Jay Guin Defending Danny Corbitt and repudiating Dr. Everett Ferguson

Instrumental Music: Everett Ferguson Responds to Danny Corbitt

Last week, Danny Corbitt presented his work regarding instrumental music at the Abilene Christian lectures, called “The Summit,” based on his book Missing More Than Music. Today, I received the September 2010 issue of the Gospel Advocate, containing an article by Dr. Everett Ferguson attempting to refute Danny’s work: “Missing the Meaning: A Review of Missing More Than Music” (pp. 33 ff).

I’ll not attempt a comprehensive rebuttal, because one isn’t necessary. The question isn’t what Clement of Alexandria or Philo really meant.

The question is whether it’s sin to worship God in the Christian assembly using an instrument. And Ferguson’s arguments fail because they are built on two seriously flawed premises.

The answer is obviously to those not delusioned and promoting lying wonders -- any and all of what Jesus, Paul, Peter and all SCHOLARLY literature.  The answer is that when the church in the wilderness was established using the terms "ekklesia" or "synagogue" no one ever called them worship assemblies.  If you can't define--even at ACU--the meaning of ekklesia / synagogue it is not possible that you can accidentially be connected to one.

Jay Guin: But first, a little background. Dr. Ferguson, a professor at Abilene Christian University, is a widely recognized authority on New Testament backgrounds and the Early Church Fathers. He writes textbooks used in many seminaries. And he has long argued against instrumental music in the assembly, having written A cappella music in the public worship of the church, as well as a number of related books.

The first fatal flaw in Dr. Ferguson’s logic is shown by the following quotations:

Ferguson: The issue remains: Is there authority for instrumental music in church? … Opponents of instrumental music must have a text rejecting [sic] it; advocates of instrumental music do have to have a New Testament text commanding it or allowing it, and they still do not have one.

On page 37, Corbitt asserts that early Christian writers “never oppose accompaniment in praise.” However, no writer favors it either.

That's a lie: if you say something untrue for your own benefit that is a lie. The problem is that the ANTIs will accept and propagate anything spreading hate on people who will not bow to Baal.

Of course, Ferguson and Corbitt etal missed the church fathers all of whom radically condemn instruments in the assembly when there was a drift toward performance or what Jesus called hypocritic performance.

They missed the fact that singing as an ACT was introduced in a discording sense in the year 373.  That split the east church from the west. That is because no simple simon being a minimalist reader of the Bible ever understood any of the NOT MUSICAL passages to have any musical connection.

The direct command was to SPEAK that which is written AFTER you silence the doubtful disputations or SELF-pleasure which Paul connects with reproaching Christ which was prophesied and fulfilled when the instrumental Levites exposed His nakedness. They compassed Him about like a pack of dogs. Dogs? Yes, dogs which Paul outlaws in Philippians 3.

REJOICE IN THE LORD does not mean REJOICE IN THE CHURCH when you translate REJOICE as SING, PLAY, CLAP AND STAMP. This is the MARK of bad choices in the past. Now, REJOICE:

Chairo (g5463) means to be "cheer"ful, i.e. calmly happy or well-off;

Beware of dogs, beware of evil workers, beware of the concision. Phil 3:2

Dogs were the CYNICS they stamped, clapped and made noises like DOGS to attract their fellow homosexuals. It assuredly works in churches of Christ which have been INFILTRATED and DIVERTED into "theaters for holy entertainment" where theatron means to MAKE A SPECTACLE. True to all of history, about HALF run for their lives.

Parabolos, poet. paraib- , on, ( [paraballô] ):I. (parox.) with a side-meaning, deceitful, paraibola, kai chalepon pragma Isoc.6.49,  kertomeousin A. taunt, sneer ah.Merc.56

Aristophanes, Oh, Phales, companion of the orgies of Bacchus, night reveller, god of adultery, friend of young men, these past six years I have not been able to invoke thee.

With what joy I return to my farmstead, thanks to the truce I have concluded, freed from cares, from fighting and from Lamachuses! How much sweeter, oh Phales, oh, Phales, is it to surprise Thratta, the pretty woodmaid, Strymodorus' slave, stealing wood from Mount Phelleus, to catch her under the arms, to throw her on the ground and possess her, Oh, Phales, Phales! If thou wilt drink and bemuse thyself with me, we shall to-morrow consume some good dish in honour of the peace, and I will hang up my buckler over the smoking hearth.

See Isaiah.56.html, Acts.20.html

Lukos A. wolf, oresteroi, oin humenaioi,
VI. nickname of paiderastai, AP12.250 (Strat.), cf. Pl.Phdr. 241d.

paiderast-ês , ou, ho, A. lover of boys, mostly in bad sense, Ar.Ach.265(lyr.), X.An.7.4.7, Pl. Smp.192b, Eub.130, etc.

Aristophanes, Acharnians DICAEOPOLIS

Oh, Phales,1 companion of the orgies of Bacchus, night reveller, god of adultery, friend of young men, these past six2 years I have not been able to invoke thee. With what joy I return to my farmstead, thanks to the truce I have concluded, freed from cares, from fighting and from Lamachuses!3 How much sweeter, oh Phales, oh, Phales, is it to surprise Thratta, the pretty woodmaid, Strymodorus' slave, stealing wood from Mount Phelleus, to catch her under the arms, to throw her on the ground and possess her, Oh, Phales, Phales! If thou wilt drink and bemuse thyself with me, we shall to-morrow consume some good dish in honour of the peace, and I will hang up my buckler over the smoking hearth.

1 The god of generation, worshipped in the form of a phallus.
2 A remark which fixes the date of the production of The Acharnians, viz. the sixth year of the Peloponnesian War, 426 B.C.
3 Lamachus was an Athenian general, who figures later in this comedy

Ferguson: Contrary to what Corbitt argues on pages 80-92, the case is not that ado and ode require one to “sing only” but that they only say “sing” and never said anything else.

