A good book on the theology and practice of worship – sufficiently grounded, yet not neglecting to be practical for the reader. I found especially helpful how there are questions for the reader (or readers) to consider at the start of every chapter to uncover one's presumptions before going into the chapter, and also how every chapter ends with a "Getting Practical" section to put what has been discussed into practice, and an "Engage" checklist where, with a list of actions, she challenges the reader to actually apply what they've just read.
Cherry starts the book by exploring a number of broad themes: Worship is centered in God's acts of salvation, patterned in revelation and response (eg. Isaiah's response to God's holiness in Is 6), is covenantal in nature, is corporate and trinitarian in nature, and is a transformational journey (not incremental in parts). She then invites the reader to consider what their church's current order of service emphasises . She then submits that "the person and work of Jesus Christ is not recognized in many worship services today", and there "is an urgent need to reverse this." She speculates on the cause (eg. the desire to be 'seeker-sensitive', or to be entertained), and ultimately submits that worship leader must remember that true worship is Christocentric. After explaining what it means for Christ to be the cornerstone of the service, Cherry then offers ten practical suggestions for Christocentric worship, including using Trinitarian language and formulations, sings songs that talk about Christ and His work, and observing the Christian year.
Chapters 3-8 concern the order of service – Cherry puts forward a fourfold order of worship: Gathering, Word, Table, Sending. Each chapter discusses a segment of this order.
First, the Gathering is where God gathers us and calls us to worship (Cherry opines that a call to worship serves multiple important purposes in this regard). It also "unite[s] individuals into one worshiping body"and "allow[s] for confession and forgiveness so that we may encounter God with clean hands and a pure heart".
The service of the Word is where we hear from God, and "is an extended time of proclamation when the word of God is both read publicly and in the sermon", accompanied not only by "multiple Scripture readings", but also prayers of illumination and silence (among others). Cherry opines that lector/reader of Scripture should prepare for the reading through, among others, exegeting the passage for themselves and preparing what to emphasise based on that. She also submits that Scripture should permeate the service from behind to end – "the whole liturgy proclaims; the whole worship service is a Word event, not just the sermon."
The Table of the Lord is, biblically, theologically, and historically "the normative response to the word", and first-generation Christians celebrated the Lord's Supper at least weekly. Cherry advocates the same (as did Luther, Calvin, and Wesley), but, recognising that some churches (undesirably) do not do so, she also provides suggestions on alternative responses to the Word. The service of the Table should constitute of: Invitation, Confession of sin and assurance of pardon, Prayer of thanksgiving, Consecration of elements, Words of institution, Distribution and partaking.
The sending consists of two primary parts: benediction and charge. The benediction is a blessing pronounced on the congregation (there are many examples to draw from in Scripture), while the charge is the "so that" of the blessing (eg. "go and serve the Lord", or "go and make disciples").
Chapters 9 covers corporate prayer, from general principles to specific explanations of prayers of intercession, invocation, confession and absolution, illumination, and benediction.
Chapter 10 touches on music, again from principles to explaining the nature, content, and appropriate place of different types of songs: psalms, canticles (eg. Songs of Mary (Magnificat), Zechariah (Benedictus), the Angels (Gloria in excelsis), Simeon (Nunc dimittis), Miriam), hymns (structured songs that teach doctrine, express devotion, convict sinners, and/or serve liturgical functions), gospel songs (songs of subjective witness and/or trust, eg. "Draw me close to You"), praise choruses (short "thought bites" as songs), Taizé, spirituals (that stemmed from negro slave songs), black gospel songs, and global songs (non-Western songs sung in vernacular). Chapter 11 then details the pastoral musician's responsibilities: evaluating worship songs (based on theological, lyrical, and musical strength), considering cultural context, understanding the role and function of songs, considering music principles (eg. that music is not an end in itself, music is servant to the text, shouldn't focus on performance/entertainment, and should reflect God's character), helping the community sing the story of God, intentionally placing songs in the order of service, and appreciating music structure.
Chapter 12 covers the Christian year –what is it, what the Bible says about time, why observe it, and an overview of it.
Lastly, chapters 13-14 lay out the characteristics, pros, and cons of various worship styles and "convergence" of these styles, and chapter 15 covers hospitality by designing worship to invite participation and encouraging worshippers to offer themselves fully in worship (eg. inviting the raising of hands, bowing, and/or kneeling and prostrating).
There is much to love about this book. Cherry explores the theology of worship and the structure of a service systematically, with proper grounding in biblical and theological texts, never neglecting to include a section (or multiple sections) on how to put what she discusses into practice. While there are areas that I would have pitched differently (eg. I am of the opinion that confession and absolution are not just an element, but central to the Gathering, nor am I sure about "seeker-sensitive" being categorised as a "pro" for contemporary worship styles, especially since Cherry opines earlier in the book that this contributed to the decline in the centrality of Christ in the worship service), I think that this book as a whole is a good read for one looking to examine worship services and/or build a theology of worship.