The service is about to begin. A video of a few minutes on the screen will attract the attention of those present, people start to sit and at the end of the video, the church band opens to normally restless music, while the orchestra plays (30 to 40 minutes), the lights are off in the congregation and the focus is on the orchestra. At the end of the corner, the lights are on. This is basically the format for opening a service in most contemporary churches, regardless of the name.
I’m not against contemporaneity and I think we can think about it biblically. I also understand that there is some biblical freedom to work certain elements of worship within our culture (since these elements are biblical principles and/or prescriptions). Question of aesthetics to consider. But do you suggest some reasons not to give in to the cultural temptation of entertainment while singing in church?Lights off in the congregation, but on the stand.
- Perhaps many have not even realized this temptation and are simply copying a method that worked: emerging churches in Australia and the United States (for example.
- Hillsong Church and Bethel Church).
- On the other hand.
- There may be an intention to turn off the lights.
- At the time of singing.
- How to create one?atmosphere conducive to worship or stimulating emotions and hearts?at that moment.
- In any case.
- I think we have biblical principles that can offer us wisdom for these matters.
I would not be wrong to say that one of the reasons for indifference (not to say silence) when singing in many churches is the false idea of passive and expectant congregation rather than active and stimulating. of the idea of a single group of people singing while others watch and clap. The singing is of the entire congregation, not of the orchestra, choir or conductor. Everyone present should “talk to each other with psalms, hymns, and chants. “
John Stott rightly says in his commentary on this passage: “Whenever Christians come together, they love to sing for God and for others. Sometimes we sing in response, as the Jews did in the temple and synagogue, and as the early Christians did. , gathering before dawn to recite a hymn alternately to Christ as a god. Letter from Pliny sent to Emperor Trajan (112 A. D. ) in this last sentence about Christians singing “alternatively christ as a god”.
Therefore, we have a biblical exhortation to song in congregation and historical accounts that prove that this was the practice of the early church.
What Ephesians 5. 19 suggests is that we sing for both God and ourselves. Should we speak in our assemblies and meetings, for mutual building?[2]. I believe that these are the two objectives of public worship: worship and building.
Look, Paulo says that among the singing song options, we have the Psalms. There are psalms that are reciprocal exhortations. Let’s take Psalm 95 for example: “Come!Let us sing to the Lord with joy!of our salvation. ? It is not the group that should say that, nor the lead pastor or leader, but the people. [4] The image that comes to mind with this psalm is that people look at each other and reaffirm their faith through music: “For the Lord is the great God, the great king over all the gods” (verse 3).
If this is true, we must ask ourselves: how will we sing?If we don’t see each other as we sing, is it that, just because we leave the lights on in the group, we don’t give inadequate importance?To be honest, the lights must turn on in the congregation and turn off in the band, because musicians are mere companions and play a supporting role in singing. The church leads, the musicians go on.
There are many other things to think about here, such as the arrangement of chairs in worship (we often see more expensive than expensive), the volume of instruments, etc. , but I think this principle of Paulo is a strong argument in favor of lights. To stay in!
One of the causes of the psalm 42 Psalm 42 Psalm 72’s deep sadness is that he remembered when he used to go with the crowd to the house of God, with songs of joy and thanksgiving among the multitude he celebrated (verse 4). Joy was certainly a mark on the worship of God’s people.
Lewis correctly describes the Israelite cult. He calls it “Appetite of God” and maintains that “it is a natural and even physical, joyful and spontaneous desire”. They rejoice and rejoice (Psalm 9. 2). They must sing songs and make cheerful noises with tambourines, lire and harps (81. 1-2). Mere music was not enough, all peoples, even ignorant Gentiles, were to applaud (47. 1); the cymbals, not only well tuned, but also noisy and dancing (150:5). Even remote islands (all islands were remote). , since the Jews were not sailors) they should share this joy (97. 1). [5]
Of course, today’s Christian worship does not share all the details of Israelite worship, but joy remains. [6] There is nothing more uplifting than seeing a brother in the faith worship with joy, despite all the difficult circumstances he has gone through, we place a heavy burden on musicians and the singing leader when we expect to see in them, Sunday after Sunday. , this exuberant joy of psalms. We need the congregation for that!Turn on the lights and rejoice in those who rejoice?(Romans 12:15).
Reformed ecclesiology will deprive us of errors in Sunday worship. Reformed ecclesiology? I have in mind the slogans of the Protestant Reformation (five suns) and the doctrines of grace (known as TULIP stunt). For example, by agreeing with “Writing Only”, we will give you a central place in our cult. At the same time, why do we understand that man is? Totally depraved in their sins, we will understand that it is not the amount of light in the environment (or its absence) that will move your heart.
The Bible says that only the? Does the law of the Lord invigorate the soul? (Ps 19. 7). Is only the word of God there? Sword of? Mind? (Ephesians 6. 17, see the action of the Spirit with the word) and what is the action of the Spirit through the word? Effective? and enter? Hearts? (Hebrews 4:12). Jesus said his words are? Spirit and life? (Jo 6. 63). Did Peter say that these words guarantee eternal life? (6. 68) and that regeneration takes place through the “imperishable, living and permanent seed. ” (1Pe 1. 23). James says the same thing, right? Generated by the word of truth? (James 1,18). Obviously, the word of God must guide and be in every element of Christian worship. As Mark Dever says, in our services should we: sing the word, pray the word, preach the word, read the word and see the word? (in the sacraments). It is sad to see churches that are known for their musicality and not for their faithful preaching, is this against their own nature? it will be “a theological community created by the Word of God. ” [7] The point here is clear: it is not the amount of light that will move sinful hearts.
Another point to consider is that Paul teaches us that the word of God allows and prepares time to sing and not the other way around. See what Colosssenses 3:16 says:
May the word of Christ live richly in you. To be educated and counseled with all wisdom, praising God with spiritual psalms, hymns, and chants, with gratitude in the heart?If the word does not remain in our hearts, it will not be full of praise, worse, the chants will not. be guided by speech. That’s why we see so many words that are not biblical, the word has stopped living in the hearts of composers!Remember, isn’t that how much music you sing, or how do you do it?Lights of your church?will prepare hearts for what will come in service, but how much the word of God resounds among your people.
I’d like to write more about it, but space won’t let me. You may not agree with me in the above points or need more meditation, feel free. If I have managed to encourage you to think biblically about every element of your public cult, I have achieved my goal.
[1] Stott, J. R. W. (1979). God’s new society: the message of the Ephesians (pages 205-206). Downers Grove, IL: InterVarsity Press.
[2] Henry, M. (1994). Matthew Henry’s commentary on the entire Bible: complete and complete in a single volume (p. 2317). Peabody: Hendrickson.
[3] ???????? (?build/build?) appears 7x in 1C 14 where Paul deals with Christian worship.
[4] I am not in favor of the “exclusive psalm” position. I understand (with other commentators) that this passage promotes musical diversity and not exclusivity. Don’t I interpret? Spiritual hymns and chants? as synonymous with “psalms”. There are chants in the Bible that are beautiful and not in the Psalms. The Evangelist Luke recounts the songs of Mary, Zechariah, Simeon, and the angels. These chants have been sung for centuries in the Christian tradition.
[5] LEWIS. C. S. Reflections on Psalms
[6] By an argument against? In worship see the reformed book of worship: Scripture Adoration, Terry L. Johnson.
[7] VANHOOZER. Kevin, J. The pastor as a public theologian: regaining lost sight