📚 Reading: Singing and Masculinity: Recovering Men’s Voices in the Worship of the Church

Singing and Masculinity: Recovering Men’s Voices in the Worship of the Church

This paper explores the intersection of congregational singing, masculinity, and discipleship, an area of church life that has often gone unexamined yet carries profound implications for spiritual formation and community health. Anecdotal evidence and pastoral observation alike suggest that men frequently disengage during times of worship music—singing quietly, mouthing words without conviction, or abstaining altogether. Such disengagement is not a trivial matter of preference, for Scripture repeatedly commands all of God’s people—including men—to sing as an act of worship and witness (Eph. 5:18–20; Col. 3:16; Ps. 96:1–2). When men do not sing, the church loses not only voices but also a visible witness of masculine discipleship.

In order to address this reality, this study draws on biblical foundations, ministry sciences insights (including leadership theory, pedagogy, and group dynamics), and reflections on contemporary worship practices. By examining why men may resist participation and what theological and cultural forces shape that resistance, the paper seeks to identify constructive ways forward. The goal is not to assign blame but to consider how worship practices can either alienate or invite men into deeper discipleship.

The central argument advanced here is that churches must frame singing not primarily as a matter of personality, preference, or style, but as an act of obedience, formation, and mission. Obedience, because God commands His people to sing; formation, because singing shapes what men believe and how they live; and mission, because robust congregational song testifies to the world about the goodness and unity of God’s people. Seen through this lens, the contemporary “crisis of masculinity” in culture is not simply a liability to church life but an opportunity for spiritual renewal. By reclaiming a biblical and theologically rich vision of congregational song, churches can both disciple men and strengthen the witness of the whole body of Christ.

1. Introduction: The Silence of Men

In many congregations today, a curious and troubling phenomenon can be observed: women sing with visible confidence and joy, while many men remain silent, half-mute their voices, or disengage entirely during corporate worship. This lack of male participation is often dismissed as a matter of personality, musical preference, or generational style. Yet beneath the surface lies a deeper issue. The relative silence of men in congregational song reflects broader cultural tensions surrounding masculinity, vulnerability, and worship.

Historically, singing was not considered a feminine act. From the psalms of David to the work songs of farmers, sailors, and soldiers, men have long lifted their voices together in contexts of labor, celebration, and faith. Yet in modern Western culture, singing has become associated with performance, artistry, or emotional expression—domains that many men have been culturally conditioned to view as “unmanly.” As a result, corporate worship, especially in its more emotionally expressive forms, may unintentionally reinforce the idea that singing is primarily for women and children, while men should remain passive spectators.

The silence of men in worship must also be read against the backdrop of what scholars and cultural commentators have described as a “crisis of masculinity.” In a cultural moment shaped by widespread fatherlessness, confusion about male identity, and skepticism toward traditional notions of manhood (Pearcey, 2023), men often feel uncertain about where they fit—in society at large and within the church. If worship services communicate, even unintentionally, that male voices are unnecessary or unwelcome, the disengagement of men becomes both a symptom of cultural dislocation and a missed opportunity for discipleship.

This raises pressing questions for pastors, worship leaders, and congregations: Is the absence of male voices in worship merely aesthetic, or does it signal something more foundational about men’s participation in the life of the church? How might the church recover a biblical vision of singing that affirms men in their identity as worshipers of the living God? And could addressing the silence of men in worship become a pathway for addressing the broader crisis of masculinity in culture?

These questions form the backdrop for this study, which contends that male participation in congregational singing is not a matter of style or taste but a matter of discipleship and mission. To recover the voices of men in worship is to reclaim an essential dimension of their obedience to Christ and their witness to the world.

2. Biblical Foundations for Men Singing

Any consideration of male participation in congregational worship must begin with the biblical witness. Scripture does not treat singing as an optional or peripheral activity but as a central act of obedience, formation, and testimony for the people of God. The command to sing extends to all believers, men and women alike. The biblical record further highlights that some of the most significant male figures in salvation history—David, Jesus, and Paul—were singers. Their voices, lifted in song, model for men today that worship through singing is not merely permissible but essential.

