View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Trinity Western University: TWU Academic Journals WHAT ARE WE SINGING ON SUNDAY? THE TRINITY, CANADIAN PENTECOSTALS, AND CONTEMPORARY WORSHIP MUSIC1 MICHAEL A. TAPPER Abstract In principle, Canadian evangelicals largely adopt an acceptance of the doctrine of the Trinity. This is clearly reflected in various core state- ments of belief. Does, however, a trinitarian framework truly inform corporate worship among Canadian Pentecostals in the Pentecostal As- semblies of Canada (PAOC), the largest evangelical denomination in Canada? This paper offers an analysis of the trinitarian impulses em- bedded in contemporary worship music used by the PAOC from 2007 to 2015. Drawing from data secured from Christian Copyright Licens- ing International (CCLI), this research considers whether lyrics from the most commonly sung songs (103 songs, in total) are consistent with the PAOC’s trinitarian statement of faith. Three original and qualitative content analyses of these songs are presented. Making use of trinitarian, Pentecostal, and worship studies scholars, this paper serves as a helpful descriptive and prescriptive resource for the dynamic practice of a trin- itarian faith among Canadian Pentecostals. INTRODUCTION Central to the Pentecostal Assemblies of Canada (PAOC) is a proclamation in their Statement of Fundamental and Essential Truths expressing overwhelming support for the doctrine of God as Trinity: one God in three persons. It states, “The Godhead exists eternally in three persons: the Father, the Son, and the Holy Spirit. These three are one God, having the same nature and attributes and are worthy of the same homage, confidence, and obedience.”2 1 This paper represents an aBBreviated version of a more thorough Body of my research that evaluates trinitarian impulses in the commonly used lyrics of the Pentecostal As- semBlies of Canada. See Michael Tapper, The Things We Sing: Canadian Pentecos- tals, The Trinity, and Contemporary Worship Music (Leiden, Boston: Brill PuBlishers, 2017). 2 Pentecostal Assemblies of Canada, 2014 Statement of Fundamental and Essential Truths, https://paoc.org/family/what-we-believe (accessed 6/13/2018). Canadian Journal of Pentecostal-Charismatic Christianity 9 (2018): 17-37. 18 Canadian Journal of Pentecostal-Charismatic Christianity However, does a trinitarian framework truly inform corporate worship within the largest evangelical denomination in Canada? This paper analyses the popular song lyrics of a sampling of PAOC churches in an effort to evaluate a potential discrepancy that may exist between a core confession of the PAOC’s doctrinal beliefs and an important ex- pression of their contemporary worship practices, mainly corporate singing.3 I propose that, while the PAOC may endorse God as Trinity in official statements of faith, the lyrics of the most popular congregational music sung in corporate worship settings do not necessarily correlate with this fundamental Christian doctrine. SIGNIFICANCE OF THIS STUDY At the onset of this paper it is worth asking—why does singing about God as Trinity really matter? It could be argued that, in many evangelical contexts, a trinitarian doctrine of God, if addressed at all, presents itself as more of a disconnected, mathematical conundrum than a faith-building motivation. This reinforces Catholic theologian Karl Rahner’s well-known 1970’s quip that “should the doctrine of the Trin- ity have to be dropped as false, the major part of religious literature could well remain virtually unchanged.”4 What difference does it make if a trinitarian God is not prominently displayed in what a Canadian evangelical denomination sings? 3 An increasing numBer of scholars have identified correlations Between trinitarian theology and liturgical worship practices. For examples, see John D. Witvliet, Worship Seeking Understanding: Windows into Christian Practice (Grand Rapids: Baker Aca- demic, 2003); Geoffrey Wainwright, Doxology: The Praise of God in Worship, Doc- trine and Life (London; New York: Oxford University Press, 1980); Worship with One Accord: Where Liturgy and Ecumenism Embrace (New York: Oxford University Press, 1997); James B. Torrance, Worship, Community and the Triune God of Grace (Carlisle, England: Paternoster Press, 1996); Cornelius Plantinga and Sue A. Roze- boom, Discerning the Spirits: A Guide to Thinking About Christian Worship Today (Grand Rapids: Eerdmans, 2003); RoBert E. WeBBer, Worship Old and New (Grand Rapids: Zondervan, 1982); Lester Ruth, “Lex Amandi, Lex Orandi: The Trinity in the Most-used Contemporary Christian Worship Songs,” in The Place of Christ in Litur- gical Prayer (Collegeville, MN: Liturgical Press, 2008), 342–359; Ruth C. Duck and Patricia Wilson-Kastner, Praising God: The Trinity in Christian Worship (Louisville, KY: Westminster Press, 1999); Bryan D. Spinks, “Trinitarian Belief and Worship: a Historical Case,” in God’s Life in Trinity (Minneapolis: Fortress, 2006), 211–222; RoBin Parry, Worshipping Trinity: Coming Back to the Heart of Worship (Waynes- boro, GA: Authentic, 2005). 