Ode; , h(, contr. for aoide
A. song, lay, ode, h.Ap.20, h.Cer.494; in Trag. (exc. that A. uses only aoid (q. v.)), of dirges, “pollas thrn;n ;dasS.El.88  ;dai kai h all poisis lyric poetry and
HH 2 494 [490] And now, queen of the land of sweet Eleusis and sea-girt ParosAntron, lady, giver of good gifts, bringer of seasons, queen Deo, be gracious, you and your daughter all beauteous Persephone, and for my song grant me heart-cheering substance. [495] And now I will remember you and another song also. and rocky
II. singing, Plu.Crass.33, etc.; of birds,
en tais ;dais kai melesinR.399c, cf. 398c; Opposite. lexis,

lexis , e;s, h(, (leg; B) A. speech, opp. ;d, Pl.Lg.816d; lpraxis speech or action, Id.R.396c; ho tropos ts l. ib.400d; ta lexei dloumena orders given by word of mouth,

autais lexesi or kata lexin word for word,
4. text of an author, opp. exegesis,
Poetic (mouses) diction

Later “epi lexe;sPLond.5.1713.14 collectively, krat; kai ts l. the very words

en tais ;dais kai melesinR.399c, cf. 398c; Opposite. lexis,

Melos , eos, to/, A. limb, in early writers always in pl., Il.7.131, Pi.N. 1.47, etc. (kata melos is corrupt for kata meros
B. esp. musical member, phrase: hence, song, strain
mel, ta, lyric poetry, choral songs, opp. Epic or Dramatic verse, Pl.R.379a, 607a, al.; [m. ek tri;n sugkeimenon, logou te kai harmonias kai rhuthmou ib.398d.
2. music to which a song is set, tune, Arist.Po.1450a14; opp. rhuthmos, metron, Pl.Grg. 502c; opp. rhuthmos, rhma, Id.Lg.656c;
3. melody of an instrument, “phormigx d' au phtheggoith' hieron m. de kai aulosThgn.761; “aul;n pamph;non m.Pi.P.12.19; “pktid;n melS.Fr.241:
Plainly, Ferguson reasons from what is formally known as the Regulative Principle, the old Zwinglian/Puritan idea that scriptural silences are all prohibitions. Indeed, Ferguson writes,

Ferguson: An example is the insistence that no text says not to use instruments, which corresponds to our counterclaim that no text says to use them.

All people who read the Bible for content believed in the regulative principle.  Why would a disciple want to expose their always-implicated gender bent when commanded to "come before G
od in silence?" The fall from grace at Mount Sinai was caused by musical idolatry. How much talky-talky do you have to do to TRUMP this pagan idolatry to make it acceptable to deliberately introduce a practice--necessarily legalistic since it is imposed on everyone.

At Mount Sinai:

> "Not to be overlooked here is the accompaniment of music and dancing which, with the character of the ensuing phenomena, makes the diagnosis (of idolatry) certain." (Schaff-Herzog, Ecstasy, p. 71).

> "The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).

> "And the people celebrated this feast with burnt-offerings and thank-offerings, with eating and drinking, i.e. with sacrificial meals and sports, or with loud rejoicing, shouting, antiphonal songs, and dances, in the same manner in which the Egyptians celebrated their feast of Apis (Herod. 2, 60, and 3, 27)." (Keil and Delitzsch, Vol. II, p. 222).

Acts 4:20 For we cannot but speak the things which we have seen and heard.

Then the word of the Lord came unto me, saying, Jer 13:8

Thus saith the Lord, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. Jer 13:9
This evil people, which
refuse to hear my words,
........which walk in the imagination of their heart, [twisted]
........and walk after other gods, to serve them,
........and to worship them, shall even be as this girdle, which is good for nothing. Jer 13:10

Paul outlaws doubtful disputations in Romans 14 by the sects marked by DIET but all who practiced musical worship.

Disputing” implies a questioning mind and suggests an arrogant attitude by those who assume they’re always right. Arguing with others in the body of Christ is disruptive. That’s why Paul spent the first part of chapter 2 on humility.

Jay Guin: Ferguson imposes a legalistic interpretation on the scriptures, seeking to reach his conclusions by declaring silences either all permissive or all prohibitions, which is a classic false dichotomy. It’s just not necessarily true that either all silences are permissions or all silences are prohibitions. That is deeply flawed logic, because it’s entirely possible that some silences are prohibitions and some are permissions.

The Disciple take ownership of the LAW OF SILENCE. Those who do not use instruments do not need a LAW to do something legalistic; on the face of it as a work intending to appease or even seduce God and the clapping and grinding is absolutely a virtual sexual act: the Vineyard, Plato and the Egyptians calls it a visual or aural orgasm.


Nomos: a. custom, tradition Callicles boldly applies the word nomos, which so far has been used in the sense of man-made law or convention, in its widest sense of “general rule” or “principle.”

A. that which is in habitual practice, use or possession, not in Hom. (cf. J.Ap.2.15), though read by Zenod. in Od.1.3.
I. usage, custom,Mousai melpontai pant;n te nomous kai thea kednaHes.Th.66; “n. arkhaios aristosId.Fr.221; entha n. (sc. esti) c. inf., where it is the custom . . , Alc.Supp.25.5; n. pant;n basileus custom is lord of all, Pi.Fr.169.1; “n. despotsHdt.7.104, Pl. Lg.715d; “n. turannos t;n

II. melody, strain,oida d' ornikh;n nom;s pant;nAlcm.67; “n. hippiosPi.O. 1.101; “Apoll;n hageito pantoi;n n.Id.N.5.25; “n. polemikoiTh.5.69; “eplalaxan Arai ton oxun n.A.Th.952 (lyr.); “krektoi n.S.Fr. 463, cf. AP9.584: metaph., “tous Haidou n.S.Fr.861.

