2. Reformed theology uses logic, but takes its stand on the Bible.
Anglican Endorsed Chaplain Ministries. Best, Harold M. Music Through the Eyes of Faith. Christian College Coalition. Harper San Francisco, Dawn, Marva. Grand Rapids: Eerdmans, Doran, Carol and Troeger, Thomas H. Leaver, Robin A. Lovelace, Austin C. Music and Worship in the Church.
Nashville: Abingdon Press, Saliers, Don E. Skip to main content. Google Tag Manager. Home Worship. The Theology and Place of Music in Worship. Music is a gift of God and part of the created order. From its inception, "when the morning stars sang together and all the heavenly beings shouted for joy" Job , to its consummation, when "every creature in heaven and on earth and under the earth and in the sea, and all that is in them" will sing to the Lamb on the throne Rev.
Of all the musical instruments that may be employed in the praise of God, the human voice has priority. Other instruments are to be used primarily in the service of the singing of God's people. Reformed theologian Karl Barth points out that singing is not an option for the people of God; it is one of the essential ministries of the church: The Christian church sings. It is not a choral society. Its singing is not a concert. But from inner, material necessity it sings.
Singing is the highest form of human expression What we can and must say quite confidently is that the church which does not sing is not the church. And where Judaism of late antiquity gave rise to that form of Judaism which has been developing since the first century, known as "Rabbinic Judaism. Both Christianity and Judaism claim relationship with the ancient people of Israel; the use of the term "Israel" in this study is restricted to its ancient reference. When referring to the contemporary State of Israel this document will use "State of Israel. We understand "Jews" to include those persons whose self-under-standing is that they are descended from Abraham, Isaac, and Jacob, and Sarah, Rebekah, Rachel, and Leah, and those converted into the Jewish community.
We recognize that Jews are varied in the observance of their religion, and that there are many Jews who do not practice Judaism at all.
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The language of this paper is conformable to General Assembly guidelines for inclusiveness within the Presbyterian Church U. It avoids gender-specific references either to God or to the people of God, except in reference to the Trinity and the Kingdom of God and in direct quotation from Scripture. The word "Lord" is used only with reference to Jesus Christ. The paper acknowledges the role of both women and men in the church's tradition.
The following affirmations are offered to the church for our common edification and growth in obedience and faith. To God alone be the glory. We affirm that the living God whom Christians worship is the same God who is worshiped and served by Jews. We bear witness that the God revealed in Jesus, a Jew, to be the Triune Lord of all, is the same one disclosed in the life and worship of Israel.
Christianity began in the context of Jewish faith and life. Jesus was a Jew, as were his earliest followers. Paul, the apostle of the Gentiles, referred to himself as a "Hebrew of the Hebrews. Jewish liturgical forms were decisive for the worship of the early church and are influential still, especially in churches of the Reformed tradition.
Yet the relationship of Christians to Jews is more than one of common history and ideas. The relationship is significant for our faith because Christians confess that the God of Abraham and Sarah and their descendants is the very One whom the apostles addressed as "the God and Father of our Lord Jesus Christ. This expectation of the reign of God in a Messianic Age was described by the Hebrew prophets in different ways.
The Scriptures speak of the expectation of a deliverer king anointed by God, of the appearing of a righteous teacher, of a suffering servant, or of a people enabled through God's grace to establish the Messianic Age. Early Christian preaching proclaimed that Jesus had become Messiah and Lord, God's anointed who has inaugurated the kingdom of peace and righteousness through his life, death, and resurrection.
While some Jews accepted this message, the majority did not, choosing to adhere to the biblical revelation as interpreted by their teachers and continuing to await the fulfillment of the messianic promises given through the prophets, priests, and kings of Israel. Thus the bond between the community of Jews and those who came to be called Christians was broken, and both have continued as vital but separate communities through the centuries. Nonetheless, there are ties which remain between Christians and Jews: t he faith of both in the one God whose loving and just will is for the redemption of all humankind and the Jewishness of Jesus whom we confess to be the Christ of God.
In confessing Jesus as the Word of God incarnate, Christians are not rejecting the concrete existence of Jesus who lived by the faith of Israel. Rather, we are affirming the unique way in which Jesus, a Jew, is the being and power of God for the redemption of the world. In him, God is disclosed to be the Triune One who creates and reconciles all things. This is the way in which Christians affirm the reality of the one God who is sovereign over all. We affirm that the church, elected in Jesus Christ, has been engrafted into the people of God established by the covenant with Abraham, Isaac, and Jacob.
Therefore, Christians have not replaced Jews. The church, especially in the Reformed tradition, understands itself to be in covenant with God through its election in Jesus Christ. Because the church affirms this covenant as fundamental to its existence, it has generally not sought nor felt any need to offer any positive interpretation of God's relationship with the Jews, lineal descendants of Abraham, Isaac, and Jacob, and Sarah, Rebekah, Rachel, and Leah, with whom God covenanted long ago. The emphasis has fallen on the new covenant established in Christ and the creation of the church.
