"For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death." Romans 8:2
"For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death." Romans 8:2
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The qualifications and functions according to scripture.
We practice expository teaching based on exegesis rather than eisegesis.
Biblical marriage and what is the biblical fundament for this institution.
What music in the church and in the home should be.
The purpose and process of church discipline
Worship discipleship and education
together as a family unit.
The Sufficiency of Scripture
It is significant that one of the biblical names of Christ is Wonderful Counsellor (Isa. 9:6). He is the highest and ultimate One to whom we may turn for counsel, and His Word is the well from which we may draw divine wisdom. What could be more wonderful than that? In fact, one of the most glorious aspects of Christ’s perfect sufficiency is the wonderful counsel and great wisdom He supplies in our times of despair, confusion, fear, anxiety, and sorrow. He is the quintessential Counsellor.
This is not to denigrate the importance of Christians counselling each other. There certainly is a crucial need for biblically sound counselling ministries within the Church, and this need is met by those who are spiritually gifted to offer encouragement, discernment, comfort, advice, compassion, and help to others. In fact, one of the very problems that has led to the current plague of bad counsel is that churches have not done as well as they could in equipping people with those kinds of gifts to minister effectively. In addition, the complexities of this modern age have made it more difficult to take the time necessary to listen well, serve others through compassionate personal involvement, and otherwise provide the close fellowship necessary for the church body to enjoy health and vitality.
Churches have looked to psychology to fill the gap, but it isn’t going to work. Professional psychologists are no substitute for spiritually gifted people, and the counsel that psychology offers cannot replace biblical wisdom and divine power. Moreover, psychology tends to make people dependent on a therapist, whereas those exercising true spiritual gifts always turn people back to all-sufficient Saviour and His all-sufficient Word.
A Psalm on Scripture’s Sufficiency Psalm 19:7–9 is the most monumental and concise statement on the sufficiency of Scripture ever made. Penned by David under the inspiration of the Holy Spirit, these three verses offer unwavering testimony from God Himself about the sufficiency of His Word for every situation and thereby counter the teaching of those who believe that God’s Word must be augmented with truth gleaned from modern psychology. In this passage David makes six statements, each highlighting a characteristic of Scripture and describing its effect in the life of the one who embraces it. Taken together, these statements paint a beautiful picture of the sufficiency of God’s Word.
Scripture Is Perfect, Restoring the Soul In the first statement (v. 7), David says, “The law of the Lord is perfect, restoring the soul.” This word “perfect” is the translation of a common Hebrew word meaning “whole,” “complete,” or “sufficient.” It conveys the idea of something that is comprehensive, so as to cover all aspects of an issue. Scripture is comprehensive, embodying all that is necessary to one’s spiritual life. David’s implied contrast here is with the imperfect, insufficient, flawed reasoning of men.
God’s perfect law, David says, affects people by “restoring the soul” (v. 7). To paraphrase David’s words, Scripture is so powerful and comprehensive that it can convert or transform the entire person, changing someone into precisely the person God wants him to be. God’s Word is sufficient to restore through salvation even the most broken life—a fact to which David himself gave abundant testimony.
Scripture Is Trustworthy, Imparting Wisdom David further expands the sweep of scriptural sufficiency in Psalm 19:7, writing, “The testimony of the Lord is sure, making wise the simple.” David’s use of the word “sure” means that the Lord’s testimony is unwavering, immovable, unmistakable, reliable, and worthy to be trusted. It provides a foundation on which to build one’s life and eternal destiny.
God’s sure Word makes the simple wise (v. 7). The Hebrew word translated “simple” comes from an expression meaning “an open door.” It evokes the image of a naive person who doesn’t know to shut his mind to false or impure teaching. He is undiscerning, ignorant, and gullible, but God’s Word makes him wise. Such a man is skilled in the art of godly living: He submits to Scripture and knows how to apply it to his circumstances. The Word of God thus takes a simple mind with no discernment and makes it skilled in the issues of life.