Pindar, Odes 5. The most beautiful chorus of Muses sang gladly for the Aeacids on Mt. Pelion, and among them Apollo, sweeping the seven-tongued lyre with a golden plectrum, [25][25] led all types of strains. And the Muses began with a prelude to Zeus, then sang first of divine Thetis and of Peleus; how Hippolyte, the opulent daughter of Cretheus, wanted to trap him with deceit

2. esp. a type of early melody created by Terpander for the lyre as an accompaniment to Epic texts, “n. orthiosHdt.1.24; “n. Boi;tiosS.Fr.966; “n. kithar;dikoiAr.Ra.1282, cf. Pl.Lg.700d, Arist.Po.1447b26, Pr.918b13, etc.; also for the flute, “n. aul;dikosPlu.2.1132d; without sung text, n. aultikos ib.1133d, cf. 138b, Poll.4.79; later, composition including both words and melody, e.g. Tim.Pers.

[40] The fortune that is born along with a man decides in every deed. And you, Euthymenes from Aegina, have twice fallen into the arms of Victory and attained embroidered hymns.

Psauô  humnosMousa 1 [*maô] 

I. the Muse, in pl. the Muses, goddesses of song, music, poetry, dancing, the drama, and all fine arts, Hom.: the names of the nine were Clio, Euterpe, Thalia, Melpomene, Terpsichore, Erato, Polymnia or Polyhymnia, Urania, and Calliope, Hes.,

-Plato.Symposium"On the road Socrates, immersed in thought, lags behind, and Aristodemus arrives at Agathon's alone. Not till they are half-way through the meal does Socrates appear; and Agathon rallies him on his devotion to sophia.

-Sophia , Ion. -iē, h(, prop. A. cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; hē entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8, etc.; in driving, Pl. Thg.123c; in medicine or surgery, Pi.P.3.54; in divination, S.OT 502

"The proposal of Pausanias to restrict the potations, in view of yesterday's banquet, and that of Eryximachus to dismiss the flute-girl and amuse themselves by logoi, are unanimously agreed to. Then Eryximachus propounds an idea of Phaedrus,

logos , o(, verbal noun of legō
Opposite. kata pathos, Preacher's tales
Opposite human reasoning
Opposite Music
Opposite poetry
Opposite  epagōg-ē 2. bringing in to one's AID, introduction, 4. allurement, enticement b. incantation, spell,
Logos verbal noun of legō  Opposite. muthos, as history to legend, prose, opp. poiêsis, Id.R.390a; Opposite to emmetros opp. poiêtikê, D.H.Comp.6; opp. poiêmata, ib.15; koinakaipoiêmatônkailogôn  Only the words of lyric or dramatic poetry.
the Word or Wisdom of God, personified as his agent in creation and world-government,

d The varying nomoi concerning Eros may be classified thus:—

(1) In all Greek states except Athens the nomos is simple, either (a) approving paederastia, as in Elis and Boeotia; or (b) condemning it, as in Ionia and states subject to barbarian rule, where it is held to foster a dangerous spirit of independence (e.g. Harmodius and Aristogiton).

(2) At Athens the nomos is complex. (a) Eros is approved, and its excesses condoned, when directed towards superior youths approaching manhood. (b) It appears to be condemned, in so far as parents forbid their boys to hold converse with “erastae.” The explanation of this ambiguous attitude must be sought in the principle laid down above, that the moral quality of an act depends upon the conditions of its performance. The Athenian nomos provides a test for distinguishing between good and bad forms of Eros: the test of time shows whether or not the right motive (desire for aretē) actuates both the lover and his object. This motive alone justifies all erotic pursuits and surrenders, even mutual deception: hence we conclude that kalon aretēs heneka kharizesthai.

bad links below

gnêsi-os mêtêr tôn erôtikôn logôn, of Aphrodite, Luc.Am.19; g. aretai real, unfeigned virtues, Pi.O.2.11; g. humnoi inspired song, B.8.83; e. melos a love song

mêtêr tôn erôtikôn logôn Mother of erôt-ikos A. of or caused by love, orgê, or Aphrodite:  ou rhaidiôs dietethê : was handled not softly, i.e. cruelly killed (ou rhaidiôs, kakôs Hesych. and Phot.).

humnos , ho, A.hymn, ode, in praise of gods or heros, u. Haidou, of one whose songs are death, E.Ba.72 (lyr.).]

Daughters of Zeus ruling on high, famed for the lyre, ... Pierian Muses ... weave [5]  Isthmian land ... son-in-law of wise Nereus ... ... of the island ... [10]  god-built gates of Pelops' shining island ...

And as flawed as this logic is, even more mistaken is the idea of applying the Regulative Principle to the Patristics! In the second quote above, Ferguson actually insists on a prohibition inferred from the silences of the Early Church Fathers.

But the Church Fathers were NOT SILENT as God was not silent from "Lucifer as the singing and harp-playing prostitute in the garden of Eden to the Babylon mother of harlots in Revelation 17 using "lusted after fruits" as speakers, singers and instrument players John called sorcerers.

Perhaps Ferguson understands that church was, and affirmed by the Campbells--a School of Christ and worship was "reading and musing the Word from the wilderness onward.  It is a fact that Corbitt and all of those sowing musical discord appeal to the church fathers to actually ENDORSE the use of instruments in the assembly.

The Meaning of Worship

Worship is in MIND with TRUTH - According to Jesus and Paul
John Calvin Worship and the Bible
Thomas Campbell
Worship is In Spirit and Personal
Thomas Campbell Worship - Fuller Account
Dance and John Chrysostom

Basil the Great (329-379) - De Spiritu Sancto - Spiritual Worship

Thomas Aquinas - Praise with the lips
Thomas Aquinas Singing and Instruments
Since we know and boast about sowing discord to achieve unity as well as music in the temple are two things God hates.  We would not make this an issue unless one had an AGENDA to try to restructure everyone to their own views.

Many throughout Church history have followed the example of the Bereans in measuring oral traditions against Scripture. Notice carefully how Irenaeus, writing as early as the 2nd century, recognized that what was "one time proclaimed in public, and, at a later period, by the will of God, handed down to us in the Scriptures." He is saying plainly that what was once inspired oral tradition in the Apostolic era was by the will of God written down at some time.

