Choirs may “age out”—the older members simply can’t (or don’t want to) climb the steps anymore, and the younger people who would replace them want to worship with their families rather than spend half the service on a platform or in a loft, especially in churches where there is no children’s church or age-segregated worship. Sometimes members come to prefer singing with their congregational neighbors rather than being more or less sung at by an amplified, center-stage team.

Choirs (and their casual, modern descendants worship teams and praise bands) have been near-ubiquitous in Reformed churches for less than two centuries, but just like government programs, once instituted these groups are difficult to disband even though their historical pedigree is weak. Arrangements may be changed (from choir to praise team), expanded, or downsized, but any pastor or session/consistory knows that messing with the music is akin to playing with fire.
The music-loving Welsh even had a term (cythraul canu) for problems and strife caused by music and choirs. Dr. Martyn Lloyd-Jones sometimes referred to it in English: the devil in the singing. Many pastors and church officers have understood the concept all too well, resisting change and preferring the known “devil” to the unknown one.
But change does happen. Diminution or even elimination of church “music programs” is not completely unknown.
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Thomas had been told by the other disciples that Jesus was raised, and until the end of time every human being stands in exactly the same place as Thomas at that first meeting. We, like Thomas, have heard the eyewitness testimony of Jesus’ disciples: “We have seen the Lord!” Thomas’s absence at that first encounter was not accidental. Jesus arranged it that way, for us. We stand in Thomas’s shoes. We have heard the eye-witnesses. Thomas is us. But unlike Thomas, we do not have opportunity to see the risen Jesus with our own eyes, or to touch him with our own hands. We are “blessed,” therefore, if we do what Thomas did not do, but should have done. We are blessed if we believe the disciples’ reasonable and reliable eyewitness testimony. What’s at stake? Everything.

Easter has long been my top bit of the year. It is the time of crisp autumn weather. It is the time of the delicious Friday-Tuesday break. It is the time of hot cross buns and chocolate eggs. And it is the time when some bishop somewhere writes to the paper to explain why we don’t have to believe in the resurrection.
I lie awake wondering what they think they will accomplish by this. Do they think that we will be impressed with their “courage” and “honesty”? Do they think that the general public, relieved that being a Christian no longer means believing in Jesus’ resurrection, will flock with shouts of joy into our churches?
Does it not occur to these antishepherds that they just confirm the public’s vague hypothesis (false, as a matter of fact), that there is no real problem with staying out of the church?
Does it not occur to them that the truly honest thing, if they can no longer believe what is at the beating heart of Christian thought, would be to give up their fat salaries, oak-lined studies, and grand titles, and walk away from the Christian church? Would not the courageous thing be to cease feeding parasitically on the church, and to start their own organization concordant with their own beliefs?
As depressing as this is, however, unbelief in the physical resurrection of Jesus should never surprise us. The Gospel of John frankly describes, explains it, and challenges it. For, long before the unbelieving bishops of our day, there was Thomas, one of the Twelve.
The Original Doubting Thomas
Listen to John’s description of what happened on the Sunday after Good Friday, when Jesus was falsely condemned, scourged, mocked, stripped naked, nailed to a cross until dead, and then buried.

On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. (John 20:19-20)

Jesus had already appeared to Mary Magdalene, and she had already told the surviving disciples that she had seen Jesus alive. Yet they are cowering behind locked doors. Jesus does not knock and enter, but appears suddenly, his body transformed by resurrection to be able to appear and disappear at will.
Surely they turned white with fear at Jesus’ sudden appearance, partly explaining his “Peace be with you!” He displays to them the nail marks of his crucifixion, and terror dissolves into joy. The Lord is alive! Wonderfully, physically alive!
But Someone Was Missing
Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, “We have seen the Lord!” (John 20:24-25).
Thomas was a twin, for that is the meaning of Ta’oma’ in Aramaic, and didymus in Greek. An interesting detail. Now if you were Thomas, what would you have thought about this report? What would you have said in response? Perhaps something like this:

“Now I know these men. I have lived life with them for three years. They wouldn’t lie about something this important. They can’t all have hallucinated the same thing. And they saw a physical body, not a spectre. Besides, Jesus had foretold on many occasions that he would die, and then rise to life. I should rejoice with them!”

Instead, Thomas did the following:

But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.” (John 20:25).

On the face of it, Thomas’s conditions seem reasonable: “I just want to see some evidence for myself. I need to know for myself that this is not a ghost or an imposter. This is the standard of evidence I want: not listening to the eyewitness authority of others, but seeing and hearing and touching for myself.”
Notice that though this seems reasonable, this is not the standard that we apply in many crucial areas of our lives.
No court of law operates on this basis.
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Written by Aaron M. Renn |
Friday, February 2, 2024
While Christians might experience persecution, just because you are in trouble doesn’t mean you are being persecuted for being a Christian. In the case of this church, it is willfully violating the city’s zoning code, which is religiously neutral – if anything, religious institutions are privileged in zoning – and not to single this church out or because of some anti-Christian animus. The city may be unwise or even heartless, but that doesn’t mean they are persecuting the pastor. 

I saw several articles posted about a pastor in Ohio who is being charged with several zoning code violations because he allowed homeless people to stay in his church during freezing weather. He’s apparently allowed homeless people in the church previously, had been warned against it, and is de facto using the church as an overflow facility for the homeless shelter next door.
Per the article, some people have called this persecution:
Ashton Pittman, editor of the Mississippi Free Press, said Avell’s story was a rare example in the U.S. of “actual religious persecution of a Christian by the state.”
I beg to differ. The city may be heartless here, but this is the sort of zoning dispute people of all stripes run into all the time in cities. It’s not unusual for even those who have followed all the rules to end up in kafkaesque situations. (Also, it’s not clear if his case, which is in a municipal court, is actually a criminal one).
As the guy who coined the term “Negative World” to describe the way post-2014 American culture now views Christianity negatively (or at least skeptically), you might think I would be aligned with people talking about persecution in America. But I’m not.
Christians are not actually being persecuted in America today. I’m sure there are individuals who have been attacked by a disturbed whack job or something because of where they go to church. But such cases are surely rare.
When I think of persecution, I think of places like China, where pastors get thrown in prison and churches get demolished by the state. Or India, where some Christians groups have been the target of sectarian violence. Or North Korea. Or perhaps some Muslim countries where Christians suffer various legal or cultural debilities.
This is not what is happening in the United States.
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