Study of Denomintions 08/01/2010

A Study of Denominations
Cont. from last week

Instrumental Music


Early Witnesses Concerning Instrumental Music

This section provides earlier witnesses to the lack of instrumental music within "Christian" churches. It must be remembered that instruments were only first used in the seventh century and were only popularized in the nineteenth. I do not present this material thinking that its authors are infallible, nor should it be assumed that I accept all things that these individuals wrote. The following represent witnesses to the practices of the early "Christendom."

The one instrument of peace, the Word alone, by whom we honor God, is what we employ. We no longer employ the ancient psaltery, trumpet, timbrel, and flute. For those expert in war and scorners of the fear of God were inclined to make use of these instruments in the choruses at their festive assemblies (Clement of Alexandria, The Instructor, 2.4).

What trumpet of God is now heard-- unless it is in the entertainments of the heretics? (Tertullian, Against Marcion, 5.24.13).

One imitates the hoarse, warlike clanging of the trumpet. Another with his breath blowing into a pipe regulates its mournful sounds...Why should I speak of...those great tragic vocal ravings? Why should I speak of strings set with noise? Even if these things were not dedicated to idols, they should not be approached and gazed upon by faithful Christians (Novatian, On the Public Shows, 7).

[Satan] presents to the eyes seductive forms and easy pleasures, by the sight of which he might destroy chastity. He tempts the ears with harmonious music, so that by the hearing of sweet sounds, he may relax and weaken Christian vigor (Cyprian, Treatise X: On Jealousy and Envy, 2).

Sometimes I avoid [the error of listening to melodies more than the words] in an intemperate fashion, and I err by an excess of severity. Then I strongly desire that all the melodies and sweet chants with which David's psalter should be banished from my ears and from the Church itself. Then I think that the safer course is what I remember has often been related to me about Athanasius, bishop of Alexandria. He made the reader of the psalm utter it with so slight a vocal inflection that it was more like speaking than singing (Augustine, The Confessions, 16.33.50).

I am inclined rather to approve the practice of singing in church, although I do not offer an irrevocable opinion on it, so that through the pleasure afforded the ears the weaker mind may rise to feelings of devotion. However, when it so happens that I am moved more by the singing than by what is sung, I confess that I have sinned, in such wise as to deserve punishment, and at such times I should prefer not to listen to a singer...(Augustine, The Confessions, 16.33.50).

While such persons are not inspired, their collective witness demonstrates clearly that the use of instruments in the assembly was foreign to "orthodox Christianity" in its first few hundred years. The practice, therefore, does not originate either in the New Testament or in early Christianity.

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Concerning Observance
A Study of Denominations


Statement of Belief
In general, the Scriptures indicate no specific festivals or specific observances for Christians save the assembly on the first day of the week to break bread ( Acts 20:7 )
The Scriptures make no commandment or memorial to honor the birth of our Lord; the Scriptures do not even mention the date of His birth.
Concerning the Lord's death, the only memorial He has established for it in the Scriptures is the Lord's Supper,
And He said unto them, "With desire I have desired to eat this passover with you before I suffer: for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God."
And He received a cup, and when he had given thanks, He said, "Take this, and divide it among yourselves: for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come."
And He took bread, and when He had given thanks, He brake it, and gave to them, saying, "This is my body which is given for you: this do in remembrance of me."
And the cup in like manner after supper, saying, "This cup is the new covenant in my blood, even that which is poured out for you." ( Luke 22:15-20 ).

