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Encountering the Divine: What is Contemporary

Charismatic Trying to Tell the Whole World?

LAM, Chi Ho Ansel

A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of

Master of Divinity

In

Graduate Division of

© The Chinese University of Hong Kong July 2009

The Chinese University of Hong Kong holds the copyright of this thesis. Any person(s) intending to use a part or whole of the materials in the thesis in a proposed publication must seek copyright release from the Dean of the Graduate School.

Abstract

Pentecostal/Charismatic (Pent/Char) worship, which largely emphasizes the divine presence of and the instantaneous move of the , tends to be spontaneous and less structured. Insiders claim such spontaneity as "led by the Holy

Spirit"; nevertheless Pent/Char worship seems, in the view of some outsiders, to be rather disorderly. Furthermore, Pent/Char worship's emphasis on the

presentation of spiritual gifts {Charismata) is viewed by some outsiders as irrational.

In this thesis, an account concerning Contemporary Pent/Char worship will be

made. I will illustrate how Pent/Char worship is developed through the inheritance from its historical and theological roots and under the influence of the interactive

development between their charismatic and their doctrinal

knowledge about God, in which "Encountering the Divine" serves as the

fundamental guiding principle of Pent/Char worship. A Pent/Char understanding

about God, such as His lively presence, spontaneity and supernatural participation in

the world, is being presented through the lively, joyful, supernatural and

spontaneous presentation of Pent/Char worship.

i 論文摘要

五旬節/靈恩敬拜強調上帝於敬拜進程中的同在，並聖靈在當下即時並自由

的活動，因此在流程和形態上趨向於簡單，具彈性，且容許即時並多樣的變化。

五旬節/靈恩敬拜的參與者認為這種敬拜聚會中的彈性能有助敬拜群體體會並

跟隨聖靈的帶領；然而這種敬拜同時亦被認為是缺乏秩序而遭受到一些非參與

者的批評。另外，五旬節/靈恩敬拜亦因重視聖靈恩賜超自然層面的表達而被部

分人士視為缺乏理性。

本論文嘗試就現代的五旬節/靈恩敬拜進行分析。筆者嘗試勾畫出現代五旬

節/靈恩敬拜的形態如何被其歷史根源和神學傳統所塑造，並受其靈恩經驗和教

義認知的互動影響而發展出來的。筆者提出五旬節/靈恩敬拜以「與神聖相遇」

作為其基本原則，而當中充滿活力、喜樂、超自然並具彈性的敬拜形態，則呈

現出五旬節/靈恩派對於上帝的理解，包括聖靈即時的活動、上帝當下的臨在以

及其在世界中超自然的參與等等。

ii Acknovvledgement

I truly thank my supervisor Rev. Dr. Tobias Brandner, who gave me lots of insights and advises. Thank you for all his patience and care throughout the writing progress. With a father's heart, Tobias always leads me to a deeper theological reflection. My thesis could not have been finished without his kindly help.

I would like to thank also my fellow classmates, especially Kelvin, Chak Tong,

Rachel, Murine, Christine, Connie, Maggie and Samuel. Thank you for their warm cares and regards.

Thanks especially to all my intercessors, who pray for me constantly. I cannot imagine how I am going to be if without all their concerns and supportive intercessory .

I would like to thank a lot my family. My parents always give me enough room to explore, to think, to try and to dream. My father is a man who knows nothing but

works extremely hard and patient in order to bring me up. My mother is an

insightful woman who has dedicated her whole life in guiding and leading me. I truly

appreciate all of what they have done for me.

Lastly, I want to thank God for all His love, mercy and grace. There cannot be a

single moment in my life without the presence of His love.

"Let them praise the name of the Lord,

For His name alone is exalted;

His glory is above the earth and heaven."

Psalm 148:13

iii Table of Contents

Content Page

Abstract in English ...... i

Abstract in Chinese ...... ii

Acknowledgement ...... i i i

Chapter 1: Introduction ...... 1

1.1 Introduction ...... 1 1.2 Framework of the Thesis ...... 3 1.3 Keyword ...... 5 1.3.1 Pent/Char Worship ...... 5

Chapter 2: The Pentecostal-Charismatic Tradition ...... 7

2.1 A Charismatic Tradition ...... 7 2.2 Two Essential Historical Roots ...... 9 2.2.1 The Black Tradition ...... 9 2.2.2 The Holiness Tradition ...... ll 2.3 The Diversity of Contemporary Pent/Char Worship ...... 13

Chapter 3: Cases Studies, Basic Pattern and General Features of

Contemporary Pent/Char Worship ...... 16

3.1 Principles on 5ampling ...... 16 3.2 Case Study i-Sunday Service of City Harvest , ...... 17 3.2.1 Brief Introduction to the Church ...... 17 3.2.2 Settings of the Venue ...... 20 3.2.3 An Account of the Sunday 5ervice ...... 20

iv Table of Contents (con'd)

Content Page

3.3 Case Study 2 -"Friday Revival" of Ministry on the Rock,

Hong Kong ...... 25

3.3.1 Brief Introduction to the Ministry ...... 25

3.3.2 An Account of the Revival Meeting ...... 26 3.4 Case Study 3 -Holy Spirit of Benny

Hinn Ministries ...... 29 3.4.1 Brief Introduction to and Benny Hinn Ministries ...... 29 3.4.2 An Account of the Holy Spirit Miracle Crusade ...... 30 3.5 Basic Pattern and General Features of Contemporary

Pent/Char Worship ...... 32 3.5.1 The Rite of Worship and Praise ...... 32 3.5.2 The Rite of Pastoral Message ...... 33 3.5.3 The Rite of Altar/ Response ...... 34

Chapter 4: Theological Implications and Presuppositions of

Contemporary Pent/Char Worship ...... 36

4.1 Worship as "Encountering the Divine" ...... 36 4.1.1 Liveliness ...... 38 4 ..1.2 A Joyful Celebration ...... 42 4.1.3 A Supernatural Way ...... 46 4.1.4 Spontaneity ...... 49 4.1.5 Active Participation ...... 52 4.1.6 High Commitment in Mission the World ...... 54 4.2 Conclusion ...... 56

Bibliography ...... 58

v Chapter 1: Introduction

1.1 Introduction

Pentecostal- is certainly one of the most important movements that transformed and shaped the whole , or even with no doubt the entire world, in the 20th century. Deeply rooted in varies traditions such as the Holiness tradition and the Black tradition, the Pentecostal-Charismatic

Movement is rather a series of spiritual revival movements. After the remarkable

outbreak of a new charismatic wave at Azusa Street in 1906, which is the first wave

in the 20th century in continuity with earlier waves, it took only decades to spread all

over the world. Later in the 60's and 80's of the 20th century, two waves of

charismatic movements, namely Charismatic Movement and the Third-wave\

emerged and entered the historical mainline denominations, including the Roman

Catholic Church and the Anglican Church, and the Evangelical denominations

respectively. This 3-wave Pentecostal-Charismatic Movement, forming the 2nd

largest group of ranking just below Roman Catholicism, has deeply shaped

and transformed the 20th century Christianity world in many dimensions.2 One of

these dimensions must be their , and more specifically the way of how

they practice worship. Inspired by their charismatic theology, especially the doctrine

1 "Third-wave" is also termed as "Neo-Charismatic Renewal". The term "Third-wave" was developed by C. Peter Wagner to distinguish a new revival force from t he movements before. See C. Peter Wagner, 'Third Wave', in The International Dictionary of Pe ntecostal and Charismatic Movements, Revised and Expanded Edition, ed. Stanley M. Burgess (Grand Rapids, M ichigan : Zondervan Pub ., 2002), 1141. nd 2 Although claimed to be the 2 largest group of Christians in the world, Charismatics itself is not a denominational group. "Charismatics" is a general term which refers to the group of Christian claiming to have experienced the charismatic phenomena mentioned in the . Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 2901-2001, (Nashville: Thomas Nelson Pub., 2001), 372. Detail survey and figures concerning growt h of Pentecostal-Charismatic Movement can also be found in David Barrett, 'The Worldwide Holy Sp irit Renewal', in Synan, The Century of the Holy Spirit, 381-414. 1 of (glossolalia), they inherited at the same time also some of the elements of how to practice worship from their historical and theological roots,

Pentecostals developed their own way of spirituality. Such charismatic spirituality was then further elaborated and developed during the second and the third wave of the Pentecostal-Charismatic Movement, triggering an even more radical outbreak of charismatic wave. This thesis, is trying to understand and analyze the spiritual dimension of the Pentecostal-Charismatic Movement.

Pentecostal/Charismatic (Pent/Char) worship,3 which largely emphasizes the divine presence of God and the instantaneous move of the Holy Spirit, tends to be

less structured and has an attitude of following the instantaneous leadership of the

Holy Spirit. Insiders claim such spontaneity as "led by the Holy Spirit"; nevertheless

Pent/Char worship somehow seems, in the view of some outsiders, to be rather

disorderly. Furthermore, Pent/Char worship's emphasis on the supernatural

presentations of spiritual gifts (Charismata), such as speaking in tongues

(glossolalia), divine healing and prophesying, is viewed by some outsiders as

irrational.

In this thesis, an account of Contemporary Pent/Char worship is will be made. I

will illustrate how Contemporary Pent/Char worship is developed through the

inheritance from its historical and theological roots and under the influence of the

interactive development between their charismatic religious experience and their

doctrinal knowledge about God, in which "Encountering the Divine" serves as the

3 "Pent/Char worship" is generally refers to the worship within the Pent/ Char tradition in spite of its diversity. Pentecostal-Charismatic Movement has a very complex history, which will be discussed in chapter 2 of this thesis. In a result of the complexity of its history, the spirituality of both Pentecostals and Charismatics has been developed to be very complex and varies a lot. It must be inaccurate to generalize any single face of it and treat it as the whole picture of "Pent/Char spirituality", The reason for terming the whole series of revival movements as "Pentecostal-Charismatic Movement" and worship within these movements as "Pent/Char worship" in this thesis is to categorize different phases of the Pentecostal-Charismatic Movement and the worship practiced by different streams within the movements as rooted in the same tradition, 2 fundamental guiding principle of Pent/Char worship. A Pent/Char understanding concerning God, such as His lively presence, spontaneity and supernatural participation in the world, is being presented through the lively, joyfut supernatural and spontaneous presentation of Contemporary Pent/Char worship.

1.2 Framework of the Thesis

This is a thesis concerning worship, or more specifically a particular type of

Christian worship categorized as Contemporary Pent/Char worship. The guiding

question is very basic: What is Contemporary Pent/Char worship? What kind of

worship is it? What are its general features and how does it look like? Does it

contain any forms, or liturgies? And how is it distinguished from other forms

of ?

One may already know something about this kind of worship. There may

already be a picture or a scene of Contemporary Pent/Char worship popping-up in

your mind. What impression do you have in this case? Energetic worship music with

people singing, dancing, screaming, hallowing, praying and singing in tongues,

prophesying together with supernatural such as divine healing,

or even , people crying, jerking and falling on the ground by the power

of the Holy Spirit, and other kind of charismatic phenomena?4 What is the message

that such kind of worship tries to express? And what are the theological implications

and presuppositions behind the operation of Contemporary Pent/Char worship? Or

4 There is a large variety of charismatic phenomena emerging in different Pent/Char gatherings; some have been mentioned in the biblical text (mainly from 1 Cor. 12-14), whereas some are unclear. The degree of acceptance to these different charismatic phenomena varies among Pent/Char churches. Those charismatic phenomena mentioned in the (usually called by the Pentecostals/ Charismatics as "spiritual gifts") gain a wider acceptance to be practiced among Pent/Char communities. However, there are some Pent/Char communities that bear a wider degree of openness/acceptance to allow those charismatic phenomena, which lack a clear biblical base, to be practiced. 3 in other words: How should we comprehend this particular type of Christian worship which is called Contemporary Pent/Char worship?

