Romans.12 Reasonable Worship with Christ's Word is the Opposite of Music and Rhetoric

Scripture always defines worship using forms of parallelism: the human race is LOGOS centered or MYTHOS centered. Therefore, Paul always teaches that pagan worship related to rhetoric, singing, playing instruments or drama must be STOPPED (Sabbath-Pauo) to make reasonable or spiritual worship possible.  Information and service flow only from God to the LOGOS centered because it is not in man to direct his own course.  There are numerous examples:
Wisdom of Solomon
Wisd 9:14 - For the reasoning of mortals is worthless, and our designs are likely to fail,
Wisd 9:15 - for a perishable body weighs down the soul,
        and this earthy tent burdens the thoughtful mind.
Wisd 9:16 - We can hardly guess at what is on earth,
        and what is at hand we find with labor;
        but who has traced out what is in the heavens?

Wisd 9:17 - Who has learned thy counsel,
        unless thou hast given
wisdom and sent thy holy Spirit from on high?
Wisd 9:18 - And thus the paths of those on earth were set right,
        and men were taught what pleases thee, and were saved by wisdom."

Christ in Isaiah proves that the Spirit OF the Lord is His Wisdom:

Who hath directed the Spirit OF the Lord, or being HIS counsellor hath taught him? Isa 40:13

With whom took HE counsel, and who instructed HM, and taught HIM in the path of judgment,
taught HIM knowledge, and shewed to HIM the way of understanding? Isa 40:14

Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance:
HE taketh up the isles as a very little thing Isa 40:15 .

Genesis 6:5 And Jehovah saw that the wickedness of man was great in the earth,
        and that every imagination of the thoughts of his heart was only evil continually.

The LOGOS centered discipline of Christ does not make dogma: it PREACHES the Word by READING and discussing the Word (only) of Christ (only) in the writing prophets and apostles. The purpose is not called worship but Bible School: a disciple of Christ does not do ceremonial legalistic acts but listens and learns the Words of God in Christ.

The MYTHOS centered marked by rhetoricians, singers, players and actors reverses the flow of information and pretends to instruct or appease God. It's very acts proves its perversion:

Proverbs 6:14 In whose heart is perverseness,
        Who deviseth evil continually, Who soweth discord.
Proverbs 6:15 Therefore shall his calamity come suddenly;
        On a sudden shall he be broken, and that without remedy.
Proverbs 6:16 There are six things which Jehovah hateth;
        Yea, seven which are an abomination unto him:
Proverbs 6:17 Haughty eyes, a lying tongue, And hands that shed innocent blood;
Proverbs 6:18 A heart that deviseth wicked purposes, Feet that are swift in running to mischief,
Proverbs 6:19 A false witness that uttereth lies, And he that soweth discord among brethren.
Proverbs 6:20 My son, keep the commandment of thy father, And forsake not the law of thy mother: 

No level of "scholarship" will let a modern preacher trained in rhetoric or communication hear the Word of God: Jesus said that God HIDES Himself from the wise: the wise are the sophists meaning preachers, singers and instrument players.  Jesus will not pray for the WORLD but only those who are permitted to HEAR the Words God the Father in heaven spoke through Jesus of Nazareth to the apostles (only).  The Spirit OF Christ had defined the curriculum in great detail through the prophets.

Modern worship is "body worship" and intends to disable the spirit or mind.

Worship is defined both INCLUSIVELY and EXCLUSIVELY as Christ ordained the Qahal, synagogue or church of Christ in the wilderness.  Paul understood that worship "in spirit" is worship in the PLACE of the human spirit or mind. Those who perform hypocritic arts--preachers, singers, instrument players--have the task of PREVENTING you from worshiping IN the spirit as opposed to IN the flesh (Philippians 3)

In Romans 10 and 1 Corinthians 10 Paul defines the MYTHOS or musical idolatry at Mount Sinai: he called it demon worship.
In Romans 11 he proves that they were unable to hear or read the Word of God and in 2 Corinthians 3 says that only conversion or baptism into Christ will restore their sight and hearing.
Romans 11:8 according as it is written, God gave them a spirit of stupor,
        eyes that they should not see,
        and ears that they should not hear, unto this very day.
Romans 11:9 And David saith, Let their table be made a snare, and a trap, And a stumblingblock,
        and a recompense unto them:
Romans 11:10 Let their eyes be darkened,
        that they may not see, And bow thou down their back always.
Almost universally those trained in theology and staff of a human institution called church, deny that God every defined the nature of the worship He desires and that he gave them liberty where He had been "silent" and deny that he ever spoke against the musical idolatry which caused Him to turn the Israelites over to worship the starry host and sentenced them to go "beyond babylon" for captivity and death.

