Theology and the Power of Music (Part 2)

Read Part 1.

Biblical Authority Must Guide Worship

As with many parts of life, personal taste and preferences often lead to division within the church. However, this has never been clearer than in issues related to worship. Bible translations, order of service, liturgical elements, prayers, pews versus chairs, and, of course, music, have sparked conflicts (both literal and figurative) in the church throughout history.

But as we saw in the last section, if our worship is to be God-centered, then we must ensure that our practices are shaped by the Scriptures, above culture and personal taste.

We are taught in the Bible that

All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be equipped, having been thoroughly equipped for every good work. (2Ti 3:16–17, LSB)

God’s men, His shepherds, need to understand that the Lord didn’t give us almost everything we need, and then when it comes to worship, He left it all up to our creativity or lack of it. No, if it’s God’s Church, then God will direct and guide. In saying this, I realize that God doesn’t prescribe every detail about how we should order our worship services. But in today’s church, it seems that many churches take one of two approaches: either God has told us to structure our worship in a way that closely resembles a 1950s American setting, or God has given us no instructions at all, and we can do whatever we want.

With a 1950s mindset, churches refuse to depart from a particular hymnal or specific hymns. The order of service is unchangeable and set in stone, just as it was handed down to Moses from God. Choir robes and cantatas are expected every Easter and Christmas. Flags can’t be moved, pews are considered holier than chairs unless the chairs were installed in the 1930s, and so on. None of these is wrong or bad, but they do reflect a certain era and culture. Some people are willing to go to war or leave a church if any of these “sacred cows” are challenged. However, none of these practices are explicitly prescribed in Scripture. They served a purpose at one time and likely suited the cultural context of that period. But when Christians fight over them, it shows they aren’t allowing biblical authority to guide their worship, only personal preferences.

On the other hand, some love innovation. Their church budgets likely reflect a significant allocation of funds for tech-related expenses and the addition of “production value” to create a “worship experience.” The church trapped in 1950s culture is what they are trying to escape from, and because they often attract people who are drawn to large professional productions, it may seem that their approach is correct. They are unapologetic in their pragmatic method. The problem is that God didn’t give the church an “anything goes” option. Pragmatism as a church philosophy of ministry and worship has caused many churches to go so far that they no longer look like churches, but resemble concert halls and theaters. Since both of those venues are entertainment-driven, it is no surprise that this philosophy is often driven by numbers and influence. When Nadab and Abihu, the priestly sons of Aaron, decided to offer up something “new,” God struck them dead for their “strange fire” (Lev 10:1-3). God was deadly serious when He gave instructions to Israel about the way He wanted to be worshipped, and woe to the man who ignored God’s instructions!

It is interesting to note that when the Coronavirus pandemic caused churches to close and offer online services, many within the evangelical church revealed how weak its understanding of biblical ecclesiology was (and often still is). Churches that faced resistance to going live on livestream met with disapproval because “we’ve never done it that way before.” So, some pastors responded by saying that “livestreaming services are just like in-person services.” But they aren’t. And when it came time to take communion together, some pastors told their congregations that “taking communion on Zoom is just like taking it together at church.” But it isn’t. When churches began to reopen, pastors faced a new dilemma—getting people back to church! And why should they go back? After all, livestreamed services are the same as in-person, and taking communion through the TV is just like being in church! Today, you’d be hard pressed to find a pastor who would say that, but many did back then. But what does God say? That question should have been asked before churches needed to act, and it must continue to be asked so that our worship (and all our ecclesiology) is conformed to God’s authoritative Word. Music isn’t the only place we need to consider in this regard, but it is often the most obvious starting point.

Music Is a Vehicle for Sound Theology

The apostle Paul commanded Titus, “But as for you, speak the things which are proper for sound doctrine” (Tit 2:1, LSB). Although we most often associate speaking doctrine with didactic forms of teaching, singing is also a form of speech that teaches as well. But what is the content of our speech when we are worshiping in song? That’s an important question we need to consider when thinking about the relationship between music and theology.

For some people, the tune and musical appeal are of utmost importance. Is it playing on Christian radio? Then we need to sing it! In fact, many popular songs have lyrics that make no sense at all. The Beatles’ song, “I Am the Walrus,” is a prime example. The second verse and chorus say,

Sitting on a cornflake
Waiting for the van to come
Corporation tee shirt,

Stupid bloody Tuesday
Man, you been a naughty boy
You let your face grow long

[Chorus]
I am the eggman, (Ooh)
They are the eggmen, (Ooh)
I am the walrus
Goo goo g’joob¹

But are contemporary Christian songs really that bad? Songwriter John Mark McMillan wrote the song “How He Loves,” which was popularized by the artist David Crowder and was nominated for song of the year at the 41^st GMA Dove Awards. One verse of this song says,

We are His portion and He is our prize
Drawn to redemption by the grace in his eyes
If grace is an ocean, we’re all sinking (ha ha)
So heaven meets earth like a sloppy wet kiss
And my heart turns violently inside of my chest
I don’t have time to maintain these regrets
when I think about the way

[Chorus]
He loves us
Oh how He loves us…²

Other than the fact that God loves us, I’m not sure what Mr. McMillan wants to teach us from his song. Not only do some of his lyrics verge on being inappropriate, but many of them are vapid and nonsensical.

One of the problems with marrying poor theology to music is the power that music has on us. “Remembering” is a crucial aspect of learning and growing in our worship. In the Bible, the idea of bringing to remembrance is expressed in some form 85 times, with 24 references to remembrance in the book of Psalms alone. These references aren’t simply of God calling Israel to remember Him and His Law or deeds, either. On many occasions, the hymnwriters are calling upon God to remember them in their times of need and despair.

As a preacher, I am keenly aware of the limited impact my sermon might have on a person’s heart. Preaching often exerts its greatest influence through a cumulative effect. One sermon can prompt thoughts and responses, but over many months and years, the weight of the Word of God will produce a more powerful influence than most individual sermons. There is no doubt that the Holy Spirit does this work through the Word preached, but we must not assume that the “success” or “failure” of our preaching is having the effect it is having because of us.

However, music is a different matter in terms of how it works. Theological lyrics tied to a tune are powerful in their lasting impact. I believe that good, theologically rich music is one of the most effective ways to “screw the truth into [the] minds” of a congregation or individual, unlike anything else.³ And it is because of this reality that every Christian needs to be very aware of the music that we listen to and sing, inside and outside of the church.

It is disappointing when a church would never let a false teacher into their doors or stand in their pulpit, but they allow the influence of that deception to enter through one of the most powerful tools God has given to mankind—music. We might select the songs from these heretical groups with better theology, but when individuals enjoy those songs, it doesn’t take much for them to Google a few of the words, find out which worship band performs it, and then explore the rest of their catalog.

Whether it is a song from the 1800s or the 2020s, we must be vigilant, understanding the power of music to communicate theology, both good and bad, to our churches and families.