Ilorin Journal of Religious Studies, (IJOURELS) Vol.3 No.1, 2013, Pp.

83-101

JOHN CALVIN’S PERSPECTIVE ON MUSIC AND WORSHIP,

AND ITS IMPLICATIONS FOR THE SEVENTH-DAY
ADVENTIST CHURCH

Robert Osei-Bonsu
Valley View University, Oyibi-Accra
[email protected]

Abstract
Different views on worship and music have been expressed by different
Reformers. The Reformers rejected some aspects of medieval worship such
as the Gregorian chant, the use of elaborate vocal and instrumental
music, overly theatrical performances at worship, the unwarranted
expense of elaborate ceremonies, enormous pipe organs and the
uselessness of text unintelligible to the common man. The Reformers
aimed at introducing simple forms of worship and music in the Church,
and to restore the true worship of God and therefore introduce
congregational singing and participation in worship. This paper surveys
John Calvin’s views on worship and Music. Calvin held that the Word of
God should be central to worship and that prominence should be given to
the Bible over any other obsessions. He therefore prohibited many things
in worship because he wanted God to be the focus of worship and
devotion. The study concludes that although the Church today cannot limit
itself to singing of the Psalms alone, nonetheless, music sung in the
Church should be Bible-based to draw the attention of worshippers to
God.

Introduction
Worship is a principal act in the life of the Christian church, and it is
the church’s response to God’s gift of Christ. Therefore, the kind of music
used in worship is very important. Worship and music play important roles
in Christian worship especially in the Seventh-day Adventist Church.1 The
same can be said of worship during the reformation. The reformation of
the sixteenth century was linked with the recognition of a need for drastic
overhaul of the institutions, practices and ideas of the Medieval Catholic
Church.2 The reformation, therefore, called for some changes in the way
the Church was run and administered by the Medieval Church. The
Reformers were concerned with “discovering the essentia ecclesiae: what

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makes the church the church?”3 The Reformers were concerned with the
proper administration and leadership in the church and its worship.
One aspect of reformation theology that needs to be reconsidered is
the Reformers understanding of worship and church music. The Reformers
rejected some aspects of medieval worship, such as the Gregorian chant,
the use of elaborate vocal and instrumental music, “the dangers of overly
theatrical performances, the unwarranted expense of elaborate ceremonies
and enormous pipe organs and the uselessness of text unintelligible to the
common man.”4 Their aim was to elevate and make the word of God the
center of worship and to introduce simple forms of worship and music in
the Church. The aspiration of the Reformers was to restore the true
worship of God. This was accomplished through the introduction of
congregational singing and lay participation in worship which prior to this
time was the lot of only the clergy.5
Different views on worship and music have been expressed by the
Reformers. Martin Luther, a singer and a composer, continued much of the
Catholic Church’s liturgy, and retained Latin as the language of worship.
He was interested in strophic congregational style of singing (German
choral or English chorale), which was monophonic with two elements, text
and a tune.6 Luther considered music as an exceptional gift of God second
to theology. He indicated, “I would not give up my slight knowledge of
music for a great consideration. And youth should be taught this art; for it
makes fine skillful people.”7 This alludes to the importance Luther
attached to music. The power and influence of music in the life of Luther
often moved him to preach the Word. He also employed his skills in music
in the service of his Creator. Luther favoured the use of icons in the
church and would not overthrow them because of the Gospel. He held that
“music must be simple, direct, accessible, and an aid to piety.”8 Contrary
to the Catholic elaborate forms of worship, Luther and other Reformers
emphasized simple form of church music.
The Swiss priest and theologian Ulrich Zwingli (1484-1531) on the
other hand strongly opposed Catholic teaching because he considered it as
infringement on individual freedom. He rejected music in worship, and
removed all art works from the church. He destroyed organs and other
musical instruments in the church because according to him, they
promoted self-indulgence.9
John Calvin on the other hand, encouraged congregational singing
and held that cheerfulness should characterize singing. He held that the
Psalms should be used as the lyrics of congregational singing because it is

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God’s own words which should be employed in praising Him. He states

further that “the result of singing is like a spur to incite us to pray to and to
praise God, to meditate on his works, that we may love, fear, honour, and
glorify him.”10 Church music accordingly, should be characterized by
devotion, praise, meditation and worship. This study surveys and reflects
on John Calvin’s views on worship and music. It also explores what the
Seventh-day Adventist Church can learn from his experience and
teachings on worship and church music?

