The Dorean Principle (book): Difference between revisions

(4 intermediate revisions by one other user not shown)

Line 3:

| author = [[Conley Owens]]

| published_date = 2021

| publisher = Self-published, [[FirstLove Publications]]

| copyright = [[wikipedia:Public_domain|Public domain]]

| topics = Christian ministry fundraising and [[wikipedia:Intellectual_property|intellectual property]] issues

}}

'''The Dorean Principle: ''A Biblical Response to the Commercialization of Christianity''''' is a book authored by [[Conley Owens]], pastor of [[Silicon Valley Reformed Baptist Church]] (California, United States of America), that defines the [[Dorean principle]] and makes the arguments for why the Scriptures teach that Christian ministry should be voluntarily supported (co-laboring) and not commercialized/sold (reciprocity). It also deals with the concepts of [[wikipedia:Intellectual_property|intellectual property]], concluding that in legal systems where creators are entitled to copyrights by default (and in a culture where this is the common practice for publishing models, which incentivize copyrighting), that the biblical ethic is for Christians to be putting Christian ministry resources in the [[wikipedia:Public_domain|public domain]].

Line 1,068:

Line 1,069:

Considering the dorean principle in the life of the church gives us an opportunity to evaluate how we think about weekly financial contributions. First, the congregation ought not be misled about the nature of their giving. Rather than being taught that they owe ministers directly, they should be taught that they owe it to God to support his ministers, especially those from whom they have benefited. Beyond this, they should understand that their giving is an act of colabor. In the words of D. A. Carson, "the church does not pay its ministers; rather it provides them with resources so that they are able to serve freely."⁠[2] The congregation works together with their minister to ensure the gospel is proclaimed. As such, it moves the charitable act from a negative center to a positive center, from the canceling of debt owed to investment in the kingdom of heaven. Not only does a right understanding of giving correct an erring ethic, but it also has the power to enliven the giver.

Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠[3] While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.

Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠[3] While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.

=== Sermons ===

Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠[4]

Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠[4]

In contrast to these commercial practices, the church should engage in the free proclamation of the gospel, not only by permitting visitors to freely enter the building for worship services but also by providing any recordings freely. Most churches already practice this, sharing their sermons freely on sites such as Sermon Audio.

Line 1,078:

Line 1,079:

=== Special Services ===

Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠5

Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠[5]

Frequently, special worship events run outside the context of a church, under the auspices of a concert or conference. Such affairs typically charge not only to recuperate physical costs but also to fund religious instruction. Ticket sales that fail to identify the exact objects of purchase—food? music? a message?—along with a blurring between worship and entertainment, threaten to transgress the dorean principle.

Line 1,092:

Line 1,093:

===Opposition and Boycotts ===

The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠6 true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,

The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠[6] true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,

<blockquote>What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Phil. 1:18)</blockquote>

Line 1,100:

Line 1,101:

Similar to boycotts, one may circumvent paywalls that restrict access to ministry—e.g., via illicit downloads. If the gospel is the Lord’s to offer and ministers are not permitted to sell their teaching, such behavior may seem justified. In considering the temple tax, Jesus offers a nuanced response to unjust financial impositions attached to spiritual blessings.

<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)<blockquote>

<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)</blockquote>

Having a right to the benefits of the temple, the disciples do not owe the tax to those who collect it. However, for the sake of peace, it is often best to bear such burdens.

Line 1,148:

Line 1,149:

This would work for many sophisticated organizations, but it would work especially well for ministries of individuals. For pastors and other staff, churches could recognize their special labor in their regular salary. In the case of others, nothing inhibits the church from creating a position for them. For example, some churches have a "scholar in residence" position that could be appropriately compensated. Christian authors who produce valuable teaching ought to be supported so that they have the liberty to write without fearing the financial ramifications of abandoning their day job.