Romans 12 defines both inclusively and exclusively the nature of the only worship which God accepts: it must be IN SPIRIT or as Paul says IN the spirit as opposed to IN the flesh or He will not recognize it.  Since we have shown that no human body has any talent or message which is not contaminated by the WORLD, it is easy to understand Paul's prayer to overcome the blindness of Israel defined in Romans 11 which was caused in part by the musical idolatry defined by Paul in Romans 10.

Romans 12:1I beseech you therefore, brethren, by the mercies of God, that
..........YE present your bodies a living sacrifice, holy, acceptable unto God,
..........which is your reasonable service.  
             tēn logikēn latreian humōn:

First, the body of flesh must be sacrificed or burned up:

Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ’s have
crucified the flesh with the affections and lusts.

The laded burden Jesus came to silence was "creation of spiritual anxiety through religious rituals." The burden in Hebrew and

Greek is a type of song.  Paul outlawed SELF-pleasure in Romans 15 which means "to create mental excitement." As used in the Greek texts it would silence all of the rhetoric, singing, instruments or drama which makes the RATIONAL worship impossible: that was "speaking with one mind and one mouth that which is written for our learning. If a rational teacher intends to give instructions in some vital fact of his class, he would not be so unethical as to get everyone aroused meaning anxious.  The School of Christ demands that our body has nothing to contribute but to listen with reverence.

Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money;
        come ye, buy, and eat; yea, come,
        buy wine and milk without money and without price.
Isaiah 55:2 Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not?
         hearken diligently unto me, and eat ye that which is good,
        and let your soul delight itself in fatness.
Isaiah 55:3 Incline your ear, and come unto me; hear, and your soul shall live:
        and I will make an everlasting covenant with you, even the sure mercies of David.
Isaiah 55:4 Behold, I have given him for a witness to the peoples, a leader and commander to the peoples.
Isaiah 55:5 Behold, thou shalt call a nation that thou knowest not;
        and a nation that knew not thee shall run unto thee,
        because of Jehovah thy God,
        and for the Holy One of Israel; for he hath glorified thee.
Isaiah 55:6 Seek ye Jehovah while he may be found; call ye upon him while he is near:
Isaiah 55:7 let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon.
Isaiah 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah.
Isaiah 55:9 For as the heavens are higher than the earth,
        so are my ways higher than your ways,
        and my thoughts than your thoughts


Isaiah 58:10 and if thou draw out thy soul to the hungry, and satisfy the afflicted soul:
        then shall thy light rise in darkness, and thine obscurity be as the noonday;
Isaiah 58:11 and Jehovah will guide thee continually,
        and satisfy thy soul in dry places, and make strong thy bones;
        and thou shalt be like a watered garden,
        and like a spring of water, whose waters fail not.
Isaiah 58:12 And they that shall be of thee shall build the old waste places;
        thou shalt raise up the foundations of many generations;
        and thou shalt be called The repairer of the breach,
        The restorer of paths to dwell in.
Isaiah 58:13 If thou turn away thy foot from the sabbath,
        from doing thy pleasure on my holy day; and call the sabbath a delight, and the holy of Jehovah honorable;
        and shalt honor it,
                not doing thine own ways,
                nor finding thine own pleasure,
                nor speaking thine own words:
Isaiah 58:14 then shalt thou delight thyself in Jehovah;
        and I will make thee to ride upon the high places of the earth;
        and I will feed thee with the heritage of Jacob thy father:
        for the mouth of Jehovah hath spoken it.

G2378 thusia thoo-see'-ah From G2380 ; sacrifice (the act or the victim, literally or figuratively):--sacrifice

G2380 thuÿ thoo'-o A primary verb; properly to rush (breathe hard, blow, smoke), that is, (by implication) to sacrifice (properly by fire, but generally); by extension to immolate (slaughter for any purpose):--kill, (do) sacrifice, slay.

Thu^si-a , Ion. -, h(, (thuō) prop. A. burnt-offering, sacrifice, “en thusiēsi einai” Hdt.8.99;
Poieo 3. of sacrifices, festivals, etc., celebrate, “p. hira” Hdt.9.19, cf. 2.49 (Act. and Pass.)
“p. tēn thusian Poseidōni” X.HG4.5.1;(when people steal your lambs)
p. sabbata observe the Sabbath, LXXEx.31.16;
leitourg-ia , h(, earlier Att. lēt- IG22.1140.14 (386 B.C.):—at Athens, and elsewhere (e.g. Siphnos, Isoc.19.36; Mitylene, Antipho 5.77),
III. public service of the gods, “ hai pros tous theous l.” Arist.Pol.1330a13; “hai tōn theōn therapeiai kai l.” D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30 (i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.

