There are many psakim I’ve read in the teshuvot which fall out of what we think of as “Orthodox,” because “Orthodoxy” is a novelty in the history of the Jewish people. Not allowing what is permitted al pi din for sectarian purposes defines much of the policy stances taken by today’s Orthodox rabbis.
I’ve been looking into the organ issue recently, for instance. While Ashkenazic rabbis opposed its use on the grounds of chukat hagoy (if having instruments during tefillah is chukat hagoy, then I guess all of the Carlebach minyanim are sinful) and shevut.
I discovered that R’ Hayyim Ayyush, grandson of Rav Yehuda Ayyush, and son of the Rishon LeTzion in the late 1700s, approved of a decision by R’ Ya’akov Recanati of Verona which allowed the organ.
Also, the Egyptian posek R’ Rafael Aharon ben Shimon paskened that a gentile organist could be used on Shabbat because music connected with a religious occasion is mutar on the basis of ahevut de shevut le shem mitzvah mutar. The Nehar Mitzrayim, R’ Ben Shimon, (15-19) says also that it was a widespread practice to do so among the Sephardim, and the Chida himself even notes (without objection) this practice.
Nowadays, such a posek would be laughed out of Orthodox Judaism (so too would Rav Uziel, the Vilna Gaon, the Noda be Yehuda, and all other poskim throughout the ages who paskened in ways that don’t perfectly satisfy the Orthodox status quo of the past few decades).