This paper starts by a historical perspective of the Pentecostal-Charismatic

Movement. By placing this whole series of charismatic movements in a wider historical context considering its historical roots and theological traditions, I will try to illustrate the development of a charismatic way of worship and the tensions between charismatic and the modern world. Considering the historical roots and theological traditions of Pentecostal-Charismatic Movement is essential for understanding the existing appearance of Contemporary Pent/Char worship.

After the historical account of the Pentecostal-Charismatic Movement, which helps us to know where Contemporary Pent/Char worship stands, a descriptive section with three case studies will be presented to illustrate how Pent/Char worship is being practiced nowadays. Although Contemporary Pent/Char worship is to be presented so differently in appearance across the globe among different cultures and denominations, some sort of basic pattern and common features can still be found.

After the description of the three case studies, I will try to conclude the basic pattern and the general features of Pent/Char worship. After generating a picture of a typical Pent/Char worship, a discussion based on the characteristics of

Contemporary Pent/Char worship will be brought out in order to explore the theological implications and presuppositions behind the operation of Contemporary

Pent/Char worship. "Encountering the Divine" will be proposed as the guiding

principle for Contemporary Pent/Char worship in which this theological rule is acting

as the goal and main focus in the practice of Pent/Char worship.

Ideally, Pent/Char worship is operated in a way that Pentecostals/Charismatics

call "discernment of the spirit", in a paradoxical harmony with a perfect balance 4 between spontaneity and liturgical order that ends with a holistic encounter, which is by the same time intellectual and experiential, rational and emotional, physical and spirituat between the worshippers and the divine God.

However, throughout the history of Pentecostal-Charismatic Movement, numerous examples have revealed problems and weaknesses of charismatic theology behind Pent/Char worship in practice. Investigations concerning these problems and weaknesses will be brought out along with the discussion on the theological implications in the last chapter.

1.3 Keyword

1.3.1 Pent/Char Worship

"Pent/Char worship", in this thesis, generally refers to the worship within the

Pent/Char tradition. The distinctiveness of Pent/Char worship lies in its particular

wa'l of presenting spirituality which categorized as "charismatic". The word

"charismatic" literally comes from a Greek word (plural charismata), which

means "gracious gifts," or "gifts of grace".5 What charisma means and refers to in

the Bible remains a hermeneutic problem of the biblical text. After an investigation

on the linguistic data and the context of the biblical texts where the word charisma

exists (mainly in Pauline Literature), Pentecostal biblical scholar Gordon D. Fee

points out that the word charisma has been used by the Apostle Paul in at least

three senses: charismata as Spirit Manifestation; charismata as Deeds of Service

and charismata as some sense of Ministry. 6 Yet, in spite of the varieties in meaning,

a contemporary popular usage of charisma remains in an oversimplified sense

5 J. Ramsey Michaels, "Charismata," in Encyclopedia of Pentecostal and Charismatic ChristianitYJ ed. Stanley M. Burgess (New York: Routledge, 2006), 86. 6 Gordon D. Fee, "Gifts of the Spirit," in Dictionary of Paul and his letters, ed. Gerald F. Hawthorne and Ralph P. Martin (Downers Grove, Ill.: InterVarsity Press, 1993),345-347. 5 commonly referring to "a number of practices known as 'spiritual gifts",7, or more specifically the experience of the phenomena mentioned in 1 Cor. 12-14.8 In such popular sense, Pent/Char worship then refers to a specific type of Christian worship that emphasizes the charismatic practice and 'spiritual gifts'. Although Pent/Char worship in its essence should be comprehended in a wider sense and it may be

misleading to comprehend it in an oversimplified way, the above definition remains

a popular notion of Pent/Char worship.

It can also be noticed that sometimes rather than "Pent/Char worship, but the

term "Pentecostal worship" is being used. This term is usually used by Pentecostals

to distinguish one's identity of being a Pentecostal believer in Classical

Pentecostalism rather than being a Charismatic, which in this sense refers to the

believers in churches under the influence of the second and third wave of the

Pentecostal-Charismatic Movement.

In my research, the term "Contemporary Pent/Char worship" is being occupied

to categorize the worship practiced nowadays by different streams and traditions

within the Pentecostal- Charismatic Movement, emphasizing that they are rooted in

the same tradition.9

7 Michaels, "Charismata", 88. 8 Michaels, "Charismata", 86-88. 9 See footnote 3. 6 Chapter 2: The Pentecostal-Charismatic Tradition

To know how and in what historical circumstances and theological context

Pent/Char worship developed is essential for understanding the contemporary

appearance of this charismatic spirituality. For this purpose, a survey on the history

of the Pentecostal- Charismatic Movement considering both its theological and

historical roots will be presented in this chapter. I want to illustrate the dynamic of

how Pent/Char worship was nurtured under the influence of its historical and

theological ancestors.

2.1 A Charismatic Tradition

Pentecostal-Charismatic Movement derives from varies historical roots and

theological traditions; its historical and theological background is thus extremely

complex. However, despite its complex history, Pent/Char, usually trace their history

directly back to the historical period mentioned in the biblical text. By witnessing

the charismatic phenomena happening around them, Pent/Char link themselves

directly with the biblical text and treat themselves as in continuation of the early

church mentioned in Acts. They understand themselves as the "fulfillment of the

J in Joel 2 of an 'early rain' and a 'latter rain" \ in which they believe that

there is a spiritual blessing outpour that fulfills the prophecy written in the Bible. 2

Pentecostalism is named as to identify themselves as the inheritants of the

Pentecostal outpouring of the Holy Spirit mentioned in Acts where signs and

wonders happened among the Apostles and early churches. Stanley M. Burgess

1 Stanley M. Burgess, {(Antecedents of Pentecostalism," in Encyclopedia of Pentecostal and , ed. Stanley M. Burgess (New York: Routledge, 2006), 30. 2 Burgess, {(Antecedents of Pentecostalism," 30. 7 points out that classical Pentecostals have wrongly assumed the uniqueness of their movement.3 One should never neglect the charismatic face of Christian history since the early church era to the medieval age, and from the early modern age all the way till the Pentecostal-Charismatic Movement in the 20th century. By raising examples including early like Justine Martyr and Irenaeus,

Montanism and Monsaticism in early church history, early , and the Cathari in medieval age, Anabaptists during , ,

Moravians, Methodist up till the , Eddie L. Hyatt has proposed a

charismatic tradition for modern Pentecostals and Charismatics; he thus suggested that there is a charismatic dimension in numerous traditions throughout the history

of Christianity.4 It is the impact of the Enlightenment of the 18th century that turned

modern people towards rationalism and neglected the charismatic history of

Christianity. Overemphasis on the rational wing led to an imbalance in the

development of the modern world, in which the spiritual world, especially mysticism

and supernatural phenomena within like the practice of charismata, have

been ignored or were treated as pre-modern and unreasonable. Under the impact

of the Enlightenment, the charismatic tradition within Christian history was

neglected and hardly discussed. This may be the main reason for the Pentecostals,

as a group in the modern 20th century, to think their rediscovery of charismata is so

unique and to wrongly assume that charismata have never happened before in

church history other than the early church time, and, as a result, linking their own

history directly to the early church and ignoring the long history of the charismatic

tradition within church history.

There are counter movements against the Enlightenment in the Christian world

3 Burgess, "Antecedents of Pentecostalism", 31-32. 4 Eddie L. Hyatt, 2,000 Years of Charismatic Christianity: A Charismatic Tradition for Pentecostals and Charismatics (Dallas, Texas: Hyattm, 1998), iv. 8 throughout history. Most of them have their nature as a spiritual revival movement.

These movements included influencing both England and the America throughout the 18th _19th century, Evangelical Revivals happened in Europe in the

18th century, the and the Holiness Movement happening in 19th century. These spiritual revival movements can be treated as immediate predecessors of the Pentecostal Charismatic Movement.

2.2 Two Essential Historical Roots

There are two essential roots that I would like to discuss. These two roots influence theology and spirituality of the Pentecostal-Charismatic tradition, and hence the appearance of Contemporary Pent/Char worship in a very direct and profound way, namely the Black tradition and the Holiness tradition.

2.2.1 The Black Tradition

The Pentecostal Movement, had its remarkable outbreak in 1906 at Azusa

Street, Los Angeles, led by a black named William J. Seymour. Other than its

spiritual revival dimension, the movement itself had an important social dimension.

It was very much a grassroots movement, for the revival started as a revival meeting

at an old building in a black neighborhood (originally constructed as an African

Methodist Episcopal Church).5 With a room of approximately 4,800 square feet,

there were as many as 1,500 people trying to get into the room for a single service,

while those who couldn't fit filled every windows. 6 The social dimension of the

movement was quite liberal; many black churches involved and participated in the

movement. Black people and women who were in mainstream society hardly in

5 Syna n, The Century of the Holy Spirit, 42-45.

6 Paul Strand, "The Lasting Impact of the Azusa Street Revival/' The Christian Broadcasting Network, http://www.cbn.com/cbnnews/usnews;b60424a.aspx (accessed 14/4/2.009). 9 powerful positions took on key roles in the movement. As a result, many elements from the black tradition, especially those practices and behaviors from African folk , were imported and transmitted into early Pentecostal worship. African is rich in body expression such as dancing, stamping of feet and swaying of bodies.7 This may account for the richness of body expressions in Pent/Char worship. Worship practiced by early Pentecostals was rather spirit-directed, characterized by "freedom, spontaneity, individual expression, and joy,,8. Singing and praying in the Spirit is introduced and practiced; pipe organ tradition has faded out, whereas music style in popular culture and a variety of musical instruments like guitar and drum are occupied. 9 Such expressive worship in the early Pentecostal

Movement effectively touched the hearts of believers in the early 20th century

America. Body expression practiced in Pent/Char worship today may have their very origin from this African American Christian background and its African folk religious roots.

More than that, as lain MacRobert points out, despite its variety, African religions have a common world view: the integration of the seen world and unseen world.10 The participation in the unseen spiritual world is always concerning and continuing with the seen practical world. MacRobert elaborates: 'In Africa the ethnic community was the worshipping community and religion concerned not simply the

"" but the whole of life and existence.,ll With the situation and experience of

th th slavery, the worship of American Black Christianity in 19 - early 20 century tends

to be even more expressive, and focusing on the delivery and redemption of their

7 lain MacRobert, The Black Roots and Write Racism of Early Pentecostalism in the USA (Basingstoke : Macmillan Press, 1988.) 12-15. 8 Webber, Worship Old and New, 123. 9 Webber, Worship Old and New, 123 . 10 lain MacRobert, The Black Roots and Write Racism of Early Pentecostalism in the USA, 12-15. 11 lain MacRobert, The Black Roots and Write Racism of Early Pentecostalism in the USA, 12-15. 10 situation. An instant experience of deliverance in worship, rather than an eschatological hope, is emphasized. Such worship remains deeply rooted in the

Pentecostal-Charismatic tradition and can obviously be observed from Pent/Char

emphasis on the actual deliverance from problems in actual life, such as the practice

of divine healing, deliverance from the evil, or even the preference of a peak

religious experience.

