundaries differently within the
range of biblically permissible music.
19.
If our church uses music with a contemporary flavor, aren’t we catering to
worldly standards?
Answer: Those who oppose the use of contemporary worship songs often claim
that such music is “worldly,” and therefore inappropriate for use by
mature believers. This argument is made in response to Scripture’s
teaching that believers are not to love the world (John 2:15-17). We are
to be “in the world, but not of the world” (John 17:15-16).
However, before this claim can be accepted, we must understand what it
means for believers to be “in the world, but not of the world.” The
phrase “in the world” is plainly understood to mean that believers reside
among the peoples and cultures of the earth. What is not plainly
understood is the second phrase. What, then, does it mean for a person
to be “of the world?” Some would argue that being “of the world”
involves doing anything or using anything commonly associated with an
immoral society. Items often found on lists of worldly behavior include
watching movies, owning trendy clothing, wearing popular hairstyles,
piercing one’s ears, utilizing certain technologies, and playing
contemporary music. Proponents of this argument maintain that such
things involve believers too heavily in the culture around them; that by
using these things and behaving in these ways, believers essentially
endorse the immorality of their societies. As a result, believers lose their
distinctiveness and forfeit any ability to impact their communities for
Christ.
Though this notion is widely held, such a definition of worldliness is
incompatible with the teachings of Scripture. In 1 John 2:16, we read
that worldliness is not defined first and foremost by outward behaviors;
rather it is defined by the content of the heart—“the lust of the flesh and
the lust of the eyes and the boastful pride of life.” Worldliness begins in
the inner man. It is a residue of the curse of sin. And though believers
will not suffer the penalty that sin’s curse brings, the effects of the curse
still reside within men’s hearts.
This is why Ephesians 4:22-24 instructs believers to “lay aside the old
self, which is being corrupted in accordance with the lusts of deceit, and
that you be renewed in the spirit of your mind, and put on the new self,
which in the likeness of God has been created in righteousness and
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holiness of the truth.” Believers have the ability to overcome worldly
desires by the power of the Holy Spirit through the application of God’s
Word. However, in order to do so, they must understand that the battle
on worldliness is not primarily waged against outside sources like
clothing, technology, or music. Rather, it is waged against the wicked
lusts within.
Much contemporary secular music promotes the lusts of the flesh and the
godless spirit of our age. It does so through ungodly lyrics as well as an
overemphasis on the body and the emotions to the neglect of a biblically
informed heart. However, there are forms of contemporary music, some
even secular that do not violate biblical principles. For example, the fact
that the world plays classical music does not make classical music
worldly. The key test for worldliness in music involves a biblical
understanding of worldliness as a matter of the heart.
20.
If we embrace contemporary worship music, aren’t we headed down the
“slippery slope” that will lead us to displease God in our worship?
Answer: The “slippery slope” is a metaphor commonly used by Christians to
discuss matters of moral concern. At the top of the slope, presumably, is
the point of absolute moral righteousness, the point at which believers
would be most pleasing to God for their stance on the issue in question.
At the bottom of the slope lies total moral depravity, the point at which a
believer’s stance is as displeasing to God as it possibly can be. As the
metaphor goes, somewhere between the two points, presumably nearer
the bottom, is the line of sin. This is the place where a believer may
cross from pleasing God into displeasing God, and vice versa, depending
on the particular stance taken on an issue. The slope is referred to as
being slippery because, again presumably, once a believer standing at a
point near the top of the slope takes a step toward the bottom, it
becomes very difficult, if not impossible, to stop before crossing the line
of sin. Those who employ this metaphor often use it to urge believers to
remain as conservative on a given issue as possible, warning that one
step down the slope can lead to utter and complete moral degeneracy.
When applied to the issue of music in the church, this metaphor is
commonly used to caution against the use of contemporary worship
songs. Those making this claim argue that a church whose music is as
conservative as possible, presumably one whose music is comprised
exclusively of hymns, positions itself nearest the top of the slope as
possible. However, the argument goes, that when a church introduces
contemporary choruses in its worship, it begins walking a path that will
eventually lead to sin and moral corruption. And once the first steps
have been taken, it becomes very difficult to return to a position that
earnestly seeks to please the Lord. (As a sidebar, it is interesting to note
that, as many use the metaphor, the playing of drums in worship seems
to mark a point that lies just south of the line of sin even though the use
of percussion in praising God is encouraged throughout the Psalms.)
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While those who make this argument should be commended for their
desire to remain as far from the line of sin as possible, their application
of this analogy ignores some critical statements made by the apostle
Paul. In 1 Corinthians 9:19-22, Paul states, “Though I am free and
belong to no man, I make myself a slave to everyone, to win as many as
possible. To the Jews I became like a Jew, to win the Jews. To those
under the law I became like one under the law (though I myself am not
under the law), so as to win those under the law. To those not having
the law I became like one not having the law (though I am not free from
God’s law but am under Christ’s law), so as to win those not having the
law. To the weak I became weak, to win the weak. I have become all
things to all men so that by all possible means I might win some.”