Scripture Is Right, Causing Joy In verse 8, David adds a third statement about Scripture’s sufficiency: “The precepts of the Lord are right, rejoicing the heart.” Rather than simply indicating what is right as opposed to wrong, the word translated “right” has the sense of showing someone the true path. The truths of Scripture lay out the proper path through the difficult maze of life. That brings a wonderful confidence. So many people are distressed or despondent because they lack direction and purpose, and most of them seek answers from the wrong sources. God’s Word not only provides the light to our path (Ps. 119:105), but also sets the route before us.
Because it steers us through the right course of life, God’s Word brings great joy. If one is depressed, anxious, fearful, or doubting, the solution is found not in self-indulgent pursuits like self-esteem and self-fulfilment. The solution is found in learning to obey God’s counsel and sharing in the resulting delight. Divine truth is the fount of true and lasting joy. All other sources are shallow and fleeting.
Scripture Is Pure, Enlightening the Eyes Psalm 19:8 gives a fourth characteristic of Scripture’s utter sufficiency: “The commandment of the Lord is pure, enlightening the eyes.” This word “pure” could better be translated “clear” or “lucid,” and it indicates that Scripture is not mystifying, confusing, or puzzling. God’s Word reveals truth to make the dark things light, bringing eternity into bright focus. Granted, there are things in Scripture that are hard to understand (2 Pet. 3:16), but taken as a whole, the Bible is not a bewildering book. It is clear and lucid.
Because of its absolute clarity, Scripture brings understanding where there is ignorance, order where there is confusion, and light where there is spiritual and moral darkness. It stands in stark contrast to the muddled musings of unredeemed men, who themselves are blind and unable to discern truth or live righteously. God’s Word clearly reveals the blessed, hopeful truths they can never see.
Scripture Is Clean, Enduring Forever In Psalm 19:9 David uses the term “fear” as a synonym for God’s Word: “The fear of the Lord is clean, enduring forever.” This “fear” speaks of the reverential awe for God that compels believers to worship Him. Scripture, in this sense, is the divine manual on how to worship the Lord. The Hebrew word “clean” speaks of the absence of impurity, filthiness, defilement, or imperfection. Scripture is without sin, evil, corruption, or error. The truth it conveys is therefore absolutely undefiled and without blemish.
Because it is flawless, Scripture endures forever (Ps. 19:9). Any change or modification could only introduce imperfection. Scripture is eternally and unalterably perfect. It needs no updating, editing, or refining, for it is God’s revelation for every generation. The Bible was written by the omniscient Spirit of God, who is infinitely more sophisticated than anyone who dares stand in judgment on Scripture’s relevancy for our society, and infinitely wiser than all the best philosophers, analysts, and psychologists who pass like a childhood parade into irrelevancy. Scripture has always been and will always be sufficient.
Scripture Is True, Altogether Righteous Verse 9 provides the final characteristic and effect of God’s all-sufficient Word: “The judgments of the Lord are true; they are righteous altogether.” The word “judgments” in this context refers to ordinances or divine verdicts from the bench of the Supreme Judge of the earth. The Bible is God’s standard for judging the life and eternal destiny of every person. Because Scripture is true, it is “righteous altogether” (Ps. 19:9). The implication of that phrase is that its truthfulness produces a comprehensive righteousness in those who accept it.
Contrary to what many are teaching today, there is no need for additional revelations, visions, words of prophecy, or insights from modern psychology. In contrast to the theories of men, God’s Word is true and absolutely comprehensive. Rather than seeking something more than God’s glorious revelation, Christians need only to study and obey what they already have. Scripture is sufficient.
FAMILY INTEGRATED CHURCH After years of doing traditional Sunday school, we felt led to have Family Integrated Church (FIC). FIC come in all shapes, sizes and varieties. There are a small number of FIC’s in different denominations in the United Kingdom. While no two FIC’s are exactly alike, they do have certain distinctive in common.