2.2.2 The Holiness Tradition

The American Holiness Movement is, on the other hand, the direct forerunner

of the Pentecostal-Charismatic Movement and provides important theological

resources for the development of the movement. The Wesleyan doctrine of

perfection is always claimed by Pentecostals and Charismatics as the forefather of

the Pentecostal doctrine of with the Holy Spirit.

John Wesley, founder of Methodism, was one of the most important men in

the Holiness tradition. Wesley was born and grew up as an Anglican and later

became an Anglican priest. Profoundly influenced by the and Anglican

mystical traditions in his early time, Wesley confessed that he {(almost became a

mystic himself".12 Vinson Synan points out that after Wesley's remarkable

conversion experiences throughout 1738-1740; the construction of Wesley's ideas

of was fairly developed by about 1740.13 In brief, Wesley

thought that there are two separate phases of experience throughout Christian life:

14 conversion, or and Christian Perfection, or . Christian

Perfection, also called the second blessing, is a separate experience other than the

12 Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century, 2nd edition, (Grand Rapids, Mich.: William B. Eerdmans Pub ., 1997) 3. 13 Synan, The Holiness-Pentecostal Tradition, 6. 14 Synan, The Holiness-Pentecostal Tradition, 6. 11 experience of conversion.

This idea of sanctification was further developed and preached by Wesley's followers in the Methodist tradition. Many pre-Pentecostal and early Pentecostal preachers, who are Methodists, inherited and took this idea. Pentecostals used this idea and further developed it as doctrine of baptism with the Holy Spirit. They see the baptism with the Holy Spirit more like Wesley's idea of second work of God's grace, which is a separate experience after conversion. Others view this as a third

1s phase of Christian experience after justification and sanctification.

Obviously there are differences between Wesley's idea and Pentecostal doctrine. Although Wesley thought that there is a separate experience, he did not view the second blessing as an instant experience of perfect holiness, but rather that perfect holiness is believed to develop slowly and not suddenly.16 However, despite the fact of differences to Wesley's doctrine, it is obvious that Pentecostals developed their doctrine by borrowing theological resource from Wesley's

Methodist tradition.

The spread of the American Holiness movement was historically the direct

forerunner of American Pentecostalism. As a revival movement, the group of people,

mainly American Methodists, gathered in camp meetings to sing, worship and

hoping to experience a break through to a second work of God's grace, eventually

forming new denominations such as the Free Methodist, the Church of the

Nazarene and the Wesleyan Church.17 The worship they were practicing that time

18 was "vo~atile and emotional". With revivalist services quite similar to later

15 Steven J. Land, Pentecostal Spirituality: A Passion for the Kingdom (Sheffield: Sheffield Academic Press, 1993) 82-93. 16 Synan, The Holiness-Pentecostal Tradition,S. 17 Robert E. Webber, Worship Old and New: A Biblical, Historical and Practical Introduction, revised edition (Grand Rapids, Michigan: Zondervan, 1994) 122-123. 18 Synan, The Holiness-Pentecostal Tradition, 11. 12 Pentecostal worship, it was recorded that phenomena like "seized with a trembling, and in a few moments drop on the floor as if they were dead; while others were embracing each other with streaming eyes, and all were lost in wonder, love and praise"19 were happening in some of the revival meetings and services within the

Holiness movement.20

2.3 The Diversity of Contemporary Pent/Char Worship

After 100 years of modern Pentecostalism, Contemporary Pent/Char worship shows highly diversified features across the globe. The causes of this diversity are manifold. Firstly, the appearance of Contemporary Pent/Char worship may depends on which spiritual and theological stream of the Pentecostal-Charismatic Movement

it belongs to.21 Different from a highly institutional religious body such as Roman

Catholicism which has strong central authority, the Pentecostal-Charismatic

Movement remains itself a spiritual revival movement without a centralized

authority; eventually different streams from within the same movement are with

spiritualities of quite different appearance. One cannot ignore the complexity of the

history of the Pentecostal-Charismatic Movement and the large influences these

charismatic waves have to different denolllinations. Although the

Pentecostal-Charismatic Movement had actually led to the emergence of new

churches and new denomination like the in 1917, others regard

themselves as Independent or Non-denominational Churches, however, different

from the development of a denomination, the movement spread and developed

into a more complex form. Besides new churches that emerged as a result of these

19 \lVesley M. Gewehr, The Great Awakening in Virginia (Durham, 1930), 153-55, in Synan, The Holiness-Pentecostal Tradition, 9. 20 Synan, The Holiness-Pentecostal Tradition 9. 21 Wonsuk Ma, "Pentecostal worship in Asia: its theological implications and contributions," in Asian Journal of Pentecostal Studies, 10:1 (2007), 137. 13 movements, these waves of revival movements had their largest impact by entering existing denominations, influencing and transforming them. The appearance of spirituality and worship may eventually vary when charismatic spirituality was introduced and entered these existing denominations.

Secondly, the Pentecostal-Charismatic Movement emerged as ongoing counter movement against Rationalism. Rationalism since the Enlightenment tends to make everything reasonable and rational, intellectual aspect of Christian thoughts like debates on the matter of dogma is strongly emphasized, while the development of the spiritual dimension had been neglected. 22 As a counter force, Spiritualism tried to respond to the Rationalism at that time. and later different spiritual revival movements such as The Great Awakening and the Revival Evangelical

Movement acted as counter movements and developed the spiritual dimension of

Christianity in the 17-19th century. Pentecostalism can be treated as a spiritual revival movement that follows its predecessors like Pietism, the Great Awakenings and the Holiness Movement. It then also inherited the tradition against the

Rationalism as its predecessors. From these historical roots, the

Pentecostal-Charismatic Movement has in itself a trend to be anti-intellectual, anti-institutional, anti-liturgical and spirit-oriented. With the openness to follow the

instantaneous leadership of the Holy Spirit, the way of Pent/Char worship tends to

be less structural. The appearance then may vary as a result of lacking a clear set of

rules and regulations on how liturgy should be performed.

Further, the appearance of Contemporary Pent/Char worship may vary across

the globe when charismatic spirituality is introduced to different race and culture.

Wonsuk Ma points out that local cultural value and spirituality is an important

22 Justo L. Gonzalez, The story of Christianity, vol.2 (Mass. : Prince, 2007) 185-216. 14 variable influencing factor. 23 Especially for such a highly expressive form of worship that Contemporary Pent/Char worship emphasized on the spontaneity and also the emotional expressions of every individual who take part in the worship, the appearance of the spirituality may eventually varies a lot throughout the process of contextualization. It is definitely impossible to record all the appearance and forms of how Contemporary Pent/Char worship is being practiced.

23 Ma, "Pentecostal worship in Asia," 137. 15 3. Cases Studies, Basic pattern and General Features of Contemporary Pent/Char worship

Despite the fact that the appearance of Contemporary Pent/Char worship is highly diversified across the globe, some sort of basic pattern and common features can still be found. In this chapter, three cases studies are being carried out in order to generate a picture of a typical Contemporary Pent/Char worship. The basic pattern and general features of Contemporary Pent/Char vvorship will be illustrated in order for us to gain an understanding of its theological implications and presu ppositions.

Contemporary Pent/Char worship has, in its essence, a trend to break through any traditional/rigid' liturgy. However, it obviously still carries some basic pattern

and forms in a way that such elements may not be as solid and rigid as the traditional Christian worship. The question thus is: what is Contemporary Pent/Char

worship like? And further: what does it mean to those who practice it?

3.1 Principles on Sampling

In this part, three distinctive case studies will be presented to show how

Pent/Char worship is practiced nowadays. For each of the cases studies, a brief

introduction to the church/ministry will be given, followed by a detailed text record

of the worship service. The text record is a co mprehensive report showing the

general structure, features and elements in the worship service. They are mostly

based on my first person experience by attending these worship service as an

observer. Interviews with worship leaders, church members and worship

participants and even church drop-out members are included as supplementary 16 sources. Video source of the worship services are occupied when first person experience was limited.

The three cases studies presented here are the weekly Sunday service of City

Harvest Church in Singapore, a weekly based revival meeting called "Friday Revival" hosted by the Ministry on the Rock in Hong Kong and the Holy Spirit Miracle

Crusades which conducted by Benny Hinn Ministries.

Although the three cases chosen here are all worship services, the context and nature of all three are slightly different. Case 1 is a weekly Sunday service in a church context; case 2 is a revival meeting held also on a weekly basis, but as a public meeting and not in a church context, so that participants may not come from one single church; case 3 is a conference of much bigger scale, operated as a public

conference that acts as an annual event or even as a special life-changing

experience.

Other considerations, which limit my research, need to be mentioned, among

them the limited time, resource and also the limited scale of this research. Following

the above principles and under certain limits, these are the three cases which I think

best to present. It must be inaccurate to draw a generalized picture of

Contemporary Pent/Char worship, especially when the Pent/Char way of worship is

contextualized into different cultures and backgrounds. What this section attempts

to do is trying to figure out some of the convergence elements between the three

cases so that we may gain a general understanding regarding the appearance of a

typical Contemporary Pent/Char worship.

3.2 Case study 1 - Sunday Service of , Singapore

3.2.1 Brief introduction to the Church

City Harvest Church (CHC), which claims to be a non-denominational church, is 17 one of the largest churches in Asia with a membership of more than 25,000 people.1

The church was founded by Rev. Kong Hee, who is now the senior pastor of CHC, in

1989 with a group of 20 young people. Kong grew up in and attended an Anglican church after his conversion in 1975. After 13 years of attending church until Kong's graduation from the National University of Singapore, he was planning to be a in the Philippines.2 He claimed that during that time he felt a call from

God to start a church in the downtown area of Singapore.3 CHC started in 1989 as a ministry named ((Ekklesia Ministry" under Bethany Christian Center, which is an

Assemblies of God church, and later registered as ((City Harvest Church" in

December 21, 1992.4

Concerning beliefs about the Holy Spirit, according to CHC's statements of , the church has the following 4 statements: 5

1) We believe in the baptism in the Holy Spirit as a real experience at or subsequent to salvation, with the scriptural evidence, namely, speaking in other tongues as the Spirit gives utterance. (Acts 2:1-4; 8:14-17; 10:44-45; Galatians 3:14-15) 2) We believe in the operation of the gifts and ministries of the Spirit as enumerated in 1 Corinthians 12-14 and Ephesians 4, as manifested in the early Church. 3) We believe in the Spirit-filled life, a life of separation from the world and perfecting of holiness in the fear of God as expressing the true Christian faith. (Ephesians 5:18; 2 Corinthians 6:14; 7:1) 4) We believe in the healing of the body by Divine power, or Divine healing in its varied aspects as practiced in the early Church (Acts 4:30; Romans 8:11; 1 Corinthians 12:9; James 5:14) and by deliverance in the name of . (Mark 16:17)

CHC is a mission-oriented church which records and claims ((a rate of planting a

1 See http://www.chc.org.sg/eng/founder/founder_aboutkong .php, (accessed 26;02/2009). 2 See http://www.chc.org.sg/eng/founder/founder_biography.php, (accessed 26;02/2009) . 3 See http://www.chc.org.sg/eng/founder/founder_biography.php, (accessed 26;02/2009) . 4 See http://www.chc.org.sg/eng/church/church_milestones.php. (accessed 26;02/2009) . 5 Statements of faith no.9-12 of City Harvest Church, see http://www.chc.org.sg/eng/chu rch/chu rch_sttFaith. php, (accessed 26;02/2009). 18 church every three months", as stated in the mission statement that every member of the church "is released into ministry, discipled in the to obey the ".6 CHC has 27 affiliate Churches and 10 bible schools overseas, whereas The Malaysian Harvest Fellowship which Kong co-founded has another 17 affiliate churches. 7

Another dimension of CHC is its emphasis on a so-called ~ultural Mandate.

