A cappella singing, bits of history

Singing in the churches is “as ancient as the apostles,” as proper as preaching, and as sure as the scriptures. Instrumental music in churches, however, is a more recent and tentative innovation. Below are random comments regarding singing and musical instruments that I have run across and collected.

Novatian (circa AD 200–258) did not countenance musical instruments (perhaps not even outside worship): “Even if these things were not consecrated to idols, faithful Christians ought not to frequent and observe them, for even if there were nothing criminal about them, they have in themselves an utter worthlessness hardly suitable from believers.” (Novatian, “De Spectaculis,” as quoted in various writings online) 

“Plain singing is not childish, but only the singing with lifeless organs, with dancing and cymbals, etc. Whence the use of such instruments and other things fit for children is laid aside, and plain singing only retained.” (Pseudo-Justin, Answers to the Orthodox)

Clement of Alexandria (circa AD 150–215) appears to spiritualize the Old Testament musical instruments for New Testament purposes. “‘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.” (Clement, Paedagogus, or The Instructor, Book II, Chapter 4)

Eusebius of Caesarea (AD 269–339) from his commentary on Psalm 91:4, writes: “When formerly the people of the circumcision worshipped through symbols and types, it was not unreasonable that they raised hymns to God on psalteries and cithara, and that they did this on the days of the Sabbath, thus clearly violating the required rest and transgressing the law of the Sabbath. We, however, maintain the Jewish law inwardly, according to the saying of the Apostle: ‘For he is not a real Jew who is one outwardly,’...and it is upon a living psaltery and an animate cithara and in spiritual songs that we render the hymn. And so more sweetly pleasing to God than any musical instrument would be the symphony of the people of God, by which, in every church of God, with kindred spirit and single disposition, with one mind and unanimity of faith and piety, we raise melody in unison in our psalmody.” (as quoted in Music in Early Christian Literature, edited by James McKinnon, Cambridge: Cambridge University Press, 1987, pp. 97-98)

“Sing praise to the Lord on a lyre, with the voice of a psalm ([Psalm 98] v. 5). You can see this law constantly fulfilled in the churches: we strike up the divine music on the spiritual lyre. We turn our bodies into rational lyres, and use our teeth for strings and our lips for an instrument, while our tongues moves more keenly than any plectrum and produces the harmonious sound of the plucking, the mind moving the tongue like a musician skillfully observing the intervals. Such a lyre is more acceptable to God than a lifeless one; he himself bears testimony [to this] in crying out to Jews through the prophet, ‘Take away from me the sound of your songs, I shall not listen to the sound of your instruments.’” (Theodoret of Cyrus: Commentary on the Psalms, 73-150, Theodoret of Cyrus (circa AD 393-458/466), translated by Robert C. Hill. Washington, DC: Catholic University of America Press, 2001, pp. 137-138)

Mosheim describes certain “mystics” in England (circa AD 1060) who “declared the use of instrumental music in the churches, and other religious assemblies, superstitious and unlawful.” (An Ecclesiastical History, Antient and Modern, Volume II, John Lawrence Mosheim, translated by Archibald MacLaine, London: T. Cadell, p. 584)

Thomas Aquinas, circa 1270, answering the objection that under the law God was praised with musical instruments, but in his church they did not, agreed that they did not use them. He thought instruments move the soul to pleasure, were carnal, and ultimately figures of something else. (“Question 91,” The Summa Theologiæ, Thomas Aquinas, translated by Fathers of the English Dominican Province, Second and Revised Edition, 1920)

“And if these knackeris [musicians?] excuse themselves by the song in the old law; then see that Christ, who best kept the old law as it should be afterward, taught not nor charged us with such bodily [carnal] song nor any of his apostles, but with devotion in heart and holy life and true preaching, and that is enough and the best. But who should then charge us with more, over the freedom and lightness of Christ’s law?” (John Wycliffe (circa AD 1330-1384) in “Of Feigned Contemplative Life” in The English Works of Wyclif Hitherto Unprinted, edited by F. D. Matthew, London: Trübner & Son, 1880; spelling modernized, rlv)

Adam Blair cites a book against the Waldenses (dated 1395) which claimed “the Waldenses reprobate the songs, the chanting, organs, and musical instruments of the churches, and quote Ephesians v. 19.” Blair further notes that the author answered the Waldenses with verses from the Old Testament, but that “the Waldenses only objected to the use of the instruments under the New Testament.” (History of the Waldenses, Volume I, Adam Blair, Edinburgh: Adam Black, 1832, p. 441)

“If the apostle justly prohibits the use of unknown tongues in the church, much less would he have tolerated these artificial musical performances which are addressed to the ear alone, and seldom strike the understanding even of the performers themselves.” (Theodore Beza (1519-1605), as quoted in John Girardeau’s Instrumental Music in the Worship of the Church, Chapter 5, Richmond, VA: Whittet and Shepperson, 1888). Girardeau gives as the source “In Colloq. Mompelg.,” that is, The Mompelgard Colloquium)