FAMILIES WORSHIP TOGETHER If you’ve ever walked into a FIC during a worship service, perhaps the first thing that struck you was the fact that there were so many babies and small children in the service. We have grown accustomed to the presence of children in the service, and the children grow accustomed to being a part of the worship experience even during the preaching and teaching.
NO SYSTEMATIC AGE SEGREGATION One of the biggest distinctions of a FIC is the absence of age-graded ministries. We do not have segregated youth ministry, or children’s ministry. First, we believe that these ministries are not part of the biblical church model. The Bible is clear on whose job it is to disciple children, it is parents. Second, these ministries can work against the biblical mode. Parents who are relieved of their everyday discipleship duties tend to become dependent on those who have taken over the job, Sunday school teachers, youth leaders and so forth. We must be clear that although Spirit of Life Church is a family integrated church, we are not against other churches who minister through traditional Sunday school. We are not against Sunday school teachers or youth leaders because we see their effort to teach children the bible. However Family Integrated Church is the model that we have chosen at Spirit of Life Church.
EVANGELISM/DISCIPLESHIP THROUGH HOMES We teach parents to evangelise and disciple their children and their neighbours. We emphasise the ministry of hospitality, family worship, catechism, and family discipleship. Thus, instead of placing the burden on paid professionals to “do the work of the ministry,” we equip the saints to do it.
EDUCATION AS A KEY COMPONENT OF DISCIPLESHIP Jesus said, “A pupil is not above his teacher, but everyone, after he has been fully trained, will be like his teacher” (Luke 6:40). Whoever educates a child is discipling that child. We work hard to help parents see the importance of Christian education, and to help them make biblical choices as it relates to this part of their children’s discipleship.
Marriage and Sexuality We teach that marriage was given by God as part of His common grace, and that it has no meaning other than as He has provided (Gen. 2:18–24). We teach that marriage is subject to the curse of the Fall but that believers, living in obedience to the Scripture and under the control of the Holy Spirit, can begin to experience peaceful, productive, and fulfilled marriage as intended by God (Gen. 3:16; 1 Peter 3:7).
We teach that the marriages of believers are to illustrate the loving relationship of Christ and His church, with the husband loving his wife as Christ loves the church and the wife responding to her husband’s loving leadership as the church responds to Christ (Eph. 5:18–33).
We teach that as believers’ marriages are to illustrate Christ’s relationship with His church, believers should choose to marry those who share their faith and regenerate life (2 Cor. 6:14). We teach that the term “marriage” has only one meaning and that is marriage sanctioned by God which joins one man and one woman in a single, exclusive union, as delineated in scripture (Gen. 2:23–24).
We teach that marriage is always a public, formal, and officially recognized covenant between a man and a woman. We teach that without such a covenant, which may include a “common law marriage,” where valid in specific cases under pertinent law, prolonged conjugal cohabitation does not establish, and is not equivalent to, marriage (John 4:18).
We teach that where no such covenant exists, or can be discerned, between a cohabiting couple prior to coming to faith in Christ, family units should be preserved to the extent possible and, if otherwise appropriate, solemnization encouraged.
We teach that where a valid marriage has been established prior to coming to faith in Christ, the couple should remain married (1 Cor. 7:24). We teach that God hates divorce, permitting it only where there has been unrepentant sexual sin (Mal. 2:14–16; Matt. 5:32, 19:9) or desertion by an unbeliever (1 Cor. 7:12–15). We teach that remarriage is permitted to a faithful partner, but only when the divorce was on biblical grounds.
We teach that God intends sexual intimacy to occur only between a man and a woman who are married to each other. We teach that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman (Heb. 13:4).