Kong's vision on building a church is known as Christos Kai Kosmos ( in Culture), in which Kong thought that the church and the congregation should engaged in culture such as popular culture, art and marketplace, that they can be the salt and light of the world by optimizing the influence of Christian and in the society.8 Kong himself married a pop artist named Sun Ho. In order to live as what he preached, he withdrew from the church staff payroll and started his own

business in 2005; However, he remained the senior pastor of CHC as a voluntary

devotion just as the same as a laymen server. 9 Some people criticize that CHC

over-emphasized success in the secular world, and move too much towards the

danger of the prosperity-. 10

Concerning worship, CHC is now hosting its main English weekend services at

Singapore Expo Hall 8, which contain 8,100 seats, whereas other services are held in

multiple locations including the titanium-clad church complex building, which is

owned by the church, in Jurong West Street 91. Kong that the worship and

ministry style of CHC is the most contemporary and progressive among churches in

6 See http://www.chc.org.sg/eng/church/church.php. (accessed 26jb2/2009). 7 See http://www.chc.org.sg/eng/church/church.php. (accessed 26jb2/2009) . 8 See http://www.chc.org.sg/eng/church/church_beliefs.php and http://www.chc.org.sg/eng/church/marketplace. php, (accessed 26jb2/2009). 9 See http://www.chc.org.sg/eng/founder/founder_aboutkong.php, (accessed 26jb2/2009) . 10 Information obtained by an interview with some post CHC members which drop out from CHC and become members of other churches in Singapore. 19 the world.11

3.2.2 Settings of the Venue

The Venue of City Harvest Church hosted their main English Sunday service is a huge hall with a very grand stage set up on one side. Up on the wall of the stage there is a huge projecting screen for the image projections of all the details during the worship service including the lyrics during acoustic worship, bible verse during

, announcements and even videos so on and so forth. On the stage there is a

professional setting for music performance. Huge speakers and spot lights are set up

on the bracket hanged from the ceiling. The PA system is very professional more

than perfect to support the whole service and make sure everything is smooth and

what's happening on the stage can be heard and watched clearly from every corner

of the hall. The seats of the hall are arranged as a fan-shaped scattered from the

stage and are well divided into different zones. There are usher team and security

unit in guiding and helping the congregation to find a seat and be seated effectively.

During the service, there is a full-teamed worship band, with up to 8 back-up

vocalists and a 100 people choir, and even a range of musicians playing different

kinds of music instruments like trumpet, saxophone and flute, etc.

3.2.3 An Account of the Sunday Service

The service of CHe usually starts in time (if as usualL while all the musicians,

vocalist and choir had been ready on the stage; whereas it is still be a bit messy in

the hall because there are still lots of people rushing in the hall and trying to get a

seat. The house light will made slightly dimmer and the spot light strongly shine

upon the stage. Just as the same as other performance in the opera house, this light

11 See http://www.chc.org.sg/eng/founder/founder_biography.php, (accessed 26"b2/2009) . 20 effect is succeed in helping the congregation to put their attentions upon the stage.

The Worship leader starts the worship by a warm welcome and greets the

congregation, he/she may sometimes also ask the congregants to greet each other.

After a simple greeting, the worship leader would start the acoustic worship by a

simple call for worship. The congregation is asked to stand. The worship band starts

playing some music and rolled the first two or three songs. This acoustic worship

and praise section always begins with some energetic, celebrative and upbeat praise

songs. The songs chosen are usually with similar beats, rhythm and musical scale

that they are sometimes to be sung as a med ley. Perfect percussions and light

effects are rolled to cooperate and accompany with the music. It is somewhat like

being in a rock music performance.

Both of the songs would possibly be looped for several times, especially the

chorus part. The congregation is very familiar with these songs, in which they have a

special tacit understanding in clapping their hands with beats and lifting their hands

up together during different parts of the song were being sung. It is also clear that

the choir is actually helping the congregation to fill into this understanding as

members of the choir were performing a set of uniform actions such as clapping,

lifting up hands or even other specific body gestures. In such an environment, a new

comer like me can easily follow and join to perform such expressions to form a unity

with other participants. Through the first two songs, the congregants are observed

to be warmed up and become much energetic than before. They usually clapped

and shouted loudly after these celebrative son gs are being sung. The mood of music

in this part can be described as energetic, celebrative and lively.

After that, the mood may possibly be turned by the composition of music and

musical instruments used to a much contemplative one. The composition of music

become much simpler, that may be just the keyboard and a little percussion are 21 used to play a very simple melody. The worship leader may call the congregations to close their eyes, lift up their hands and try to 'feel the presence of God' and to

'touch Jesus'. A verse of the third song may be sung by a soloist. The whole congregation keeps silent, most with their eyes closed, hands lifted up, listening and meditating. They joined to sing when other musical instruments and vocalists started to fill their voice into the main stream of music. The theme of the song is

likely to be about the relationship with God, or be focus on God's torching and

purifying to one's heart.

The rhythm was getting slower and the voice of the music was lighter to create

a sense of silence and a texture of condensing when it came to the bridge within the

song, or between two songs, with a simply melody and lyrics of just "holy, holy" is

being sung. Or sometimes a few phrases like "Jesus, I love you", "Praise you, Lord" or

"Hallelujah" are being sung randomly, some congregants sing with a whispers; some

sing in tongues. It is like every congregant takes this period of time to worship

individually to God but also by the same time every single worshipper are

collectively to form a harmony in unity. After certain moment, the flow of music

changed to a rather upbeat manner, congregants sing according to the manner of

the music in which both of the voice and the beat of the whole congregation will

progressively increased. This song may end eventually when the ambiance is raised

to a certain extents, with congregations' clapping and shouting.

This worship and praise section in each of the CHC service is usually led by two

worship leaders. Another song leader, who mostly stands beside the first worship

leader, may take the worship leader's place and continued to lead the worship. This

turning was obviously planned before and was done very smoothly, just as the

turning mood of the music. He/she may start with a , then a grand and

worshipful song. This song may also be looped for quite a few times. Although the 22 worship songs in an acoustic worship are being sung repeated Iy, it doesn't seems meaningless. The ambiance keeps changing, sometimes progressively upbeat and whereas sometimes become light and condense. Some participants being interview think that the spirituality of the worship is being felt progressively deeper and deeper during such flowing.

By the end of this acoustic worship and praise section, the pastor of the church

(usually the senior pastor Rev. Kong Hee) would walk up the stage and take over the leadership smoothly by singing with the congregations. It is usually this act that marks the end or near-the-end of the acoustic worship. Before the final end of the worshipping part, an ending prayer is prayed or the church is asked to sing one last time to end the acoustic worship, sometimes the church may be asked to pray in tongues for a moment. Praying in tongues in this moment is being treated as a mean of worshipping and praising, in which the senior pastor's prayer by the time usually

mixed up with both praying in tongues and praying with mind using comprehensible

language to worship and praise. The acoustic worship part usually last for about 40

minutes whereas the whole service last for approximately 2 hours time.

Right after the acoustic worship, a warm welcome will be given again by the

pastor before the announcement video is being broadcasted on the screen. After

the announcement, some prepared testimony will be given if there is any. A short

pastoral teaching of , which lasted for about 10. minutes, would be given by

the pastor, or by another service pastor. After the offering, another praise song will

be sung before the sermon. The length of the sermon would be rather long. It may

last for approximately an hour (It is normally 45-50 minutes, but it can be as long as

70-80 minutes). In (H('s sermon, envisioning and empowerment to the

congregation are always being emphasized. The preaching is rather interactive, in

which while the preacher preach, sometimes the congregants respond by saying 23 "Amen". Also, instead of standing firmly behind the podium the preacher usually walks closer to the congregants across the podium and preaches with high intensity of body movements and motions.

An altar call/response is followed by the end of the sermon. The congregants are asked to get on their feet again, lift up their hands and start praying in tongues.

The worship team is on the stage ready to lead the congregation into some acoustic worship again. A slight difference to the acoustic worship in the first section is that the preacher/ the senior pastor by the same time stays on the stage leads the altar call and response; whereas the worship leader operates in coordination in directing the worship team. One of the song being sung before would be sung again as a re-praise, or sometimes another song may be used. The sound of singing, praying in tongues and praying with mind shakes the hall. Proclamation of God's power, H's divine presence, or healings is always being proclaimed these moments. The senior

pastor may give a signal to the worship leader instructing what to play and lead.

Sometimes specific callings will be made. Specific groups of people, like cell

group leaders, are called to come to the front of the stage to receive an impartation

of the spirit by laying hands on them. Sometimes the impartation rite is being

prepared. But Kong claimed that sometimes he hadn't planned for that, but he felt

the Holy Spirit called him to do SO.12 After the call is made, those who were called

walked quickly to the front and form a line facing the stage and start to pray. All the

congregants are asked to stretch their hands upon them and pray in tongues for

them. When the pastor went down the stage to lay hands on them, they fell on to

the ground instantly. This act was claimed to be the impartation of the Holy Spirit

and fullness of the Holy Spirit in one's being. While laying hands, the pastor kept

12 It happened when one of the video records of CHe's service is being watched for this research. See http://media.cityharvest.tv/asx,t080119/1000E.asx (accessed 2M009). 24 praying in tongues and sometimes declared and proclaimed with comprehensible

phase such as "Power of God fall upon you !", "Fire !", or "Fill!" The ambiance

reached another peak during the altar call. The whole service ends when such

response/ altar call rite is finished.

3.3 Case Study 2 - "Friday Revival" of Ministry on the Rock, Hong Kong

3.3.1 Brief Introduction to the Ministry

Ministry on the Rock is a ministry which is hosted by Rev. Pastor Timothy and

Stella Yeung. Timothy Yeung is the senior pastor of Ecclesia Bible College Chapel,

which is a Pentecostal Church, in Hong Kong. Yeung started a revival meeting named

"Friday Revival" after attending a 3-day revival conference of Ecclesia Bible College

in August 1997. The revival meeting is conducted in Cantonese. This weekly revival

meeting starts since September 1997 and till now (2009).

In Yeung's review, He claimed that both he and his wife Stella have experienced

the revival power of the Holy Spirit by attending revival healing conferences in

1996.13 And he claimed that later in late August 1997, in the night after they

attended a revival conference of Ecclesia Bible College, he and his wife have

received a vision and a calling from the Holy Spirit, to start a revival meeting in Hong

Kong in order to "let people understand the truth of the Holy Spirit and help people

actually experience being filled by the Holy Spirit".14

From Yeung's view, "Friday Revival" is a cross-denominational revival meeting

is despite his Pentecostal background. Spirit-filled worship, Prophetic Sermon and

anointed service are being emphasized in "Friday Revival"; in which Yeung believes

that the congregants would definitely experience the renewal of the Holy Spirit in a

13 See http://www.minonrock.org/mor.html. (accessed 25;02/2009) . 14 See http://www.minonrock.org/mor.html. (accessed 25;02/2009). 15 See http://www.minonrock.org/about.html. (accessed 25;02/2009) . 2S 16 worship which is filled with the anointing of the Holy Spirit.