Irenaeus (ca. 150)
Against Heresies 3.1.1
“We have learned from none others the plan of our salvation, than from those through whom the gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith.”

Clement of Alexandria (d. 215)
The Stromata, 7:16
“But those who are ready to toil in the most excellent pursuits, will not desist from the search after truth, till they get the demonstration from the Scriptures themselves.”

Gregory of Nyssa (d.ca, 395)
“On the Holy Trinity”, NPNF, p. 327
“Let the inspired Scriptures then be our umpire, and the vote of truth will be given to those whose dogmas are found to agree with the Divine words.”

Athanasius (c. 296–373)
Against the Heathen, 1:3
“The holy and inspired Scriptures are fully sufficient for the proclamation of the truth.”

Basil the Great (ca.329–379)
On the Holy Spirit, 7.16
“We are not content simply because this is the tradition of the Fathers. What is important is that the Fathers followed the meaning of the Scripture.”

Ambrose (340–397 A.D.)
On the Duties of the Clergy, 1:23:102
“For how can we adopt those things which we do not find in the holy Scriptures?”

St. Augustine (354–430)
De unitate ecclesiae, 10
“Neither dare one agree with catholic bishops if by chance they err in anything, but the result that their opinion is against the canonical Scriptures of God.”

Thomas Aquinas (1225–1274)
Summa Theologiae, Question 1, art. 8
“For our faith rests on the revelation made to the Prophets and Apostles who wrote the canonical books.”

Jay Guin: It’s not true that either all women are ugly or all women are pretty. Just so, it’s hardly necessary to conclude that either all silences are permissions or all silences are prohibitions. Rather than pulling our theology out of doctrines invented by Zwinglian and Puritan disputants over how to conduct the assembly, we should turn to the scriptures. The way to read the silences of the scriptures is in light of the narrative of the scriptures and God’s redemptive mission, culminating in Christ.

Christ in Spirit defined the church inclusively and exclusively: in Isaiah 55 He supplies the free water of the Word and in Isaiah 58 outlaws anyone "speaking their own words." That is because the true REST was to Rest, Read and Rehears the Word of God only.

It is a historical fact that the Catholic church never practiced "congregational singing with or without instrumental accompaniment." The Mass consisted of parts and the gay troubador monks or professionals played processionals, intermissions or recessionals.

In fact you CANNOT sing any of the Bible in a metrical sense since none of it is metrical: When the Son spoke from the Father the Words were "Spirit without Meter" as the word is most often used.

It was only after the Reformation that people used to attending musical performances in the now-confiscated cathedrals that Calvin bowed to the clamouring and permitted the Psalms (only) to be rewritten (radically) to make unison singing even possible. Slowly parts were added so that a simple harmony singing of the Psalms (only) was possible.  Zwingli who had never experienced singing as an ACT, and who understood the Greek word SPEAK continued the historic practice of NOT singing musically.

Jay Guin: Can we seriously contend that God has been working across the centuries to honor his covenant with Abraham to the bless the nations — by demanding a cappella rather than instrumental worship?

Gen. 26:2 And the LORD appeared unto him,
        and said, Go not down into Egypt; dwell in the land which I shall tell thee of:
Gen. 26:3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;
Gen. 26:4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;
Gen. 26:5 Because that Abraham
        obeyed my voice,
        and kept my charge,
        my commandments,
        my statutes,
        and my laws.
Gen. 26:6 And Isaac dwelt in Gerar:

Abraham would undoubtedly understand that the Flood was brought on because of the evil Lamech family.  Jubal, Jabal, Tubal-Cain and Nammah were identified in the Clay tablets as sorcerers who used music and weapons to steal people's property.

"Now therefore, since you do not yet understand how great darkness of ignorance surrounds you, sometime I wish to explain to you whence the worship of idols began in this world. And by idols, I mean those lifeless images which you worship, whether made of wood, or earthenware, or stone, or brass, or any other metals: of these the beginning was in this wise.

Certain angels having left the course of their proper order, began to favour the vices of men, and in some measure to lend unworthy aid to their lust,

"in order that by these means they might indulge their own pleasures the more; and then, that they might not seem to be inclined of their own accord to unworthy services, taught men that demons could, by certain arts--that is, by magical invocations--be made to obey men; and so, as from a furnace and workshop of wickedness, they filled the whole world with the smoke of impiety, the light of piety being withdrawn." (Reognitions of Clement, Book IV, Chapt XXVI, Ante Nicene Fathers, Vol 8, p. 140)

"Under the assumption that a common pattern of 'myth and ritual' prevailed in the ancient Near East, it has been argued that the enthronement psalms belonged in the cultic setting of a 'throne-ascension festival,' held every New Year, when Yahweh's kingship over Israel, the nations, and the cosmos was celebrated in song, ritual, and pagent (play)."

"In the Babylonian cult, for instance, hymns of praise had an important place. Every New Year, when the cycle of the seasons returned to its beginning, the worshipers reexperienced and reactualized the victory of the powers of life over the powers of death. The creation myth of Enuma elish depicted the victory of the god Marduk over the dragon of Chaos, Tiamet.

Not only was the myth recited, but the battle was reenacted during the festival. At the climax of the celebration worshipers joined in the acclamation, 'Marduk has become king!' This is interpreted to mean that he had reascended his throne for another year." (Anderson, p. 522).

"The rectangular central shrine of the temple, known as a 'cella,' had a brick altar or offering table in front of a statue of the temple's deity. The cella was lined on its long ends by many rooms for priests and priestesses. These mud-brick buildings were decorated with cone geometrical mosaics, and the occasional fresco with human and animal figures. These temple complexes eventually evolved into towering ziggurats.

