No Simple Answers

Earlier this year, I began an examination on worship music and what can be gleaned for the Scripture to enlighten a proper understanding and execution of music in corporate worship. My conviction then and now ism primary in ascertaining a sound theory and practice of worship is an examination of the Bible itself. Attempting to begin anywhere else is automatically doomed to failure. The Reformed church has long recognized this and enshrined this insight in the regulative principle of worship. The Westminster Confession states this conviction well “The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture...there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word (I:6).” This balanced statement epitomizes the difficulty in considering issues such as what music is appropriate for use in corporate worship. While the Bible is vital in setting out the framework in which the discussion must be conducted, there is neither explicit or implicit warrant to back either the traditional or contemporary arguments. Any attempt to argue that the Bible clearly supports either side is inexcusable question begging. On the other hand, those principles deduced from human societies and the light of nature are equally ambiguous in providing guidance in what musical form is appropriate for a worship service. The fractured cultural context of the 21^st-century tempers any hope that simple answers can be drawn by a facile examination of society. Like the attempt to find Biblical support for a particular music form, claims that society provides sure answers likewise shamelessly beg the question. How then can the Bible provide resolution in this contentious debate? It is by seeking answers deeper than a simple proof text, examining the very texture of Scripture itself to find guidance on this issue.

March 26- Wesminster's Watershed

March 26 was a tragic day in the history of the Reformed, evangelical community. The Board of Trustees at Westminster Seminary Philadelphia voted to suspend Old Testament Professor Peter Enns regarding his book Inspiration and Incarnation.

While I mourn this institutions loss of a valuable and gifted scholar, and judging by the response to the boards actions, a loved professor; the tragedy is larger than the controversy surrounding a single man. Dr. Enns will find another institution where he will be able to continue to teach. While controversy will continue to surround his understanding and presentation on the Old Testament data, as one biblical scholar said, “The proof of the pudding is in the eating;” and in the end I am convinced his trajectory will be vindicated. What is tragic is the loss of a unique institution.

Westminster traditionally was a place where the best of the Reformed tradition was wed with solid scholarship and intellectual honesty. The school, founded by those with high view Scripture, did not allow their convictions to become an excuse for intellectual lethargy. And while its conservative, confessional identity are solid, this identity was not an excuse for a mindless acceptance of traditional formulations. Westminster has produced a long string of scholars who have pushed the church from the inside to a deeper and richer appreciation of the Bible and the Reformed faith. Once Van Til’s presuppositional apologetics were an innovation, now for some this apologetic approach is a mark of orthodoxy. Once John Murray challenged a particular understanding of covenant theology, now Murray is one of the Reformed world’s most respected theologians. The late Raymond Dillard, a beloved Old Testament professor, balanced a Christ-centered focus on the Old Testament with openness to new understandings of that text. Biblical studies have been furthered by the insightful, but provocative, writings of Richard Gaffin. Harvie Conn offered a renewed catholic understanding of the church’s missional and confessional identity.

President Lillback and the board, are changing this accountable yet open-minded atmosphere into something very different. Dr. Enns’ suspension, and probable removal, are symptoms of a growing uneasiness of some in the Reformed tradition of innovation and diversity. There are many seminaries offering solid training for those called to pastoral ministry. Others offer a haven for those identified as FV, TR, Emergent or any other subset within the broad orbit of the reformed, evangelical world. But Westminster was different, unique. It combined the practical and the abstract, the traditional and the avant-garde, welcoming a diverse student body to sit under a diverse faculty representing the best that evangelical scholarship offered. Students were nourished by the seminary’s rich reformed heritage, sheltered by its foundational convictions about God and his Word, and challenged by a diverse and innovative approach within the those boundaries. It appears that those days are quickly coming to a close as the narrow vision of a few trumps the broader legacy of the institution.

March 26 is not the end of the career and contributions of Dr. Enns, but it does appear to signal the end of a rich era in the history of a once august seminary.

Missing the Point

So, after a bit of a vacation (filled with a lot of work), I am officially returning to the world of blogging. One of the things I want to examine in upcoming posts is the subject of music used in worship. I have been thinking a lot about this topic in the past year, and have come to some conclusions which I think are helpful in considering this important issue.

Before I launch into the topic, allow me one initial observation, and that is simply that most of the discussions miss the point. The current worship wars are dominated by considerations of style and preference, while the deeper Biblical and theological issues are ignored. By overlooking these foundational points, the discussion is doomed to failure, becoming bogged down in secondary considerations.

Previous approaches ignoring deeper theological considerations ultimately have proved fruitless. Churches committed to traditional worship forms struggle to reach out beyond a decreasing segment of the American population; experiencing in most cases negligible growth. At the same time, church growth proponents utilize contemporary forms and see significant growth, but lack substance and depth. This lack is leading to a surge of interest in Calvinistic and Reformed theology, yet conservative, Reformed denominations like the OPC are not seeing the fruit in this trend. Both traditional and contemporary approaches have little success in meaningfully uniting churches across generational, racial and socio-economic barriers. While a variety of other factors account for this segregation, the prominent part music plays cannot be downplayed. Though segregation may be the inevitable result in our fallen churches, we must remove any and every possible hindrance to fellowship. Underlying all actions and choices the church makes with regard to any element in worship is a tacit theology of the church. Bringing these powerful, but often unspoken assumptions, to the surface allows them to be critically examined for their coherence and Biblical soundness.

Beginning the discussion with an examination of the Biblical pattern of worship set forth in Scripture, along with considering the identity and mission of the church- then moving into a consideration of form and style offers the only hope for bridging the impasse in the “worship wars.”