We teach that any form of sexual immorality, such as adultery, fornication, homosexuality, bisexual conduct, bestiality, incest, pedophilia, pornography, any attempt to change one’s sex or disagreement with one’s biological sex, is sinful and offensive to God (Lev. 18:1–30; Matt. 5:28; Rom. 1:26–29; 1 Cor. 5:1, 6:9; 1 Thess. 4:1–8).
We teach that homosexuality, in particular, is subject to God’s wrath of abandonment, is a matter of choice and not inherited status, and epitomizes man’s ungrateful rebellion against God (Rom. 1:18–28).
We teach that every person must be afforded compassion, love, kindness, respect, and dignity. Hateful and harassing behavior or attitudes directed toward any individual are to be repudiated and are not in accord with Scripture or the doctrines of the church.
We teach that the faithful proclamation of the Scripture, including the call to repentance, does not constitute hate speech, or hateful and harassing behavior, but is instead a fundamental part of the church’s loving mission to the world (Matt. 28:16–20; 2 Cor. 5:11–20; 1 Tim. 1:5; 2 Tim. 4:1–2).
We teach that God offers redemption and forgiveness to all who confess and forsake their sin, including sexual sin, seeking His mercy and forgiveness through Jesus Christ. We teach that His forgiveness is total and complete (Ps. 103:11–12, 130:3–4; Is. 43:25, 44:22; John 5:24; Col. 2:13–14) and that God imputes the full righteousness of Christ (2 Cor. 5:21) to the believing sinner. We teach that the forgiven sinner has been cleansed from the guilt of sin, set apart unto God, or made holy, and justified before Him (1 Cor. 6:9–11). We teach that any man or woman who has received that forgiveness is “in Christ” and is a “new creation” (2 Cor. 5:17).
Divorce and Remarriage God hates divorce. He hates it because it always involves unfaithfulness to the solemn covenant of marriage that two partners have entered into before Him, and because it brings harmful consequences to those partners and their children (Mal. 2:14-16). Divorce in the Scripture is permitted only because of man’s sin. Since divorce is only a concession to man’s sin and is not part of God’s original plan for marriage, all believers should hate divorce as God does and pursue it only when there is no other recourse. With God’s help a marriage can survive the worst sins.
In Matthew 19:3-9, Christ teaches clearly that divorce is an accommodation to man’s sin that violates God’s original purpose for the intimate unity and permanence of the marriage bond (Gen. 2:24). He taught that God’s law allowed divorce only because of “hardness of heart” (Matt. 19:8). Legal divorce was a concession for the faithful partner due to the sexual sin or abandonment by the sinning partner, so that the faithful partner was no longer bound to the marriage (Matt. 5:32; 19:9; 1 Cor. 7:12-15). Although Jesus did say that divorce is permitted in some situations, we must remember that His primary point in this discourse is to correct the Jews’ idea that they could divorce one another “for any cause at all” (Matt. 19:3), and to show them the gravity of pursuing a sinful divorce. Therefore, the believer should never consider divorce except in specific circumstances (see next section), and even in those circumstances it should only be pursued reluctantly because there is no other recourse.
The Grounds for Divorce The only New Testament grounds for divorce are sexual sin or desertion by an unbeliever. The first is found in Jesus’ use of the Greek word porneia (Matt. 5:32; 19:9). This is a general term that encompasses sexual sin such as adultery, homosexuality, bestiality, and incest. When one partner violates the unity and intimacy of a marriage by sexual sin—and forsakes his or her covenant obligation—the faithful partner is placed in an extremely difficult situation. After all means are exhausted to bring the sinning partner to repentance, the Bible permits release for the faithful partner through divorce (Matt. 5:32; 1 Cor. 7:15).