Sections

● Observances and the "Church Year"
● Observances Concerning the Lord's Birth
○ Advent
○ Christmas
○ Binding No Observance of Christmas?
● Observances Concerning the Lord's Death
○ Ash Wednesday
○ Lent
○ Palm Sunday
○ Maundy Thursday
○ Good Friday
○ Easter
●
● Other Observances
○
○ Ascension-Pentecost
○ Epiphany
○ Annunciation
○ Days Concerning Saints
●


Observances and the "Church Year"
Over the course of the history of "Christendom," many special observances in many forms have been established. These observances, in theory, attempt to celebrate many events in the life and death of Jesus, the founding of the church, and celebrations of various individuals over time. In many cases, these observances represent a "Christianizing" of previously pagan festivals: since the pagans would not give up their festivals, religious authorities simply provided a new Christian veneer.
None of the observances concerning which we are about to speak derive from the New Testament proper. We see no evidence from the New Testament that the Christians observed any of the observances described below. This silence is quite telling, especially considering their modern popularity.
In discussions such as these, however, it is important to remember Romans 14:5-6 :
One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thank.


While we find no Scriptural reason to observe many of these festivals and other observances, the vast majority of them most likely fit into the description here in Romans 14:5 . Taking out particular days to remember events in the life of our Lord are not wrong or sinful; they are not, however, to be bound upon others.

The collection of most of the popular observances (Advent, Christmas, Epiphany, Annunciation, Ash Wednesday, Lent, Palm Sunday, Good Friday, Easter, Ascension, Pentecost) comprise what is often called the "church year" in many denominations. Since these observances normally fit between November and July, they do not represent much of a year proper. Nevertheless, such a concept is not grounded in the Scriptures, and we see no reason to limit remembrance of various aspects of the Lord's life and death to particular times of the year.
Observances Concerning the Lord's Birth
Advent

In some denominations, a season called Advent is observed. It begins either on November 11 or on the fourth Sunday before Christmas, and it is a season to meditate upon the prophecies concerning the Christ. Many times, the observers will have calendars for Advent and will read certain Scriptures concerning the prophecies as outlined by their denomination.

While it may be beneficial to spend some time considering the prophecies regarding the Christ, the Scriptures teach nothing concerning doing so. We are to always remember the Lord's life and His deeds on our behalf, especially in the observation of the Lord's Supper (1 Corinthians 11:26).
Christmas

In many denominations, December 25 is observed as Christmas (from the Old English christes maesse, "festival of Christ"). Christmas has its roots in pagan festivals, notably the Saturnalia of the Romans and concerning Mithras of the Persians, as a celebration of the winter solstice and the "rebirth" of the Sun. Read what Tertullian, a "church father," has to say of such things:

The Saturnalia, New Year, Midwinter festivals, and Matronalia are frequented by us! Presents come and go! There are New Year's gifts! Games join their noise! Banquets join their din! The pagans are more faithful to their sect...For, even if they had known them, they would not have shared the Lord's Day or Pentecost with us. For they would fear lest they would appear to be Christians. Yet, we are not apprehensive that we might appear to be pagans! (On Idolatry 14).

The pagan origin of this festival, then, is confirmed, and that Christians were observing such things to their shame is also attested. The date of December 25 was arbitrarily fixed to coincide with these festivals in order for them to be "Christianized." Clement of Alexandria has the following to say concerning the birth date of Christ:

Therefore, from the birth of Christ to the death of Commodus [Ed. note: Commodus was emperor of Rome in the second century] are a total of one hundred ninety-four years, one month, and thirteen days. There are those who have calculated not only the year of our Lord's birth, but also the day. They say that it took place in the twenty-eighth year of Augustus, on the twenty-fifth day of Pachon [May 20]...Others say that He was born on the twenty-fourth or twenty-fifth day of Parmuthi [April 19 or 20] (Stromata, 1:21).


The Scriptures do not fix the specific day of the birth of our Lord, nor even its season. We do not know when He was born, but all evidence we do have points to either spring or fall. December 25 surely is not the day of the birth of our Lord.

The fact that Scripture does not teach the day on which our Lord was born is significant: it demonstrates clearly that we have no commandment, example, or inference that we ought to celebrate the day of the Lord's birth over any other day. There is no authorization for the religious observance of Christmas.

Binding No Observance of Christmas?