"The temple was staffed by priests, priestesses, musicians, singers, castrates and hierodules (including Temple Prostitutes or ministers). Various public rituals, food sacrifices, and libations took place there on a daily basis. There were monthly feasts and annual, New Year celebrations. During the later, the king would be married to Inanna as the resurrected fertility god Dumuzi..."

Asherah: Queen of Heaven, Ashtoreth, Athirat, Astarte, and Ishtar. Her "male" priestesses were known as kelabim, the faithful "dogs" of the Goddess, who practiced divinatory arts, danced in processions, and served as hierodules, qedeshim, in the company of other priestesses.

"The ancient Middle East made a place for homosexuality and bestiality in its myths and rites. In the Asherah cult the qedeshim priests had a reputation for homosexual practices, even as the qedeshot priestesses for prostitution. Israel eventually banned both the qedeshim and qedeshot, while in Ugarit the and kohanim were priestly guilds in equally good standing. Baal is portrayed in Ugaritic mythology as impregnating a heifer to sire the young bull god. The biblical book of Leviticus (18:22--27) bans homosexuality and bestiality expressly because the Canaanite population had been practicing those rites, which the Hebrews rejected as abominations. Middle Eastern Religion

Hercules is Herakles worshipped at TYRE. See 2Maccabees to the worship in Jerusalem where the Pipers hoped to Get people (Jesus) to lament and dance the "ouchie" initiation while the clergy PIPED.

The Greeks also built one of their gymnasia (these were notorious throughout the ancient world for their association with homosexual practices) in Jerusalem, which 'attracted the noblest young men of Israel...subduing them under the petaso' (emphasis ours -- 2 Macc. 4:12). In the traditional Latin translation the above phrase is rendered 'to put in brothels' (Riley:15).

The tensions which led to the Jewish revolt were exacerbated when the Jewish high priest, a Hellenist himself, offered a sacrifice to Heracles (Hercules) who was a Greek symbol of homosexuality. Riley adds,'The Jewish temple itself became the scene of pagan sacrificial meals and sexual orgies [including homosexuality].' The final insult (for which Antiochus is identified in the Bible as the archtype of the antichrist)'was the installation in the temple of a pagan symbol, possibly a representation of Zeus [Baal], called by a sardonic pun 'the abomination of desolation'' (ibid.:16).

God didn't use the 'music' word in His redemptive scheme. The Israelites fell from grace because of musical idolatr at Mount Sinai. That is because they PROFANED the Sabbath.

The Redemptive purpose was to to preach the GOSPEL OF THE KINGDOM which is the Church. All of the epistles define the church both inclusively and exclusively. The God ordained leaders were specificially to PREVENT musical and theatrical performers to invade the School of the Word: the only worship words mean "to give attention to the Word of God."

Speak is the opposit

Jay Guin: How on earth can we argue that God’s redemptive mission, fulfilled in Christ, rejects worship because it’s accompanied by a lute or a lyre? Is this truly the nature of a God who so loves the world that he sent his Son to die on a cross, revealing the self-emptying, loving, serving nature of God, Creator of the Universe?

Self-Centered and Self-fulfilling is the mark of those intentionally "infiltrating and diverting" happy churches into letting their singy-clappy boys and girls expose themselves as the only possible center of attraction.

Jay Guin: No, Ferguson’s position fails, foremost, because it’s predicated on a legalistic God who makes up arbitrary rules, hidden amongst the silences and unrevealed hermeneutical suppositions. I reject that view of God and therefore that view of how to read silences.

Jay Guin: Were Ferguson to address the Regulative Principle in the same manner as he addresses instrumental music, he’d ask whether the Early Church Fathers ever taught the Regulative Principle. And he asks no such thing, as he takes it as axiomatic — too obvious to require a defense — and yet it’s obviously not required logically.

And when they shall say unto you, Seek unto them that have familiar spirits (Old, empty wineskins), and unto wizards that peep, and that mutter (these people used musical devices and said that the gods lived inside of them): should not a people seek unto their God? for the living to the dead? Isaiah 8:19

To the law and to the testimony: if they speak not according to this word,
it is
because there is no light in them. Isaiah 8:20
For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 1 Cor 1:19

Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?1Co.1:20

For after that in the wisdom of God the world by wisdom knew not God, it pleased God
by the foolishness of preaching to save them that believe. 1 Cor 1:21

Jay Guin: And the Early Church Fathers never defend their opposition to instrumental music based on lack of authority or the Regulative Principle.

In fact, ALL of the church fathers defend Apostolic Church as being faithful to what the Apostles revealed.

19. The Council wishing to do away with the irreligious phrases of the Arians, and to use instead the acknowledged words of the Scriptures, Athanasius in 346 and his flight in 356, De Decretis or Defence of the Nicene Definition

Chapter XV.-Exhortation to Confess Christ by Silence as Well as Speech.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. It is good to teach, if he who speaks also acts.

There is then one Teacher, who spake and it was done; while even those things which He did in silence are worthy of the Father. He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence.

There is nothing which is hid from God, but our very secrets are near to Him.

Let us therefore do all things as those who have Him dwelling in us, that we may be His temples, and He may be in us as our God, which indeed He is, and will manifest Himself before our faces. Wherefore we justly love Him.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. "The kingdom of God is not in word, but in power." Men "believe with the heart, and confess with the mouth," the one "unto righteousness," the other "unto salvation." It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom." Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, "whose praise is in the Gospel through all the Churches." There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples, and He may be in us as God.

Let Christ speak in us, even as He did in Paul.
Let the
Holy Spirit teach us to speak the things of Christ in like manner as He did.

Chapter IX.-Ye Have Given No Heed to False Teachers.

Nevertheless, I have heard of some who have passed on from this to you, having false doctrine, whom ye did not suffer to sow among you, but stopped your ears, that ye might not receive those things which were sown by them, as being stones 58 of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, 59 making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.

Ye, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, in whom also I exult that I have been thought worthy, by means of this Epistle, to converse and rejoice with you, because with respect to your Christian life ye love nothing but God only.