The second reason for permitting a divorce is in cases where an unbelieving mate does not desire to live with his or her believing spouse (1 Cor. 7:12-15). Because “God has called us to peace” (v. 15), divorce is allowed and may be preferable in such situations. When an unbeliever desires to leave, trying to keep him or her in the marriage may only create greater tension and conflict. Also, if the unbeliever leaves the marital relationship permanently but is not willing to file for divorce, perhaps because of lifestyle, irresponsibility, or to avoid monetary obligations, then the believer is in an impossible situation of having legal and moral obligations that he or she cannot fulfil. Because “the brother or sister is not under bondage in such cases” (1 Cor. 7:15) and is therefore no longer obligated to remain married, the believer may file for divorce without fearing the displeasure of God
The Possibility of Remarriage Remarriage is permitted for the faithful partner only when the divorce was on biblical grounds. In fact, the purpose for a biblical divorce is to make clear that the faithful partner is free to remarry, but only in the Lord (Rom. 7:1-3; 1 Cor. 7:39).
Those who divorce on any other grounds have sinned against God and their partners, and for them to marry another is an act of “adultery” (Mark 10:11-12). This is why Paul says that a believing woman who sinfully divorces should “remain unmarried, or else be reconciled to her husband” (1 Cor. 7:10-11). If she repents from her sin of unbiblical divorce, the true fruits of that repentance would be to seek reconciliation with her former husband (Matt. 5:23-24). The same is true for a man who divorces unbiblically (1 Cor. 7:11). The only time such a person could remarry another is if the former spouse remarries, proves to be an unbeliever, or dies, in which cases reconciliation would no longer be possible.
The Bible also gives a word of caution to anyone who is considering marriage to a divorcee. If the divorce was not on biblical grounds and there is still a responsibility to reconcile, the person who marries the divorcee is considered an adulterer (Mark 10:12).
The Role of the Church Believers who pursue divorce on unbiblical grounds are subject to church discipline because they openly reject the Word of God. The one who obtains an unbiblical divorce and remarries is guilty of adultery since God did not permit the original divorce (Matt. 5:32; Mark 10:11-12). That person is subject to the steps of church discipline as outlined in Matthew 18:15-17. If a professing Christian violates the marriage covenant and refuses to repent during the process of church discipline, Scripture instructs that he or she should be put out of the church and treated as an unbeliever (v. 17). When the discipline results in such a reclassification of the disobedient spouse as an “outcast” or unbeliever, the faithful partner would be free to divorce according to the provision for divorce as in the case of an unbeliever departing, as stated in 1 Corinthians 7:15. Before such a divorce, however, reasonable time should be allowed for the possibility of the unfaithful spouse returning because of the discipline.
The leadership in the local church should also help single believers who have been divorced to understand their situation biblically, especially in cases where the appropriate application of biblical teaching does not seem clear. For example, the church leadership may at times need to decide whether one or both of the former partners could be legitimately considered “believers” at the time of their past divorce, because this will affect the application of biblical principles to their current situation (1 Cor. 7:17-24). Also, because people often transfer to or from other churches and many of those churches do not practice church discipline, it might be necessary for the leadership to decide whether a member’s estranged or former spouse should currently be considered a Christian or treated as an unbeliever because of continued disobedience. Again, in some cases this would affect the application of the biblical principles (1 Cor. 7:15; 2 Cor. 6:14). Pre-conversion Divorce According to 1 Corinthians 7:20-27, there is nothing in salvation that demands a particular social or marital status. The Apostle Paul, therefore, instructs believers to recognize that God providentially allows the circumstances they find themselves in when they come to Christ. If they were called while married, then they are not required to seek a divorce (even though divorce may be permitted on biblical grounds). If they were called while divorced, and cannot be reconciled to their former spouse because that spouse is an unbeliever or is remarried, then they are free to either remain single or be remarried to another believer (1 Cor. 7:39; 2 Cor. 6:14).
Repentance and Forgiveness In cases where divorce took place on unbiblical grounds and the guilty partner later repents, the grace of God is operative at the point of repentance. A sign of true repentance will be a desire to implement 1 Corinthians 7:10-11, which would involve a willingness to pursue reconciliation with his or her former spouse, if that is possible. If reconciliation is not possible, however, because the former spouse is an unbeliever or is remarried, then the forgiven believer could pursue another relationship under the careful guidance and counsel of church leadership.