Thu^si-azō , "is specificially a religious sacrifice to Bacchus or Dionysys which was a common religious exercise Paul warns about in Romans 15". Dii huper tōn ploizomenōn ib.199.36 (Adule); “th. theō kai bakkheuein” D.S.4.3: abs., LXX 1 Ch.21.28, al., IG3.74.16, etc.: thusiazousai, hai, title of mime by Herodas.
Bakkh-euō ,
A. celebrate the mysteries of Bacchus, Hdt.4.79.
2. speak or act like one frenzy-stricken, S.Ant. 136 (lyr.), E.Ion1204, etc.: also of places, “b. stegē” A.Fr.58, cf. E. IT1243(lyr.).
II. causal, inspire with frenzy, “hautai se bakkheuousi suggenē phonon;” E.Or.411, cf.HF966:—Pass., Id.Or.835; “philosophia eu mala bebakkh.” full of mysticism, Plu.2.580c.
2. initiate in the Bacchic mysteries, in Pass., Schwyzer792 (Cyme, v B. C.).

"Biblical Greek. Here the meaning is always religious. leitourgia in the OT is limited to priestly and Levitical administration. In the LXX it renders chiefly the Hebrew abhodha (5656) (from abad (5647)) which signifies service to God, specially undertaken by priests and Levites (e.g. Num.8:25; Lk.1:23; Heb.8:6; 9:21). In Christian Greek there is the additional meaning of brotherly beneficence operating in the local church, seen as a sacrifice to God.

"St. Paul speaks of himself being 'offered,' as upon an altar (Ph.2:17), and Epaphras as sacrificing almost his life to supply the Philippians' lack of leitourgia (2:30). He uses the word to indicate the almsgiving of Corinthian believers (II Cor.9:12). St. Clement speaks of leitourgia of each Christian apparently in the context of the Eucharist (41:1), and later in connection with the bishop's office.(44:3,6).The placing of the word leitourgia in the context of the Eucharist so early in Christian history naturally raises the question whether this term, having a strong sacrificial sense in Biblical Greek, does not figure in the same context in the NT. Is not Paul referring thereby to the offertory gifts at the Breaking of Bread

Then, it is possible to engage in RATIONAL or SPIRITUAL worship:

Latin: Romans 12.1 obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiamviventemsanctam Deo placentem rationabile obsequium vestrum
Rătĭōnābĭlis , e, adj. ratio (post-Aug.; = rationalis, which is in better use), I. reasonable, rational: he pure milk of reason, id. 1 Pet. 2, 2: “sententia vera et rationabilis,”
Sententĭa , ae, f. for sentientia, from sentio,
I. a way of thinking, opinion, judgment, sentiment; a purpose, determination, decision, will, etc.
I. Transf., of words, discourse, etc., sense, meaning, signification, idea, notion, etc.
1. In gen., a thought expressed in words; a sentence, period: dum de singulis sententiis breviter disputo

Greek rational worship demands:

logi^k-os , ē, on, (logos)
A. of or for speaking or speech, merē l. the organs of speech, Plu.Cor.38:
logikē, , speech, Opposite. mousikē, Opposite phantasia” expressed in speech,
II. possessed of reason, intellectual, “meros” Ti.Locr.99e, al.; “to l. zōon”    
        dianoētikai, Mind Opposite. ēthikai, Arist.EN1108b9.
        Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5,
        al.; ta ēthika a treatise on morals,
2. dialectical, argumentative, hoi l. dialogoi
    logical, l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
And Phusikos is the opposite of logikos
phu^sikos , ē, onA. natural, produced or caused by nature, inborn, native,
II. of or concerning the order of external nature, natural, physical, “ ph. epistēmē”
2. “ho ph.” an inquirer into nature, natural philosopher,
4. Adv. “-kōs” according to the laws of nature,
phu^sikos  is the Opposite of logikōs,

Enthousi-astikos , ē, on,
A. inspired, “phusis” Pl.Ti.71e; esp. by music, Arist.Pol.1340a11; “ e. sophia” divination, Plu.Sol.12; “e. ekstasis” Iamb.Myst.3.8; “to e.” excitement, Pl.Phdr. 263d: Sup. -ōtatos Sch.Iamb.Protr.p.129 P. Adv. “-kōs, diatithenai tina” Plu.2.433c: Comp. “-ōteron” Marin.Procl.6.