2.1 Commanded to Sing

Scripture contains numerous direct commands for God’s people to sing:

“Sing to the LORD a new song; sing to the LORD, all the earth.” (Ps. 96:1)

“Sing and make music from your heart to the Lord.” (Eph. 5:19)

“Let the word of Christ dwell in you richly… singing psalms and hymns and spiritual songs.” (Col. 3:16)

These imperatives are not gender-specific. Nowhere does Scripture suggest that singing is only for those who are musically gifted or naturally expressive. Instead, singing is commanded as an act of covenant obedience. To refuse to sing, therefore, is not a stylistic choice but a form of disobedience.

2.2 Models of Singing Men

The biblical narrative is filled with examples of men singing.

Moses: After crossing the Red Sea, Moses led Israel in the Song of the Sea (Exod. 15:1–18), praising God for His deliverance. This moment marked not only God’s victory but also the public leadership of a man whose worship was expressed in song.

David: The warrior-king was also Israel’s preeminent songwriter. The psalms he composed—many in the context of battle, grief, or political struggle—testify that masculinity and music are not opposed but integrated. David was both a “man after God’s own heart” (1 Sam. 13:14) and the most prolific psalmist.

Jesus: In the Upper Room, Jesus sang with His disciples before going to the Mount of Olives and ultimately to His death (Matt. 26:30). For the Son of God, singing was an appropriate act of preparation for His greatest trial.

Paul and Silas: In prison, after being beaten, Paul and Silas prayed and sang hymns to God (Acts 16:25). Their singing in suffering became a powerful witness, leading to the conversion of the Philippian jailer and his household.

The Father Himself: In Zephaniah 3:17, God is described as rejoicing over His people with singing. If God sings, then His sons are called to echo that divine music.

These examples dismantle the notion that singing is incompatible with masculinity. On the contrary, singing is one of the ways biblical manhood is expressed.

2.3 Singing as Formation

Biblically, singing is not merely expressive; it is formative.

Memory and Doctrine: Songs embed truth into the mind. Israel was commanded to teach future generations through song (Deut. 31:19–22).

Unity: Singing unites the people of God. Paul’s instruction to sing “to one another” (Eph. 5:19) highlights its horizontal, communal dimension.

Spiritual Battle: Singing is described as warfare. When Jehoshaphat’s army sang praises, God set ambushes against their enemies (2 Chr. 20:22). Worship, especially in song, is both proclamation and battle cry.

For men, this framing is crucial. Many resist singing because they perceive it as emotional or vulnerable. Scripture reframes it as obedience, memory work, unity, and warfare—all categories that resonate deeply with male identity when rightly understood.

2.4 Singing as Mission

Finally, the biblical vision of singing is missional. The psalmist calls all nations to sing (Ps. 96:1–3), and Revelation describes the redeemed of every tribe, tongue, and nation singing before the throne (Rev. 5:9–10). When men sing in church, they not only obey God and encourage their brothers and sisters; they also bear witness to the watching world that Christ is Lord. Their voices become part of God’s mission to fill the earth with His glory.

Summary

Scripture provides an unambiguous foundation for male participation in congregational singing. Singing is commanded of all God’s people, modeled by the great men of faith, formative in shaping disciples, and missional in scope. To remain silent is to neglect obedience, miss opportunities for formation, and withhold a crucial witness. For churches seeking to disciple men, recovering the biblical vision of men singing is not optional—it is central to cultivating strong, faithful, Christlike disciples.

3. Ministry Sciences Reflections

The emerging field of Ministry Sciences brings together theology, leadership studies, psychology, pedagogy, and sociology to better understand how ministry practices affect human formation. When applied to the issue of men’s participation in congregational singing, Ministry Sciences reveals how identity, group dynamics, learning processes, and cultural context intersect.

3.1 Identity and Vulnerability

From a Ministry Sciences perspective, men’s resistance to singing reflects the cultural script of masculinity that equates strength with stoicism and silence. In many societies, boys are raised to avoid overt emotional expression, and male identity is shaped by expectations of toughness, control, and restraint (Way, 2011; Brooks, 2020). Singing, by contrast, requires vulnerability, emotional engagement, and public self-expression—qualities that run counter to this formation.

When men enter a worship service, they bring these cultural assumptions with them. For many, opening their mouths in song feels like risking exposure of weakness or incompetence, particularly if they lack musical training or confidence in their voice. Ministry Sciences suggests reframing singing not as weakness but as courageous obedience. When men sing, they model the same vulnerability that King David embodied in the psalms—strength expressed through honest lament, praise, and dependence on God. Singing can thus be repositioned as an act of masculine courage, echoing biblical models rather than contradicting them.