Sometime during the second century of the Common Era, a view called "supersessionism," based on the reading of some biblical texts and nurtured in controversy, began to take shape. By the beginning of the third century, this teaching that the Christian church had superseded the Jews as God's chosen people became the orthodox understanding of God's relationship to the church. Such a view influenced the church's understanding of God's relationship with the Jews and allowed the church to regard Jews in an inferior light.
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Supersessionism maintains that because the Jews refused to receive Jesus as Messiah, they were cursed by God, are no longer in covenant with God, and that the church alone is the "true Israel" or the "spiritual Israel. The long and dolorous history of Christian imperialism, in which the church often justified anti-Jewish acts and attitudes in the name of Jesus, finds its theological base in this teaching. We believe and testify that this theory of supersessionism or replacement is harmful and in need of reconsideration as the church seeks to proclaim God's saving activity with humankind.
The scriptural and theological bases for this view are clear enough; but we are prompted to look again at our tradition by events in our own time and by an increasing number of theologians and biblical scholars who are calling for such a reappraisal. The pride and prejudice which have been justified by reference to this doctrine of replacement themselves seem reason enough for taking a hard look at this position.
For us, the teaching that the church has been engrafted by God's grace into the people of God finds as much support in Scripture as the view of supersessionism and is much more consistent with our Reformed understanding of the work of God in Jesus Christ. The emphasis is on the continuity and trustworthiness of God's commitments and God's grace. The issue for the early church concerned the inclusion of the Gentiles in God's saving work, not the exclusion of the Jews. Paul insists that God is God of both Jews and Gentiles and justifies God's redemption of both on the basis of faith Romans God's covenants are not broken.
The church has not "replaced" the Jewish people. Quite the contrary! The church, being made up primarily of those who were once aliens and strangers to the covenants of promise, has been engrafted into the people of God by the covenant with Abraham Romans The continued existence of the Jewish people and of the church as communities elected by God is, as the apostle Paul expressed it, a "mystery" Romans We do not claim to fathom this mystery but we cannot ignore it.
The Theology and Place of Music in Worship
At the same time we can never forget that we stand in a covenant established by Jesus Christ Hebrews 8 and that faithfulness to that covenant requires us to call all women and men to faith in Jesus Christ. We ponder the work of God, including the wonder of Christ's atoning work for us. We affirm that both the church and the Jewish people are elected by God for witness to the world and that the relationship of the church to contemporary Jews is based on that gracious and irrevocable election of both. God chose a particular people, Israel, as a sign and foretaste of God's grace toward all people.
It is for the sake of God's redemption of the world that Israel was elected. The promises of God, made to Abraham and Sarah and to their offspring after them, were given so that blessing might come upon "all families of the earth" Genesis God continues that purpose through Christians and Jews. The church, like the Jews, is called to be a light to the nations Acts God's purpose embraces the whole creation. In the electing of peoples, God takes the initiative. Election does not manifest human achievement but divine grace.
Neither Jews nor Christians can claim to deserve this favor. Election is the way in which God creates freedom through the Holy Spirit for a people to be for God and for others. God, who is ever faithful to the word which has been spoken, does not take back the divine election. Whenever either the Jews or the church have rejected God's ways, God has judged but not rejected them.
This is a sign of God's redeeming faithfulness toward the world. Both Christians and Jews are elected to service for the life of the world. Despite profound theological differences separating Christians and Jews, we believe that God has bound us together in a unique relationship for the sake of God's love for the world. We testify to this election, but we cannot explain it.
It is part of the purpose of God for the whole creation. Thus there is much common ground where Christians and Jews can and should act together. We affirm that the reign of God i s attested both by the continuing existence of the Jewish people and by the church's proclamation of the gospel of Jesus Christ. Hence, when speaking with Jews about matters of faith, we must always acknowledge that Jews are already in a covenantal relationship with God.
God, who acts in human history by the Word and Spirit, is not left without visible witnesses on the earth. God's sovereign and saving reign in the world is signified both by the continuing existence of and faithfulness within the Jewish people who, by all human reckoning, might be expected to have long since passed from the stage of history and by the life and witness of the church.
As the cross of Jesus has always been a stumbling block to Jews, s o also the continued existence and faithfulness of the Jews is often a stumbling block to Christians. Our persuasion of the truth of God in Jesus Christ has sometimes led Christians to conclude that Judaism should no longer exist, now that Christ has come, and that all Jews ought properly to become baptized members of the church.
Over the centuries, many afflictions have been visited on the Jews by Christians holding this belief-- not least in our own time. We believe that the time has come for Christians to stop and take a new look at the Jewish people and at the relationship which God wills between Christian and Jew. Such reappraisal cannot avoid the issue of evangelism.