Worship in the Melting Pot – An Evaluation & Response

I have begun a summer project of reading books on worship and music. This is no small task as the literature is broad, the opinions diverse, and the stakes high. It seems to me that the how of worship is as important as the do of worship. Yahweh made this clear to Saul in 1 Samuel 15:22-23:

22 “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams.
23 For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the LORD, he has also rejected you from being king.”

Saul offered a sacrifice but in the wrong way, and for this, he lost Yahweh’s favor.

Many today offer acts of worship through song, testimony, acts of religious expression, and devotion. Yet many of these forms deviate far from a biblical model. Significant debate has preoccupied the Church since the Reformation over whether worship is prescribed or described in the Scripture. The usual categories for the discussion flow out from the regulative/normative principles. Under the normative principle, whatever is not expressly forbidden is permitted. Under the regulative model, whatever is not expressly prescribed is forbidden. It’s a significant difference and one that elicits strong opinions.

Without regard to the particulars of this debate, Peter Masters’ contribution, Worship in the Melting Pot, comes in on the side of the regulative principle. He wants worship by the Book. His arguments attempt to examine in layman’s terms what the Bible spells out, or at least models, with regard to worship.

In this post, I would like to share how I think the book is helpful to the discussion. It makes two excellent contributions to the discussion. First, Peter Masters places a heavy emphasis on reverence. It is listed last among four basic principles of worship—spiritual, rational, sacred, and reverent (p. 42)—but finds repeated emphasis throughout the remainder of the short book. Worship acknowledges a holy God, and reverence ought to characterize all we do as we approach Him. A worship service is not a place for levity, profane conversations or subjects or casual Christianity. When we come to worship, we speak of coming “into God’s presence.” This demands reverence.

The second thing I really liked about the book are the seven marks of worthy worship music, (chapter 11).

1. Worship music ought to follow the pattern of the sacred hymnal itself—the Psalter.
2. Worship music ought to edify the believer—“It will . . . expound and apply the Word to his heart” (p. 104).
3. Worship music will be reverent.
4. Worship music will be doctrinally clear.
5. Worship music will be clear in its expression, without undue ornamentation.
6. Worship music will have good structure and sensible rhyming.
7. Worship music will be free from mysticism.

Masters also includes a helpful analysis of the Psalms which he believes are largely (61%) objective rather than subjective (pp. 111-12).

While not every reader will agree with Masters at every point and some will reject him completely, I found much in the book to appreciate and think that Christians would do well to ponder carefully his counsel. In contemporary worship services I have sometimes attended, it seems that God rests too lightly on the congregation. There is not an attitude of reverence—not in the order of service, not in the music, and sometimes, not in the preaching. In my next contribution to this series, I will make a few observations of the weaknesses of the book. Let me hasten to say, however, that there is far more in the book to appreciate than to criticize.