3.2 Group Dynamics and Participation

Congregational singing does not occur in a vacuum—it is shaped by group dynamics and environmental cues. Worship practices that emphasize performance can unintentionally reinforce passivity. When the lights are dimmed, the sound is dominated by a worship band, and congregants cannot hear one another, the environment resembles a concert. In such settings, men (and women) are likely to default into spectators rather than participants.

Ministry Sciences recommends small but significant structural shifts to counteract this trend:

Increase visibility: Raising the lights allows worshipers to see one another, reinforcing Paul’s command to “sing to one another” (Eph. 5:19).

Reduce overwhelming volume: When men can hear their own voices and those of others, they feel included rather than drowned out.

Reframe the role of leaders: The band or worship team should be viewed as facilitators who support congregational singing, not as performers delivering a product.

These group-dynamic adjustments transform worship from a stage-centered experience into a participatory community act, thereby inviting men into ownership of the practice.

3.3 Pedagogy and Formation

From an educational standpoint, men often need to be taught that singing is part of discipleship, not an optional add-on. Pedagogy—the science of teaching—reminds us that adults learn best when practices are explained, modeled, and linked to meaning (Knowles, 1980). Just as soldiers are trained to march in cadence, Christian men can be trained to see singing as both worship-as-warfare and as a foretaste of heaven.

Worship-as-warfare: In 2 Chronicles 20:22, the army of Jehoshaphat won a decisive victory as they sang praises. Singing was not merely expressive—it was instrumental in God’s battle plan.

Worship-as-formation: Hymns and psalms embed truth in memory, forming doctrine and character (Col. 3:16).

Worship-as-anticipation: Revelation 5:9–13 presents heaven as a place where all nations join in song. Men must learn that their voices in worship are a training ground for eternity.

Pedagogically, this means incorporating songs that are clear, biblically grounded, and durable—psalms, hymns, and well-crafted modern songs. Men, in particular, tend to respect craftsmanship, strength, and clarity in what they sing.

3.4 Cultural Opportunity

The so-called “crisis of masculinity” is widely documented. Many men today are spiritually homeless, disconnected from fathers, skeptical of cultural hostility toward manhood, and searching for meaning (Pearcey, 2023). This crisis, while sobering, provides the church with a unique opportunity for ministry.

By calling men to lift their voices in song, churches can affirm that it is good to be a man and that worship is not at odds with masculine identity. Rather, robust singing becomes a form of discipleship that unites strength and tenderness, truth and vulnerability. In a cultural moment when many young men are turning to online figures such as Jordan Peterson for direction, the church can offer a better vision: men grounded in Scripture, strengthened by worship, and integrated into community.

When congregations recover the practice of men singing—boldly, truthfully, and corporately—they not only restore obedience to a neglected command but also offer a countercultural witness. In a world skeptical of manhood, the singing of men testifies to redeemed masculinity: humble before God, united with His people, and engaged in His mission.

4. Practical Theses for Encouraging Men’s Singing

If the silence of men in worship is both a symptom of cultural formation and a missed opportunity for discipleship, then churches must respond with intentional strategies. The following theses provide practical steps for creating an environment where men not only feel welcome to sing but also see it as central to their calling as disciples of Christ.

4.1 Prioritize Biblical Clarity in Lyrics

Songs that are vague, sentimental, or indistinguishable from secular romance ballads undermine confidence, especially among men. Lyrics filled with “chains breaking” and “battles won” without context leave worshipers unsure of what truth they are singing. By contrast, songs that clearly proclaim biblical doctrine—God’s holiness (Isa. 6:3), Christ’s atonement (Col. 1:20), the resurrection (1 Cor. 15)—invite men to sing with conviction.

Ministry Sciences reflection: Adult learners, particularly men, prefer clarity over ambiguity. When the words connect directly to Scripture and truth, participation rises. In worship, clarity builds trust that the song is worth singing.

4.2 Balance Emotion with Dignity

Emotion is a necessary part of worship, but emotional manipulation—whether through excessive repetition, swelling crescendos, or forced climaxes—can alienate men who value sobriety and self-control. Titus 2:2 calls older men to be “self-controlled, sober-minded, dignified.” Songs that respect these qualities affirm men’s place in worship.