Background of John Calvin

John Calvin (1509-1564), a Frenchman, was born on July 10, 1509
in Noyon, Picardy and baptized as Jean Cauvin.11 In 1523 at the age of
fourteen, John Calvin entered the College de la Marche in Paris, where he
came under the tutelage of Maturin Cordier, a Latin scholar considered as
one of the founders of modern pedagogy, where he was introduced to the
scholarly world of humanism.12 John Calvin continued his education in
Paris in the College Montagu, an institution renowned for its strict
discipline and Catholic orthodoxy. In 1528, he received his master’s
degree. After this degree, he left Paris to study Law in Orleans (1529-
1531). In 1531, in his early twenties, John Calvin received his doctoral
degree in Civil Law. In April 1531, John Calvin published his first
scholarly work, a commentary on Seneca’s De Clementia. The book
shows his command of Latin, his belief in moral education, and his
devotion to antiquity.13
John Calvin’s rise to stardom came as a result of the influence of
Lutheranism in Paris. John Calvin’s role in the inaugural speech delivered
by the Rector of the University of Paris in favour of reform, led to his
running away from his post.14 Between the summer of 1532 and the spring
of 1534, John Calvin’s life changed as a result of his conversion to
Protestantism which he described as a “sudden conversion.”15 In July
1536, John Calvin decided to go to the Protestant city of Strasbourg to
pursue a scholarly career. It is said that a “war in the region forced him to
make a detour to the south, so as to approach Strasbourg from Geneva. He
had no intention of settling there.”16 On arriving in Geneva in the summer
of 1536, John Calvin came in contact with a fellow Frenchman by the
name of William Farel (1459-1565), the leader of the Protestant movement
in Geneva. After considerable argument, John Calvin decided to stay in
Geneva to join Farel and his co-workers to champion the cause of the
Reformation there. Within a short time, he assumed the leadership of the

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Genevan Reformation.17
In the context of the European Reformation, when John Calvin
appeared on the scene in 1536, “Luther had another ten years to live;
Philip Melanchthon and Bucer were at the height of their influence;
Zwingli had been dead for five years and Bullinger had taken his place in
Zürich.”18 There was animosity between the followers of Luther and
Bullinger. It was in this environment that John Calvin, a second
generation reformer, launched his reformation work in Geneva.
To recount some of his achievements, John Calvin at the age of
twenty-six, published in Basel, Switzerland the first edition of his book,
The Institutes of the Christian Religion which is considered as the single
most influential book of the Protestant Reformation.19 John Calvin wrote
commentaries on twenty-three of the OT books and all the NT books, with
the exception of Revelation. He also wrote many pamphlets, letters,
devotionals, doctrinal and polemical materials. John Calvin had the
reputation of being a biblical scholar, theologian, and ecclesiastical
statesman. He is regarded as the father of all the Reformed churches
which have the Presbyterian form of church government.20

John Calvin’s Views on Worship

John Calvin expressed divergent views on worship and music. In
relation to worship, he rejected the use of images and icons in the Church.
He pointed out:
We believe it wrong that God should be
represented by a visible appearance, because he
himself has forbidden it (Ex. 20:40) and it
cannot be done without some defacing of his
glory… If it is not right to represent God by a
physical likeness, much less will we be allowed
to worship it as God, or God in it… Let not
God’s majesty, which is far above the
perception of the eyes, be debased through
unseemly representations.21
Unlike Luther, John Calvin spoke against the use of icons in
worship. He was of the view that worship should be devoid of icons,
which are used as a way of attracting human attention to God through
meditation on them.
In response to Cardinal Sadoleto’s letter calling for reconciliation
with the Catholic Church, John Calvin wrote: “There is nothing more

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perilous to our salvation than a preposterous and perverse worship of

God.”22 He took a serious view of worship and gave no room for any
absurdity. For John Calvin, the aim of worship should be the glorification
of God, and salvation is connected to worship. The importance and
seriousness John Calvin attached to worship comes clear in this statement:
“Let us know and be fully persuaded, that wherever the faithful, who
worship him purely and in due form, according to the appointment of his
word, are assembled together to engage in the solemn acts of religious
worship, he is graciously present, and presides in the midst of them.”23
Worship is about meeting with God and the church needs to rekindle the
sense of reverent anticipation in worship among worshippers.
John Calvin gave no room for human exaltation in worship. He
indicated, “Nor can it be doubted but that, under the pretence of holy zeal,
superstitious men give way to the indulgences of the flesh; and Satan baits
his fictitious modes of worship with such attractions, that they are
willingly and eagerly caught hold of and obstinately retained.”24 There
should not be any room for human exaltation, gratification or indulgence
during worship; instead, all the attention should be focused on the
glorification and honour of God.
John Calvin’s abhorrence of icons or liturgical art in worship
notwithstanding, he made used of them. He stated, “And yet I am not
gripped by the superstition of thinking absolutely no images permissible.
But because sculpture and painting are gifts of God, I seek a pure and
legitimate use of each, lest those things, which the Lord has conferred
upon us for his glory and our good, be not only polluted by perverse
misuse but also turned to our destruction.”25 He stated further, “it is true
that God ought to be heartily praised, both by musical instruments and by
mouth. But it is another matter when we conduct the worship of God in
the church.”26 He was advocating a careful and skillful use of instruments
during worship.
John Calvin introduced a new liturgy in all the churches in Geneva
which included the singing of a Psalm or the Decalogue immediately after
the confession of sins, the Long prayer, the Apostles’ Creed, a Psalm
during the distribution of the emblem of the Lord’s Supper, and a Psalm or
the Song of Simeon before the Aaronic Benediction.27 He further
intimated the use of vernacular in worship to make the worship
meaningful to parishioners.28 It can be said that there was a standardized
liturgy that was recommended and followed by the churches in Geneva.