John Bunyan (1628-1688) saw the old instrumental worship under the law as a type of the singing done in the churches, with spirit and understanding. “These songs were sung with harps, psalteries, cymbals, and trumpets; a type of our singing with spiritual joy, from grace in our hearts. 1 Ch. xxv. 6; 2 Ch. xxix. 26-28; Col. iii. 16.” (The Works of John Bunyan, Volume 3, George Offor, editor. Glasgow: Blackie & Son, p. 496)

“make use of all these musical instruments in singing, and so make an agreeable melody: these were used in the times of the Old Testament, and were typical of the spiritual joy and melody in the heart, expressed by vocal singing, under the New Testament” (John Gill, in his commentary on Psalm 81:2; see also “Of Singing Psalms, As A Part of Public Worship” in A Complete Body of Doctrinal and Practical Divinity, Volume 3, pp. 714-715, 1796)

“In my earliest intercourse among this people [Baptists, rlv] congregational singing generally prevailed among them...The Introduction of the Organ among the Baptists. This instrument, which from time immemorial has been associated with cathedral pomp and prelatical power, and has always been the peculiar favorite of great national churches, at length found its way into Baptist sanctuaries, and the first one ever employed by the denomination in this country, and probably in any other, might have been seen standing in the singing gallery of the old Baptist meeting house in Pawtucket, about forty years ago, where I then officiated as pastor; and in process of time, this dernier resort * in church music was adopted by many of our societies which had formerly been distinguished for their primitive and conventicle plainness. The changes which have been experienced in the feelings of a large portion of our people has often surprised me. Staunch old Baptists in former times would as soon have tolerated the Pope of Rome in their pulpits as an organ in their galleries, and yet the instrument has gradually found its way among them, and their successors in church management, with nothing like the jars and difficulties which arose of old concerning the bass viol and smaller instruments of music.” (Fifty Years among the Baptists, David Benedict, Boston, MA: Gould & Lincoln, 1860, Chapter XXII, pp. 281-283)

* dernier resort means a last resort or expedient.

East Texas Sacred Harp Convention

It is here! The 161st Anniversary of the East Texas Sacred Harp Convention with convene August 13th and 14th, 2016 at the Henderson Civic Center (d.v.). The Civic Center is located at 1500 Lake Forest Parkway (at or near the corner of State Highway 64 and Lake Forest Parkway) in Henderson, Texas. We sing from 9:30 - 3:00 on Saturday and 9:30 - 2:30 on Sunday, using the 2012 Cooper Edition of The Sacred Harp. On Saturday night we have a social at the Henderson Civic Center at 6:00 p.m.  In addition to food and fellowship, those who want to will gather to sing afterward. It's "mix-and-match". If you have songs you'd like to sing, bring copies of them -- new compositions or songs from other shape note tune books. You probably need to bring 30 songbooks or photocopies.

Rusk County Singing Convention

Please make time to join us for the Rusk County Singing Convention on the 4th weekend in April. The convention will be held Saturday, April 26 and Sunday, April 27, 2014 in Rusk County, Texas.

The Saturday session sings from The Christian Harmony (2010 Revision) at Old Redland Church. Old Redland church house is at the corner of FM 1798 and FM 2496, about 2 miles east of Laneville, Texas. The Sunday session sings from The Sacred Harp (2012 Cooper Revision) at the Old Pine Grove Church & Cemetery. Old Pine Grove is located on County Road 364, southeast of Henderson, Texas. Each day we will start at 10:00 a.m. and conclude around 3:00 p.m.

More information here:
http://singings.texasfasola.org/annual/rusk_county.html
http://www.rockerontheporch.us/easttexassingings/ruskcounty.html

From this explosion all the fragments join:
Joy tunes the fray until the song is one.
(adapted from Madeleine L'Engle)

Make a joyful noise unto the Lord, all ye lands

Another nice hymn tune, based on Psalm 100.

Two other musical debates

Other aspects of the debate surrounding the regulative principle of worship include: (1) whether we should sing a cappella, with instrumental accompaniment, or both, and (2) whether singing should only be congregational, or is “special music” allowed (solos, quartets, choirs, etc.).

A cappella versus Instrumental Accompaniment
One approach often cited in favor of instrumentally accompanied singing in church is the Greek verb psallo (and the related noun psalmos).