Practical step: Include songs that express joy, lament, and longing, but avoid liturgical “roller coasters” designed to bypass the mind. Emotion should flow from truth, not technique.

4.3 Reclaim the Psalms

The psalms provide inspired lyrics that encompass the full range of human experience: joy (Ps. 100), lament (Ps. 42), repentance (Ps. 51), battle (Ps. 144), and celebration (Ps. 150). They give men permission to sing not only tenderness but also warfare, judgment, and triumph.

Ministry Sciences reflection: Men resonate with songs that validate both strength and vulnerability. The psalms do exactly this, shaping a holistic masculine spirituality that refuses to reduce worship to sentimentality.

4.4 Honor Timeless Craftsmanship

Not all hymns are good simply because they are old, but those that endure often do so because of their theological weight, poetic quality, and musical durability. Hymns such as A Mighty Fortress Is Our God or When I Survey the Wondrous Cross communicate substance and gravity. Men, who often respect excellence and craftsmanship, are drawn to songs that have stood the test of time.

Practical step: Maintain a balanced repertoire that includes historic hymns, psalm settings, and new songs that display theological clarity and artistic integrity.

4.5 Adjust the Environment

The physical and auditory environment of worship strongly influences participation. When volume is too high, men feel drowned out; when lights are dimmed, they cannot see others participating. By contrast, brighter spaces with moderate volume encourage a participatory, not performative culture.

Biblical link: Paul instructs believers to sing “to one another” (Eph. 5:19). This requires being able to see and hear each other. Worship is not a private concert but a corporate declaration.

4.6 Teach Intentionally

Men must be taught why they sing. Pastors and worship leaders should regularly explain that singing is:

Warfare (2 Chr. 20:22) – a weapon of praise against spiritual enemies.

Witness (Acts 16:25) – a testimony to unbelievers.

Obedience (Eph. 5:19–20) – a command of God.

Formation (Col. 3:16) – a way truth dwells richly in us.

Ministry Sciences reflection: Adult learning thrives when practices are linked to meaning. Men will engage more when they understand singing not as “filler music” but as a central act of discipleship.

4.7 Model Visibly

Culture shifts when leadership models the desired behavior. If pastors, elders, and spiritually mature men sing robustly and unapologetically, others follow. Conversely, if leaders stand silently, men in the pews will assume singing is optional.

Practical step: Encourage visible male leadership in congregational singing—not as performers but as participants. Fathers should sing in front of their children; elders should sing among the congregation. The message is clear: “Real men sing.”

Summary

Encouraging men to sing is not a matter of pandering to preference but of discipling men into obedience, clarity, and courage. Prioritizing truth-filled lyrics, balancing emotion with dignity, reclaiming psalms, honoring timeless craftsmanship, adjusting the worship environment, teaching intentionally, and modeling visibly can together transform a culture of silence into one of robust, masculine praise.

5. Conclusion

The silence of men in worship is not inevitable. It reflects deeper cultural, theological, and ecclesial dynamics that churches can address. When men sing, they embody obedience, strengthen the body, and offer witness to the world. The call is not simply to sing louder but to sing biblically, clearly, and with conviction. And when men sing, others will follow—wives, children, and congregations—communicating that the church welcomes men not as spectators but as participants in God’s song of redemption.

References

• Bandura, A. (1977). Social Learning Theory. Englewood Cliffs, NJ: Prentice Hall.
• Brooks, D. (2020). The Second Mountain: The Quest for a Moral Life. New York: Random House.
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• Murrow, D. (2011). Why Men Hate Going to Church. Nashville: Thomas Nelson.
• Pearcey, N. (2023). The Toxic War on Masculinity: How Christianity Reconciles the Sexes. Grand Rapids, MI: Baker Books.
• Schein, E. H. (2010). Organizational Culture and Leadership (4th ed.). San Francisco, CA: Jossey-Bass.
• Way, N. (2011). Deep Secrets: Boys’ Friendships and the Crisis of Connection. Cambridge, MA: Harvard University Press.
• Whitney, D. S. (2014). Spiritual Disciplines for the Christian Life (Updated ed.). Colorado Springs, CO: NavPress.
• Wilcox, W. B. (2013). Soft Patriarchs, New Men: How Christianity Shapes Fathers and Husbands. Chicago: University of Chicago Press.

Scripture References:

• The Holy Bible, World English Bible (WEB). Public Domain.