Ministers of Music: Clergy Set to Music - Viola begins this chapter in his book with a description of a typical Sunday morning in churches...singing of hymns, choruses, or praise and worship songs led by either a single person, or team of people, or a choir. Viola states, "This is in stark contrast to the first-century way. In the early church, worship and singing were in the hands of all of God's people." Viola points again to the time period of Constantine and the "legalization" of Christianity as the time when the way music in the church was changed. He ties the advent of church choirs to ancient Greece, where drama itself was parallel to religious liturgy. By the mid 4th century, congregational singing was replaced with trained choirs and according to Viola, singing in worship was "now the domain of the clergy and the choir."
Viola points to the Reformation movement as restoring the concept of congregational singing and adding the use of instruments. Congregational singing did not hit its peak until the 18th century, according to Viola. The Wesleyan revival in England was the epicenter of this restoration. The organ became the standard instrument used in Protestant worship, with the exception of Calvinistic congregations who believed as Calvin did that musical instruments were too pagan in nature.
Viola also addresses the rise of 'worship teams' in contemporary churches today. He notes they follow a similar pattern from church to church; upbeat praise choruses, followed by a time of individualistic, gentle, worshipful singing. He states the described pattern originates from the mid-60's with the rise of Calvary Chapel, a church which focused on reaching the hippie generation. In due time movements such as Vineyard, Hillsongs, and others followed suit.
In this chapter, Viola states nothing is wrong with the above mentioned setting...if you like it. He believes that many Christians feel the setting robs people of a vial function of a New Testament church: the opportunity to select and lead their own singing as was done in the early church. He uses scriptural text such as 1st Corinthians 14:26 and Ephesians 5:19 as evidence of all in the church having ability to select and lead music. In Viola's opinion, when worship songs of any genre are announced, initiated, and led by the "talented", the element of the service becomes more like entertainment instead of corporate worship. Viola states that for 20 years, he has gathered with churches where every member has the opportunity to start a song for others to join in. He states the worship then becomes more Christ-as-Headship centered, and less individualistic and subjective. It seems with this chapter Viola is more concerned with the issue of "we are a New Testament church" than anything...to state a church meets in that fashion but doesn't employ worship that matches is a contradiction in his eyes. One thought that crosses my mind is this...I would assume the New Testament believers who gathered did not have an extensive 'list' of psalms/hymns to work from, thereby limiting the possibility that someone would begin a song that others in the worship setting would know. Today, in a church ranging from those born in the 1930's to those born in the last decade, the expanse of song choice would be unreal. If the goal is corporate worship, having people stand up to lead a song that possibly half of the congregation would not know presents a problem. I do believe as Viola states, there is a tendency for worship today to become too "entertaining", however I don't know that the idea of anyone rising up to lead a song is the answer. It also seems that making this a focal point of discussion among church leaders misses the point that worship is to be a daily event, not a weekly one. The strongest manner of worship being off the cuff and without liturgy rests in the home, worshiping with family and friends.
Tithing and Clergy Salaries: Sore Spots on the Wallet - I've expounded my own personal thoughts on this subject here http://www.starbucksandsalvationblog.com/starbucks-and-salvation/2010/02/money-money-money-moneymoney.html and here http://www.starbucksandsalvationblog.com/starbucks-and-salvation/2009/11/god-and-money.html and here http://www.starbucksandsalvationblog.com/starbucks-and-salvation/2009/10/giving-sacrifice-and-the-heart.html and probably a few other places but that's enough for now. Let's examine what Viola has to say on it...
Viola begins with an examination of Malachi 3:8-10, which reads "Will a man rob God? Yet you rob me. But you ask, 'How do we rob you?' In tithes and offerings. You are under a curse-the whole nation of you-because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this, says the Lord Almighty, and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it." Viola rightly states this is one of the favorite passages of many Christian leaders, especially when giving is at a low point or is decreasing. Viola states leaders will remind people their tithing is necessary for God's work to proceed and they are in danger of a curse from God if they don't. Viola states, "God's work, of course, includes paying the pastoral staff and footing the monthly electric bill to keep the building afloat. Viola advocates the tithe is biblical, but is not applicable to New Testament Christians. Here's how...
In the Old Testament, Viola notes, there were 3 types of tithe for Israel as part of their taxation system. A tithe of the produce of their land to support the Levites (priests), a tithe of the produce of their land to sponsor religious festivals, and a tithe of the produce of the land collected every 3rd year for the local Levites, orphans, strangers and widows. This adds up to 23.3%, not the standard 10% which is often taught. Viola also notes it was a portion of the produce of the land, not money. Viola states, "With the death of Jesus, all ceremonial codes that belonged to the Jews were nailed to Christ's cross and buried, never to be used again to condemn us." He notes we don't see New Testament Christians tithing as the Jews did, just as we do not see them sacrificing goats and bulls to cover their sins. Viola states, "When it comes to financial stewardship, we see the first-century saints giving cheerfully according to their ability-not dutifully out of a command." One of the most powerful testimonies of the early church was how they gave to the poor and needy.