Paul is not encouraging believers to go about compromising principles or
watering down the message of the gospel in order to make converts.
Rather, Paul argues the existence of particular principles to which we
must be firmly committed, objectives we must pursue to the expense of
all else. He urges us to firmly commit ourselves to the pursuit of men’s
souls, and to cast aside any non-essential baggage that would hinder the
effectiveness of our ministry.
In making his argument, Paul identifies two groups of people that he has
sought to reach: those under the law (the conservative Jews) and those
without the law (the non-conservative Greeks). These groups
approached life from two very different perspectives. The Jews viewed
life through the grid of the Old Testament commands and the rigid
requirements of the Pharisaic system. The Greeks, on the other hand,
viewed life with no restrictions whatsoever. It might seem impossible to
carry out an effective ministry to two so completely different peoples, but
Paul, understanding the range of freedom available to him in Christ,
makes the incredible statement that “I have become all things to all men
so that by all possible means I might win some.” To the conservative
Jews, he restricted his right to behave as one who had been freed from
the law. To the Greeks, he restricted his right to behave conservatively.
Without regard to personal preference, Paul sought a balance in his
ministry that would maximize his overall impact.
Considering Paul’s example, it would seem that the model of the
“slippery slope” described previously requires modification. Paul’s
argument eliminates the possibility of a single-incline slope. Rather the
slope must have two sides. At the base of one side lies a ministry ruined
by a reckless disregard for God’s principles of morality. At the base of
the other side lies a ministry smothered by needless conservatism. The
peak of the slope represents a balanced ministry that seeks to effectively
minister to both groups without regard to personal preference.
Where the use of music in the church is concerned, the elimination of
traditional hymns in pursuit of a musical style most preferred by the
unbelieving culture would negatively impact a church’s ability to minister
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to those whose music preferences are more conservative. In the same
way, the use of outdated music forms to the exclusion of all
contemporary worship songs would needlessly hinder the ability of a
church to reach those whose music preferences are more progressive.
Within the parameters of biblically acceptable music, a balance should
be pursued that maximizes the overall effectiveness of a church’s
ministry.
21.
What should I do if I have concerns about the moral nature of the music our
church is doing?
Answer: Most importantly, you should strive to approach the subject with humility
and a learner’s spirit (1 Peter 5:5). The subject of music has been an
incredibly divisive issue in churches over the centuries and especially in
the last forty years. Because most people hold strong opinions on the
subject, and because the opinions of different people within a
congregation are often at odds, listening to the counsel of God’s Word is
critical for the pursuit of unity within the Body of Christ. Recommended
resources on the topic of music and worship include The Ministry of Music
by Milo Thompson and Worship in Spirit and Truth by John M. Frame. If,
after applying yourself to the study of God’s Word’s, you still have
concerns, please communicate your concerns to your pastors in a biblical
fashion. Because it is inappropriate to second-guess the intentions of
others, Ephesians 4 places the burden for honest, current, and Godhonoring communication upon those wrestling with particular concerns.
22.
What should I do if I don’t like the music being selected for worship?
Answer: If you don’t like the music being used for corporate worship, you must
ask the question, “Why don’t I like the music?” Your answer will
determine your response. If you don’t like the music based on
theological grounds, you must first verify that your theological
understanding is accurate. If it is, you must then communicate biblically
with your pastor. If your dislike for the music selected is based on
personal preference, you should heed the counsel of Ephesians 5:20-21,
which calls us to be “subject one to another.” Your concern should not be
centered on your preference. Rather, your concern should be for the
impact of the selected music upon the church’s ability to minister
effectively to the congregation and the community at large. At a certain
point, after considering the counsel of God, your response to the music
used becomes a submission issue. Will you submit to the authority God
has placed over you in your church family? Your pastor has the
responsibility for leading the church’s worship. As long as your pastor’s
leadership is not in conflict with the teachings of Scripture, you have the
responsibility to follow and support their direction. Hebrews 13:17
admonishes believers to “Obey your leaders, and submit to them; for
they keep watch over your souls, as those who will give an account.”
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23.
If I disagree with the direction of our church’s music, is that a justifiable
reason to leave the church?