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them,

as being persuaded that that spirit which deceives the people does not speak the things of Christ,
        but his own, for he is a lying spirit.
        Ye are of your father the devil, and the lusts of your father ye will do.
        He was a murderer from the beginning,
        and abode not in the truth, because there is no truth in him.
When he speaketh a lie, he speaketh of his own:
        for he is a liar, and the father of it. Jn. 8:44

Jay Guin: And so Ferguson takes their conclusion and defends it on grounds foreign to their thinking — which is also seriously flawed analysis. If they are the experts, then we need to give heed to their stated reasoning, not to an interpretive principle that is only 500 years old.

And this leads to the second major, even more serious flaw in his argument. Ferguson writes on page 35 –

Ferguson: Brother Corbitt concludes his book with a strong call for unity. The reasonable historical and doctrinal ground for unity would be the practice of the church in the early centuries (continued until today in the various Orthodox and other Eastern churches), the practice of the Reformed and Anabaptist churches of the Reformation (continued today in such groups as the Reformed Presbyterian and Reformed Baptist churches and many Mennonites), and the practice of the churches of the Restoration Movement before division came (in part because of the introduction of instruments).

Jay Guin: Under this logic, we should immediately merge with the Orthodox and other named churches. After all, they share with the a cappella Churches of Christ the essential ground of unity: a cappella singing on Sunday morning! But, of course, neither Ferguson nor the editors of the Gospel Advocate have any intention of urging merger with the Orthodox or a cappella Baptist, Presbyterian, or Mennonite churches. Rather, a cappella singing is just one of a very long list of required elements for unity.

The Bible and Churches of Christ understand that "church" is no larger for individuals than the local congregation.  Churches of Christ have no lust to UNIONIZE with anyone: not eve the congregation accross the streed.

In fact, what became The Church of Christ was never "unioned" with what became the Disciples of Christ. Because the Christian Church or NACC sectarianized out of the Disciples long after Churches of Christ refused to be confiscated by the Disciples, the only people using the UNITY stalking horse or Judas Goat are those seeking to force Churches of Christ to conform to them. Churches of Christ have never sought unity with anyone.

Jay Guin: A member of my congregation recently shared a meal with the preacher for another Church of Christ near here. The preacher assured him that the University Church of Christ (my congregation) was involved in many great works, doing much good for the cause of Jesus, but he — regrettably — couldn’t fellowship us. You see, in his eyes, we are only 95% right.

We clap to the music during worship. And this 5% flaw makes us unacceptable. There are, of course, no New Testament passages authorizing clapping — by command, inference, or example — and therefore it is prohibited and therefore it destroys unity.

If Jay is an elder then he also knew that the leadership was actively seeking to deny all of the principles of the Churches of Christ.

Moral people know why you don't "Stir up the flesh in body worship."  Clapping had the meaning of BOOING the looser.  It is a show of contemt when God insists that we come before Him in reverence and godly fear.  In Egypt and in Plato when people fall into "body drumming" they are seeking "an audible or visual orgasm."

The laded burden Jesus died to give us rest from was "the creation of spiritual anxiety by religious rituals."  The church SPEAKS: Speak is the opposite of poetry or music.

No Simple Simon misses the fact that "Body Drumming" is in fact a band of musical instruments. Tabering is from the tabret which is the same meaning as Topheth: hell.  Carol Wimber of the Vineward (aka wineskins) calls for the creation of a Climax like experience.

"During the erotic dance ritual, the priestess would actually become the Goddess in all Her glory. According to the ancient texts, during the erotic dance ritual the priestesses would achieve visionary orgasm in which great truths were revealed.

"Het Heret was the over-arching sky cow Goddess, associated with fertility and bounty and plenty. Married couples would go to the temples of Het Heret for fertility rites that would hopefully lead to a successful pregnancy. The temples were filled with sweet smelling incense.

Typically sweets and red beer or golden ale would flow freely.

The priestesses of Het Heret would dance to the rhythms of live drumming.

When the couples were sufficiently aroused, they would engage in sexual intercourse on comfortable pillows.

"The priestesses would often enter into an altered state of consciousness during erotic dance, becoming the Goddess manifest in human form. On occassion the priestesses would experience compelling spiritual visions while in this eroticly charged state. From Source See Bast and Lesbians

"Women and girls from the different ranks of society were proud to enter the service of the gods as singers and musicians. The understanding of this service was universal: these singers constituted the 'harem of the gods'." (Johannes Quasten. In Music and Worship in Pagan and Christian Antiquity, beginning on page 41)

Plutarch in Symposium VIII comments on the "getting drunk on wine or ignorance" where the "crooked race" met in perverted assemblies.  That is why it, like music, is grouped as enchantment or sorcery.

[or Jay Guin]
  • For we in one case as much as the other resign up our souls to the impetuousness of pleasures,
  • which pouring in those potions of songs, cadences, and tunes,more powerful and bewitching than the best mixtures of the most skilful cook or perfumer, conquer and corrupt us;
  • and in the meantime, by our own confession as it were, the fault is chiefly ours.
The Devil could have never been wiser than the invention of what McGarvey called the Guilt Clause
  • Now, as Pindar saith, nothing that the earth and sea hath provided for our tables can be justly blamed; but neither our meat nor broth, nor this excellent wine which we drink,
  • hath raised such a noisy tumultous pleasure as those songs and tunes did, which not only filled the house with clapping and shouting, but perhaps the whole town.
  • Therefore we ought principally to secure ourselves against such delights, because they are more powerful than others;
  • as not being terminated in the body, like those which allure the touch, taste, or smelling,
  • but affecting the very intellectual and judging faculties.
Besides, from most other delights, though reason doth not free us, yet other passions very commonly divert us. Sparing niggardliness will keep a glutton from dainty fish, and covetousness will confine a lecher from a costly whore. As in one of Menander's plays, where every one of the company was to be enticed by the bawd who brought out a surprising whore, but each of them, though all boon companions, Sat sullenly, and fed upon his cates.
  • For to pay interest for money is a severe punishment that follows intemperance, and to open our purses is no easy matter. But these pleasures that are called genteel,
  • and solicit the ears or eyes of those that are frantic after shows and music may be had without any charge at all, in every place almost, and upon every occasion;
  • they may be enjoyed at the prizes, in the theatre, or at entertainments, at others cost.
  • And therefore those that have not their reason to assist and guide them may be easily spoiled.