In cases where a believer obtained a divorce on unbiblical grounds and remarried, he or she is guilty of the sin of adultery until that sin is confessed (Mark 10:11-12). God does forgive that sin immediately when repentance takes place, and there is nothing in Scripture to indicate anything other than that. From that point on the believer should continue in his or her current marriage.
For a fuller treatment of divorce and remarriage, see The Biblical Position on Divorce & Remarriage from Grace Community Church’s Elders’ Perspective Series, from which this paper was adapted.
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We believe that music employed in gathered worship (including wedding ceremonies, memorial services, and other types of worship services) should be:
1. Biblical—As our rule of faith and practice, the Word of God is our authority. It contains sufficient principles, examples, and directives to inform our concept of worship music. Music serves in worship as praise, prayer, and proclamation (Ps. 96; Ps. 51; 1 Chr. 25:1). Although there are distinctions, in these ways the music ministry shares similar roles and goals with the pulpit ministry. Music may carry our thanksgiving as well as our lament and cries for mercy (Ps. 95; Ps. 102). It should include psalms, hymns, and spiritual songs, voices, and instruments (Eph. 5:19; Col. 3:16–17, Ps. 150). Words sung must not conflict with the teachings of Scripture, and the Scriptures themselves are the best texts for worship (Ps. 119:54, 2 Tim. 3:16).
2. God-centred—Hearts should be focused on God, who is both the subject and object of worship (Ps. 22:22; Ps. 100). The music is offered principally to Him, rather than to each other, and it is for His glory, not for our own. Yet it should also edify, admonish, and teach the Body of Christ (1 Cor. 14:26, Col. 3:16). It is a communal activity. Applause for musicians in the context of worship is therefore unnecessary and unbiblical. Although we present our music from the front, facing the congregation, we do not purpose to draw undue attention to the vessel through which the music is offered (Rom. 12:1; Php. 2:5–7, Mt. 6:1). Clapping one’s hands to God is mentioned in the Psalms and should only be done for God’s glory and not to be confused with applause associated with the entertainment industry.
3. Excellent—Excellence is, first of all, an attribute of God (Gen. 1:31; Ps. 8:1). We should offer Him the best we can and nothing less. This has to do with the intrinsic and extrinsic qualities of our music—its melody, harmony, rhythm, form, and words—which will be judged according to musical standards of excellence, as well as its appropriateness for a worship context and its delivery by the musicians offering it. Decisions about the quality and type of music offered in worship are entrusted to the head of worship ministry who will consider musical, theological, cultural, and other informing aspects when making such decisions for the congregation. Excellence should never become a goal in and of itself, however, when combined with the right motive, will glory God and edify the church.
4. Of the Spirit—Without the work of the Holy Spirit, our efforts are meaningless (John 4:24, 6:63; 1 Cor. 2:13). Music is not intrinsically worship. Without due caution, one can actually be guilty of worshipping the music that one enjoys. It is important to be mindful of the distinction between spiritual truth and musical pleasure. Worship directed anywhere else other than to God is idolatry.
5. In truth—Truthfulness in worship refers to the actions we take, the attitudes of our hearts and the intentions of our minds. These should align with biblical teaching on worship (John 4:24). Our musical offerings should be genuine and offered to the best of one’s ability. The congregation and its leaders should sing psalms and hymns with understanding and with conviction—with the mind and the spirit (1 Cor. 14:15).