3.3.2 An Account of the Revival Meeting

"Friday Revival" is held every Friday night and the venue of where it is held, also the address of a church which planted by the ministry, is on the second floor of

17 a residential building in Sham Shui Po, Kowloon. After walking up the stairs, there is cl hall with about 90 seats. At the front of the hall there is a stage where different music instruments are placed. Usually 45 minutes before the revival meeting starts, the worship team will do some practice and warm up. Yeung claimed that the practice time is used mainly for the worship team to warm up their heart and

prepare their spirit to lead the worship.18 The worship team consists of a drum, a

keyboard, a guitar and a bass guitar, where the keyboard player is usually the leader

among musicians. Other than the worship leader, there are 3 to 4 back up vocalists.

Congregants who arrived early before the meeting begins starts praying and

worshiping along with the practicing of the worship team, some of them are sitting

and some standing. Right before the revival meeting starts, normally the worship

team on the stage would stop practicing and take a little rest.

After a while, the keyboard player may first walks up the stage and starts

playing some melody. After several moments, Pastor Timothy Yeung would walk up

and call the congregation to start praying and worshipping. After his call for worship

voices of praying by the congregation start to fill the hall, some pray in tongues and

some pray with their mind. Some of the congregants begin to stand. By the same

16 See http://www.minonrock.org/about.html. (accessed 2SAJ2/2009). 17 It is a very common phenomenon in Hong Kong to plant a church in an apartment of a commercial or residential building, some even in an industrial building. 18 Yeung taught in a conference on how to manage a worship team in Malaysia, 2007. He thinks that technical practice should be carried out days before the actual performance. But the warming up practice before the service is essential for the preparation of spirit. 26 time, Yeung usually begin to pray and sing out loud both in tongues and with comprehensible language. By the time being other members of the worship team come up to the stage and be ready for worshipping. Sounds made by different music instruments start to fill into the ongoing music rhythm. The first song of worship starts to be sung. At the time being almost all of the congregants has been standing.

Different from the above case of City Harvest Church, Yeung usually starts with an emotional song with medium speed expressing the love to God and the desire to see God. The song would be repeated for several times. The song ends with Yeung's prayer showing the love and desire to God. Right after that Yeung usually calls the congregants to clap and shout for the glory of God. Again the voices of the congregation clapping and shouting loudly fill the hall.

Then the whole atmosphere would change when the band starts to play some energetic music. The congregation starts to clap following the beat of the rhythm

played by the band. Yeung by the time calls and encourages the congregation to give

the best worship to God. After this, two or three energetic and celebrative worship

songs are likely to be sung. Each of the songs would be repeated for several times, in

which Yeung communicates with the band by hand signals in order to instruct the

band what to play. This bunch of songs is rather worshipful and celebrative, which

the content of the songs are usually be proclamation of the glory, greatness and

victory of God. The atmosphere can be described as joyful and celebrative, more

likely to be described as a party. Each of the participants expressed differently, some

singing with clapping; some lift up their hands with body moving associating with

the rhythm; some even dancing. Right between the songs Yeung usually prays out

loud with declaration and proclamation about the glory, greatness, power and

victory of God associated with what has been sung in the song.

After this the rhythm of the music had been slow down. While the music 27 continue to play, Yeung gave a very short teaching about worship and directed the whole congregation to another song, which may usually be a more expressive and worshipful slow song about the salvation brought by the Christ and the humbleness of the worshippers to be bowed down and worship. The atmosphere begins to condense and become more contemplative. When the congregation sings with the vocals and the worship band, some bows down, and most of them with their hands lifted up.

The atmosphere and also the texture of the music changes along with Yeung's teaching. One thing raise my concern is that the manner of the music are seems to

be followed and cooperated with the tone of Yeung's voice. When Yeung speak

louder, the music follows; whereas when Yeung speak with a softer voice, the music

played is also softer. The word Yeung spoke between songs seems like a good bridge

to !-ink up songs with different manners. Also, the speech of Yeung is likely to have

an impact on directing and tuning the direction and the manner of worship. Further,

it tells the multitude on what was going on in a spiritual sense and guide them how

to react and response.

A part of free flow music is followed and Yeung start to pray and sing in tongues.

The congregation also worshiped by the time with different expressions. Such free

flow lasts for several minutes and ends by Yeung's prayer. Yeung starts to proclaim

healing and deliverance from devil in a prayer to happen in the hall. During his

prayer, some of the congregants reacted (seems involuntarily) with their body

shaking and jerking.

After Yeung's prayer, the music calm down and provide a sense of condense.

The congregation starts to calm down also, but in a deeper sense of spiritual reality.

After a while, Yeung gives a signal and start leading a last song before the sermon.

This song was seems to be not in the former preparation. The scream did not show 28 the lyrics until the second verse of the song was sung. But the vocalist and the music ins~rument player of the worship team are professional to catch up so fast to play the song without a music score. Actually the worship team played songs of the whole worship without music score, that I can see no music score is on the stage.

Then a short sermon, which last for about 15 minutes, concerning offering and devotion of Christian is given before the offering was practiced. After the offering, one more praise song was sung before the main sermo.n was given. The main sermon given was last for about 45 minutes. The content is about the believer life and how God's anointing is working on one self.

By th~ end of the sermon, Yeung usually gives an altar call to the congregation.

By the same time the worship team is back on stage started to play worship music

and praise. Some of the congregants walk to the front of the stage to worship. Later

Yeung starts to lay hand on everyone who come out and pray that the power of the

Holy Spirit filled them up. Those who receive the prayer started to fall down

whereas a catcher is at their back supporting them and help them to lie down on

the floor safely. Some did not fall down and remain standing and worshipping. The

whole revival meeting ends after Yeung served the anointed altar call and one to

two more worship songs were sung.

3.4 Case studies 3 - Holy Spirit Miracle Crusades of Benny Hinn

Ministries

3.4.1 Brief Introduction to Benny Hinn and Benny Hinn Ministries

Benny Hinn is recognized as a healing evangelist/ televangelist.

Hinn was born in Israel and later moved with his family to Canada. He was raised in

a Greek and attended a Roman Catholic school, later convert to a

protestant Christian. He claimed that he has numerous time encounters directly to 29 God (as early as when he was 11 years old in 1963).19 An event that influent Hinn most may be his attendance to a miracle service conducted by evangelist Kathryn

Kuhlman in Pittsburgh on 21 Dec, 1973 when Hinn is 19. 20 Benny Hinn found a

Church named Orlando Christian Center in 1983 and started holding faith healing services in it. Later, his miracle crusades are held in large stadiums and through television channels. Until now, it is claimed tens of millions of people attend Hinn's

Holy Spirit Miracle Crusades each year and a record of 7.3 million audiences in a crusade (3 services) hosted in India is recorded. 21 Despite his popularity, Hinn face a lot of criticisms concerning his personal life, claims and teachings.

3.4.2 An Account of the Holy Spirit Miracle Crusade

Benny Hinn's service is more than popular that people queue up hours before the service began. After getting into the conference hall, I see the setting on the

stage is simple with two keyboards and some other musical instruments. The choir is

separated into half standing on the two sides of the stage. Musicians and Choir

members are ready for the crusade service. The service started with a short video

trailer of Benny Hinn and his ministry. Strong sound and visual effect like thunder

and lightning representing power were used in the trailer. The multitude seems to

be so exciting for the service that they started yelling and clapping.

The ambiance and mood has been very high without a lot of warming up. A

worship leader walked on the stage and called the congregation for worship.

Everyone stand and musicians started to play so me music. Two very modern and

energetic praise songs were sung in a medley. People obviously are far more ready

19 Benny Hinn, Good Morning, Holy Spirit, trans. by Chen WeiDe {Tai Pei: Elim, 1997),26-28. 20 Benny Hinn has accounted for the experience of attending Kathryn Kuhlman's miracle service in detail in his book Good Morning, Holy Spirit (Chapter 1). See Hinn, Good Morning, 1-12. 21 See http://www.bennyhinn.org/aboutus/articledesc.cfm ?id=1386 (accessed 28/5/2009). 30 to start worshipping than usual. People sing loudly with joy, clapping and even jumping and dancing. After these two celebrative praise songs, it turns to a grand and awesome mood that one of the musicians played the keyboard to produce an

Organ sound. Then a list of modern classics worship songs including 'I stand in the awe of you', 'How great thou art', 'He did miracle so great' and 'I give you praise, 0

Lord', was sung grandly and extravagantly to give praise and worship. Without too much interruption by saying lots of things, the worship· leader act as a conductor to the band, to the choir and to the congregations by leading the singing of hymns. It is then followed by some free-flowing music for worshipping and praying when Benny

Hinn walked up the stage during the last song of the acoustic praise and worship was being sung.

After the acoustic worship and praise, Hinn give a 30 minute sermon on offering focus on God's blessing and the prosperity one would receive if he/she is willing to give. After the offering, Hinn give another sermon, which lasted for an hour, on the topic of the how believers can be empowered by the Holy Spirit. At the end of the sermon, the worship band up on stage again and lead a song to responds for the message. And then Hinn gave an altar call and challenge the congregants to

live and walk in the power of the Holy Spirit. Without laying hands, Hinn claimed that there was an impartation of power at the time. Hinn asked the congregants to

receive the impartation by faith when he counted of three. Most of the congregants

in the hall lifted their hands up in order to receive the impartation. When Hinn

count to three, lots of congregants were jerked and fell on the ground, which they

called it jerked by the Holy Spirit.

After that there was a healing section, Hinn encouraged the congregants to

pray for their own and for each other that in faith all the sickness would be healed

by the Holy Spirit. He kept praying in tongue and in language and he claimed a list of 31 sicknesses God was going to heal that night. I saw the congregants in response remain standing, closing their eyes, lifting up their hands and praying hardly in tongues. After a while, Hinn on the stage asked for testimonies. Those who were healed were led to go onto the stage and gave their testimonies of being healed instantly just a moment ago when they prayed. After each of them gave their testimony, Hinn would lay hand on them and they again fell on the ground.

After numerous testimonies were given, Hinn turned the conference into singing and praising again with some grand praise songs. This which seems to act as a celebration to the divine healing and to the whole crusade conference was the last part of the conference.

3.5 Basic Pattern and General Features of Contemporary Pent/Char

Worship

The three cases studies being carried out are more or less representing a

typical format of Pent/Char worship. In concluding the basic pattern and the

convergence of general features of the three cases, it is clear that all of the three

worship service I examined has adopt a basic struct ure consist of "three primary

rites : the rite of worship and praise, the rite of the pastoral message and the rite of

altar/ response.,,22 It is observed that although there is a variety of slight difference

in presentation between the three cases, this basic structure remains the same.

3.5'.1 The Rite of Worship and Praise

It is this part within the whole worship service that charis matics always refer as

"worship". Albrecht points out that modern charismatics commonly used this term

22 Daniel E. Albrecht, Rites in the Spirit: A Approach to Pentecostal/ Charis matic Spirituality, (Sheffield, England: Sheffield Academic Press, 1999) 152. 32 in a more restricted sense representing the general adoration of God, hence

"worship" become a noun signifying this section of the worship service. 23 Further, we can see that music is very much being occupied in this section. It makes an illusion among charismatics that "worship" is always restricted to acoustic adoration to God.

This rite of worship and praise is always the first section of a worship service. In

all of our three cases, the service started with a section of 30-45 minutes acoustic worship and praise. Usually a worship leader and a worship band with electronic

guitar, keyboard, a drum set and vocalists are responsible to lead the congregation to sing a number of songs. The songs used are always in contemporary music style.