However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠[1] However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠[2]

However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠[1] However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠[2]

'''Fundraising through church partnerships:''' Those parachurch organizations which receive their funding largely from individuals could limit their solicitations to established churches. By receiving money from churches that wish to partner with them, they would rely only on the voluntary contribution of congregations rather than the sale of religious instruction.

Line 1,159:

Line 1,160:

As a case study, a particular category of parachurch organizations applies here. Seminaries typically operate outside of the direct oversight of the local church but have significant impact on the church at large.

While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠3 for a 106-hour Master of Divinity degree,⁠[4] that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.

While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠[3] for a 106-hour Master of Divinity degree,⁠[4] that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.

Rather than raising money through tuition, seminaries could be funded by individuals and churches looking to support the work of the school. For example, such an institution does not have to directly salary their instructors but could instead provide a framework for churches to support them. These issues of staff largely exhaust our concerns since the dorean principle does not necessarily regulate student room and board. For brick and mortar seminaries, compliance with the biblical ethic may largely reside in delineating facility costs from staff costs, ensuring the latter is funded through responsibly sourced donations.

Line 1,168:

Line 1,169:

=== Conferences ===

As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠[5] At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.

As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠[5] At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.

Naturally, large events require substantial sums of money to reserve venues, print conference materials, etc. Thus, it is not surprising that fees are often associated with conference attendance. However, according to our ethic, one should not charge for the actual ministry of the gospel. A key issue here is that in conference tickets, material costs are rarely delineated from the cost of the instruction itself. When they are, it becomes apparent whether the organizers intend to sell religious instruction to the audience. For example, in order to avoid the suggestion that the teaching itself is being sold, a ticket could be labeled a "meal and facilities pass." Regardless, our ethic also regulates all that directly attends to the proclamation of the word, so gospel-centric event organizers should consider finding willing colaborers rather than charging for attendance.

Line 1,186:

Line 1,187:

Both men requested an audience before the High King Diarmaid for arbitration, each one confident that justice would rule in his favor. Finnian argued that because the book was his, the copy was his as well. Colmcille responded, offering his defense.

<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠[1]<blockquote>

<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠[1]</blockquote>

To Colmcille’s shock, the king ruled in Finnian’s favor. Many speculations surround this event. Perhaps it represented an unbiased attempt at justice, or perhaps the court counselor, a druid, sought to hinder the advancement of Christianity. Regardless, the details of the story certainly make for interesting considerations.⁠[2]

Line 1,192:

Line 1,193:

In our day, access to efficient copying is vastly more widespread than it was in Colmcille’s. Through the digitization of information, even a child can reproduce a book in near-infinitesimal time at near-infinite quantities. Through the internet, that same work may be disseminated to nearly every person on the planet. If the fiery monk worried that outdated laws would hinder the advancement of the gospel in a new era, how much more should we revisit those same concerns?

Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠[3] While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠[4]

Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠[3] While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠[4]

=== Copyright and Obligation ===

Line 1,257:

Line 1,258:

In the next chapter, I’d like us to consider some practical examples of how modern ministries use copyright, and ways to bring these practices in line with the dorean principle.

=== 14. The Path of Progress ===

== 14. The Path of Progress ==

'''''Problem vs. Solution'''''

Line 1,264:

Line 1,265:

It’s not merely hobbyist activities that are stymied by such approaches to copyright. For example, it has even had an impact on the Center for the Study of New Testament Manuscripts (CSNTM), the foremost institution in the digitization and archival of New Testament manuscripts. At a presentation from its executive director, Daniel B. Wallace, I once asked why so many of the organization’s archived digitizations were inaccessible through the CSNTM website. Dr. Wallace responded by appealing to copyright and contractual agreements with the institutions that own the physical manuscripts.

The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠[1] Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.

The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠[1] Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.

But as discussed in the preceding chapter, the issue goes far beyond manuscripts of Scripture. All ministry must conform to the dorean principle. In this final chapter, I’d like to begin with the production of Bible versions and continue on to address a few other areas where I believe the biblical ethic of ministry fundraising has been compromised. At each stop, I’d also like to offer some steps the church may take to restore that ethic.

