Spirit-Filled Singing: Seeking Clarification and Definition (Part Two)

Music Series Part One

Spirit-Filled Singing

What is Spirit-filled singing?  Or for that matter, Spirit-filled music?  Paul had to mean something specific.  For this article, the attempt at addressing the music issue will focus on with Ephesians 5.

Ephesians 5:18-19 are as follows, "And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord."

The  focus on music and singing immediately follows two imperatives, both of which appear as present passive verbs.  The theological debate concerning the filling is not the intent of this article. On the other hand, the verbs which follow are our concern.  Verses 19-21 contain a series of participles.  As I understand it these participles are the result of Spirit-filling.  They are as follows:

Verse 19, "speaking, singing, and making melody"

Verse 20, "Giving thanks"

Verse 21, "Submitting yourselves"

As best I can tell, the first four participles are present active participles and the fifth is a present passive participle.  The intermittent prepositional phrases are taken the same way as in the previous article addressing the sister passage in Colossians 3.

Back to our original focus.  Spirit-filling directly affects or controls our music.  Specifically, our use of psalms, hymns and spiritual songs is of great concern.  So Paul has repeated the exact same phraseology in two different epistles to two different local churches (Ephesians and Colossians).  

So how do we actually evaluate what is spirit-filled music?  Please rest assured I am neither the first nor the last person to ask and wrestle with this question.  By what parameters or criteria do we use to evaluate music?  This is no small matter.  When do local culture and/or context become a factor?  Does every culture have an element of "worldliness"?   Or have too many cultures and music become so intertwined that a difference can no longer be established?

Do numbers serve as a gauge or litmus test for spirit-filled music?  If numbers are important, and pragmatism rules then consider the following (not music related):

1.  How dare anyone attack Joel Osteen (if numbers are our criteria for Spirit blessing)?

2. How dare anyone attack Bill Hybels or a Willow Creek (again, if numbers are the standard)?

3. What of people like Rick Warren, John Piper, or Rob Bell?

If the reasons are preaching, theology, practice or whatever the reasons are you object to the above individuals, then how do we evaluate when God is actually blessing a ministry?  How much church history and practice must we reject to create yet again standards for God's blessing?

Does it require my agreement?  Hope not.

Hope this helps some.  May create more questions than answers.

Comments of course encouraged as always.

Kewsick View of Progressive Sanctification: Spirit-filled or Victorious? (Series on Sanctification Part Six)

Keswick View of Progressive Sanctification: Spirit-Filled or Victorious?  
(Series on Sanctification Part Six)

Series Part One          Series Part Two          Series Part Three      Series Part Four

Evangelical Christianity begins with what the Bible calls salvation.  The Bible repeatedly emphasizes the new position is that of a "saint."  This is how Paul's epistles (letters) address his readers.  Living, breathing, walking people with a new status in God's sight.  How then are they to live?  Do they just sit in this position and do nothing?  Does the scripture actually teach our only role is to keep reminding ourselves of what Christ did for us in the past?  Are we absolved of any personal responsibility to grow?  Do we resort to name calling if others don't share our form or practice we do (think: new evangelical, legalist, antinomian, or fundamentalist)?

Here is where we turn our attention.  How do we live?  There is a vast gap for most of us between when we became a Christian and when we each meet the Lord (either via death or eschatological position).  The previous article focused on the standard Wesleyan view of progressive sanctification.  This article will focus on what is the typical pattern of progressive sanctification found with Keswick theology.

Again a chart may be helpful in providing a picture of what is happening (See previous article for possible diagram sources).

Now to add some words of explanation to the above chart and some texts of scripture used by its advocates to teach this position.  I leave it up to you the reader to determine the merits of this particular system of progressive sanctification.  Please remember this is the general pattern not the catch all to every person holding to this position.

First, if you will note as in the previous article, growth or progressive sanctification begins at the cross (think: temporal moment of salvation, faith and repentance).  The new Christian is described as "non Spirit-filled" and/or "defeated."  So in this system of thinking you can be a Christian but living in a defeated position.  I assume this also is defining a Christian who is not filled with the Spirit.  Carefully pay attention to the fact that this new believer is also identified as a "carnal man."  I also assume that a believer will stay in this status (not sure of what growth can occur here) until the next stage of sanctification: crisis.

Second, see that the status or positional change does not change till this crisis.  This crisis is also defined as a consecration event .  Many also identify this crisis event as surrendering.  Please see the identification that this crisis point is when the carnal/non Spirit-filled and defeated carnal believer actually "lets go."  This implies before this chronological act following salvation a believer is not surrendered to God and is living in a state of defeat and carnality.  Not that once a crisis decision is made there are still arrows going up and down after this act of consecration.  This crisis event can occur in any number of venues: "revival" meetings, summer camps, rallies, etc....

Consider some of the following questions concerning this diagram (and how it reflects Christianity lived).  Whether it fits the best possible exegetical understanding of proof texts is another question.

1)  Is there any evidence in scripture that all believers are filled with the Spirit?  Are there any believers in the NT who are not Spirit-filled?

2)  How can we best explain the descriptions of believers in the book of Acts who are said to be "filled with Spirit"?

3)  How do we describe believers before Pentecost (Acts 2)?

4)  Note the descriptions in 1 Cor 2-3.  Is Paul addressing different types of believers or  believers behaving like unbelievers?  Again, what does it mean to be identified as "carnal" or "fleshly"?  Also taking into account the context of each.

5) Again how does Rom 12 fit into this system?  Rom 7-8 "flesh/law" and "Spirit."  An unbeliever?  A disobedient believer?  A mature believers wrestling with sin?  flesh?

These are only some suggestions in addressing this theological position describing the process of progressive sanctification.  There are other positions yet to come and to be discussed.

Hope this helps some.