The duty to sing

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alexandermsmith

Puritan Board Junior
With all that's happening the question of singing- specifically whether or not to sing in public worship- has become prominent within the church. The Confession mentions singing as one of the elements of ordinary worship and the Directory for Public Worship describes it as a "duty". However the Larger Catechism in enumerating the duties required by the Second Commandment lists those parts of worship which are "particularly" required but does not mention singing. So I was wondering if this has ever been an area of discussion in the Reformed church: what is meant by "duty" (as opposed to "necessity")? What position does singing have in relation to the other elements of worship?

I'm thinking specifically of historical treatments of the issue, and of the use of the term "duty" in the standards, but am happy to hear others' views on the topic as well.
 
In addition to the WCF, and the concurrence in this point of the Savoy Declaration and the London Baptist Confessions, there are several other references to the expectation and duty of singing in confessional sources. From James Dennison's 4-volume collection, Reformed Confessions of the 16th and 17th Centuries

Confession of Faith and Religion of the Barons and Nobles of the Kingdom of Bohemia (1535)
Article 17 speaks of singing pious hymns composed about Mary and other saints "both in private and in public in our places of worship, and in these they praise God."

The Waldensian Confession (1560)
The preface references Pliny the Younger's letter reporting that Christians assembled before daybreak to sing psalms to Jesus Christ.

The Hungarian Confessio Catholica (1562)
Concerning Singing in Church
We approve of singing with heart and soul by faith through the grace of God in the assembly of the saints and outside it, for the edification and education of the listeners and the singers themselves alike (Council of Laodicea, 15, 59); we approve of songs and spiritual poems, the psalms, and hymns composed from sacred Scripture, as a part of divine worship together with the whole of Scripture; just as the patriarchs, prophets, David, Christ, and the apostles retained the use of song in the congregation, in the Lord’s temple and the ancient church (1 Kings 7; 1 Chron. 10). The psalms of David and the songs of Moses were composed especially for such use.
In singing, however, three things are required (Tertullian, on Revelation, 19). First, that pious songs drawn from Scripture be sung soberly and modestly together with edification. Second, that they be sung in Spirit and mind with understanding in a language understood by the people present; that the listeners may learn and be admonished, as the apostle commands in 1 Corinthians 14 (Jerome, on Ephesians 5; Decree on Consecration, Dist. 5). Third, that they be sung sweetly, in spirit and in truth, with grace and for the edification of the people from faith to the praise and glory of God, as Paul says in Colossians 3 and Ephesians 5 (Augustine praises singing in Books 1, 2, 8, 9, 10; Cyprian, on Psalm 122). All the fathers and some of the councils and decrees noted above also teach that this is how we should sing. We reject as futile superstition and uncouth foolishness, the singing of the papists and those like them, who bawl in stentorian tones in foreign languages, which are not understood, and, on the evidence of Paul, speak in the assembly as insane barbarians. For the apostle commands us to proclaim the Word and sing in moderation, in a humble tone, and, in every nation and tongue, in the national language. They also are in error that refuse to take part in singing, but wish only to mumble voicelessly in their hearts, since the Spirit of the Lord commands that we chant and sing with spirit, i.e., in words, with understanding, informatively, and encouragingly. No one, however, can teach and edify in the assembly by silence. We sing the creeds. We sing both earthly and other sacred songs. The songs of the pious, however, are like attentive reading, such as was customary in the ancient church in the time of the apostles, as the music of the Greeks and the assurances of certain writers testify (Matt. 26; Deut. 32; Luke 2; 1 Kings 7, 8). The angels, the prophets, patriarchs, Christ, and apostles used to sing.