Despite the spontaneity is emphasized and allowed, the flow of songs have usually

been planned and are usually being arranged in medley. Further, prayers are

smoothly filled in the gaps within songs and between songs such that the "worship"

section looks like a unity. Flow of songs and music creates the dynamics and the

flow of ambiance throughout the rite. The congregation actively participates in the

worship by expressive prayers, praising, and body motions like hand raising and

even dancing.

3.5.2 The Rite of Pastoral Message

The pastoral message is always the second rite out of the three to be practice

in a service. Usually a short teaching concerning offering will be given before the

pastoral message is being preached . Pre achers al ways preach with passionate tone

with lots of body motions. Rather than standing behind the pulpit, preachers trend

to walk across on the stage. The content of the pastoral message may varies,

concerning spirituality to daily life; social justice to commercial success; but with a

23 Albrecht, Rites in the SpiritJ 155 . 33 very main focus on how to live a Spirit-filled Christian live, Albrecht points out that one of the important characteristics of Pent/Char preaching is that the preaching

"enables a re-experiencing of the biblical text",24 He commands that Pent/Char preaching never treat the biblical text as a past event, but emphasize a lot on the

25 current application of the Biblical text. The preaching can last for quite long, as long as an hour. But despite of this, active participations by the congregation like responding "Amen" and clapping hands can be noticed.

3.5.3 The Rite of Altar/Response

The rite of altar/ response usually comes last and marks the end of the service.

The appearance of this rite, among the three rites, varies the most between different churches. It can sometimes be no more than a re-praising with another 20 or so minutes of acoustic worship. But sometimes there is an altar call/ ministry time along with the acoustic re-praise. The one who host this section, usually the

senior pastor, may give an altar call responding/ co-relating a certain focus of the

pastoral message; or there may be a healing/ ministry time. There are several forms

of altar/ response. Numerous practices of "spiritual gifts" may be practiced at this

time, including mainly altar call for conversion/ commitment; telling

prophecy/ministry / performing healing or deliverance rite; prayers for impartation

of the Spirit/ baptism with the Holy Spirit. Albrecht propose that th is rite "attempts

an interaction with God".26 This section may even much spirit-oriented than the

other two rites, representing a high openness to the Spirit. Meanwhile, the

discernment of the spirit remains a critical issue, which we will discuss in next

24 Albrecht, Rites in the Spirit, 163-164. 25 Albrecht, Rites in the Spirit, 163-164. 26 Albrecht, Rites in the Spirit, 169. 34 chapter. In the three cases we have examined, the senior pastor is most responsible to discern the spirit and react in leading different rites.

35 Chapter 4: Theological Implications and

Presuppositions of Contemporary Pent/Char Worship

After knowing how Pent/Char worship is being practiced contemporarily by concluding its basic pattern and general features, in this chapter I want to illustrate how one (whether the one is a Pent/Char or not) could understand Pent/Char worship by knowing its guiding principle, theological implications and presuppositions. I will try to account for the dynamic of how the theology in

Pent/Char perspectives is brought into practice in the context of Pent/Char worship.

I propose that "Encountering the Divine" serves as the core principle of Pent/Char worship, in which the theology in Pent/Char perspective is presented in the appearance of Pent/Char worship. By digging into some of the remarkable characteristics of Pent/Char worship, I will illustrate the theological presupposit ions behind.

4.1 Worship as "Encountering the Divine"

Basically, any form of religious worship contain spiritual encounter, in which

through different forms of ritual and liturgy human being is involved and engaged in

the spiritual world. One can say that every human being has a spiritual dimension

that encounter with the transcendent is an intrinsic desire of a human being. In that

case, Pent/Char worship is a form of presentation in which Pent/ Char performed, in

their perspective, to encounter the divine. What makes Pent/Char worship different

from other form of worship lies on most importantly the theological agenda beh in d;

and hence the appearance of the worship.

36 In many sense Contemporary Pent/Char worship is different from other traditional forms of worship. One of the found ational differences is that Pent/Char believers never treat their worship act as performing "liturgy". To them, worship itself should not be a God drama, but a lively interaction and direct encounterment with God. Radically speaking, they treat liturgical thing as "dead" and "rigid", which cannot bring them forth to experience God. Being different from a doctrinal renewal,

Pentecostal- Charismatic Movement as a spiritual revival movement bears a serious concern on the experiential aspect of religious life. As followers of this tradition,

Pentecostals/ charismatics always emphasized how and what one is experiencing in worship.

It is quite clear that "Encountering the Divine" is the most obviously emphasized focus of Pent/Char worship. The existing appearance of Pent/Char worship being practiced is then the actualization of the "Encountering the Divine" principle under the theology of a Pent/Char perspective. The knowledge they have about God and the expectations of how they shall encounter God in worship are some core factors which shape the way of how they pe rformed their worship.

Therefore by analyzing some of the characteristics of how Pent/Char believers

practice worship, we may glimpse the hidden theological implication behind the

worship act.

Base on the conclusion of the three cases studies carried out in chapter 3, with

associated references from my preliminary studies, the following 6 aspects are some

important and remarkable characteristics of Pent/Ch ar worshi p which I want to

bring into discussion:

1) Liveliness 2) A joyful celebration 3) A supernatural way 4) Spontaneity 37 5) Active participation 6) High commitment in mission the world

In the coming section, I will elaborate the above 6 aspects one by one, illustrating how the remarkable principle "Encountering the Divine" is being practiced and presented in Pent/Char worship, and explore the theological presuppositions behind the practice of Pent/Char worship.

4.1.1 liveliness

I have mentioned previously that Pent/Char believers do not see worship as liturgy but a lively interaction with God. The underlying theological presupposition of the charismatic spirituality to be illustrated here is the presence and the liveliness of God. In the mind of Pent/Char, God, by the lively work and the anointing of the

Holy Spirit, is present when they worship and hence direct communication to God is

available. God's presence can actually be experienced by the believers during worship. As we may see, in Pent/Char worship this principle of "presence of God" is

always being emphasized and preached throughout all of the three main rites in the

worship.

For example, it can be observed that the discourse of Pent/Char believers used

to mention God during worship is always a "Thou". The songs Pent/Char sing during

worship "were not songs about God or Jesus; the worshippers were singing directly

to God".l This is for this reason that psalms are always being sung in Pent/Char

worship, as the manner occupied by psalms is usually first person direct praising and

praying to God.2

1 Donald E. Miller and Tetsunao Yamamori, Global Pentecostalism: The New Face of Christian Social Engagement (Berkeley: University of California Press, 2007), 131. 2 D. L. Alford, "Pentecostal and Charismatic Music," in The New International Dictionary of Pentecostal and Charismatic Movements, Revised and Expanded Edition, ed . Stanley M . Burgess (Grand Rapids, Michigan: Zondervan Pub., 2002), 915-916. 38 · In the rite of worship and praise, the setting of the rite also favors and allows a certain degree of freedom for every individual participant to express the adoration and love to God freely in varies ways. Although there is a team leading on stage, the ways of how every individual participant follows may vary. A large variety of different verbal and body expressions are allowed to be occupied at the same time.

Especially when the music is played in a free flow manner during the acoustic worship, every single individual participant is free to present their own affection to

God in their own way. Some singing along with the worship team; song praying and singing in tongues; some close their eyes to feel the presence of God; some bow down on the floor; some lifting up their hands; some even jumping and dancing.

The music style occupied in Pent/Char worship is highly contemporary, which also favor the expressions of the participants. Music is an important complement element which arouses oneself in expressions. The contemporariness of music style is lively to the participants, in which such music style also appears in their daily life.

So a contemporary music style as a tool assist in arousing one's affection and helping one to express such feelings effectively, such that a participant feel comfortable and easy to express one's own feeling and affection to God along w ith the music, and particularly by the assistance of the contemporariness of the music

style.

Not only does the rite of worship and praise enable such liveliness, but also the

other two major rites. The preaching part can said to be lively in several dimensions.

The liveliness of God's word is always rep resented by the liveliness of the preacher's

preaching. Concerning the communication skill, a preacher in a Pent/Char worship

service always preaches in a passionate tone, accompanied with constant body

motions and movements. Such body motions and passionate tone is actually helping

the preacher to deliver the message in a much lively manner, in order to visualize 39 the liveliness of God's word. Concerning the content of preaching, as I have mentioned in early chapters, focus on the application of the biblical text in a

Christian live and emphasized in the re-experience of biblical text and the immediate work of God by the Holy Spirit. Not only the preacher but the congregants are also lively and active during the preaching section, response is made immediately by the congregants to the preacher (and to God, as if theologically the preacher is a vessel of God to deliver the His word and message) by saying "Amen" and "Hallelujah". In the rite of altar/ response, again varieties of different expressions are allowed for the participants to response to God freely. The responses of the participants are always expressive.

In short, the setting of Pent/Char worship is to certain extent creating an atmosphere which arouses oneself to express; by the same time to listen and to response in the encounterment with the Divine. Wonsuk Ma points out that the high expectancy of experiencing God is one of the theological orientations for the liveliness and intensity in charismatic spirituality.3 Ma wrote:

" ... There is a high expectancy of experiencing God. Both 'expectancy' and 'experience' can immediately prompt enthusiastic responses. God is never abstract, but concrete; He is never static, but dynamic,,4

To Pentecostals/ charismatics, such liveliness of the setting in the worship

service is necessary to be created in order to let the believers to encounter and

communicate with the living God. Miller points out t hat for this reason, worship

should be a "full-bodied expression", 5 such that the experience of worship is more

holistic, with the expression of lively bodily expression, em otions and affection from

3 Ma, "Pentecostal worship in Asia," 141. 4 Ma, "Pentecostal worship in Asia," 141. 5 Miller and Yamamori, Global Pentecostalism, 131. 40 one's mind and the spirit. Just as Gerritt Gustafson's view that "Pent/Char worship involves the whole person - spirit, soul and body.6

However, the existing weakness of such liveliness is possibly a misleading thought of "The louder the worship, the better the worship" .7 When the liveliness in worship such as those external expressions is being overemphasized, the presentations and expressions would be amplified to an abnormal extent and

8 somehow become an "empty shell" , in which such external expressions do not contain comparative internal emotions.

Another weakness is also true that such liveliness including visible verbal and bodily expressions may exist sometimes as a result of crowd psychological effect, in which such expressions are given by the worshippers under the psychological effect of being in a crowd excitement rather than as a true responds to the love of God. 9

So it is important for the worshipper to discern the emotions within oneself and

expression one gives. It is the responsibility for the worshipper to avoid being

excited just by a crowd effect, but worship with a true heart.

Another concern raised by Wonsuk Ma is that the emphasis on the lively

presentation would eventually lead to a result of losing the worshippers' original

"ability for and reflective spiritual discipline". 10 It is an upsetting fact

that this phenomenon is popular and obviously observed among Pent/Char

churches. Worshippers enjoy the intensity of expressions but cannot condense

themselves and undergo a deep reflection and contemplation; eventually the

6 \Nebber, Worship Old and New, 128. 7 Ma, "Pentecostal worship in Asia," 142. 8 Ma, ({Pentecostal worship in Asia," 142.

9 Gary D. Erickson, Pentecostal Worship: A Biblical and Practical Approach (Hazelwood, .: Word Aflame Press, 1989), 9l. 10 Ma, ({Pentecostal worship in Asia," 142. 41 spiritual life remains external and shallow and loses the depth supposed to be reached in spirituality.ll

It is certainly a danger that the liveliness of Pent/Char worship would become a ritual without content, in which worshippers pretend to be "spiritual" by learning the appearance of the lively and expressive presentation of Pent/Char worship only but without deep reflection and spiritual discipline. Pent/Char worship will then become a spiritual highway for someone to be "spiritual". Obviously such highway does not have a good spiritual foundation, such that the quality of the congregation's spirituality would be damaged. The original purpose of the worshippers' desire for a revival Christian life would eventually lose its dynamic.