Line 1,271:

Line 1,272:

A surprising number of restrictions limit the distribution and use of Scripture. To begin, the ancient handwritten manuscripts that preserve our Old and New Testaments are largely inaccessible to the public. Many of these manuscripts hide behind physical walls because they have not been digitized, but others hide behind paywalls designed to direct revenue toward museums and other institutions.

Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠[2]

Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠[2]

Likewise, copyright protections apply to translations of Scripture. Fair use doctrine dictates that creative works may reproduce portions of other creative works for certain purposes and to limited degrees, but, at least in the United States, no law concretely codifies these limits. Due to this ambiguity, Bible version copyright holders typically provide their own guidelines, offering consumers some guarantee on what usage they will not litigate. Almost all English versions of the Bible offer roughly the same guidelines for works that incorporate them.

Line 1,287:

Line 1,288:

# The version must be cited. 1) Non-salable media such as church bulletins may simply use the appropriate version acronym (e.g., "NIV"). 2) Salable media must include a full copyright notice (typically this is roughly 25 words long). Note that items such as bookmarks, t-shirts, etc., are considered salable, even if they are not sold.

As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠[3] Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠[4] Of course, public domain translations do exist, but these represent only a small minority of those in circulation.

As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠[3] Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠[4] Of course, public domain translations do exist, but these represent only a small minority of those in circulation.

Any restriction on the distribution and use of the Bible potentially harms the church. It is not merely that ministries may be inhibited from printing and distributing Bibles, but that all sorts of uses of the Bible are unduly encumbered. To publish a tract with heavy Bible usage typically requires special authorization. To fashion multi-version Bible reading software comparable to the popular options that currently exist, developers must secure rights from dozens of institutions. Other potential applications share a similar overhead. Moreover, for those confused or discouraged by the proliferation of Bible versions, it is worth noting this undoubtedly exists in part because of restrictions imposed by copyright. Rather than pay out to other publishing houses, each publishing house with sufficient resources fashions its own version that it may use royalty-free.

Line 1,296:

Line 1,297:

While Bibles remain fundamental to Christian religious instruction, other books are perhaps more germane to our investigation. That is, as we have noted, one may archive biblical manuscripts, engage in textual criticism, and translate the Bible without any interest in the edification of the church. However, apart from purely academic studies, other biblical resources are almost always created with the express intent of edifying the church or reaching the lost. As such, the dorean principle especially regulates them.

Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠[5] Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.

Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠[5] Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.

If one sells a religious book at a price above the cost of printing, he exchanges teaching for a fee. Rather than follow the commercial publishing model of the world, ministers—i.e., Christian authors penning religious instruction—ought to give without pay because they have received without pay (cf. Matt. 10:8). Moreover, they ought not place any restriction on those who receive their teaching.

Line 1,309:

Line 1,310:

=== Music ===

Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠[6] but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.

Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠[6] but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.

However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠[7] While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠[8]

However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠[7] While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠[8]

While churches could simply restrict their musical worship to songs and tunes that exist in the public domain, many regard familiarity as essential to congregational singing and would not consider such limitations a viable option. Additionally, at least in the United States, churches could rely on those provisions for religious assemblies which exempt them from the typical restrictions of the law. However, in order to remain legally compliant, they would have to be circumspect regarding the music they copy and the contexts in which they sing protected worship songs.

Line 1,320:

Line 1,321:

Insofar as software marries itself to gospel ministry, the dorean principle must govern it as well. In some cases, this is more easily discerned than others.

Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠[9] On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠[10]

Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠[9] On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠[10]

Other tools do not specifically exist for the sake of religious instruction but still attempt to provide assistance in the Christian life. Mobile app prayer companions help Christians keep track of prayer requests, accountability software helps Christians resist temptation on the internet, and church management systems help churches to keep track of their resources. While the development of such applications may not be an activity that proclaims the gospel or directly attends to its proclamation, Christians should think twice before charging for such tools. Recall that the disciples were forbidden from charging for healing (Matt. 10:8), and many of these tools aim to effect a sort of healing in the life of the user, that they might better know the grace of Christ.

Line 1,384:

Line 1,385:

If copyright is not a natural right, then its protection is not a legitimate function of government. If copyright is not a natural right, then it is unethical for any man or ministry to use the power of the government in a court of law to enforce copyright. In fact, rather than a protection of the copyright holders’ rights, such an action would be a violation of the consumers’ rights, as they ought to be able to do as they please with the information in their possession.⁠[5]

# X

# May, C., & Sell, S. K. (2006). Intellectual Property Rights: A Critical History. Lynne Rienner Publishers p. 5.

# X

# The Statute of Anne (1710) was the first legislated copyright protection to be enforced by public courts.

# X

# See May, R. J., & Cooper, S. L. (2015). The Constitutional Foundations of Intellectual Property: A Natural Rights Perspective. Carolina Academic Press.

# X

# Jefferson, T. Letter to Isaac McPherson (1813).

# X

# For fuller arguments from similar perspectives, see Kinsella, N. S. (2008). Against Intellectual Property. Ludwig von Mises Institute; Poythress, V. Copyright and Copying: Why The Laws Should Be Changed. Retrieved May 23, 2020, from [https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed]

