“Harlotry” is the stock prophetic criticism of the worship of the people who are assimilated to Baalistic forms. While the prophetic accusation of “harlotry” has a literal reference to the sacred prostitution of the Baal cult, it is also a metaphor that extends its meaning into the entire theology of worship, worship that seeks fulfillment through self-expression, worship that accepts the needs and desires and passions of the worshiper as its baseline.

“Harlotry” is worship that says, “I will give you satisfaction. You want religious feelings? I will give them to you. You want your needs fulfilled? I’ll do it in the form most arousing to you.” A divine will that sets itself in opposition to the sin-tastes and self-preoccupations of humanity is incomprehensible in Baalism and is so impatiently discarded. Baalism reduces worship to the spiritual stature of the worshiper. Its canons are that it should be interesting, relevant and exciting – that I “get something out of it.”

Baal’s Mount Carmel altar lacks neither action nor ecstasy. The 450 priests put on quite a show. But the altar call comes up empty.

Yahweh’s altar is presided over by the solitary prophet Elijah. It is a quiet affair, a worship that is centered on the God of the covenant. Elijah prepares the altar and prays briefly and simply. In Yahwism something is said – words that call men and women to serve, love, obey, sing, adore, act responsibly, decide. Authentic worship means being present to the living God who penetrates the whole of human life. The proclamation of God’s word and our response to God’s Spirit touches everything that is involved in being human: mind and body, thinking and feeling, work and family, friends and government, buildings and flowers.

Sensory participation is not excluded – how could it be if the whole person is to be presented to God? When the people of God worship there are bodily postures of standing and kneeling and prostration in prayer. Sacred dances and antiphonal singing express community solidarity. Dress and liturgy develop dramatic energies. Solemn silence sensitizes ears to listen. But as rich and varied as the sensory life is, it is always defined and ordered by the word of God. Nothing is done simply for the sake of the sensory experience involved – which eliminates all propagandistic and emotional manipulation.

A frequently used phrase in North American culture that is symptomatic of Baalistic tendencies in worship is “let’s have a worship experience.” It is the Baalistic perversion of “let us worship God.” It is the difference between cultivating something that makes sense to an individual, and acting in response to what makes sense to God. In a “worship experience”, a person sees something that excites him or her and goes about putting spiritual wrappings around it. A person experiences something in the realm of dependency, anxiety, love, loss, or joy and a connection is made with the ultimate. Worship becomes a movement from what I see or experience or hear, to prayer or celebration or discussion in a religious setting. Individual feelings trump the word of God.

Biblically formed people of God do not use the term “worship” as a description of experience, such as “I can have a worship experience with God on the golf course.” What that means is, “I can have religious feelings reminding me of good things, awesome things, beautiful things nearly any place.” Which is true enough. The only thing wrong with the statement is its ignorance, thinking that such experience makes up what the Christian church calls worship.

The biblical usage is very different. It talks of worship as a response to God’s word in the context of the community of God’s people. Worship in the biblical sources and in liturgical history is not something a person experiences, it is something we do, regardless of how we feel about it, or whether we feel anything about it at all. The experience develops out of the worship, not the other way around. Isaiah saw, heard, and felt on the day he received his prophetic call while at worship in the temple – but he didn’t go there in order to have a “seraphim experience”.

At the Mount Carmel Yahweh altar things are very different. Elijah prays briefly. The fire falls. The altar call brings “all the people” to their knees. They make their decision: “Yahweh, he is God; Yahweh, he is God.” And then the rain comes.

-Pastor Eugene Peterson