Directory of Contemporary Worship Musicians - Way of Life Literature
Directory of Contemporary Worship Musicians - Way of Life Literature Directory of Contemporary Worship Musicians - Way of Life Literature
Take the members of Love Song, one of the first and mostinfluential of the Calvary Chapel Christian rock groups. Bandmember Chuck Girard said in 1997:“It was early 1970 when three of my buddies and I walked intoa church called Calvary Chapel in Costa Mesa to play somesongs for the pastor at the suggestion of a young hippiepreacher named Lonnie Frisbee. We were hippies who hadturned our lives over to the Lord only days before, yet we had afew songs that we had written before we met the Lord thatwere about God and Jesus. e pastor thought the songs wereof God, invited us to play at one of the weekly Bible studies andwe accepted the invitation. ... We didn’t know much about whatpeople called ‘gospel music,’ we were just writing the same kindof songs we would write if we weren’t Christians but now wehad Jesus to sing about” (Girard, foreword to History of theJesus Movement by David DiSabatino, One-way.org/jesusmusic).Note that the members of Love Song started out by playingsongs they had written even before they were converted,when they were admittedly walking aer the god of thisworld (Ephesians 2:1-2). And when they started writing“Christian” songs, all they did was add “Jesus” to their oldmusic. And they were encouraged to do so by the leadershipof Calvary Chapel even though the Love Song hippies werethe merest babes in Christ (at best). at was unwise andunscriptural and was a sin both against the new professorsand the churches. Even a deacon is to be proven first (1Timothy 3:10).e hippies should have been carefully discipled andbiblically trained before they were allowed to minister to thechurches through music. ey should have been grounded insound doctrine and taught Bible principles of Christianliving, spiritual music, and separation from the world.I am thankful that this is what happened to me when Ijoined a church soon aer I was converted as a hippie in1973. e church members loved me and were patient with30
me, but they didn’t quickly foist me into the limelight and putme into the ministry.e shallow nature of many of the Jesus People conversionsthat formed the foundation for Maranatha Music and theVineyard Music is witnessed by Marsha Stevens. She foundedChildren of the Day, the first group that was published byMaranatha. Her song “For ose Tears I Died” represents themysticism that permeated the Jesus People movement.You said You’d come and share all my sorrows,You said You’d be there for all my tomorrows;I came so close to sending You away,But just like You promised You came there to stay;I just had to pray!Jesus, I give You my heart and my soul,I know that without God I’d never be whole;Savior, You opened all the right doors,And I thank You and praise You from earth’s humble shores;Take me I’m Yours.And Jesus said, “Come to the water, stand by My side,I know you are thirsty, you won’t be denied;I felt ev’ry teardrop when in darkness you cried,And I strove to remind you that for those tears I died."is is pure mysticism. It creates an emotional experienceassociated with a vague spirituality which is not solidly Biblebased. ere is no clear gospel message. ere is nothingabout sin, the cross, repentance, or biblical faith. Jesus didn’tdie for our tears; He died for our sins. e song says come tothe water, but what water? It says you are thirsty, but thirstyfor what? It says I just have to pray, but pray how and forwhat? It mentions a door, but what door?A Roman Catholic Mary venerator, or a liberal Protestantwho doesn’t believe Jesus is God, or a New Age goddess likeformer Southern Baptist SS teacher Sue Monk Kidd couldsing this song with passion.Stevens’ testimony of salvation is that during a Bible studyshe had a vision of herself walking with Jesus near a deep blue31
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- Page 8 and 9: god, etc. -- it is obvious that we
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- Page 12 and 13: and live it out/ And live it out/ i
- Page 14 and 15: on the floor with his feet in the a
- Page 16 and 17: Arends, CarolynCarolyn Arends (b. 1
- Page 18 and 19: corrupting her own son’s faith in
- Page 20 and 21: Balouche relates his testimony of s
- Page 22: MAYFAIR LAUNDRY, a group which got
- Page 25 and 26: In his 1965 book, A Spaniard in the
- Page 27 and 28: Borden, TammyIn July 2012, Tammy Bo
- Page 29 and 30: Brown is an ecumenist who has worke
- Page 31 and 32: 20 years and who was on the steerin
- Page 33 and 34: of Baptist churches whose “whole
- Page 35: named Lonnie Frisbee, Chuck Smith b
- Page 39 and 40: gospel and clear repentance and fai
- Page 41 and 42: Wimber interpreted all of this as t
- Page 43 and 44: Davis of Raze, Eddie Degarmo, Micha
- Page 45 and 46: had a solid testimony of salvation
- Page 47 and 48: ough the decades, Maranatha Music h
- Page 49 and 50: It is painfully obvious that doctri
- Page 52: On another cut entitled “Come int
- Page 55 and 56: me who’s in the house? J.C./ Tell
- Page 57 and 58: is as much a part of the body of Ch
- Page 59 and 60: Chapman, Steven CurtisSteven Curtis
- Page 61 and 62: certain is the revelation we have i
- Page 63 and 64: Waxahachie, Texas). Hatcher was one
- Page 65 and 66: anished one of his followers for tr
- Page 67 and 68: stricken with polio. e boy’s moth
- Page 69 and 70: language you use, or whether or not
- Page 71 and 72: another automobile. Men in the chur
- Page 73 and 74: “e love of God will melt every ha
- Page 75 and 76: to hell “we could contact child p
- Page 77 and 78: composed of three co-equal, co-eter
- Page 79 and 80: If we consider the lyrics to “Hol
- Page 81 and 82: In an interview with CCM Magazine a
- Page 83 and 84: “So hyper fundi, don’t be disma
- Page 85 and 86: Another,” a song with an ecumenic
me, but they didn’t quickly foist me into the limelight and putme into the ministry.e shallow nature <strong>of</strong> many <strong>of</strong> the Jesus People conversionsthat formed the foundation for Maranatha Music and theVineyard Music is witnessed by Marsha Stevens. She foundedChildren <strong>of</strong> the Day, the first group that was published byMaranatha. Her song “For ose Tears I Died” represents themysticism that permeated the Jesus People movement.You said You’d come and share all my sorrows,You said You’d be there for all my tomorrows;I came so close to sending You away,But just like You promised You came there to stay;I just had to pray!Jesus, I give You my heart and my soul,I know that without God I’d never be whole;Savior, You opened all the right doors,And I thank You and praise You from earth’s humble shores;Take me I’m Yours.And Jesus said, “Come to the water, stand by My side,I know you are thirsty, you won’t be denied;I felt ev’ry teardrop when in darkness you cried,And I strove to remind you that for those tears I died."is is pure mysticism. It creates an emotional experienceassociated with a vague spirituality which is not solidly Biblebased. ere is no clear gospel message. ere is nothingabout sin, the cross, repentance, or biblical faith. Jesus didn’tdie for our tears; He died for our sins. e song says come tothe water, but what water? It says you are thirsty, but thirstyfor what? It says I just have to pray, but pray how and forwhat? It mentions a door, but what door?A Roman Catholic Mary venerator, or a liberal Protestantwho doesn’t believe Jesus is God, or a New Age goddess likeformer Southern Baptist SS teacher Sue Monk Kidd couldsing this song with passion.Stevens’ testimony <strong>of</strong> salvation is that during a Bible studyshe had a vision <strong>of</strong> herself walking with Jesus near a deep blue31