4.1.2 A Joyful Celebration

After discussing the lively appearance of Pent/Char worship, we now turn to its ambiance. In the three cases we visited, one of the common ambiances is obviously its joyfulness. This is one of the remarkable characteristics of Pent/Char worship.

Pent/Char worship is a joyful celebration in which congregants gather to celebrate the presence of God in the worship community.

In a Pent/Char worship service, music is an important tool, which helps a lot in creating different ambiance, to facilitate the worshippers to experience the joyfulness of ecountering God by creating a suitable atmosphere. It is by no means that the mood of music or the music itself is the presence of God . Nonetheless, the rule of music remains very important. The goal of worship t eam in creating different ambiance through the use of music is acting as a veh icle to carry and embody the joyfulness in experience God's presence, and being a facilitator to help the

11 Ma, "Pentecostal worship in Asia," 142. 42 worshippers to express and experience it. Just as Miller's remark on the task of worship team:

"The task of the worship team is to create a space where people can experience the joy of being in God's presence ... the goal of worship leaders is to assist people to momentarily put aside the tensions of daily living and exist, even if fleetingly, in an egoless state of vulnerability in which the transcendent can break into their lives.,,12

There are several types of different manner which music creates. Songs being sung in the beginning of the worship service are always fast, celebrative and energetic, praising the greatness of the deliverance and the salvation given by God.

This medley of songs serve effective, usually warming up the worshippers, in helping them to 'express the joyfulness of communion as a church community and the joyfulness to go into the divine communion in the service. To be more specific, such

sense of joyfulness can be best described as excitement and exaltation.

The second category of music is usually with medium rhythm, grand and

upbeat, served as praise song to express glorification, magnification and adoration

to God's glory, power and greatness. This category is usually effective in helping the

worshippers in expressing the joyfulness of being dwelt in the grandness of God and

the joyfulness of being present and witness the power and great work of God. To be

more specific, such sense of joyfulness can be described as awfulness, honor and

veneration.

Another category of music is usually with a moderate rhythm, soft and gentle,

expressing desires and longings of being in God's presence, the love and affection

one has to God and the satisfaction of being filled by the Holy Spirit and in the

divine communion in which oneself encounters with the Holy. This category of music,

usually meditative and contemplative, helps the worshippers to reach certain

12 Miller and Yamamori, Global Pentecostalism, 138-139. 43 deepness in spirituality and experience deeply the affection of God. This sense of joyfulness can be described as intimacy, gratification and ecstasy.

Other than the joyfulness found in acoustic worship, it is noticed that the whole worship service is a joyful celebration. In the pastoral message section, being preached are always liberative, emphasized on the God's salvation, deliverance and provision on human body, soul and daily context. Testimonies are presented to celebrate the joyfulness of experiencing God's grace on healing and provision, glorify God by telling His work and strengthen the faith of the believers.

The rite of altar/ response is more than a part of celebration. An intensive joyful re-praise is along with the time of worshippers to response to the altar call

and the ministry time. Different spiritual gifts such as divine healing, deliverance,

prophecy and tongues, which claimed have been experienced by Pentecostals and

charismatics, are operated, usually in a literal sense, under the leading and

supervision of the senior pastor.

Contemporary Pent/Char worship service as a whole can be described as a

celebration by God's people in celebrating the joyfulness in encountering God and

the experience of God's presence among them. Also they celebrate the joyfulness in

experiencing God's salvation, deliverance and provision. I have introduced in above

section several different dimensions and aspects of what is the joyfulness Pent/Char

wotshippers are celebrating and how such joyfulness is like. But it is by no means a

comprehensive account of joyfulness they are presenting. Feeling is the individual

affections which have unlimited ways to be presented . Some individuals even

described the joyfulness of encountering God as "scared lovemaking,,13. What I

attempt to do here is to show the dynamic of how "Encountering the divine" is

being practiced and the theological implication of Pent/Char worship.

13 Miller and Yamamori, Global Pentecostalism, 139. 44 After illustrating a number of senses which represents the joyfulness of enc,ountering God in Pent/Char, I would like to bring in a discussion on some criticism concerning the ambiance in Pent/Char worship.

First, concerning the role of music, although it is the truth that music plays an important role especially in Pent/Char worship, overemphasis on the effect which music brings to worship can possibly lead to some dangers. Music in Pent/Char worship serves extremely effective in creating a suitable environment and helping the worshippers to experience God. When music is being overemphasized and dominates the worship, there is a danger of "doing music" rather than "doing worship". In a result, professional music are played and presented but without a worshipful heart. One should have a clear understanding that the feeling which music produced should definitely not be confused with the presence of God in worship. The two "feelings" are definitely two different things which should never be confused. Rather than ordinary feelings, Rudolf Otto termed the intrinsic religious feeling of a human being as "numinous". Numinous, according to Otto, is non-rational, objective and inexpressible that it is "so primary and elementary a datum in our psychicallife,,14; in which Otto made his best in describe numinous as

"mysterium tremendum" (awful mystery). Numinous is more or less remains in mystery (mysterium).15 Music, in its largest extant, can only act as an analogy that dedicated in bringing the worshippers as close as possibleto the feeling of numinous.

It is misled to equalize the two. But it is an upsetting fact that many Pent/Char worshippers do not clear distinguish touch by music and touch by the spiritual realm.

The operation and presentation of Pent/Char worship may have always blurred the demarcation of the two feelings.

14 Rudolf Otto, The Idea of Holy, trans. John W Harvey (New York: Oxford University Press, 1959), 9. 15 Rudolf Otto, The Idea of Holy, 12 . 45 Further, the overemphasis on music would lead to a problem that the worshippers may rely too much on music during worship and eventually lost the heart of worship. Some Pent/Char worshipper couldn't concentrate in worship without professional music environment. Gray D. Erickson reminds his readers that

"music is secondary to the inherent melody of heart".16 If worship is truly the

adoration and affection to God, Erickson challenge if the worshippers can praise and

worship God with the same intensity of expressions without music.17 I certainly

agree with Erickson's viewpoint. One must not confuse the priority and relationship

between music and worship.

The overemphasis on feelings, which was produced under certain ambiance in

worship, may also give raise to the possibility that the congregants may become

much feeling-oriented. One would have illusions that some feelings or experiences

are representing God's presence, and without such feelings they would be misled

that God is not present. The faith and the feeling of God's presence must not be

confused and equalized. When worshippers desire the enjoyable experience such as

the ecstacy in worship rather than the real encounter with the divine, worship itself

would become some sort of ((religious entertainment,,18 in which people attend

worship service for consumption of religious excitement.

4.1.3 A Supernatural Way

Charismatic tradition has chosen a supernatural way in presenting its

spirituality. The underlying theological presupposition of charismatic spirituality is

that God, to them, is a supernatural God who act supernaturally and would

intervene in this world in a visible and supernatural way.

16 Erickson, Pentecostal Worship, 90 - 91. 17 Erickson, Pentecostal Worship, 90-91. 18 Ma, IIPentecostal worship in Asia," 143. 46 ·Pent/Char worship is best known of its charismatic phenomena, which they termed it as operation of spiritual gifts. They experience such supernatural phenomena and comprehend these phenomena by literally interpreting the bible. It is not to say that God's work only existed within the charismatics, certainly not. But it is what charismatics think that God's work can most probably be visible and concrete in such a supernatural way. Such charismatic phenomena was in fact happens throughout church history; meanwhile the outbreak of charismatic wave is remarkably highly intensive and in a large scale in the 20th century through the

Pentecostal-Charismatic Movement. The true reason for what makes Pent/Char worship distinctive is that they set the occurrence of such supernatural as a norm in the practice of worship. Pent/ Char allows different sort of charisma to happened during worship and see it as normal for it to happen. Further they systemized the knowledge of charisma and try to practice it as a norm during worship.

The occurrence of charismatic phenomena can certainly be throughout any time. But charismatics trend to let it happen more intensively in the rite of altar/

response, except the gift of tongue which they practice also in the rite of worship

and praise and some praying rites. Gift such as healing, deliverance, prophecy,

language of knowledge, language of wisdom and even more of these spiritual gifts

are allow to practiced under the supervision and leadership of the senior pastor

mainly during the rite of altar/ response. They sometimes call this section as

ministry time, in which they discern the guidance and work of the Holy Spirit and

practice the . What is going to be exercised depends on the believers',

particularly the senior pastor's discernment of the spirit. Charisma would also

possible to be exercised in sections other than the ministry time in worship if the

senior pastor feels that the Holy Spirit calls to (this will be elaborate more in 4.1.4).

47 One note need to be made is that the operation of ministry time cares the believers in a holistic dimension. From the healing of health problems to the healing of addictions and psychological problems, to the salvation and deliverance one from the evil, all dimensions of a holistic human being - body, soul, and spirit are being care in the Pent/Char worship. Just as what have been illustrated in 4.1.1, Pent/Char worship cares the holistic human being. Furthermore, the practice implied that in charismatics' doctrine, the salvation of God is holistic including the salvation of one's body, soul and spirit.

The theological origin of such charismatic expression must be the Biblical text and the early church history. Pent/Char trace their origin directly back to the early church time. Rooted in this foundation, with their literalistic interpretation of the biblical text, they try to practice spiritual gift just as how it was practiced in the

Apostle time.

One reason to account for this tradition is the grassroots background of the

Pentecostalism. In the early Pentecostal Movement, the Pentecostal population are mainly grassroots, which desire a liberation from God to deliver them, not only spiritually, but also bodily and psychologically; not only in the end time, but immediately here and now. Chris Armstrong comment that what charismatics attempt to occupy is an anti-modern way.19 He describes a Pent/Char world view as a world "charged with the power and grandeur of God�20 H.e elaborated: "Pentecostals stand against the modern project rooted in Newtonian science, which has told us for centuries that by learning the laws of the universe, we can control all that is important in our lives: physical, social, moral, and even religious...

19 Chris R. Armstrong, "Embrace Your Inner Pentecostal: 'Holy Spirit Religion' is quietly infiltrating the Church, revitalizing us all," in Christianity Today 50:9 (2006), 88-89. 20 Armstrong, "Embrace Your Inner Pentecostal," 88-89. 48 From the beginning, Pentecostals reveled in a God who runs the ShOW."21

God is certainly a supernatural God. But there are still some criticisms concerning the practice of charisma which we need to bring into discussion. First, there is seems an imbalance in some Pent/Char churches \f'Jhich overemphasized on the supernatural face and act of the divine. Some may even reject a medical tre~tment and treat this act as the faith to divine healing. When a supernatural way is always expected, a simplistic notion would be the presence of God must be in a certain supernatural way.

Further, overemphasis on a God who heals and delivers may lead the church towards a way to Prosperity Gospel, in which the desires of receiving supernatural gifts like deliverance and healing overwhelms the desires of the presence of God. As a result, the goal of worshipping God would be sidetracked.

4.1.4 Spontaneity

Another remarkable characteristic of Pent/Char worship is its spontaneity.