== Bibliography ==

@@ Line 3: / Line 3: @@
 | author = [[Conley Owens]]
 | published_date = 2021
+| publisher = Self-published, [[FirstLove Publications]]
+| copyright = [[wikipedia:Public_domain|Public domain]]
 | topics = Christian ministry fundraising and [[wikipedia:Intellectual_property|intellectual property]] issues
 }}
 '''The Dorean Principle: ''A Biblical Response to the Commercialization of Christianity''''' is a book authored by [[Conley Owens]], pastor of [[Silicon Valley Reformed Baptist Church]] (California, United States of America), that defines the [[Dorean principle]] and makes the arguments for why the Scriptures teach that Christian ministry should be voluntarily supported (co-laboring) and not commercialized/sold (reciprocity). It also deals with the concepts of [[wikipedia:Intellectual_property|intellectual property]], concluding that in legal systems where creators are entitled to copyrights by default (and in a culture where this is the common practice for publishing models, which incentivize copyrighting), that the biblical ethic is for Christians to be putting Christian ministry resources in the [[wikipedia:Public_domain|public domain]].
@@ Line 1,068: / Line 1,069: @@
 Considering the dorean principle in the life of the church gives us an opportunity to evaluate how we think about weekly financial contributions. First, the congregation ought not be misled about the nature of their giving. Rather than being taught that they owe ministers directly, they should be taught that they owe it to God to support his ministers, especially those from whom they have benefited. Beyond this, they should understand that their giving is an act of colabor. In the words of D. A. Carson, "the church does not pay its ministers; rather it provides them with resources so that they are able to serve freely."⁠<sup>[2]</sup> The congregation works together with their minister to ensure the gospel is proclaimed. As such, it moves the charitable act from a negative center to a positive center, from the canceling of debt owed to investment in the kingdom of heaven. Not only does a right understanding of giving correct an erring ethic, but it also has the power to enliven the giver.
-Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠[3] While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.
+Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠<sup>[3]</sup> While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.
 === Sermons ===
-Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠[4]
+Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠<sup>[4]</sup>
 In contrast to these commercial practices, the church should engage in the free proclamation of the gospel, not only by permitting visitors to freely enter the building for worship services but also by providing any recordings freely. Most churches already practice this, sharing their sermons freely on sites such as Sermon Audio.
@@ Line 1,078: / Line 1,079: @@
 === Special Services ===
-Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠5
+Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠<sup>[5]</sup>
 Frequently, special worship events run outside the context of a church, under the auspices of a concert or conference. Such affairs typically charge not only to recuperate physical costs but also to fund religious instruction. Ticket sales that fail to identify the exact objects of purchase—food? music? a message?—along with a blurring between worship and entertainment, threaten to transgress the dorean principle.
@@ Line 1,092: / Line 1,093: @@
 ===Opposition and Boycotts ===
-The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠6 true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,
+The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠<sup>[6]</sup> true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,
 <blockquote>What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Phil. 1:18)</blockquote>
@@ Line 1,100: / Line 1,101: @@
 Similar to boycotts, one may circumvent paywalls that restrict access to ministry—e.g., via illicit downloads. If the gospel is the Lord’s to offer and ministers are not permitted to sell their teaching, such behavior may seem justified. In considering the temple tax, Jesus offers a nuanced response to unjust financial impositions attached to spiritual blessings.
-<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)<blockquote>
+<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)</blockquote>
 Having a right to the benefits of the temple, the disciples do not owe the tax to those who collect it. However, for the sake of peace, it is often best to bear such burdens.
@@ Line 1,148: / Line 1,149: @@
 This would work for many sophisticated organizations, but it would work especially well for ministries of individuals. For pastors and other staff, churches could recognize their special labor in their regular salary. In the case of others, nothing inhibits the church from creating a position for them. For example, some churches have a "scholar in residence" position that could be appropriately compensated. Christian authors who produce valuable teaching ought to be supported so that they have the liberty to write without fearing the financial ramifications of abandoning their day job.
-However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠[1] However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠[2]
+However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠<sup>[1]</sup> However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠<sup>[2]</sup>
 '''Fundraising through church partnerships:''' Those parachurch organizations which receive their funding largely from individuals could limit their solicitations to established churches. By receiving money from churches that wish to partner with them, they would rely only on the voluntary contribution of congregations rather than the sale of religious instruction.
@@ Line 1,159: / Line 1,160: @@
 As a case study, a particular category of parachurch organizations applies here. Seminaries typically operate outside of the direct oversight of the local church but have significant impact on the church at large.
-While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠3 for a 106-hour Master of Divinity degree,⁠[4] that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.