Documents of the Debrecen Synod (1567)
Singing
The Spirit of God approves of fine singing among Christians in church for these reasons:
First, in the fourth commandment the Lord says, “Keep the Sabbath holy.” Christian singing is the honor and praise of God; therefore, it is necessary and worthy among Christians. The holy David too commands all peoples and all nations to sing to the Lord, praise the Lord with fine singing (Isa. 42, 55; Jer. 20). Sing and praise the Lord.
Second, St. Paul likewise commands that the Lord be praised by hymns, psalms, and spiritual songs (Eph. 5: 19; Col. 3: 16). Indeed, he says, “In the congregation sing with breath and words. I sing with understanding to profit and edification, and do not howl like the pope’s Baal priests shrieking the Mass.”
Third, Christ, the prophets, and the patriarchs sang and praised the Lord; in the temple of Solomon, there were cantors and precentors, and thus the Lord was praised (Ex. 15; 1 Kings 8, 10; 1 Chron. 6; Matt. 26). After the Supper, Christ too sang; David sang; indeed, Korah and Asaph made the sons of Jeduthun cantors in Solomon’s temple (1 Chron. 6; 2 Chron. 20).
Fourth, the angels too sang and celebrated Christ’s birth singing on high (Luke 2: 14).
Fifth, singing is pleasing to God and builds us up greatly; it is often more effective than preaching among the weak, because they do it lustily and hear it, and God converts many by song.
Sixth, God did not create man’s fine speech to no purpose, but in order that he should praise God with it (Pss. 19, 139; 1 Cor. 14; Col. 3: 16). Therefore, as Scripture forbids the pope’s mindless howling and wailing, it shames those who forbid the fine praises that God loves, desires, and commands and that are divine praise. They lie in this, too, that under the shadow in the old law, singing was permitted; now it is not because the praise of God is necessary at all times. Christ sang in the New Testament, and St. Paul says in the New Testament that we should sing with heart and voice to edification (Eph. 5: 19; Col. 3: 16). But the cobbler of antiphonal singing would not have approved, i.e., [congregational] singing, and praise they oppose with hate. The Lord forbids futile shouting and bawling in front of drunkards; He does not permit us to shout where it is ineffective (Matt. 7, 10). One must not waste sacred things on dogs and swine.

Article XVII. Hymns and songs must be sung in the church in an edifying manner, in the mother tongue and with understanding.
We introduce singing as a part of divine worship in accordance with Holy Scripture as doctrine and encouragement (1 Cor. 14: 26): teaching and exhorting one another with psalms, hymns, and spiritual songs (Eph. 5: 19; Col. 3: 16). But let them be sung in a language that is understood, for by the testimony of the apostle those that teach and sing in the assembly without being understood act foolishly and do harm, [as] they that bawl in an unknown language in the presence of idiots and barbarians. The Apostles’ Creed, prayers, or angelic songs and antiphons can be sung in devout fashion. The musical instruments, however, adopted for the pantomime (saltatrici) Mass of Antichrist, together with images, we abhor. There is no use for them in the church, and indeed they are marks and occasions of idolatry.

The Bohemian Confession (1573), chapter 13 says the faithful received communion on their knees with "thanksgiving, gladness, and singing of hymns or sacred songs."

The Nassau Confession (1578) wants the whole worship service, including singing, to be in a known and intelligible language, and wants an entire chapter of Scripture to be read "between the singing."

General Synod of Herborn (1586) specifies that baptisms should take place in the public assembly "after the singing (concluding song)." In addition, item 49 reads:
First, songs shall either be sung according to pure scripts written in the mother tongue or shall otherwise contain solid, pure doctrine according to the decision of the classis and synods. Second, ministers shall take care which songs are used in each case with the sermon, and select those that are most well-known to the whole congregation, so that God will be glorified by all. Then the congregation should be encouraged to sing with one accord in such a way to the honor of God and the strengthening of our faith.

The Colloquy of Thorn (1645) contains a joint statement from Polish and Lithuanian churches.
5. Of the Worship Service
(...)
5) Thereto pertains also the singing of God's praise through psalms and hymns of praise.

The Somerset Confession (1656), Article XVIII says that Christ has sent the Holy Spirit to his people so that, among other things, they would "sing praises unto His name (Heb. 2:12; 1 Cor. 14:15)."

The Waldensian Confession (1662) Article XXX highlights that their service book had Psalms to sing.

On the other side, the Polish in their Sandomir Consensus oppose Gregorian chant, think that churches that sing in a different style are fine, but are aware of some congregations where no singing was happening. The Second Helvetic Confession says that non-singing churches should not be condemned, that not all churches have the "commodity and opportunity of singing," and that historically the Eastern church sang long before the Western church did (Chapter 23).