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John Calvin held that for worship to be scriptural it should include

the preaching of the Word, public and solemn prayers and the
administration of the sacraments. Prominence was given to the word of
God during the reformation. One of the hallmarks of the reformation was
the preaching of the word which prior to this time was relegated to the
background and prominence instead was given to the sacraments. The
Reformers made the Word the center of worship.29 For him, public and
solemn prayer included singing. Furthermore, he held that public prayer
was of two kinds: those offered by means of words only and those offered
through music. Prayer could also be said through music. For John Calvin,
pure worship embraces the liturgy of the Word and the upper room.30
There could be no worship of God without the proper preaching of the
Word and intensive prayer of the saints as the Apostles engaged in prior to
the day of Pentecost (Acts 1, 2).
John Calvin taught that church worship service should end with the
Lord’s Supper. He encouraged weekly participation in the Lord’s Supper
because he considered the service as a summary of the whole Gospel.
While humanity is saved by hearing the Word preached, the Gospel is
confirmed by partaking in the Sacraments. The Word and sacraments,
“confirm our faith when they set before our eyes the good will of our
heavenly Father toward us, by the knowledge of whom the whole firmness
of our faith stands fast and increases in strength.” Faith begins to grow,
increase and become perfected in the individual through the Word.31 The
sacrament of the Lord’s Supper was given prominence in John Calvin’s
worship.
To sum up, John Calvin held that the Word of God should be central
to worship. “When the Bible informs our worship, it does inform our
minds, but it calls upon our hearts to be engaged as well.”32 To emphasise
simplicity in worship, John Calvin called for the removal of icons and
elaborate decorations and use of musical instruments. Christ should be the
centre of our affection and devotion at worship, and worship should be
devoid of any distractions. Also, John Calvin did not give place to
sensuality or self-gratification in worship, for the sole purpose of worship
to him was to glorify God.
John Calvin believed that reverence on the part of worshippers
should be encouraged. He penned, “Here indeed is pure and real religion:
faith so joined with an earnest fear of God that this fear also embraces
willing reverence, and carries with it such legitimate worship as is
prescribed in the law,” and “we ought to note this fact even more

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diligently: all men have a vague veneration for God, but very few really
reverence him; and wherever there is great ostentation in ceremonies,
sincerity of heart is rare indeed.”33 We need to be careful that the
grandiose nature of our temples does not distract worshippers. We should
approach the throne of God with awe, and also not give room to
ostentatious ceremonies while neglecting the Word.

John Calvin’s Concept of Church Music

Worship and music are so intertwined; therefore, John Calvin
advocated the proper use of music in worship. He expressed a cautious
and fearful view about music. He warned against the “voluptuous,
effeminate, or disorderly music and insisted upon the supremacy of the
text.”34 Careful and skillful use of music in worship should be given
prominence in worship because disorderly music may lead to sensuality
and self-gratification. Therefore, the text of the music should be carefully
selected to meet this objective. It was not only images in worship that John
Calvin spoke against; he also disapproved the use of musical instruments
in worship. In his commentary on the Psalms, he penned that the use of
harp and psaltery “formed a part of the training of the law and of the
service of God under that dispensation of shadows and figures, but they
are not now to be used in public thanksgiving.”35 The use of these
instruments was part of the ceremonies that pointed to the first advent of
Christ which to him were no longer necessary, they were nailed to the
cross; and are unnecessary for worship today. The Levites were permitted
to use tabret, harp, and psaltery, under the law and they were justified in
“their use of instrumental music in the worship of God; it having been his
will to train his people, while they were yet tender and like children, by
such rudiments until the coming of Christ. But now, when the clear light
of the gospel has dissipated the shadows of the law and taught us that God
is to be served in a simpler form.” Therefore, imitating such mode of
worship would be foolishness on our part.36
According to Calvin, the use of musical instruments in worship
smelled of popery, and was an unnecessary aid, a form of distraction from
worship which is contrary to Paul’s principles that the tongue be employed
in the praise of God (I Cor 14:16).37 Furthermore, it was similar to
practicing Old Testament religion of shadow and figures which have been
fulfilled in Christ according to John Calvin.
John Calvin demonstrated his abhorrence of musical instruments in
worship on different occasions. He stated that worship was never

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understood to mean “such outward services, which were only necessary to

