Amongst many Christian circles, the debate on whether Instruments should be used in worship is a hot topic. Many Christians appeal to texts within the Psalms that refer to singing songs to the Lord with cymbals, lyres, etc. This mode of interpretation is something to be considered and applied. Another interesting perspective on interpreting these various passages about instruments in worship is the approach of the Early Christian Church. The Early Christian Church interpreted these passages as allegorical, in the sense that the ritualistic aspects of the Old Covenant have spiritual applications. These Early Christians were also vehement and unanimous in their rejection of instruments in worship.
Within this blog I will share some quotes from Early Christians which seemed to have a unanimous agreement on the application of instruments in Christian Worship. Continue reading about the Early Church and Instruments here.
Nicetas of Remesiana (335-414).
“It is time to turn to the New Testament to confirm what is said in the Old, and, particularly, to point out that the office of psalmody is not to be considered abolished merely because many other observances of the Old Law have fallen into desuetude. Only the corporal institutions have been rejected, like circumcision, the sabbath, sacrifices, discrimination in foods. So, too, the trumpets, harps, cymbals and timbrels. For the sound of these we now have a better substitute in the music from the mouths of men. The daily ablutions, the new-moon observances, the careful inspection of leprosy are completely past and gone, along with whatever else was necessary only for a time—as it were, for children. Of course, what was spiritual in the Old Testament, for example, faith, piety, prayer, fasting, patience, chastity, psalm singing—all this has been increased in the New Testament rather than diminished.” (Nicetas of Remesiana (335-414), On the Utility of Hymn Singing; trans. Gerald Walsh, Fathers of the Church, vol. 7, p. 71).
John Chrysostom (347-407).
“David formerly sang songs, also today we sing hymns. He had a lyre with lifeless strings, the church has a lyre with living strings. Our tongues are the strings of the lyre with a different tone indeed but much more in accordance with piety. Here there is no need for the cithara, or for stretched strings, or for the plectrum, or for art, or for any instrument; but, if you like, you may yourself become a cithara, mortifying the members of the flesh and making a full harmony of mind and body. For when the flesh no longer lusts against the Spirit, but has submitted to its orders and has been led at length into the best and most admirable path, then will you create a spiritual melody.” (Chrysostom, Exposition of Psalm 41, Source Readings in Music History, ed. O. Strunk, W. W. Norton and Co.: New York (1950), p. 70).
“If one enters the sacred chorus of God, there is no need of a musical instrument… It is possible in every place and at every time to sing [psallein] according to the understanding… If you are a craftsman, you are able to sing [psallein] while seated at your place of work and while working… It is possible without voice to make melody [psallein] with the inner mind. For we do not make melody [psallomen] to men, but to God who is able to hear the heart.” (Chrysostom, Exposition on the Psalms, 42.2-3; Patrologia Graeca 55:158-159).
Gregory of Nazianzus (329-390).
“Gregory of Nazianzus, Oration V, Against Julian II, speaks of things Christians have in contrast to pagan practices and says: “Let us take up hymns instead of timbrels, psalmody instead of lewd dances and songs, thankful acclamation instead of theatrical clapping…” (Patrologia Graeca 35:709B). His Epistle 232 (193) opposes the mixing of “bishops with laughter, prayers with applause, and psalmody with instrumental accompaniment” at weddings (Patrologia Graeca 37:376A).” (Everette Ferguson, A Cappella Music in the Public Worship of the Church).
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