As church leaders became landlords of 8th century Europe, a tithe to them became the same as a tax. The tithe was instituted as a fusion of Old Testament practice and a common system of leasing land. By the end of the 10th century, the leasing system had diminished almost immediately...but the practice of tithing to the church leaders remained and was viewed as a moral requirement.
Viola points to the New Testament as evidence against pastoral salaries. He notes that elders and church leaders had earthly vocations, not full time ministries. Constantine initiated payment for clergy when he elevated Christianity as the official religion of Rome. Creating a professional ministry base lapses the church into passive dependence on one or a few people to do all the work. Viola additionally believes paying pastoral staff encourages them to be a "man-pleaser". A pastor's meal ticket is attached to how much his congregation likes him.
As a pastor, this eats at me as much as anything I've encountered. I've seen and heard pastors refer to people as money...I've witnessed them back down from certain things because those pushing were "givers" to the church...I've watched them burn out or slowly fade in enthusiasm due to being worn down by monetary issues (building campaigns, the fights over "designated receipts", bill payments and other issues). Western culture is so entrenched in pastoral salaries and the idea of "professional" staff that I don't know if it's possible to "step back" and consider another way. I know of a few pastors who are seeking to reverse the trend through writing books or having speaking engagements or other things that become their 'salary' leaving them to shepherd their church for free. Rick Warren of Saddleback Valley actually paid back his entire salary to the church and "reverse" tithes, living on 10% of his income and giving the 90% to the church. Warren's is an unusual circumstance obviously, as he is a multi-published author...but perhaps the idea is applicable to all pastors.
Baptism and the Lord's Supper: Diluting the Sacraments - Viola notes in today's church culture, new converts to Christianity often have a "waiting period" before they are baptized. He states, "In the first century, this was unheard of." According to David Wright, "At the birth of the church, converts were baptized with little or no delay." Baptism was the early Christian's initial confession of faith in Christ. In our culture, the "sinner's prayer" has become the earmark of confession. Baptism in the early church was an expression of faith as well as an act of faith. In the 2nd and 3rd centuries, a movement began where converts of Christ had to go through a period of instruction, prayer and fasting before being baptized to "prove" themselves. Sometimes the waiting period would be up to 3 years! The thought began to develop that a person could only be "saved" by baptism and only that act of baptism could forgive sin. If a person sinned after being baptized, they could not be forgiven. So by the 4th century, the waiting period for baptism became standard. This transformed into some, like Constantine himself, waiting until their deathbed to be baptized, so they would not "lose" their salvation.
In examining the Lord's Supper, Viola notes "Rivers of blood have been shed at the hands of Protestant and Catholic Christians alike over the doctrinal intricacies related to the Holy Communion." For early Christians, the Lord's Supper was a festive, communal meal. They had joy and celebration, and broke bread at the beginning of the meal and concluded the time with the passing of the cup. It was in essence, a Christian banquet...with no professional clergy to officiate. Viola states today's observance of the Supper we are "...told to remember the horrors of our Lord's death and to reflect on our sins." By the 4th century the Lord's Supper had moved from a feast, to a ritual. The ritual overtones ascribed supernatural powers to the event, with the priest calling down God from heaven and having Him "indwell" in the form of a piece of bread. As the ritual moved even further into what is theologically known as "transubstantiation" (the belief that the bread and wine actually changes into the body and blood of Christ), naturally people approached the event with fear, awe, and dread in some cases as opposed to emotions associated with a feast.
Viola's concerns with both practices is genuine. Baptism is a practice that will probably be the most difficult to biblically replicate. In the first century, a confession of Christ was met with the possibility of imprisonment, being ostracized by one's family, and in some cases death. To immediately baptize someone who would confess Christ under such circumstances is applicable as they may not have another chance. Today however, in western Christianity at least, repercussions as these to a confession of Christ do not exist. In some Muslim countries, that is not the case, but Viola's book is targeted at church life in Americanized regions. Therefore there may be some wisdom in examining a person's life before they are baptized. So many people associate "getting saved" with walking down an aisle, shaking a preacher's hand, and repeating a formatted prayer that the process of baptism for them is just another portion of that saving equation as opposed to being a true representation of a life-changing encounter with Christ. Likewise with the Lord's Supper, today it has been robbed of it's joyous overtone. It is more ritual than anything, and even today churches and denominations accuse one another of not "doing it right" because one practices it each Sunday and another may practice it once a quarter. The joy of early Christians over the triumphant death/resurrection and return of Jesus has been replaced with a somber, almost mournful rite. In both instances we should seek whatever it takes to reclaim the 1st century attitude towards these 2 important pieces of the church.