Here are some additional remarks from theologians:
1. David Dickson in Truth's Victory Over Error (Carlisle: Banner of Truth Trust, 2007 [first published in 1684]), p.151.
"Well then, do not the Quakers and other sectaries err who are against the singing of psalms, or at least tie it only to some certain persons, others being excluded?
Yes."
2. J.H. Heidegger (German-speaking Swiss theologian, d.1698) in The Concise Marrow of Theology (Grand Rapids: Reformation Heritage Books, 2019), 177.
"The exercises with singular reason pertaining to external worship of the New Testament are the preaching of the Word, prayers, hymns, alms, and the use of sacraments, about which we have devoted a large section."
3. Michael P.V. Barrett (OT professor at PRTS in Grand Rapids) in The Beauty of Holiness: A Guide to Biblical Worship (Greenville: Ambassador International, 2006), 99.
"The bottom line is that the church has sufficient biblical warrant for singing. In fact, a church that doesn't sing defies the Biblical pattern."
 
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With all that's happening the question of singing- specifically whether or not to sing in public worship- has become prominent within the church. The Confession mentions singing as one of the elements of ordinary worship and the Directory for Public Worship describes it as a "duty". However the Larger Catechism in enumerating the duties required by the Second Commandment lists those parts of worship which are "particularly" required but does not mention singing. So I was wondering if this has ever been an area of discussion in the Reformed church: what is meant by "duty" (as opposed to "necessity")? What position does singing have in relation to the other elements of worship?

I'm thinking specifically of historical treatments of the issue, and of the use of the term "duty" in the standards, but am happy to hear others' views on the topic as well.

Sins forbidden in the second commandment (WLC Q.109)

corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever
 
How about congregational chanting in unison? Is that the equivalent of singing or not? I use chanting the scriptures a lot with the children to whom I teach English. If it is equivalent to singing, it may be an option when and where singing is prohibited or simply deemed unwise for public health reasons.
 
It's a stretch to have no singing and still call it Christian worship. We are people who sing. Singing is a fundamental response to who we are in Christ.

I suppose that for a season, due to special concerns in unusual circumstances, a church might decide to worship without singing. But less extreme ways to address those concerns should be considered first.
 
I know of someone who is refusing to attend a public worship service today because there is no singing. Even if you think that the oversight is culpable for not observing this element, it is hardly an excuse for absenting oneself from the preaching of the word. For my part, I do not object to omitting singing if it is for health and safety reasons, as God will have mercy and not sacrifice. Although at this stage, I do wonder if even that concession is strictly necessary.
 
How about congregational chanting in unison? Is that the equivalent of singing or not?
In many cultures, especially some with tonal languages, what we call chanting is considered singing. Depending on context, and perhaps regardless of context, I would say they are the same. Of course, some of the recent no-singing orders in the US include no chanting.
 
Sins forbidden in the second commandment (WLC Q.109)

corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever

Yes that stood out to me as well.
 
How about congregational chanting in unison? Is that the equivalent of singing or not? I use chanting the scriptures a lot with the children to whom I teach English. If it is equivalent to singing, it may be an option when and where singing is prohibited or simply deemed unwise for public health reasons.

The government guidelines over here "restrict" chanting as well as singing.
 
Are not these restrictions of the devil?Where do they stop?What principal are authorities applying when arriving at these conclusions; ans:none.
 
We do need to ask ourselves whether or not the prohibition on singing is also part of what appears to be the wider Marxist agenda to suck all enjoyment out of life, which is especially bad in relation to spiritual joy. We have started having evening services for the last two weeks. Granted, it is much better than nothing and even much better than the drive-in services that I attended elsewhere for the previous six weeks. Yet the excessive zeal to keep people two metres apart, having stewards taking people to their seats, and instructing them to follow a one-way system when leaving the building would remind you more of prison than of the church. I am always willing to make reasonable concessions when no principle is at stake but, in this case, the concessions are looking increasing unreasonable and oppressive towards those of us who just want to live our lives. No one seems to be taking into account the psychological distress that the obsessiveness about Socialist Distancing is causing people. People are not meant to live this way - and certainly not in the church of Christ.
 
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