Reading for Novemeber 2007

• Psalms- James L. Mays (Interpretation), 1994.

Following Interpretations general model of focusing more on the pastoral implications of the text than the critical or historical questions. The author shows a clear understanding of scholarship on Psalms, and references insights from form and historical studies, but his primary method lies along canonical critical lines. Notice is consistently made to similarities with other Psalms or other Old Testament passages, Isaiah in particular. Each Psalm concludes with a reflection on New Testament usage or its place within the liturgical tradition of the church. The work is strong in drawing out the implications and use in worship of the Psalms, but is not adequate for serious study. The author’s comments tend to be relativity superficial and repetitive, but can be alleviated by using the work as a reference and not by reading from cover to cover.

• “Chiasm and Its Christological Implications in Hebrews 1:1-14”- Victor Rhee, 1995.

The article seeks to demonstrate the entire opening chapter of Hebrews is structured in a chiasmatic fashion. The structure of the chiasm flows from the function of the Son, Son in his preexistence, Son in his exaltation, Son in his incarnation, and the center of the chiasm is the Son in his exaltation above the angels. Rhee proposed structure demonstrates the close connection between the prologue (1:1-4) and the remainder of the chapter. Yet, at times the proposed structure seems at places to be forced. The broad recognition of the chiasm is 1:1-4 creates doubt that a chiasm is located within and overtop another chiasm. The section concerning the preexistence of the Son appeared exegetically weak, and dominated by doctrinal considerations. Lane’s analysis of both sections in terms of Jesus as λόγος and Jesus immutable nature in contrast to the mutability of angels appears more sensitive to the text’s literary allusions text’s structure.

Reading for October 2007

• The Teaching of the Epistle to the Hebrews- Geerhardus Vos, 1956.

Vos’ son collected a series of articles on the book of Hebrews and published them in this volume. The opening article examines the intended audience of the sermon, and Vos concludes that the audience was in all probability a Gentile audience. He sees the major issue facing the readers as externalism and an unhealthy interest in eschatology. The second article focuses on the term διαθήκη in the New Testament and its usage in Hebrews. Vos carefully examines the correct nuance in each passage which the term was intended to carry. The largest essay in concerns the concept of revelation in Hebrews, and specifically the relation of the Old and New Testaments. The most insightful section of the essay involved the books typology. Vos sees a more complicated relationship in the author’s typology than a 1:1 identity. This complication is exemplified in the authors use of Melchizedek, who is compared to Christ while Christ is also compared to him. Vos also discusses how the old covenant can maintain value while being superseded by Christ and the covenant he inaugurated. The fourth essay concerns the priesthood of Christ. After discussing the nature of Christ’s priesthood, Vos interestingly answers when Christ became priest and where is the center of his activity. Christ’s sacrifice of himself is included in his priestly work, and the focus of his work is on the heavenly sanctuary. Thus, Christ’s priesthood commenced before his ascension, since the entirety of his work, even when on the earth had reference to the heavenly sanctuary. The final essay the authors conception of Christ’s sacrifice, especially compared to Paul.

• The Iliad of Homer- Homer (Translated by Richard Lattimore), 1951.

Homer’s classic work recounts the conflict between the Achians and the Trojans. The major characters in the story are Achilles and Hector and their personal conflict. While other characters are important for the developing the plot, the entire story revolves around these two. Without the presence of Achilles, the Achians suffer defeat at the hands of Hector and the Trojans. It is only when the discourd between Achilles and the Trojans is resolves that their fortunes improve. Most interesting is the presentation of the gods throughout the work. While powerful, they are creatures of passion and subject to their own internal conflicts. Some of the human characters, such as Agamenon, are far more noble and wise than the god. What is more, it seems they themselves are bound by fate, and their desire and all their machinations cannot alter any one’s destiny.

• "Fulfillment in the Epistle to the Hebrews”- J. Julius Scott Jr. 2003.

The paper examines the use of τελειοω and τέλειός in the book of Hebrews. Noting that the term occurs 18 times in Hebrews, the author discusses the range of use and meaning throughout the books. The basic idea in Hebrews is to bring to completion or an intended goal. The word describes Jesus as both the one who brings τέλειός and is himself made τέλειός through his sufferings during his earthly ministry. In describing Jesus, this term is paired with ἀρχηγός. This terminology also points to the tension between the fulfillment and the realization, especially when applied to believers. This also allows the significance of the Old Testament history while admitting the superiority of Jesus and the reality he inaugurates.

• The Jewish War Books IV- VII- Josephus (Loeb Classical Library, Translated by H. St. J. Thackeray), 1928.

Josephus recounts the events surrounding the fall of Jerusalem from the time of his capture by Vespasian. After subduing Judea and laying siege to Jerusalem, other events in the empire draw Vespasian’s attention- ultimately leading to his becoming Emperor. Despite offers of peaceful surrender from the Romans, certain elements controlling Jerusalem persevere in the rebellion. Josephus goes to great pains to present the Romans in the best possible light by emphasizing that the conflict and ultimate destruction of the city were the responsibility of radical elements in the Jewish population. Rome attempted to be lenient, and acted with great humanity in the war. The Jewish people as a whole are also presented positively as the victims of the foolishness of their leaders, and also as valiant and ingenious in their struggle. The final books record the aftermath of the war in the victory celebration and the siege and capture of Masada. Reading the entire work gives a better appreciation for the work than the sections cited with find parallels in the Gospel predictions of the fall of Jerusalem.