Hand clapping in worship services is related to RISING UP TO PLAY in the musical idolatry at Mount Sinai. This was a terminal sin and God turned Israel over to worship the starry host. That is, they "prayed for musical idolatry" and God answered their prayer by turning them loose and letting them go.

> "Let revelry keep away from our rational entertainments, and foolish vigils, too, that revel in intemperance. For revelry is an inebriating pipe, the chain of an amatory bridge, that is, of sorrow. And let love, and intoxication, and senseless passions, be removed from our choir.

Burlesque singing is the boon companion of drunkeness. A night spent over drink invites drunkeness, rouses lust, and is audacious in deeds of shame.

For if people occupy their time with pipes, and psalteries, and choirs, and dances, and Egyptian clapping of hands, and such disorderly frivolities, they become quite immodest and intractable, beat on cymbals, and drums, and make a noise on instruments of delusion." (Clement, Instructor, Eerdmans, p. 248)

Jay Guin: You see, I’ve seen the consequences of legalism, and it isn’t unity. Indeed, the scriptures speak plainly about unity, and not once is adherence to the Regulative Principle and the prohibitions inferred by so many — and yet so differently — made the basis for unity. Rather –

Ferguson: (Joh 17:20-21 ESV) 20 “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.”

Jay Guin: Whom does Jesus want to be one? “Those who will believe in me through their word.” Unity is for all believers in Jesus — not just all believers in the Regulative Principle.


John 17:8 For I have given unto them the WORDS which thou gavest me;
        and they have received them,
        and have known surely that I came out from thee,
        and they have BELIEVED that thou didst send me.

John 17:9 I pray for THEM: I pray not for the world,
        but for them which thou hast given me; for they are thine.

John 17:10 And all mine are thine, and thine are mine; and I am glorified in them.
John 17:12 While I was with them in the world,
        I kept them in thy name: those that thou gavest me I have kept,
        and none of them is lost, but the son of perdition;
        that the scripture might be fulfilled.

John 17:13 And now COME I TO THEE;
        and these things I SPEAK in the world,
        that they might have my joy FULFILLED in themselves.

John 17:14 I have given them
        THY WORD; and
        the world hath HATETH them, [See any musical sectarian]
        because they are not of the world,
        even as I am not of the world.

Eph. 6:12 For we wrestle not against flesh and blood,
        but against principalities, against powers,
        against the rulers of the darkness of this world,
        against spiritual wickedness in high places.

A. lord of the world, epith. of ouranos, Orph.H.4.3; “Zeus Mitras Hlios k.Not.Scav.1912.323 (Rome).
2. of the Emperors, IG14.926, Sammelb.4275, cf. Ptol.Tetr.175, Heph.Astr.1.1.
3. Astrol., ruler of the kosmos, i.e. planet, Id.in Cat.Cod.Astr.6.68, Vett.Val.171.6; “hoi hepta k.Dam.Pr.131; hoi k. tou skotous toutou the cosmic rulers of this sinful world, Ep.Eph.6.12; “hoi k. hoi ta hupo selnn stoikheia dioikountesIamb.Myst.2.3
Mitra , s, h(, the Persian Aphrodite, Hdt.1.131 (by confusion with Mithras).
Kosmos  II. ornament, decoration, esp. of women,
metaph., of ornaments of speech, such as epithets, Id.9.9 (pl.), Arist.Rh.1408a14, Po.1457b2, 1458a33; hadumel k. keladein to sing sweet songs of praise, Pi.O.11 (10).13 (s.v.l.).
Kelad-e;, 2. of persons, shout aloud, atar keladsan Akhaioi, in applause, Il.23.869; “eme dei k.Pratin. Lyr. 1.3, cf. B.l.c.; “keladeonti amphi Kinuran phamaiPi.P.2.15: c. acc. cogn., “k. humnousTerp.5, cf. Pi.N.4.16 codd.; “nomonId.Pae.2.101; “hadumel kosmon k.Id.O.11(10).14; [boas, paianas, E.Ion93, HF l.c
3. of various cries, e.g. of a new-born babe, A.Ch.609; of the swallow, Ar. Pax801, Ra.684; of the grasshopper [sign of locusts], Theopomp. Com.l.c.; of the cock, ex eunas k. crows from his perch, Theoc.18.57; of bells, ring, tinkle, E.Rh.384; of the flute, “k. phthoggon kallistonId.El.716; of the sea, Ar.Th.44.
II. trans., sing of, celebrate loudly, tina Pi.O.1.9, 2.2,6.88, E.IT1093, Ar.Ra.1527; “temenosB. 13.21, cf. E. Tr.121; “tina amph' aretaPi.P.2.63
Pi.O.11 Pind. O. 11 For the present rest assured, Hagesidamus son of Archestratus: for the sake of your boxing victory,
         I shall loudly sing a sweet song,
        an adornment for your garland of golden olive,
[15] while I honor the race of the Western Locrians.
        There, Muses, join in the victory-song [Nicolatains];
I shall pledge my word to you that we will find there a race that does not repel the stranger, or is inexperienced in fine deeds, but one that is wise and warlike too. For [20] neither the fiery fox nor loud-roaring lions change their nature.
IV.3. in later Gr., = oikoumen, the known or inhabited world, OGI458.40 (9 B.C.), Ep.Rom.1.8, etc.; ho tou pantos k. kurios, of Nero, SIG814.31, cf. IGRom.4.982 (Samos); “ean ton k. holon kerdsEv.Matt.16.26.
4. men in general, “phaner;son seauton t; k.Ev.Jo.7.4, cf. 12.19Especially of the world as estranged from God by sin, ib.16.20, 17.9, al., 1 Ep.Cor. 1.21, etc.
5. houtos ho k. this present world, i.e. earth, Opposite heaven, Ev.Jo.13.1; regarded as the kingdom of evil, ho arkh;n tou k. toutou ib.12.31.