“Furthermore, in Eph 5:19, the phrase "making melody" is the Greek word, psallo which means, "1) to pluck off, pull out, 2) to cause to vibrate by touching, to twang, 2a) to touch or strike the chord, to twang the strings of a musical instrument so that they gently vibrate, 2b) to play on a stringed instrument, to play, the harp, etc. 2c) to sing to the music of the harp 2d) in the NT to sing a hymn, to celebrate the praises of God in song." We can see that the making melody to the Lord involves the use of musical instruments.”* 

Psallo is used 5 times in 4 verses in the New Testament, translated “sing” in Rom. 15:9 and 1 Cor. 14:15, “sing psalms” in Jas. 5:13, and “making melody” in Eph. 5:19.**  Pointing to the etymology of the word (to pluck a string), advocates say the command to "psallo" means to sing with the accompaniment of musical instruments. I'll not labor long here, but this is an etymological fallacy that attaches a word's etymology to its usage. For example, the etymology of the word "goodbye" tells us it means "God be with you". Nevertheless, most people who utter the word "goodbye" simply mean to express courtesy upon a departure. So with "psallo". A look at a couple of New Testament scriptures will expose the fallacy to what should be a sudden and final death. No need to mine the depths of the Greek language; a little logic will go a long way. 

If a musical instrument inheres in psallo – if it always means to sing with musical accompaniment – then the command to psallo demands a mandatory obedience of singing with musical accompaniment. A cappella singing would be ruled out when the command is "to psallo". So the merry one of James 5:13 must hold her peace if she does not have or does not know how to play an instrument. The spirit-filled believer of 1 Corinthians 14:26 who "hath a psalm" must remain silent if he left his accompaniment at home! Who can believe it?

In addition to the psallo argument, the next often cited argument probably derives from the normative principle:

"The fact that the New Testament nowhere condemns musical instruments indicates that the Old Testament practice was continued in the New Testament church."*** 

This is simply a misreading and misapplication of the Scriptures, and an application of the normative principle – whatever is not forbidden is acceptable. This argument should remind us, though, that musical instruments are no inherently sinful, and that God has accepted worship by and with them in the past. So it is not a matter of moral “right or wrong,” but rather a matter of what is commanded. However much we might enjoy musical instruments, however much God may be worshipped with them in the past or in the future, there is no command, precept or example – neither necessary inference – for it in the New Testament.

Interestingly, exclusive psalmodists who forbid musical instruments place themselves in the peculiar position to sing the commands to use of musical instruments in public worship, but cannot use them because the New Testament church is not commanded to use musical instruments.

Congregational singing versus choirs, solos and “special” music
"The people in the pews have become spectators enjoying a show rather than worshipers entering into the spiritual activity of praising God and admonishing brethren." -- Ken Green in "Balancing Faith and Tradition: Congregational Singing"

The command to sing in Ephesians 5:18-19 and Colossians 3:16 is addressed to churches (congregations). In the immediate context of both texts, a plurality of individuals is commanded to “be filled” and “let dwell.” The participles further address this plurality (the congregation) –“speaking,” “singing,” “making melody,” “teaching,” “admonishing”. Taken together this indicates the participation of the whole church.

The terms “to yourselves” and “one another” (heautou) are reciprocal, reflexive pronouns. According to Dana and Mantey's "Grammar" (in which they give Eph. 5:19 and Col. 3:16 as examples), this is "When a plural subject is represented as affected by an interchange of action signified by the verb..."  If an individual or select group of singers are active and the rest of the church is passively listening, then there is no "interchange of action" as Dana and Mantey suggest.

Besides the Bible command for the churches to sing, we have an example of the disciples singing together. This is found in Matthew 26:30 (Cf. Mark 14:26). The apostles sang an hymn with Jesus after the institution of the Lord's Supper before going out to the Mount of Olives. The context and construction of the sentence leave no doubt that they sang together. They sang. They went out. The participle humnasantes (translated “they had sung an hymn”) is plural as well as the 3rd person plural verb exelthon (translated “they went out”). The people who went out to the Mount of Olives are the same ones who had sung an hymn. This incident is alluded to in Hebrews 2:12.

In addition to both command and example, congregational singing is supported by a New Testament worship principle – New Covenant believers are “an holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ (1 Peter 2:5).” The spiritual sacrifices include “the sacrifice of praise to God, that is, the fruit of our lips (Hebrews 13:15).” Our worship is a personal spiritual sacrifice to God offered up by a priesthood of believers – not a few believers who offer up worship for others.

Afterthoughts
I will not extend the already lengthy comments further, except to add that these are two areas where I have not been willing to draw a line of fellowship.

* From "Can we use musical instruments in the church?" by Matt Slick
** “Sing” in Ephesians 5:19 is ado.
*** From  "Are we supposed to use musical instruments in church?" at GotQuestions.Org
**** Dana, H. E. and Julius R. Mantey, A Manual Grammar of the Greek New Testament, Toronto, ONT: The Macmillan Co., 1955, pp. 131-132