Rathional opposite to phusis
Plat. Tim. 71e  as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man's foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration.

But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all
Logos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Opposite Pathos  A. that which happens to a person or thing, incident, accident, where this incident took place, unfortunate accident,
2. what one has experienced, good or bad, experience
II. of the soul, emotion, passionlegō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21), “sophiē psukhēn pathōn aphaireitai”
Sophia , A. cleverness or skill in handicraft and ar,t 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,
in divination, S.OT 502 (lyr.
Opposite Poiein to excite passion, Arist.Rh.1418a12; V. Rhet., emotional style or treatment, to sphodron kai enthousiastikon p. Longin.8.1; “pathos poiein” Arist. Rh.1418a12; “
Opposite matēn , Dor. mata_n ma^, Adv. random, false, dreams
Opposite human reasoning.
Opposite muthos, as history to legend,
intelligent utterance.....
Opposite phōnē, 3. any articulate sound,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.” S.Fr.595; “suriggōn” (flute) E.Tr.127 (lyr.); “aulōn” rare in early Prose, “organōn phōnai” Pl.R.397a; freq. in LXX, “ ph. tēs salpiggos” LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7;
kerkis , “histois kerkida dineuousa” E.Tr.199 (lyr.); “kerkisin ephestanai” Id.Hec. 363; “phōnē kerkidos” S.Fr.595; kerkidos humnois ib.890 (lyr.); “kerkidos aoidou” 2. tympanum or half-tympanum, IG42(1).102.89, 112 
Opposite Organon , to, (ergon, erdō) hard work A. instrument, implement, tool, for making or doing a thing, engine of war,
3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous, of Marsyas, Pl.Smp.215c ; aneu organōn psilois logois ibid., cf. Plt.268b ; “o. polukhorda” Id.R.399c, al.; “met' ōdēs kai tinōn organōn” Phld.Mus.p.98K.; of the pipe, Melanipp.2, Telest.1.2.
Plat. Sym. 215c Why, yes, and a far more marvellous one than the satyr. His lips indeed had power to entrance mankind by means of instruments; a thing still possible today for anyone who can pipe his tunes: for the music of Olympus' flute belonged, I may tell you, to Marsyas his teacher. So that if anyone, whether a fine flute-player or paltry flute-girl, can but flute his tunes, they have no equal for exciting a ravishment, and will indicate by the divinity that is in them who are apt recipients of the deities and their sanctifications. You differ from him in one point only—that you produce the same effect with simple prose unaided by instruments. For example, when we hear any other person—
Opposite inarticulate noise (psophos
psoph-os , also of musical instruments, lōtou, kitharas, E.Ba.687, Cyc.443; of a trumpet, Paus.2.21.3.
prose, Opposite poiēsis, Id.R.390a; Opposite. psilometria, Arist.Po.1448a11; Opposite. emmetra, l. touto tōn metrōn (sc. to iambeion)“
pezoi, Opposite poiētikē,

pezos , ē, on, (v. pous) : 2. of verse, unaccompanied by music, “kai peza kai phormikta” S.Fr.16 ; pezō goō: aneu aulou ē luras, without the lyre
2. without musical accompaniment (cf. 11.2), “pausai melōdous' alla p. moi phrason” . Pl.Sph.237a.

STOP the melody but let me explain!
phrazō , S.Ph.25, etc.: poet. impf. explain (opp. legō, which means simply speak, say), phrason haper g' elexas declare, explain what thou didst say,
II. Med. and Pass., indicate to oneself, i.e. think or muse upon, consider, ponder,
Lego  l. ti to say something, i. e. to speak to the point or purpose, to explain more fully,
to recite what is written, labe to biblion kai lege Plat., etc.:—but the sense of Lat. lego, to read, only occurs in compds., analegomai, epilegomai.
Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. (anapauo)
373.  anapano, an-ap-ow´-o; from 303 and 3973; (reflexively) to repose (literally or figuratively (be exempt), remain); by implication, to refresh: — take ease, refresh, (give, take) rest.
3973. pauo, pow´-o; a primary verb (“pause”); to stop (transitively or intransitively), i.e. restrain, quit, desist, come to an end: — cease, leave, refrain.
Stop the:  Melōd-eō ,A. chant, sing, Ar.Av.226, 1381, Th.99:—Pass., to be chanted, “ta rhēthenta ē melōdēthenta” Pl.Lg.655d, cf. Chamael. ap. Ath. 14.620c; to be set to music, Cleanth. ap. Phld.Mus.p.98 K.; ta melōdoumena diastēmata used in music, Plu.2.1019a.
pauō , Il.19.67, etc. ;
Stop the: lupas ōdais p. E.Med.197 (anap.), etc. ; p. toxon let the bow rest, Od.21.279
Stop the: 2. c. acc. pers. et gen. rei, hinder, keep back, or give one rest, from a thing, p. Hektora makhēs, ponoio Akhilēa, Thamurin aoidēs,
Stop the: 3. c. pres. part., stop a person from  leave off doing . . , hoth' hupnos heloi, pausaito te nēpiakheuōn when he stopped playing
Stop the: later paēsomai ana-) Apoc.14.13
Stop the: of one singing or speaking, 17.359, Hdt.7.8.d : generally, Med. denotes willing, Pass. forced, cessation.
Stop the rhapsōd-os , o(, A. reciter of Epic poems, sts. applied to the bard who recited his own poem, professional reciters, esp. of the poems of Homer, Hdt.5.67, Pl.Ion 530c, etc.: also rh. kuōn, ironically, of the Sphinx who chanted her riddle, S.OT391
(Prob. from rhaptō, aoidē; Hes.Fr. 265 speaks of himself and Homer as en nearois humnois rhapsantes aoidēn, and Pi.N.2.2 calls Epic poets rhaptōn epeōn aoidoi:
Stop the orkheomai , 2. represent by dancing or pantomime,
III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap

Rev 14.13] I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'" "Yes," says the Spirit, "that they may rest from their labors; for their works follow with them."
Spiritual worship or Reasonable worship is the Word of Christ only.
So, rational or spiritual worship is EXCLUSIVE of music which disables the mind.
Rational worship is of the reason or intellect.
Spiritual worship os Opposite to "sermonizing" or "moralizing which is:
Ethi^k-os , A. “ēthos” 11) moral, Opposite. dianoētikos, Arist.EN1103a5, al.; ta ēthika a treatise on morals,
The Word of God is the only thing that can transform OUR spirit into the likeness of Christ's spirit:
Romans 12:2 And be not conformed to this world:
        but be ye transformed
(metamorph-oō )by the renewing of your mind,
        that ye may prove what is that good, and acceptable,
        and perfect, will of God.

Believers are metamorphosed by training the mind or spirit with the Word of Christ which is "spirit" (John 6:43). Paul always defines the Christian assembly using words meaning "synagogue" which was a school of the Word of God.  Before you can conduct Bible School you have to silence those whose residual flesh nature needs to work rituals to appease their gods.
2 Cor 3:18
But we all, with open face beholding as in a glass the glory of the Lord,    
        re changed into the same image from glory to glory,  
        even as by the Spirit of the Lord.
2Corinthians 4:16 For which cause we faint not; but though our outward man perish,
        yet the inward man is renewed day by day.
2Corinthians 4:17 For our light affliction, which is but for a moment,
        worketh for us a far more exceeding and eternal weight of glory;
2Corinthians 4:18 While we look not at the things which are seen,
        but at the things which are not seen:
        for the things which are seen are temporal;
        but the things which are not seen are eternal.
Titus 3:5 Not by works of righteousness which we have done,
        but according to his mercy he saved us,
        by the washing of regeneration, and renewing of the holy spirit (Our's)

Renewing of the mind is renewing of YOUR spirit so that it is A holy spirit AFTER baptism without which you could not enter into the Holy Place as a type of the body or Church of Christ: even then if you brought your cymbals the "brethren" would slaughter you just like a goat singer (capella).

Anakkainosis (g342) an-ak-ah'ee-no-sis; from 341; renovation: - renewing.

  Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us,
        by the washing of regeneration, and renewing of the Holy Ghost; 

Washing is

Loutron (g3067) loo-tron'; from 3068; a bath, i.e. (fig.) baptism: - washing.


2 Pet 1:19 We have also a more sure word of prophecy;
        whereunto ye do well that ye take heed, [a worship word]
        as unto a light that shineth in a dark place,
        until the day dawn,
        and the day star arise in your hearts:


Most religious error is built on taking isolated versesor parts of verses. However, the very next verse often expains the first often as antithesis.  Rational or Spiritual worship is the interchange between the human spirit or mind made holy at baptism.