+While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠<sup>[3]</sup> for a 106-hour Master of Divinity degree,⁠<sup>[4]</sup> that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.
 Rather than raising money through tuition, seminaries could be funded by individuals and churches looking to support the work of the school. For example, such an institution does not have to directly salary their instructors but could instead provide a framework for churches to support them. These issues of staff largely exhaust our concerns since the dorean principle does not necessarily regulate student room and board. For brick and mortar seminaries, compliance with the biblical ethic may largely reside in delineating facility costs from staff costs, ensuring the latter is funded through responsibly sourced donations.
@@ Line 1,168: / Line 1,169: @@
 === Conferences ===
-As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠[5] At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.
+As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠<sup>[5]</sup> At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.
 Naturally, large events require substantial sums of money to reserve venues, print conference materials, etc. Thus, it is not surprising that fees are often associated with conference attendance. However, according to our ethic, one should not charge for the actual ministry of the gospel. A key issue here is that in conference tickets, material costs are rarely delineated from the cost of the instruction itself. When they are, it becomes apparent whether the organizers intend to sell religious instruction to the audience. For example, in order to avoid the suggestion that the teaching itself is being sold, a ticket could be labeled a "meal and facilities pass." Regardless, our ethic also regulates all that directly attends to the proclamation of the word, so gospel-centric event organizers should consider finding willing colaborers rather than charging for attendance.
@@ Line 1,186: / Line 1,187: @@
 Both men requested an audience before the High King Diarmaid for arbitration, each one confident that justice would rule in his favor. Finnian argued that because the book was his, the copy was his as well. Colmcille responded, offering his defense.
-<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠<sup>[1]</sup><blockquote>
+<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠<sup>[1]</sup></blockquote>
 To Colmcille’s shock, the king ruled in Finnian’s favor. Many speculations surround this event. Perhaps it represented an unbiased attempt at justice, or perhaps the court counselor, a druid, sought to hinder the advancement of Christianity. Regardless, the details of the story certainly make for interesting considerations.⁠<sup>[2]</sup>
@@ Line 1,192: / Line 1,193: @@
 In our day, access to efficient copying is vastly more widespread than it was in Colmcille’s. Through the digitization of information, even a child can reproduce a book in near-infinitesimal time at near-infinite quantities. Through the internet, that same work may be disseminated to nearly every person on the planet. If the fiery monk worried that outdated laws would hinder the advancement of the gospel in a new era, how much more should we revisit those same concerns?
-Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠[3] While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠[4]
+Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠<sup>[3]</sup> While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠<sup>[4]</sup>
 === Copyright and Obligation ===
@@ Line 1,257: / Line 1,258: @@
 In the next chapter, I’d like us to consider some practical examples of how modern ministries use copyright, and ways to bring these practices in line with the dorean principle.
-=== 14. The Path of Progress ===
+== 14. The Path of Progress ==
 '''''Problem vs. Solution'''''
@@ Line 1,264: / Line 1,265: @@
 It’s not merely hobbyist activities that are stymied by such approaches to copyright. For example, it has even had an impact on the Center for the Study of New Testament Manuscripts (CSNTM), the foremost institution in the digitization and archival of New Testament manuscripts. At a presentation from its executive director, Daniel B. Wallace, I once asked why so many of the organization’s archived digitizations were inaccessible through the CSNTM website. Dr. Wallace responded by appealing to copyright and contractual agreements with the institutions that own the physical manuscripts.
-The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠[1] Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.
+The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠<sup>[1]</sup> Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.
 But as discussed in the preceding chapter, the issue goes far beyond manuscripts of Scripture. All ministry must conform to the dorean principle. In this final chapter, I’d like to begin with the production of Bible versions and continue on to address a few other areas where I believe the biblical ethic of ministry fundraising has been compromised. At each stop, I’d also like to offer some steps the church may take to restore that ethic.
@@ Line 1,271: / Line 1,272: @@
 A surprising number of restrictions limit the distribution and use of Scripture. To begin, the ancient handwritten manuscripts that preserve our Old and New Testaments are largely inaccessible to the public. Many of these manuscripts hide behind physical walls because they have not been digitized, but others hide behind paywalls designed to direct revenue toward museums and other institutions.
-Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠[2]
+Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠<sup>[2]</sup>
 Likewise, copyright protections apply to translations of Scripture. Fair use doctrine dictates that creative works may reproduce portions of other creative works for certain purposes and to limited degrees, but, at least in the United States, no law concretely codifies these limits. Due to this ambiguity, Bible version copyright holders typically provide their own guidelines, offering consumers some guarantee on what usage they will not litigate. Almost all English versions of the Bible offer roughly the same guidelines for works that incorporate them.
@@ Line 1,287: / Line 1,288: @@