help forward a people as yet weak and rude in knowledge in the spiritual
worship of God.”38 The focus of worship should not be the outward forms
but the transformation it brings in the life of the believers. He therefore
called for dichotomy between the people of God under the Old and New
Testaments. He believed that now that Christ has come all aspects of
worship which were figurative and pointing to better things to come in
Christ should be done away with.
In place of the elaborate music of the medieval church, John Calvin
called for and insisted on the use of only words from Scriptures for church
music. Unlike Luther who encouraged the use of hymns which reflected
scripture, John Calvin insisted that church music should come from the
Psalms. The use of the Psalms in congregational singing “ensured that
Divine revelation was being put to music.”39 Church music can glorify
God only if the Lord has given such songs. Because David received the
Psalms through the Holy Spirit, when it is sang in worship, it is like God
has put His own words in our mouths to praise Him. Charles Garside
confirmed this assertion stating that “When John Calvin proposed to re-
order the whole vocal-music life of the Christian community around the
singing of Psalms; it was because the words of the Psalms were God’s
words, put by God in the mouths of the singers, just as He had put them
first in the mouth of David.”40 While Luther advocated the use of ideas
from scripture in church music, John Calvin called for using the exact
words of scripture especially those contained in the psalms and the
decalogue.
John Calvin promoted the use of the Psalms in worship and music
because he knew the power of music and its ability to lead people to
lasciviousness. In his 1537 Articles he advocated the singing of the Psalms
in the Church for three various reasons. First, it was exemplified in the
ancient church and Paul “says it is good to sing in the congregation with
mouth and heart.” Second, because of the cold nature of the prayers of the
faithful, “the psalms can incite us to lift up our hearts to God and move us
to an ardour in invoking and exalting with praises the glory of his Name.”
Third, God should be praised in His own words and the Psalms are the
most suitable.41 Church music should draw the attention and focus of
worshippers to God. Church music should be holy and honest to elicit a
sense of prayer and praise among worshippers.
John Calvin’s advocacy of the use of only the Psalms in church
worship notwithstanding, he included the musical versions of the Song of

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Simeon, the Lord’s Prayer, the Ten Commandments, and the Apostles
Creed in the first songbook he prepared. Furthermore, he interpreted some
Bible passages such as Eph 5:19; Col 3:16 as referring to all kinds of
songs.42 John Calvin held that the elements of the music should be a
means of “proclaiming the gospel, admonishing one another, prayer,
confessing our faith and making vows, and prophesying, seeming to call
for more than the Psalms alone. John Calvin was not an exclusive
psalmist.”43 It can therefore, be said that John Calvin did not only use the
Psalms but also advocated the use of other religious oriented materials in
the composition of music.
In relation to style, John Calvin insisted that the music should be
suitable and complimentary to the text; furthermore, the music should not
detract the singer or listener from the text of the song. “We must, however,
carefully beware, lest our ears be more intent on the music than our minds
on the spiritual meaning of the words. “44
Another important aspect of John Calvin’s church music was his use
of children. He held that children be trained to lead Church music. “It will
be good to introduce ecclesiastical songs, the better to incite the people to
pray and praise God. For a beginning, the little children are to be taught;
then with time all the church will be able to follow.”45 The children should
sing monophony which must be simple so that the congregation can learn
to sing it easily. John Calvin’s use of children in church music aimed at
emphasizing humility at worship and wanted the children “to teach adults
simplicity, childlike devotion, and a sincere heart when singing, even
though there might be problems with intonation and the like.”46 The use of
Children in church music was to help instill humility and childlike
simplicity in adults as they worshipped.
Nelson minced no words in his submission that “Calvin spared no
words in his critique of the abuses of the Catholic Church, including the
polyphony in worship, the unintelligibility, the lack of congregational
singing, the use of instruments, and the secular nature of many songs
used.”47 He goes further to state that “Calvin’s Psalters (1539-1562) is in
unison, using simple rhythm based on the natural accents of the text, sung
syllabically (one note per syllable), and the melodies are mostly stepwise
motion (although leaps ranging from thirds to octaves are not unusual).
The distinctiveness of each melody, as well as their dignity, beauty, and
portability, all contributed to their popularity even outside of the
church.”48 Unlike the Medieval Catholic Church, congregational singing
characterized reformation congregations.

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John Calvin’s philosophy of worship and music emanated from his

understanding of the battle cry of the Reformers, sola scriptura. He held
that “if the Word of God is the sole basis for faith and practice, then
congregational singing should not merely be ‘based’ on the words of
scripture, but should incorporate the very words of scripture as God gave
them to holy men of old. What better example do we have than the psalms
of David?”49 There were three performance requirements that John Calvin
imposed on his parishioners: “a total commitment of the heart; the text be
sung in the vernacular, and the tune and text be memorized. It must be
memorized, so that it would be imprinted on their minds, whereas the
written out tune or text could distract the worshipper.”50 John Calvin made
use of the vernacular in worship instead of the Latin of the medieval
Catholic Church.
It can be summed up that with regards to church music; John Calvin
promoted the use of the very word of God in His praise, hence his
advocacy of the use of the Psalms in church music. He promoted the view
that music be rendered without instruments and be sung in monophony to
draw the attention of the worshippers to the text rather than the melody of
the song. He was of the view that God be the center and focus of worship
and human exaltation should not be given any place in worship. John
Calvin also called on worshippers to worship in humility, hence his use of
children to teach church music. From the study so far, it can be said that
John Calvin prohibited many things in worship because he wanted God to
be the focus of worship and devotion.

