Attempting to develop a Pentecostal theology of worship

Marius Nel

doi:10.4102/ve.v37i1.1661

Abstract

Pentecostals affirm the power of Pentecost in worship where they experience the Spirit�s revelation of Christ and teach and preach about worship. However, Pentecostal theologians have not written much about a theology of worship, so Pentecostals� worship practices are not necessarily theologically well-grounded. This article argues that the development of such a theology is necessary and timely because it will serve to inform, evaluate and regulate Pentecostal worship. It is then argued that such a theology of worship should be based on two principles emphasised by the Pentecostal fraternity: the Spirit�s equipment of all believers as priests and prophets, and their participation in all worship structures as part of the democratisation of the liturgy. Some elements of such a Pentecostal theology of worship are then explicated, specifically singing and praising God, preaching, communion and baptism, and Spirit baptism, in order to illustrate how the two main distinctive qualities of a Pentecostal worship service determine its contents. The purpose of the article is to theorise about the theological grounding of worship in the Pentecostal movement, hopefully in order to stimulate a South African debate among Pentecostals and interested parties.Intradisciplinary and/or interdisciplinary implications: Worship practices in Pentecostal services are varied but share some common perspectives. It is argued that the theology underlying these practices has not been described in a South African context, making it difficult to evaluate the worship practices in Pentecostal services. By defining a Pentecostal theology of worship it becomes possible to do such an evaluation.

Highlights

It can be argued that Pentecostals primarily find their authentic identity in the primary Pentecostal experience of Spirit baptism as a leap into a new dimension of encountering God (Lovelace 1985:112) and the exercise of the charismata (Richie 2006:23)
It is argued that Pentecostal worship requires the Spirit revealing God and believers equipped with the gifts of the Spirit facilitating his revelation
Pentecostal worship is determined by two elements: the equipment of the Spirit of all believers as priests and prophets, and their participation in all worship structures

Summary

Introduction

It can be argued that Pentecostals primarily find their authentic identity in the primary Pentecostal experience of Spirit baptism as a leap into a new dimension of encountering God (Lovelace 1985:112) and the exercise of the charismata (Richie 2006:23). A result of the Pentecostal emphasis on spiritual or charismatic experiences is that for Pentecostal people, worship is the highest occupation of the church, fulfilling the ultimate purpose for which the people of God are redeemed (Is 43:21; 1 Pt 2:9; Martin 2016:1).. Hollenweger (1972:466) argues that Pentecostalism’s greatest and most important contribution to the larger Christian tradition has been in the sphere of liturgy (including music) and preaching, that is, the practice of worship (Cox 1995:139–157; Mills 1998:110). The phenomenal growth of Pentecostalism has been ascribed to the attractiveness of its worship (Miller & Yamamori 2007:23). Hollenweger (1972:466) argues that Pentecostalism’s greatest and most important contribution to the larger Christian tradition has been in the sphere of liturgy (including music) and preaching, that is, the practice of worship (Cox 1995:139–157; Mills 1998:110).

Objectives

Conclusion