 # The version must be cited. 1) Non-salable media such as church bulletins may simply use the appropriate version acronym (e.g., "NIV"). 2) Salable media must include a full copyright notice (typically this is roughly 25 words long). Note that items such as bookmarks, t-shirts, etc., are considered salable, even if they are not sold.
-As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠[3] Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠[4] Of course, public domain translations do exist, but these represent only a small minority of those in circulation.
+As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠<sup>[3]</sup> Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠<sup>[4]</sup> Of course, public domain translations do exist, but these represent only a small minority of those in circulation.
 Any restriction on the distribution and use of the Bible potentially harms the church. It is not merely that ministries may be inhibited from printing and distributing Bibles, but that all sorts of uses of the Bible are unduly encumbered. To publish a tract with heavy Bible usage typically requires special authorization. To fashion multi-version Bible reading software comparable to the popular options that currently exist, developers must secure rights from dozens of institutions. Other potential applications share a similar overhead. Moreover, for those confused or discouraged by the proliferation of Bible versions, it is worth noting this undoubtedly exists in part because of restrictions imposed by copyright. Rather than pay out to other publishing houses, each publishing house with sufficient resources fashions its own version that it may use royalty-free.
@@ Line 1,296: / Line 1,297: @@
 While Bibles remain fundamental to Christian religious instruction, other books are perhaps more germane to our investigation. That is, as we have noted, one may archive biblical manuscripts, engage in textual criticism, and translate the Bible without any interest in the edification of the church. However, apart from purely academic studies, other biblical resources are almost always created with the express intent of edifying the church or reaching the lost. As such, the dorean principle especially regulates them.
-Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠[5] Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.
+Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠</sup>[5]</sup> Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.
 If one sells a religious book at a price above the cost of printing, he exchanges teaching for a fee. Rather than follow the commercial publishing model of the world, ministers—i.e., Christian authors penning religious instruction—ought to give without pay because they have received without pay (cf. Matt. 10:8). Moreover, they ought not place any restriction on those who receive their teaching.
@@ Line 1,309: / Line 1,310: @@
 === Music ===
-Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠[6] but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.
+Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠<sup>[6]</sup> but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.
-However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠[7] While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠[8]
+However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠<sup>[7]</sup> While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠<sup>[8]</sup>
 While churches could simply restrict their musical worship to songs and tunes that exist in the public domain, many regard familiarity as essential to congregational singing and would not consider such limitations a viable option. Additionally, at least in the United States, churches could rely on those provisions for religious assemblies which exempt them from the typical restrictions of the law. However, in order to remain legally compliant, they would have to be circumspect regarding the music they copy and the contexts in which they sing protected worship songs.
@@ Line 1,320: / Line 1,321: @@
 Insofar as software marries itself to gospel ministry, the dorean principle must govern it as well. In some cases, this is more easily discerned than others.
-Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠[9] On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠[10]
+Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠<sup>[9]</sup> On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠<sup>[10]</sup>
 Other tools do not specifically exist for the sake of religious instruction but still attempt to provide assistance in the Christian life. Mobile app prayer companions help Christians keep track of prayer requests, accountability software helps Christians resist temptation on the internet, and church management systems help churches to keep track of their resources. While the development of such applications may not be an activity that proclaims the gospel or directly attends to its proclamation, Christians should think twice before charging for such tools. Recall that the disciples were forbidden from charging for healing (Matt. 10:8), and many of these tools aim to effect a sort of healing in the life of the user, that they might better know the grace of Christ.
@@ Line 1,384: / Line 1,385: @@
 If copyright is not a natural right, then its protection is not a legitimate function of government. If copyright is not a natural right, then it is unethical for any man or ministry to use the power of the government in a court of law to enforce copyright. In fact, rather than a protection of the copyright holders’ rights, such an action would be a violation of the consumers’ rights, as they ought to be able to do as they please with the information in their possession.⁠<sup>[5]</sup>
-# X
+# May, C., & Sell, S. K. (2006). Intellectual Property Rights: A Critical History. Lynne Rienner Publishers p. 5.
-# X
+# The Statute of Anne (1710) was the first legislated copyright protection to be enforced by public courts.
-# X
+# See May, R. J., & Cooper, S. L. (2015). The Constitutional Foundations of Intellectual Property: A Natural Rights Perspective. Carolina Academic Press.
-# X
+# Jefferson, T. Letter to Isaac McPherson (1813).
-# X
+# For fuller arguments from similar perspectives, see Kinsella, N. S. (2008). Against Intellectual Property. Ludwig von Mises Institute; Poythress, V. Copyright and Copying: Why The Laws Should Be Changed. Retrieved May 23, 2020, from [https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed]
 == Bibliography ==