The Implication of John Calvin’s Concept of Worship and Music for

the Seventh-day Adventist’s Worship and Music
The Seventh-day Adventist Church is “a conservative Christian
body, worldwide in extent, evangelical in doctrine, and professing no
creed but the Bible,” stresses the atoning death of Christ on the cross and
His intercessory ministry in the heavenly sanctuary. Adventist stresses the
soon return of Christ, “and observes the Sabbath of the Bible, the Seventh
day of the week,”51 consider healthful living as a religious duty and are
mission oriented. The SDA Church owns its beginning to the nineteenth
century Advent movement, especially the Millerite movement of the
1840s. The Church regards itself as “heirs also of an earlier widespread
awakening, in many countries, of interest in the Second Advent, of which
the Millerite movement was a part.”52 The Millerite Movement has root in
the Second Awakening of the eighteenth century which can be linked to

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the Wesleyan revival in England.53 The name “Seventh-day Adventist,”

was adopted in 1860 at Battle Creek, Michigan at one of their constituent
meetings. Prominent founders of the Church were James and Ellen White,
Joseph Bates, J. N. Andrews, Stephen Haskell, Uriah Smith and John
Loughborough.
According to the statistics, as of the year 2010, the SDA church has
established itself in 213 out of the 236 countries recognized by the United
Nation. The Church has 70,188 organized churches and 65,157
companies, with a membership of 16, 923,239 as of December 2010.54
Right from its inception, the mode of worship and music have played
important roles in the Seventh-day Adventist Church as indicated in the
Seventh-day Adventist Church Manual. Interestingly, from the Church
Manual, there are so many similarities between the worship and music
forms advocated by John Calvin and the Adventist Church.55
From the chapter so far, it is clear that John Calvin was a man of his
time. Having come from the dark ages and the reformation still at its
infancy, there were many decisions that some of the Reformers took which
may not be relevant for our day and time. That notwithstanding, there are
many lessons that can be drawn from his views on worship and music for
the church today. In partial agreement with Barber, “Calvin’s disapproval
of the use of images, musical instruments, and support for psalms-singing
on the Lord’s Day was nurtured within a highly charged historical setting:
the theological and ecclesiastical battles of the late Middle Ages.”56 It can
therefore be said that not all what John Calvin advocated maybe relevant
to our time.
While John Calvin deserves our praise for trying to reform the
Church to suit the NT principles of worship, we also need to bear in mind
that he was influenced by his aversion toward the Medieval Catholic
Church. The first lesson that can be learnt from John Calvin’s mode of
worship and music has to do with simplicity of worship. Worship should
be simplified as much as possible.
Nonetheless, John Calvin’s view that musical instrument were
permitted in the old dispensation but abolished in the NT due to the fact
that they were “shadow of things to come” which was fulfilled in Christ
may seem incongruous with the Bible. Furthermore, he does not have
strong Biblical backing for most of his views. For instance, there is no
strong biblical support in favour of the view that musical instruments were
part of the ceremonial law that Christ fulfilled. However, the Adventist
Church Manual advocates that “music should have beauty, pathos, and

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power. Let the voices be lifted in songs of praise and devotion. Call to
your aid, if practicable, instrumental music, and let the glorious harmony
ascend to God, an acceptable offering.”57 There is no need of the
ostentatious use of musical instruments that characterized medieval
Catholic worship. The use of the human vocals and biblical text were
enough to make church music lovely. However, there is no correlation
between the command not to use images (Ex 20:3-5) and John Calvin’s
ban on the use of musical instruments in the Church; these may all be
related to his disgust for the Medieval Catholic Church. That
notwithstanding, icons should be avoided in worship as indicated by John
Calvin.
Nonetheless, John Calvin needs to be praised for his advocacy of the
use of the Psalms for worship lyrics. The Psalms are full of praises for the
Almighty God and its proper use can lift the soul heavenward. In
agreement with Barber, Ephesians 5:19 calls for the use of “psalms and
hymns and spiritual songs, singing and making melody with your hearts to
the Lord” (cf. Col 3:16). This test broadens the scope of the type of music
that can be used in the Church and does not limit us to the use of only the
Psalms. Church music cannot be limited only to the Psalms; it may
include other hymns and songs whose words are taken from the scripture.
The Seventh-day Adventist church music should always be characterized
by the use of scriptural passages.
Another legacy of the Reformation that is worthy of emulation by
the Seventh-day Adventist church is the use of congregational singing and
the use of choirs in worship. The choir used to tackle complex and
difficult music while the congregation sung in unison; this view was also
promoted by Luther. This view is complimented by the Adventist Church
Manual which states that “sacred music is an important part of public
worship. The church needs to exercise care in the selecting of choir
members and other musicians who will rightly represent the principles of
the church.”58 Skillful use of musical instruments should be advocated by
all Adventist worship leaders.
As indicated by John Calvin, worship should be devoid of
sensualism and emotionalism. While the importance of music in the life of
the individual worshipper is indispensable, the sensual aspects of music
should be avoided at all cost. Seventh-day Adventist Church worship
should be devoid of sensualism and emotionalism since the focus of
worship is God and not humans. This view is buttressed by the Church
Manual’s view that “great care should be exercised in the choice of music.