4 Karl Rahner, The Trinity (London: Burns & Oates, 1972), 10–11. What Are We Singing on Sunday? 19 Briefly, I offer three responses. First, the Trinity matters because music sung in corporate worship settings has a profound effect on how Christians view God, as well as themselves, their world, and those around them.5 Colin Gunton wrote, “In the light of the theology of the Trinity, everything looks different.”6 As such, participation in congre- gational music serves a significant role in worshippers’ responses to the character of God.7 Since the resurgence of twentieth-century trinitarian theology, certain theologians have argued that God, viewed as a modal- istic, abstract deity, shapes an understanding of theology proper in pro- foundly different ways than conceptions of a Godhead engaged in a per- ichoretic, relational embrace.8 Inevitably and often unconsciously, these views shape our corporate worship. As Robin Parry points out, “Believ- ing right things about God is an essential component of honouring God appropriately….If we are to give God the glory He deserves, we need to think and speak rightly about God. Thinking right about God involves having a trinitarian framework for thinking about God. The Trinity should be at the core of our worship because the God who is at the heart of worship is Trinity.”9 Second, the Trinity matters because diluted or incorrect theology has the potential to lead to impoverished Christian faith.10 In other words, if one of the goals of the Christian faith is being conformed to 5 Stephen Seamands reinforces this idea by emphasizing the doctrine of the Trinity is “the grammar of the Christian faith.” Stephen A. Seamands, Ministry in the Image of God: The Trinitarian Shape of Christian Service (Downers Grove, IL: InterVarsity, 2005), 100. 6 Colin Gunton, The Promise of Trinitarian Theology, 2nd ed (EdinBurgh: T & T Clark, 1991), 7. 7 Mark Evans, Open up the Doors: Music in the Modern Church (London: EQuinox, 2006), 13. DescriBing the impact of words in contemporary worship music, Nick Page writes, “Make the words right and they will write themselves on people's hearts. Make the words right and they will form part of people's lives. Make the words right and they will open people's eyes to the reality of God. Make the words right and, as they sing them, God will come home to people's hearts.” Nick Page, And Now Let’s Move Into a Time of Nonsense: Why Worship Songs Are Failing the Church (Franklin, TN: Authentic PuBlishers, 2005), 111–112. 8 For prominent examples of this see Jürgen Moltmann, The Trinity and the Kingdom of God (Norwich: SCM Press, 1981); Gunton, The Promise of Trinitarian Theology; Torrance, Worship, Community and the Triune God of Grace. 9 Parry, Worshipping Trinity: Coming Back to the Heart of Worship, 8. 10 John Thompson writes, “It is as we properly understand God as triune that we will have a right view of faith, of its doctrines, and of the relevance of all this for every sphere of human life and activity.” John Thompson, Modern Trinitarian Perspectives (Oxford: Oxford University Press, 1994), 4. 20 Canadian Journal of Pentecostal-Charismatic Christianity convictions true to the Bible and the ecumenical creeds, then it stands to reason that a life that does not practically express core biblical and creedal distinctions will not be enhanced by the rich vision disclosed therein.11 Third, from a historical perspective, a trinitarian doctrine of God should matter to the PAOC because this Christian doctrine served as a key distinctive in the context of early twentieth century Pentecostal dis- agreements over oneness and trinitarian theology. Unavoidably, a trini- tarian doctrine of God is at the core of the PAOC heritage. It should stand to reason, then, that this belief ought to be well represented in commonly sung PAOC songs. Thus, this paper advances on the presup- position that the doctrine of the Trinity should represent an important element of the PAOC’s core belief systems and singing practices. CONTEXT OF THIS ANALYSIS The impetus for this paper builds on a foundation of academic work pursued in the field of trinitarian theology and Christian worship studies. In recent years, scholars have increasingly examined the role that contemporary congregational music plays in forming and reinforc- ing views about God. For example, in the late 1980s, David Tripp in- dexed popular British hymnals and concluded that only a small minority of the texts contained “substantially trinitarian content.”12 Bert Polman was among the first scholars to analyse the most commonly sung Chris- tian choruses in the United States from 1989-1990.13 A decade later in 2006, Robin Parry conducted an inquiry of the lyrical content of Vine- yard worship song albums between 1999 and 2004 and also affirmed a 11 Lester Ruth, “Worship True to God,” March 2005, http://iws.edu/2005/03/lester- ruth-worship-true-to-god (accessed 06/13/2018).