6. Skilfully led- According to Psalm 33:1–3, we are to compose, sing, and play skilfully to the Lord. This demands that those who lead public worship music should be skilful, trained musicians or those in training. For musical leadership we draw on proficient amateur, semi-professional, and professional musicians from within the congregation and also from Christian brothers and sisters from other fellowships. In keeping with biblical practice (Neh.12:46–47a; 1 Chr. 23) and in order to support musicians who are dedicated to music as a calling, we endeavour to provide salaries (for full time music staff) and honorariums to our musicians and singers.
7. Prepared—Because our music should be excellent and skilful, it follows that it must be carefully chosen, adequately rehearsed, and presented by musicians who have prepared themselves before God (1 Chr. 25:6–7). Choirs (adult and children’s) and soloists should be well-prepared for the significant roles they will play in corporate worship. Worship is not an opportunity to “try out” one’s ability or to showcase anyone or anything.
8. Meaningful—Our musical offerings must be intentional and have purpose. They should never be apathetic or careless (Mt. 6:7, 15:8–9). The ministers carefully select the psalms and hymns sung in worship with the input of the head of worship ministry. All other music is selected or approved by the Pastor, who by biblical example is to be the guardian of the people’s praise (1 Chr. 15:22). An attempt is made, whenever possible, to make service music meaningful by suiting it to a particular element of the service and/or to the theme of the sermon.
9. Of the people—Largely this means that our music will find its basis in congregational song, the most important kind of worship music. It also means that the congregation should be fully involved in singing, listening, and learning (Ps. 111:1, 149:1). This characteristic informs our musical choices—that generally our music should be accessible to the people (or made accessible/taught by communicating information about it) although it is directed principally to God. This does not mean, however, that music selected will not require thought or that it will be “popular” in nature or immediately accessible to all who hear it.
10. Joyful/emotional—One of the most significant aspects of music in worship is that it should reflect the joy of being a Christian (Psalm 47:1) and a thankful, grateful spirit (Eph. 5:19). There are many other emotions inherent in music-making, and the book of Psalms provides examples of the musical expression of many of these within the context of worship.
11. Intelligible—This parameter has ramifications for sung language, which on most occasions should be English. Language used in worship should be comprehensible, and the words will appear own the overhead screens. When other languages are used, a translation will be given so that worshippers can fully interact with the words and musical meaning (1 Cor. 14:7–10, 19). Musical style should also be intelligible—clear, understandable, explained when unusual or difficult.
12. Live Music- We utilise live musicians for worship service music and believe that it is important to do so. The Bible models this in many places. We very rarely use pre-recorded music or accompaniment tracks. The use of live musicians affords flexibility in tempo, nuance, time, pitch, and all of the other living aspects of music.
The church has no specific authority over the music that individuals choose to purchase or that to which they listen or in which they participate. The church does not seek to make such decisions nor to determine what is good or bad music for its members with respect to their private lives. However, the following concepts and Scripture passages are offered for consideration when choosing music for oneself or for one’s household:
1. Music is an integral part of the Christian life and should be encouraged in the home, particularly in family worship. Singing and learning to play instruments is consistent with biblical teaching (Ps. 92:1–3, Ps. 98, Col. 3:16, Eph. 5:15–21). Singing is, in fact, one of those few activities that we know is eternal (Rev. 4 and 5). It also gives opportunities to glorify God inside and outside the church.
2. Music is a powerful medium that teaches and communicates things in deep ways. It can overpower other verbal or written teaching with ease. There is good and bad music. Music is not neutral—it will affect those who listen either positively or negatively. As such, musical choice is essentially an ethical choice. Words that are anti-God, anti-authority, or humanistic (which can appear in any musical style) will have a negative effect. Styles that are associated with baser things will not usually be edifying and would best be avoided. It is left up to the individual under the guidance of the Holy Spirit to determine what is God-Honouring or destructive in this regard.
3. Most people identify with a certain style of music or several styles as a means of defining themselves (sociologically, intellectually, and in other ways). The music to which we listen shapes our character, personality, and mind. Music is not without moral substance or consequence. Parents especially should be mindful of this on behalf of their children.