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Any melody partaking in the nature of jazz, rock, or related hybrid forms,
or any language expressing foolish or trivial sentiments, will be shunned.
Let us use only good music in the home, in the social gathering, in the
school, and the church.”59 That was why John Calvin advocated the use of
children to sing in the church in depict humility among worshippers.
John Calvin also promoted singing in the vernacular in the church.
The use of the vernacular as advocated by John Calvin and other
Reformers should be commended. It should not be limited to language,
but also proper use of local and traditional folk songs. Unfortunately,
many churches today use complex musical instruments contrary to what
John Calvin taught. There is the need for the church to regulate the use of
complex musical instruments in the worship. Some of the instruments
used in worship are so cacophonous that the congregation focuses on the
melody instead of the text of the music.
Another aspect of John Calvin’s worship that needs to be considered
by the Seventh-day Adventist church today is the practice of humility and
decorum in worship. The bible requires all worshippers to be humble
before the Almighty God. When we talk about decorum in worship it also
has to do with the ostentatious dressing of many worshippers which draw
attention to themselves instead of God who should be the center of our
worship and devotion.
Adventist as much as possible should encourage orderliness in
worship. There should be no room for disorderly attitude in worship.
Adventist worship should be carefully planned with properly designed
liturgy that creates awe before God. We should always remember that the
focus of worship is the creator and therefore, there should be no room for
self-exaltation by worshippers.
Another important aspect of John Calvin’s worship is the proper
place of the Word of God. The word should be the center of our worship.
Worshippers should be admonished and encouraged from the word of
God. Prominent place should be accorded the preaching of the word.

Conclusion
In conclusion, it can be said that John Calvin appreciated the beauty
and import of music both in worship and for domestic use. While music
can be used for recreational purposes, its main objective should be the
glorification of God. There are different things that we can learn from the
Reformers in terms of worship and church music. We need to sing more
chorales and tunes from the Biblical text in our worship. We should

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promote the singing of hymns in monophony (unison) as John Calvin

advocated and it should be an integral part of our worship to encourage
parishioners to concentrate more on the text instead of the melody. Those
who can sing harmony should be encouraged to join the choir. We need to
emphasise the underlying principle for John Calvin’s use of children to
lead congregational singing; it was to teach worshippers childlike
humility. Music that is performed in the church should be devoid of
theatrical display that characterized some worship today. We should
always encourage child- like humility and attitude in our worship. While
it is good to enjoy good melody in the church, elaborate vocal and
instrumental music that attract attention to singers should be shunned in
our worship. The church should not give room for overly theatrical
performance that is characterizing different worship today. Also the text
used in our music should be intelligible instead of the useless
unintelligible text that has become common in today’s music. We need not
give room for any absurdity in worship. Our attitude at worship should be
characterized by reverent anticipation because God is present.
Like John Calvin, the aim and purpose of Church music should be
the glorification and praise of God (Psa 33:3, 4; 47:7, 8). If we are going
to use instruments in the Church, those who play it should be skillful and
respected (I Chron 9:33; 15:16; 23:5). Today, the Church cannot limit
itself to singing of the Psalms alone but music sang in the Church should
be Bible based to draw the attention of worshippers to things above.

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Notes and References

1. Howard G. Hageman, Pulpit and Table (Richmond, Virginia: John

Knox, 1962), p. 7.
2. Alister E. McGrath, Reformation Thought: An Introduction, 3d ed.
(Oxford: Blackwell, 1999), p. 2.
3. E. G. Rupp, The Righteousness of God (London: Hodder &
Stoughton, 1953), 310. See also Paul D. L. Avis, “The True
Church in Reformation Theology,” Scottish Journal of Theology
30 (1977): 319-345; Neil Stipp, “Music Philosophies of Martin
Luther and John Calvin,” American Organist (September
2007):p.1.
4. John Barber, “Luther and Calvin on Music and Worship,”
Reformed Perspectives 8 (June 25- July 1, 2006), p. 1.
5. Charles Garside, The Origins of Calvin’s Theology of Music:
1536-1543, Transactions of the American Philosophical Society,
69, pt. 4 (Philadelphia, 1979): 10; Church Fromm, “New Song: the
Sound of Spiritual Awakening,” Part 1 in A Study of Music in
Revival, A Paper Presented to the Oxford & Reading Research
Conference, July 1983; Barber,p.1.
6. Stipp, p.1.
7. Martin Luther, D. Martin Luthers Werke Kritische
Gesamtausgabe. Tischreden. 6 vols. [D. Martin Luther’s Work,
Table Talks (WT)], (Weimar: Verlag Hermann Bohlaus
Nochfolger, 1912-21), 3: p.3815.
8. Martin Luther, D. Martin Luthers Werke [D. Martin Luther’s
Work], 120 vols (Weimar, 1883–2009), 35: p.474; See also Ewald
Plass, ed., What Luther Says: An Active In-Home Anthology for the
Active Christian (St. Louis: Concordia, 1959), p.982.
9. Homer Ulrich and Paul A. Pisk, A History of Music and Musical
Style (New York: Harcourt, Brace & World, 1963), p.163. See
also Stipp, p.2.
10. Frank Fives, “Teachings of John Calvin on Church Music,”
www.pulpit2pew.com/981/5-teachings-of-john calvin, accessed on
12/22/10.
11. Alister E. McGrath, “Calvin and the Christian Calling,” First
Things 94 (June/July 1999), p. 31. See also Steven Ozment, The
Age of Reformation 1250-1550: An Intellectual and Religious
History of Late Medieval and Reformation Europe (New Haven:

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John Calvin’s Perspective on Music and Worship Robert Osei-Bonsu