John 13:1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
Jay Guin: Now, I’ve explained my views on unity at length several times here and at GraceConversation.com. Suffice to say that the Bible bases unity,
        not on a common understanding of how to conduct the assembly,
        but a common Savior.

We are commanded to SPEAK THE SAME THINGS

This was the pattern of the synagogue: to read through the text in a systematic way.  If you don't know WHAT IS A CHURCH you cannot be a Christian.
Rom. 15:1 We then that are strong ought to bear the infirmities of the weak,
        and not to please ourselves.
Rom. 15:2 Let every one of us please his neighbour for his good to edification.
Rom. 15:3 For even Christ pleased not himself;
        but, as it is written, The reproaches of them that reproached thee fell on me.
Rom. 15:4 For whatsoever things were written aforetime were written for our learning,
that we through patience and comfort of the scriptures might have hope.
Rom. 15:5 Now the God of patience and consolation
        grant you to be likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.

Romans XV. debemus autem nos firmiores inbecillitates infirmorum sustinere et non nobis placere

Rom 8:1There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit

Outlawed: Placeo to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: scenico placenti

Outlawed: Scaenicus I. of or belonging to the stage, scenic, dramatic, theatrical

I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama, organa, Suet. Ner. 44 : coronae, id. ib. 53 : habitus, id. ib. 38 : gestus, Cic. de Or. 3, 59, 220 : modulatio Comedy. Orator

Poi-êtês II. composer of a poem, author, p. kômôidias Pl.Lg.935e; p. kainôn dramatôn, b. composer of music, 2. author of a speech

Outlawed: Organum Vitr. 10, 1.--Of musical instruments, a pipe,. Gen. 4, 21; id. 2 Par. 34, 12 et saep.--Of hydraulic engines, an organ, water-organ: organa hydraulica,

Gen 4:21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.

H8610 manipulate, figuratively to use unwarrantably:--catch, handle, (lay, take) hold (on, over), stop, X surely, surprise, take.

H8608 taphaph to drum, that is, play (as) on the tambourine:taber, play with timbrels.

H8611 tôpheth to'-feth From the base of H8608 ; a smiting, that is, (figuratively) contempt:--tabret. MEANING HELL

Outlawed: Modulatio. In partic., a rhythmical measure, modulation; hence, singing and playing, melody, in poetry and music, Quint. 9, 4, 139: modulatione produci aut corripi (verba), id. 9, 4, 89 : modulatio pedum, id. 1, 6, 2 : scenica, id. 11, 3, 57: vocis, melody, id. 11, 3, 59 : musica, Aus. Ep. 25, 13 .

Clement of Alexandria: "After having paid reverence to the discourse about God, they leave within [at church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering (feminine vibrato), occupied with flute-playing, and dancing, and intoxication, and all kinds of trash.

The Savior of those who have been added by Christ to His church are called DISCIPLES. Disciples never attend from the wilderness onward except to Hear the Word of God. First, you have to have the REST Jesus gave you from the LADED BURDEN and BURDEN LADERS.

The self pleasuring Paul outlawed for the assembly in Romans 15:
Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up). 
Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please.
Areskos A. pleasing, mostly in bad sense, obsequious, cringing, Arist.EN1108a28, 1126b12, Thphr.Char.5.1.
II. areskos, ho, the staff borne by pornoboskoi [brothel keeper] on the stage, Poll.4.120. 
Arist.EN1108a28 Aristotle, Nicomachean Ethics book 2
[12] In respect of truth then,the middle character may be called truthful, and the observance of the mean Truthfulness1 ; pretence in the form of exaggeration is Boastfulness, and its possessor a boaster; in the form of understatement, Self-depreciation, and its possessor the self-depreciator.
[13] In respect of pleasantness and social amusement, the middle character is witty and the middle disposition Wittiness; the excess is Buffoonery and its possessor a buffoon; the deficient man may be called boorish, and his disposition Boorishness. In respect of general pleasantness in life, the man who is pleasant in the proper manner is friendly, and the observance of the mean is Friendliness; he that exceeds, if from no interested motive, is obsequious, if for his own advantage, a flatterer; he that is deficient, and unpleasant in all the affairs of life, may be called quarrelsome and surly.

The burden Jesus removed was:

Phortizo (g5412) for-tid'-zo; from 5414; to load up (prop. as a vessel or animal), i.e. (fig.) to overburden with ceremony (or spiritual anxiety):- lade, be heavy laden.

Epôidos , on, epaidô A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi Pl.Lg.903b .  b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234): c. gen., a charm for or against,  c. c. dat., assisting, profitable,  2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein S.E.M.6.16 .  2. epôidos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden,
Ferguson: (Joh 3:18 ESV) 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

Jay Guin: Christianity is about the Christ, because God’s redemptive mission — the story of the entire Bible — is fulfilled in Christ. And unity is found in Christ, by grace, through faith.

Christianity is about the KINGDOM of Christ: He and everyone preached the gospel of the Kingdom of Christ, the Church of Christ.  The Church of Christ in the wilderness was the ekklesia: this was for teaching of the Word of God.

As PATTERNED for the Qahal, synagogue or Church of Christ in the wilderness, the assembly was about God but ONLY as revealed in the Word of God which was avaliable "by parts."

Matt. 28:18 And Jesus came and spake unto them, saying,
        All power is given unto me in heaven and in earth.
Matt. 28:19 Go ye therefore, and teach (disciple) all nations,

baptizing them in the NAME of the Father, and of the Son, and of the Holy Ghost:

Teaching them to observe all things whatsoever I have commanded you:
        and, lo, I am with you alway,
        even unto the end of the world. Amen. 

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