        Dionetikos or thinking, in turn, is the Opposite of Ethikos or composed songs or sermons.
Dionetikos A. of or for thinking, intellectual, Opposite. ēthikē, Arist.EN1103a14, etc of a play, parts which display thought, mental images,
Aristot. Nic. Eth. 1103a.14 book 2.1. Virtue being, as we have seen, of two kinds, intellectual and moral, intellectual virtue is for the most part both produced and increased by instruction, and therefore requires experience and time; whereas moral or ethical virtue is the product of habit (ethos, and has indeed derived its name, with a slight variation of form, from that word.1 1. [2] And therefore it is clear that none of the moral virtues formed is engendered in us by nature,

1 It is probable that ethos, ‘habit’ and ēthos, ‘character’ (whence ‘ethical,’ moral are kindred words.

Rational or Logikos worship includes the HUMAN tongue as the "organ" which is the Opposite of musical tongues or reeds of wind instruments or organs just as Logikos or rational worship is the Opposite of music.
A. conversational,
2. d. organa organs of articulate speech, Opposite  phōnētika,
II. skilled in dialectic, “ho erōtan kai apokrinesthai epistamenos” Pl.Cra.390c;
III. dialektikē (sc. tekhnē) dialectic, discussion by question and answer,
        epista^t-eō , pf. A. “epestatēka” Michel164.10 (Delos):—to be an epistatēs, to be set over,
        II. . at Athens and elsewhere, to be epistatēs or president (in the boulē and ekklēsia),
        freq. at the head of decrees

The Ekklesia does not make up its on subject of discussion. The ekklesia or church is commanded to "speak one to another" with "that which is written for our learning" and then discuss it.  There are no lecturers. For instance:
Plat. Meno 75d I have made my statement (logikos); if it is wrong, your business is to examine and refute it. But if, like you and me on this occasion, we were friends and chose to have a discussion together, I should have to reply in some milder tone more suited to dialectic. The more dialectical way, I suppose, is not merely to answer what is true, but also to make use of those points which the questioned person acknowledges he knows. And this is the way in which I shall now try to argue with you. Tell me, is there something you call an end?  ,
Rational or spiritual worship is Opposite

Phōn-eō , (phōnē) 4. of a musical instrument, sound, E.Or.146 (speak like the breath of a slender reed-pipe) (lyr.); of sounds, hēdu phōnein sound sweetly, but brontē ph. (thunder to strike with astonishment)) it has a voice, is significant, X.Ap.12.

Therion or the "beast" in Revelation is defined as "creating a new style of music or drama." This was always the sign of people trying to introduce new "gods."

God pronounces anathema on pseudo-prophets who speak their own words and claim that they are the words of the Spirit of Christ.

Rational or spiritual worship intends to affirm Jesus Christ as the Word of God and is the Opposite of rhetoric, singing or playing instruments which intends to worship another "god" and "silence the voice of the victim."  For instance, men pretend to be prophets by speaking out of their own mind which is defined as blasphemy.

Jeremiah 23:25 I have heard what the prophets have said,
        who prophesy lies in my name, saying, I have dreamed, I have dreamed.
Jeremiah 23:26 How long shall this be in the heart of the prophets who prophesy lies,
        even the prophets of the deceit of their own heart?
Jeremiah 23:27 who think to cause my people to forget my name by their dreams
        which they tell every man to his neighbor, as their fathers forgot my name for Baal.

In the Greek understanding

Xen. Apol. 12 12] As for introducing ‘new divinities,’ how could I be guilty of that merely in asserting that a voice of God is made manifest to me indicating my duty? Surely those who take their omens from the cries of birds and the utterances of men form their judgments on ‘voices.’ Will any one dispute either that thunder utters its ‘voice,’ or that it is an omen of the greatest moment? Does not the very priestess who sits on the tripod at Delphi divulge the god's will through a ‘voice’?
The prophetesses of Apollo (Abaddon, Apollyon) is used by John to identify the work of the Devil. The Babylon mother of harlots is unleashed again in Revelation 17.  In Revelation 17 the MARKS are the same "lusted after fruits" Christ through Amos identified: these were the musical performers who invated the Samaritan temple which in Jerusalem would get one executed.  The SIGN or MARK of the "Musical Worship Team" or "locusts" in John's language was:

The Sign is: Sēmainō , Il.10.58, etc.; sa_mainō ,
The sound of the priestess of Apollo (Abaddon, Apollyon) from the "muses" was:
Phthogg-os , o( (both Poet. and Prose),
2. of musical sounds, “lōtos phthoggon keladei” E.El.716 (lyr.); “luras” Pl.Lg.812d, etc., cf. “phthoggous alurous thrēnoumen” 
b. pl., notes on a musical instrument; strings of lyre, D.Chr.10.19; stops of flute,
kela^d-eō , 2. of persons, shout aloud, atar keladēsan Akhaioi, in applause, Il.23.869; “eme dei k.” Pratin. Lyr. 1.3, cf. B.l.c.; “keladeonti amphi Kinuran phamai” Pi.P.2.15: c. acc. cogn., “k. humnous” Terp.5, cf. Pi.N.4.16 codd.; “nomon” Id.Pae.2.101; “hadumelē kosmon k.” Id.O.11(10).14; [boas, paianas, E.Ion93,
phēmē , h(, Aeol. and Dor. phama , Sapph.Supp.20
I. utterance prompted by the gods, significant or prophetic saying, “khaire de phēmē Odussēos philos huios” Od.2.35, ubi v. Sch.; in the prayer of Odysseus to Zeus
2. report, rumour, usu. of uncertain and mysterious origin, “phēmē ou tis pampan apollutai
apollu_mi or apol-uō (Th.4.25, Pl.R.608e, Arist.Pol.1297a12,
2. in NT, perish, in theol. sense, Ev.Jo.3.16, al.; hoi apollumenoi, opp. hoi sōzomenoi, 1 Ep.Cor.1.18.
II. to be lost, hudōr apolesket' (of the water eluding Tantalus) Od.11.586;
3. of various cries, e.g. of a new-born babe, A.Ch.609; of the swallow, Ar. Pax801, Ra.684; of the grasshopper, 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 kalliston” Id.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; “temenos” B. 13.21, cf. E. Tr.121; “tina amph' areta” Pi.P.2.63.
When the saints on Mount Zion heard these SOUNDS coming from up in the air all of the sounds created panic:

Revelation 14:2 And I heard a voice from heaven,
        as the voice of many waters,
        and as the voice of a great thunder:
            and the voice which I heard was
        as the voice of harpers harping with their harps:

Revelation 14:6 And I saw another angel fly in the midst of heaven,
        having the everlasting gospel to preach unto them that dwell on the earth,
        and to every nation, and kindred, and tongue, and people,
Revelation 14:7 Saying with a loud voice,
        Fear God, and give glory to him;
        for the hour of his judgment is come:
        and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Revelation 14:8 And there followed another angel, saying,
        Babylon is fallen, is fallen, that great city,
        because she made all nations drink of the wine of the wrath of her fornication.

Revelation 14:12 Here is the patience of the saints,
        they that keep the commandments of God,
        and the faith of Jesus.
Rational worship is logical, l. sullogismoi, Opposite rhētorikoi, Rh.1355a13.
Rhētor-ikos , ē, on, A. oratorical, rhētorikē (sc. tekhnē) rhetoric, Pl.Phdr.266d
2. of persons, skilled in speaking, fit to be an orator, Isoc.3.8, Pl.Phdr.260c, 272d, al.; phusei rh. ib.269d, etc.; skholastikos
Rational worship is the Opposite of
phu^sikos , ē, onA. natural, produced or caused by nature, inborn, native,
II. of or concerning the order of external nature, natural, physical, “ ph. epistēmē”
2. “ho ph.” an inquirer into nature, natural philosopher,
4. Adv. “-kōs” according to the laws of nature,
  is the
Opposite of logikōs,
III. later, belonging to occult laws of nature, magical, ph. pharmaka spells or amulets,“phusikois khrēsthai” (oracle) ;
       Opposite ph. therapeia I. of persons, th. tōn theōn service paid to the gods
        aguiatides th. worship of Apollo Agyieus, E.Ion187
Eur. Ion 187 Chorus
Not only in our holy Athens [185] are there halls of the gods with beautiful columns, and worship of Apollo (Abaddon, Apollyon) who guards the streets; but also in the house of Loxias, Leto's son, there is a light of two countenances, with lovely eyes.
        Opposite 2. service done to gain favour, paying court, 3. maintenance or repairs of temples ,
Rational worship is the Opposite of:
pharma^kon 3. enchanted potion, philtre: hence, charm, spell, Od.4.220 sq., Ar.Pl.302, Theoc.2.15, PSI1.64.20 (i B. C.); “pharmakois ton andr' emēnen” Ar.Th.561; toiauta ekhō ph. such charms have I, Hdt.3.85, cf. Apoc.9.21.

Revelation 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets;
        for God hath avenged you on her.
Revelation 18:21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
5331. farmakei÷a pharmakeia, far-mak-i´-ah; from 5332; medication (“pharmacy”), i.e. (by extension) magic (literally or figuratively): — sorcery, witchcraft.