Answer: If you disagree with the direction of the church’s music, you should follow
the steps outlined in the previous question. Once you have
communicated with your pastor, if you are still convinced that the
direction of the church’s music is in conflict with the teachings of
Scripture, you must biblically determine whether your pastor is in sin. If
the Scriptures clearly teach that your pastor is in violation of the
commands of God with no signs of repentance, you must follow the steps
outlined in Matthew 18. You must first go and confront your pastor
about his sin. If he repents, rejoice in the winning of your brother. If he
is unwilling to repent, take one or two along with you to confront him. If
your pastor still refuses to repent, you must follow the steps outlined in
your church’s constitution to seek your pastor’s removal. This will likely
involve a public discussion of your pastor’s sin, thus satisfying the third
element of the church discipline process. If your pastor is removed from
his position by the church body, yet refuses to repent, he must be
removed from the church’s membership and treated as an unbeliever. If,
however, the church congregation is unwilling to remove your pastor
from his position in opposition to the clear teachings of Scripture, you
must begin searching for a church home that will honor the teachings of
Scripture.
This process is a serious one and must not be entered into haphazardly.
The result of your actions could have grave repercussions upon the lives
of all within your church, most notably your pastor and his family. You
must undertake such action with much prayer and in an attitude of
humility. At every point in the process, you must examine your heart and
your behavior to ensure that you yourself are not in violation of God’s
commands. Your goal in each of the steps outlined above must be to
bring honor and glory to God.
However, let’s say that after first communicating your concerns to your
pastor, you recognize that the direction being undertaken is not
unbiblical. Still, you do not believe the direction to be wise. At this
point, you have the freedom to choose whether you will continue to
remain in your present church family or whether you will go in search of
another Bible-believing church. You should consider that though your
present church may not be perfect, the next church you might attend
would not be perfect either. Understand that God may want you to
experience a period of spiritual stretching as you wrestle with the issues
at hand in order for you to become more like Christ (Romans 8:28-29).
The spiritually mature person will not abandon ship every time the seas
become contrary. The mature believer will seek to grow in the midst of
the storm. Consider that God may be trying to accomplish this in your
life. Nevertheless, if the direction of your church’s music becomes so
great an obstacle that you find yourself unable to worship joyfully,
perhaps the best course—for you as well as the church—would involve
your departure.
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24.
Is it wrong to listen to secular or contemporary Christian music (CCM)?
Answer: Where secular music is concerned, God has given us the right and
privilege to employ the elements of His creation for our use and
enjoyment (Psalm 8:6, I Timothy 4:4). Obviously, some choose to abuse
this privilege, creating things that are dishonorable and blasphemous.
Sadly, this is true of all disciplines, and great discernment is required on
the part of the Christian. Most secular music falls outside biblical
parameters because the lyrics are unbiblical. In other cases, there is an
overemphasis on musical elements that appeal to the body and/or
emotions. All secular music should not be automatically rejected, but in
many cases, listening to secular music is not best (1 Corinthians 6:12,
10:23). There are, however, some legitimate uses of music which can be
enjoyable and beneficial to the hearer. God says that even things that
are not inherently “Christian” can be partaken of to His honor and glory
(I Corinthians 10:31).
These same principles apply where CCM is concerned. However, there
are other issues related to CCM that should be clarified. First, the word
“contemporary” simply means “new.” Every hymn and chorus was
contemporary at one time. In fact, many of the hymns sung without
debate in churches today were the source of great controversy when first
introduced. Second, while some contemporary music is undoubtedly
questionable in both lyrics and style, it would be a mistake to label all
CCM as unacceptable, just as it would be a mistake to characterize all
traditional hymns as acceptable. Such a simplistic approach provides an
easy, if not altogether accurate, method for music evaluation, but a
biblically informed mind will be able to evaluate songs across cultural
and historical lines to determine whether the playing of such music
honors God. Finally, we should understand that while certain songs may
be appropriate for personal listening, these songs might not be best
suited for congregational worship. In determining those songs that may
be appropriately used in corporate worship, consideration must be given
to the impact of such songs upon the overall effectiveness of the ministry.
25.
Why didn’t God provide us with clearer instructions on this issue?
Answer: God’s Word was not written to address the specific details of every
decision in life. He could have given us a checklist against which we
could compare every last song, style, and genre. Instead, He gave us the
indwelling ministry of the Holy Spirit to help us rightly divide the
Scriptures and the liberty to apply His principles in appropriate ways. He
did this not to confuse us. Rather, He intended us to think and act with
discernment, to learn from and rejoice in the diversity among our
brothers and sisters in Christ, whose differing tastes and cultural
backgrounds serve as evidence of the universality of gospel truths, and to
long for the day when we will see Him face to face just as He is!
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This document was adopted as part of the music and worship philosophies of Faith Baptist Church by the pastors and deacons
July 10, 2003. For a more extended discussion on music and worship issues, please refer to Pastor Viars’ Summer 2003
Worship series and our other documents entitled “Corporate Music and Worship Philosophy” and “Frequently Asked Questions
about Music and Worship.”
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