Yale University, 1980), p.352; Bernard M. G. Reardon, Religious

Thought in the Reformation, 2d ed. (New York, NY: Longman,
1995), p.149; W. S. Reid, “Calvin, John,” Evangelical Theological
Dictionary, 2d ed., ed. Walter A. Elwell (Grand Rapids, MI:
Baker, 2001), pp.200-202; William J. Bouwsma, John Calvin: A
Sixteenth-Century Portrait (New York, NY: Oxford University
Press, 1988), p. 9; Mark Shaw, Ten Great Ideas from Church
History (Downers Grove, IL: InterVersity, 1997), p.45.
12. Ozment, p.352; Reardon, p.149; Reid, pp.200-202; Shaw, p.45;
Bouwsma, 9, p.12.
13. George, 170-171; Bouwsma, 10; Reardon, 150; Alister E.
McGrath, “The Theological Method of the Reformers,” The
History of Christian Theology: The Science of Theology, vol 1
(Grand Rapids, MI: Eerdmans, 1986), p.125.
14. McGrath, “Calvin and the Christian Calling,” p.32.
15. John L. Thompson, “Calvin John,” Dictionary for Theological
Interpretation of the Bible, ed. Kevin J. Vanhoozer (Grand Rapids,
MI: Baker, 2005), pp.96-97; Ozment, pp.354-355; George, p.165;
Reardon, p.152; Bouwsma, p.10; Shaw, p. 46.
16. McGrath, “Calvin and the Christian Calling,” p.32.
17. Ozment, p.361. See also George, p.171; Reardon, pp.147-148;
Reid, p.201; T. H. L. Parker, John Calvin: A Biography
(Philadelphia, PA: Westminster, 1975) p.57; Ioannis Calvini,
Opera Quae Supersunt Omnia (hereafter cited as Corpus
Reformatorum), 59 vols., ed. Ediderunt G. Baum, E. Cunitz, and E.
Reuss (Brunswick and Berlin: Schwetschke, 1863-1900), 10b:63,
91; John Calvin, Letters of John Calvin, compiled and ed. Jules
Bonnet; vols. 1, 2, trans. David Constable (Edinburgh, UK, 1855-
1857); vols. 3,4, trans. M. R. Gilchrist (New York, NY, 1858); 4
vol. (Philadelphia, PA, 1858; reprint, New York, NY: Burt
Franklin Pub., 1972-1973), 1:121 Shaw, p.46.
18. Parker, 136. See also Corpus Reformatorum, 10b:432; 11:774-
775; 12:6-8; Calvin’s Letters, 1:143, pp.416-420; Philip W. Butin,
“Christ’s Ministry and Ours: A Trinitarian and Reformed
Perspective on the Ministry of the Whole People of God,” Calvin
Studies (Davidson, NC: Davidson College, 1994): p.3.
19. Robert Osei-Bonsu, The Nature of the Church and Ministry in the
Theology of John Calvin and John Wesley and Its Implications for
the Adventist Church, PhD dissertation, Adventist International

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Ilorin Journal of Religious Studies, (IJOURELS) Vol.3 No.1, 2013, Pp.83-101

Institute of Advance Studies, Silang, Cavite, Philippines, 2009,

pp.85-87; Petersen, p.102; McGrath, Reformation Thought, p. 97;
Jay 170; Reardon, p.148.
20. Osei-Bonsu, p. 87; Jay p.170; Hurlbut, p.122; Reardon, p.163.
21. John Calvin, Institute of Christian Religion, trans. Ford Lewis
Battles, ed. John T. McNeil (Philadelphia: Westminster Press,
1960), 1.11.12. See also Barber, p. 7.
22. Robert Godfrey, “John Calvin’s Views on Worship,”
www.banneroftruth.org/pages/articles/article, accessed 12/22/2010.
See also John C. Olin, ed., A Reformation Debate: John Calvin
and Jacopo Sadoleto (Grand Rapids, MI: Baker, 1966), p.61.
23. Godfrey, “John Calvin’s Views on Worship,”
www.banneroftruth.org/pages/articles/article, accessed 12/22/2010.
24. Godfrey, “John Calvin’s……..
25. John Calvin, Institutes of the Christian Religion, (hereafter cited as
Institutes), ed. John T. McNeill, trans. Ford Lewis Battles, 2 vols.
(Philadelphia: Westminster, 1960), I.11.12, cf. I.11.7, 8, 11. See
also Barber, p.15.
26. John Calvin, Sermons on 2 Samuel, Chapters 1—13, trans. D.
Kelly (Carlisle, PA: Banner of Truth Trust, 1992), Serm. II Sam.
6:1-7. See also Seth Nelson, “John Calvin’s Theology of Music:
An Introduction, Part Two,” Covenant: The Monthly Newsletter of
Covenant OPC, 1:12 (September 2003): p.17.
27. Nelson, p.13.
28. Nelson, p.14; Charles Garside, “The Origins of Calvin’s Theology
of Music: 1536-1543,” Transactions of the American
Philosophical Society, Vol. 69, Part 4 (Philadelphia: The American
Philosophical Society, 1979),p. 26.
29. Institutes, 21:1023. See also Opera Selecta, 1:92; Jay, p.172;
George, p.33; Bromiley, p.266; William Stancy Johnson and John
H. Leith, Reformed Reader: A Source Book in Christian Theology:
Classical Beginnings, 1519-1799, vol. 1 (Louisville, KY:
Westminster/John Knox, 1993), p.298.
30. Robert Godfrey, “John Calvin’s Views on Worship,” Oliver
Strunk, ed., Source Readings in Music History, rev. ed., ed., Leo
Treitler (New York: W.W. Norton & Company, 1988), p.365.
31. Institutes, 4.14.10-11.
32. Godfrey, p.365.
33. Institute, 1.2.2. See also John T. Dyck, “Calvin and Worship,”

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Western Reform Seminary Journal 16:1 (February 2009): p. 3.