5332. farmakeu pharmakeus, far-mak-yoos´; from fa¿rmakon pharmakon (a drug, i.e. spell-giving potion); a druggist (“pharmacist”) or poisoner, i.e. (by extension) a magician: — sorcerer.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Revelation 21:8 But for the fearful, and unbelieving, and abominable, and murderers, and fornicators,
        and sorcerers, and idolaters, and all liars,
        their part shall be in the lake that burneth with fire and brimstone; which is the second death.
Revelation 22:15 Without are the dogs, and the sorcerers, and the fornicators, and the murderers,
        and the idolaters, and every one that loveth and maketh a lie.
And he said, Amos, what seest thou? And I said,
......A basket of summer fruit.
......Then said the Lord unto me,
......The end is come upon my people of Israel;
......I will not again pass by them any more. Amos 8:2
Amos 8:3 And the songs of the temple shall be howlings in that day,
        saith the Lord GOD: there shall be many dead bodies in every place;
        they shall cast them forth with silence.


Keluwb (h3619) kel-oob'; from the same as 3611; a bird-trap (as furnished with a clap-stick or treadle to spring it); hence a basket (as resembling a wicker cage): - basket, cage.

As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. Je.5:27

Keleb (h3611) keh'leb; from an unused root mean. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute: - dog.

......For dogs have compassed me:
...... ......the assembly [multitude, swarm]
...... ......of the wicked have inclosed me:
...... ......they pierced my hands and my feet. Ps.22:16

Yea, they are greedy dogs which can never have enough,
        and they are shepherds that cannot understand:
        hey all look to their own way, every one for his gain,
        from his quarter. Is.56:11

And I will appoint over them four kinds, saith the Lord:
        the sword to slay,
        and the dogs to tear,
        and the fowls of the heaven,
        and the beasts of the earth,

        to devour and destroy. Je.15:3

Beast, the Wolves or pederasts Paul warns about or a term of reproach of the "new wineskin worship." Jesus consigned the pipers, singers and dancers to the marketplace because of their vile practices:
Besta 2.As a term of reproach (cf. belua and our beast): “mala tu es bestia,” Plaut. Bacch. 1, 1, 21; id. Poen. 5, 5, 13.—And, humorously, of the odor of the armpits (cf. ala and caper. cappella), Cat. 69, 8
II. [select] Transf., as a constellation, the wotf, Vitr. 9, 4 (7) (called by Cic. Arat. 211 or 455, Quadrupes vasta).
cănis (cănes , Plaut. Men. 5, 1, 18; id. Trin. 1, 2, 133;
a. A shameless, vile person, Plaut. Most. 1, 1, 40; Ter. Eun. 4, 7, 33
2. As the regular designation of the hangers-on or parasites of an eminent or rich Roman; a follower, dog, creature:
a. Tergeminus, i. e. Cerberus. Ov. A. A. 3, 322; id. Tr. 4, 7, 16; “called also viperius,” id. Am. 3, 12, 26: “Tartareus,” Sen. Herc. Fur. 649: “triformis,” id. Herc. Oet. 1202: Echidnaea. Ov. M. 7, 409; cf.: “infernae canes,” Hor. S. 1, 8, 35; Verg. A. 6, 257; Luc. 6, 733. ——
trĭformis , e, adj. ter - forma,
I. having three forms, shapes, or natures; threefold, triple, triform (poet.): “Chimaera,” Hor. C. 1, 27, 23: “canis,” i. e. Cerberus, Sen. Herc. Oet. 1202: “Geryon,” id. Agam. 841: diva, i. e. Diana, who was also Luna and Hecate, Hor. C. 3, 22, 4; called also triformis dea, Ov. M. 7, 94: “mundus, because composed of air, earth, and water,” id. ib. 15, 859.

Pl. Bac. 1.1 "Bacchis, it is, because I dread you Bacchantes, and your Bacchanalian den5."
Note:Your Bacchanalian den: "Bacchanal" was properly the place where the Bacchanalia,  or orgies, were celebrated. He styles them "Bacchantes," and their house a "Bacchanal," in allusion both to their names and their habits
Pl. Poen. 5.5

Young man, do your jaws or your teeth itch, that you are annoying this person, or are you in search of a heavy mishap?

Why didn't you use a drum9 while you were saying that? For I take you to be more of an effeminate wretch than a real man.

Do you understand what sort of effeminate wretch I am? Calling aloud. Servants, come out of doors, bring out some cudgels!

5 A womanish race: "Muliersous" generally means "fond of women." It clearly however, in this passage means "womanish," or "womanlike."

9 Use a drum: The priests of Cybele, who were either eunuchs, or persons of effeminate and worthless character, walked in their processions beating a "tympanum." a "drum" or "tambourine." The Captain, by his question, contemptuously implies that Agorastocles is such a character. See the Truer lentus, l. 608, and the Note.

3.24.11. 3.05.19. 93

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