Question #26

What about responsive readings and praise teams?

Can you tell me if “responsive reading” by the congregation during worship service is scripturally wrong? Also, is the use of a microphoned “praise team” (not standing in front of the congregation) to enhance the song service in violation of scripture? I’m struggling to find sources of information on these matters and will appreciate any information you can offer.

The Answer:

The first of these two questions can be answered briefly. Assuming that the responsive reading is done under male leadership, it is scriptural. Responsive reading is much like singing without the music. It is different from the manner in which churches of Christ have normally had public readings from the scripture, but different does not mean unscriptural. Unfortunately, seeking that which is “different” is sometimes done for the wrong reason – the desire to be like the “nations” round about. The danger, of course, is that some folks don’t know where to quit being different, and their desire for “some new thing” often leads them to do things “different” from scripture.

This brings us to the second question. There is no indication in the question that there is other than male leadership in the pulpit. The “microphoned praise team” is seated in the congregation. While the argument can be, and most likely is made that nothing but “congregational singing” is occurring, it is clear that at least two women (assuming there is one soprano and one alto) have been elevated to lead electronically. What is said in connection with women preachers applies here as well. The argument is often made that some songs are new and others are difficult to sing. That is certainly true, but it is not justification for varying from scripture by putting women in a leadership role in the assembly, with or without a microphone. Moreover, the four (assuming the women are joined by a tenor and a bass) members of the praise team are nothing but a “seated” or “microphoned” choir. The only way to avoid that conclusion is to provide a microphone for each member of the assembly. In Paul’s instructions in Ephesians 5:18-19 and Colossians 3:16, each member of the assembly stands on the same footing “speaking one to another” and “teaching and admonishing one another.” This was the practice of the early church. The early “church fathers,” in writing of early worship in song, described it as song in which “the whole congregation form[ed] one general chorus” (Chrysostom), and “to a man . . . make up a chorus” (Ignatius), wherein “the whole people join in song” (Ambrose) unto God. Eusebius, known as the “father of church history,” said that the churches’ congregational singing was so loud that it could be heard “by those standing outside.” M’Clintock and Strong note that: “From the apostolic age singing was always a part of divine service, in which the whole body of the church joined together; and it was the decay of this practice that first brought the order of singers into the Church.” The Oxford Dictionary of the Christian Church says that the first singing was congregational, “but gradually the practice of having a body of trained singer was introduced.” By the 4 th Century A.D., choral groups were being employed in some of the churches. By the time of Gregory the Great (d. 604), “the Schola Cantorum [school of singers] was fully established.” Had these departures begun in our day, they would most likely have started with the exclamation, “But it’s just a praise team!” A rose by any other name is still a rose. So is a choir!