34. Britannica, Music in Christianity,
35. John Calvin, Commentary on the Book of Psalms, vol. 2, trans.
James Anderson (Grand Rapids: Eerdmans, 1949), Psalms 71:22.
See also Nelson, 6.
36. John Calvin, Commentary on the Book of Psalms, vol. 2 trans.
James Anderson (Grand Rapids: Eerdmans, 1949), Psalms 81:3
37. John Calvin, Commentary on the Book of Psalms, vol. 2 trans.
James Anderson (Grand Rapids: Eerdmans, 1949), Psalm 33. See
also Nelson, “John Calvin’s Theology of Music: An Introduction,
Part Two,” p.16.
38. John Calvin, Commentary on the Book of Psalms, vol. 2 trans.
James Anderson (Grand Rapids: Eerdmans, 1949), On Psalm 92:1.
39. Barber, p.8.
40. Garside, p.29. See also Calvin’s Preface to the Geneva Psalter of
1543 cited in Charles Garside, The Origins of Calvin’s Theology of
Music: pp.1536-1543, Transactions of the American Philosophical
Society, p.69, pt. 4 (Philadelphia, 1979): 32-33; Nelson, “John
Calvin’s Theology of Music: An Introduction, Part Two,” 15;
Barber, 1; Richard Arnold, The English Hymn: Studies in a Genre
(New York: Peter Lang, 1998), p. 3; Walter Blankenburg, adds
“Finally, according to Calvin, the task of the service song
necessitated a strong tie to the only text admissible in the service,
the text of the Bible. This resulted in the exclusive use of psalms
for singing, in addition to a few other biblical excerpts.” “Church
Music in Reformed Europe,” in Friedrich Blume, Protestant
Church Music: A History (New York: W. W. Norton & Company,
1974), p.617.
41. Garside, p.10. See also Nelson, “John Calvin’s Theology of
Music: An Introduction, Part Two,”
42. Barber , p.9; Duck Schuler, “History of the Geneva Psalter,” Part
3, Credenda Agenda, p.15, www.credenda.org/issues/15-
1music.php. Nelson, “John Calvin’s Theology of Music,” p.15
43. John Calvin, Commentary on Philippians, Colossians, and
Thessalonians (Grand Rapids, MI: Christian Classics Ethereal
Library, 1999), p.133; Nelson, p.15.
44. Institutes, III.20.32. See also Nelson, p.14.
45. Garside, p.16. See also Stipp, p.5.
46. Stipp, p.5.

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47. Nelson, p.14.

48. Nelson, p.14.
49. Barber, p.9.
50. Stipp, p.5.
51. “Seventh-Day Adventist Church,” Seventh-day Adventist
Encyclopedia (SDAE), rev. ed., Don F. Neufeld (Washington DC:
Review & Herald Publ. Assn., 1976), 10: p.1325. See also Aecio
E. Cairus, Advent Daybreak: The Rise of a Movement that
Captivated the Christian World (Silang Cavite, Philippines:
Adventist International Institute of Advanced Studies, 2007), p.1;
Nancy J. Vyhmeister, “Who are Seventh-day Adventist?” in
Handbook of Seventh-day Adventist Theology, ed. Raoul Dederen
(Hagerstown, MD:Review & Herald, 2000), p.1.
52. “Seventh-day Adventist Church” SDAE, 10:1326. See also P.
Gerard Damsteegt, “Ellen White on Theology, its Methods, and the
Use of Scripture,” Journal of Adventist Theological Society 4
(1993): p.115.
53. Tom Shepherd, “A Proposal for the Theological Education by
Extension for the Seventh-day Adventist Church in Malawi,”
(M.A. thesis, Andrews University, Berrien Springs, MI, 1985),
p.21; George W. Reid, “From Despair to Destiny,” Ministry 55
(April 1982): pp.10-11.
54. 148th Annual Statistical Report—2010, General Conference of
Seventh-day Adventists, Silver Spring, Maryland, Compiled by the
Office of Archives, Statistics, and Research,
www.adventiststatistics.org. Internet assessed on July 26, 2012.
55. Seventh-day Adventist Church Manual, 17th ed., rev. 2005.
56. Barber, p.12.
57. Church Manual, (2005), 78. See also Ellen G. White, Testimonies
for the Church. 9 vols. (Mountain View, CA: Pacific Press, 1948),
4:71.
58. Church Manual, (2005), p.79.
59. Church Manual, (2005), p.180.

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