Although the three major rites forms a basic and rough threefold pattern, large extent of spontaneity is remained and being emphasized in all of the three main rites. Such spontaneity is usually called "led by the Holy Spirit" by the Pentecostals/

Charismatics. In spite of the existing order of the three main rites, there is no painted order with detailed content in a Pent/Char worship, in which all the

Pent/Char worship participants expected the worship to be "led by the Spirit". In the rite of worship and praise, although the songs being sung are pre-selected and the arrangements of songs is planned and rehearsed by the worship team before the service, spontaneity remains in which the worship leader leads the worship by

21 Armstrong, "Embrace Your Inner Pentecostal," 88-89. 49 following the sense of discerning the immediate works and instructions of the Holy

Spirit. Some sort of gestures is used by the worship leader to communicate with the worship band and instruct the band what to play by the time being in worship. The ambiance and moods of the atmosphere, the arrangement of music can be modified and rearranged immediately during worship under the worship leader's discernment of spirit, in order to create a "suitable" manner to facilitate the presence and the work of the Holy Spirit (sometimes even adding another song which is not prepared).

Just as Wonsuk Ma mentioned, "the sensibility to the move of the Spirit is crucial" in

Pent/Char worship.22 As a result, what to do in worship, despite the well

preparation by the worship team, is determined by the worship leader's

discernment of Spirit.

For the rite of pastoral message, Pent/Char preacher trend to preach with

certain extent of spontaneity. They usually preach with a set of outline rather than

following a full texted sermon. Some of the preacher may even abandon the original

sermon which they have prepared and preach an impromptu sermon which they

claimed as follows the immediate work of the Holy Spirit. Eric Swensson points out

that for Pentecostals and Charismatics preaching is distinctive in "its assurance of

the immediate presence of Christ and the Spirit to help the preacher accomplish

God's work at that moment.,,23

The altar/response rite is even more spontaneous as it basically does not

contain any structure. The senior pastor, who leads the alter call/ ministry time, may

proclaimed the immediate work of the Holy Spirit such as healings and prophesying,

and lead the worship team and the whole congregation into different types of

service and practice of spiritual gifts.

22 Ma, "Pentecostal worship in Asia," 145-146. 23 Eric Swensson, "Preaching" in Encyclopedia of Pentecostal and Charismatic Christianity, ed . Stanl ey M. Burgess (New York: Routledge, 2006), 386. 50 The underlying theological presupposition is the spontaneity and the active participation of the Holy Spirit in Pent/Char worship. As mentioned earlier in 4.1,

Pent/Char view worship as a lively interaction with the Divine rather than a humanly religious liturgy. They believe that God is a spontaneous God, by the presence and the work of the Holy Spirit who will reveal Himself in a concrete way in the worship.

God is to them also an active God who participates actively in leading His people in the worship and with His grace, mercy and glory ministering His people. In that case, the practice of spiritual gifts such as , , healings and tongues are therefore not the spiritual gifts 'given' by God through the Holy Spirit, but the

instant work and the concrete, visible presence of the Holy Spirit Himself. In that

sense, to Pent/Char the spontaneity is necessary within Pent/Char worship in order

to enhance the room for the spontaneous Holy Spirit to reveal Himself and work

freely throughout the worship.24

The role of the worship team and the leadership of the service, are then to

become a vessel, sense and discern the move and the instant work of the Holy Spirit;

and as a facilitator, the worship team facilitate the work of the Holy Spirit by

creating a suitable ambiance; whereas the leadership including the worship leader

and the senior pastor, make themselves as a vehicle and facilitate the work of the

Holy Spirit by proclamation and leading the congregation into a certain mode of

wors h·Ip. 25

Concerning the spontaneity in the worship, one of the challenges that

Pent/Char worship faces is definitely the way t o discern the spirit. Other than

traditional worship which has a well-planned and structured program, Pent/Char

worship enjoys a greater flexibility to facilitate their so called "instant work and the

24 Ma, "Pentecostal worship in Asia," 146. 25 Ma, "Pentecostal worship in Asia," 145. 51 presence of the Holy Spirit". But at the same time their way to discern the spirit is a big challenge to them. It relays on a rather subjective way, usually under a small group of leadership in the worship, or more specifically the worship leader, preachers and especially the senior pastor. The prerequisite of the whole congregation to be led by the Holy Spirit is that the leadership who is on the leading role in the worship must first correctly discern the move of the Spirit. Lacking of a relatively objective norm may have a risk in driving the congregation in a wrong direction.

4.1.5 Active Participation

Another characteristic of Pent/Char worship is the noticeable activeness of the worshippers. Not only the worship team and the leadership of the service, but it can be noticed that most of the congregants participate actively in all the three rites throughout the worship. In the worship and praise section, the congregants, under the leadership by the worship leader and worship team, dedicated an energetic and lively praise and worship which involves the participation of the holistic human being - body, soul and spirit. The involvement of the body is obviously observed by high intensity of body movements and the acoustic praising; the involvement of the soul can be noticed by the richness in emotional expressions and verbal praise; the

involvement of the spirit is not easy to observe from outside, but from the fact that the essence of a charismatic way of worship, or simply say any type of Christian

worship, is a spiritual activity which spirit must be involved.

In the pastoral message section, it is observed that there are always

interactions between the preacher and the congregants. The congregants actively

respond to the preacher throughout the sermon by saying "Amen". This act has its

theological origin that the congregants, by responding "Amen", present their 52 agreement on what has been preached after their discernment in the Spirit.

However, in some of the Pent/Char church this act has been failed to act its original function, but remains a Pent/Char liturgy today. The congregants also participate by giving their testimony. In the altar/response section, the congregation practice different spiritual gift under the supervision of the senior pastor. Sometimes they respond to the senior pastor's leadership in stretching their hands towards a specific

person and pray in tongues; whereas sometimes they pray in groups and lay hands

on each other; some may even give an impromptu prophecy under the supervision

by the senior pastor.

The participation of the whole congregation is obviously active, not only as a

follower, but also sometimes as a leader. Base on the "prophethood of all believers",

it is believed that all believers can be "prophet", meaning that any believers may

have the chance to be called and empowered by the Holy Spirit to serve and

minister in a worship service. Other than the of a ordain minister, the role

of such prophethood of all believers lays on the instant empowerment of the Holy

Spirit spontaneously in the worship service. It is Pentecostals' /Charismatics'

that God is a God who will minister His people in the worship service in a way that

everyone have the possibility to be called and empowered by the Holy Spirit,

according to His spontaneity, to serve and minister God's people by practicing

different spiritual gifts such as performing prophesying, healing, miracles and signs.

Such belief enhances the chance and room for a lay member to be used by God. The

role of a lay member in a worship service is, in this case, is to participate actively and

prepared oneself well as a vessel to be used by God. Under this theological

foundation, the participation of the whole congregation is noticeably active.

However, despite the fact that the belief of "the prophethood of all believers"

enhances the participation of the congregants, it does also cause some serious S3 problems. It is observed that in the practical level of the belief ((the prophethood of all believers" in Pent/Char worship, the practice of spiritual gifts is actually under the supervision of the senior pastor. In that case, the leadership of Pent/Char worship, especially the senior pastor, usually has the final authority to interpret the message of the Holy Spirit. Theologically, ((prophethood of all believers" believes that all believers are equal in which any single one of them can be empowered and thus sent by God to ministry, in which the work of the Holy Spirit should be "discern

by all believers together as a faith community. But in a practical level, how to discern the work of the Holy Spirit and interpret the message accurately always remains a

serious problem in the operation of Pent/Char worship. Eventually, the authority

and responsibility to determine the correct interpretation of the message from the

Spirit always lies on the shoulders of the senior pastor. The problem is that the

authority of the senior pastor will become unlimited as they always have the final

say about God's message. Such authority structure will become person-centered in

which the senior pastor holds the authority of interpreting God's will. One fatal

weakness of such authority structure is that the spiritual authority one has will

easily be abused.

4.1.6 High Commitment in Mission the World

One of the visible characteristics of Pent/Char worship is the high commitment

of the worshippers in mission the world. Besides the ernphasis on divine

encounterment, Pent/Char worship concerns a lot about mission. In the pastoral

message, the preacher always envisions the congregation about mission; whereas in

the altar/response, calls concerning rnissions and to live asa revival Christian is

always given by the senior pastor.

54 It can be notice that after a Pent/Char worship, which encounterment with the divine is being emphasized, the congregants are usually highly energized. It can be observed that the whole congregation enjoys the worship. Some claimed that God speaks to them; some said God touches them; some said about God's healing, em'powering or envisioning. One common message that they are actually talking about is that they have encounter the Divine, and this encounterment is to them very enjoyable. Such encounterment further energized them in committing themselves in ministries and services, both in church and in their daily living. It is

unfair and inaccurate to judge how good they are in their daily live, but we can see

by some indicators their commitments in the secular world. Vinson Synan suggested

that the Pentecostal Charismatic renewal is a massive global force penetrating the

whole world.26 By what termed by them as "cultural mandate", the Charismafcs

dedicate in making their influence to the world through a lots of means in different

fields, such as mass media, entertainment industries, business field, market place,

professional territory and social services.

One of the most important theological origins lying behind to enhance this

massive evangelic force is their comprehension of Bible concerning the outpour of

the Holy Spirit. In the book of Act, the instant change of the Apostle after receiving

the outpour of the Spirit is to preach and mission the world. By viewing themselves

as the fulfillment of the prophecy and linking up themselves directly to the Apostles

and early church, Pentecostals/Charismatics has created for themselves a very

strong identity, in which they believe that they play an important role in the end

tim'e and for this seek there is a strong outpour of the Holy Spirit and His spiritual

gifts on them. This strong identity contributes in building the charismatic

community a strong evangelic force.

26 Synan, The Century of the Holy Spirit 386-387. 55 Another important factor which drives the Pent/Char to participate and committed in mission the world is the holistic worldview which they hold. Being influence by and hence having a similar worldview as their Black root, worship is to the

Pent/Char not only a spiritual event, but a communal one; and so does religion, which cares the whole existence and living of human being. Such worldview helps to construct Pent/Char a religion out of a Sunday religion, which encourage them to cares and participate as a Christian in the secular world and further penetrate, transform and mission the world.

4.2 Conclusion

Overall, back to the foundational question which was raised at the beginning, how should one comprehend Pent/Char worship? I have, in this thesis, examined

Contemporary Pent/Char worship in both of its historical and theological perspectives. In chapter 2, by tracing its historical and theological origins, I showed the dynamic of how Pent/Char worship was developed; Further in chapter 3, through the three cases studies, I concluded the basic pattern and general features of Contemporary Pent/Char worship. Lastly in chapter 4, from the characteristics of

Contemporary Pent/Char worship I illustrated the theological implications and

discussed some weaknesses of the theology behind the Pent/Char way of worship.

By proposing "Encountering the Divine" as the fundamental guiding principle of

Pent/Char worship and illustrate how this Pent/Char theology is being brought into

practice, I have tried to show the logic of Contemporary Pent/Char worship.

Contemporary Pent/Char worship, with its lively presentation, shows a lively

and energetic God to the world. They believe that God would be present, by the

Holy Spirit, in worship. Hence worship is to them a lively interaction with God, in

which this encounterment is an enjoyable and joyful celebration to celeb rate the 56 presence of God among them. God is present in the worship to minister His people.

By the instant work done by the Holy Spirit, God to Pent/Char is a merciful and graceful God who would act spontaneously in a supernatural way to save, deliver, heal and redeem His people.

Further, worship is to the Pent/Char the empowerment of believers by God, in which He send the Holy Spirit and pouring out different spiritual gifts according to

His spontaneity by the Holy Spirit to the worshippers. The worshippers are called to serve in the church and also mission the world.

Pent/Char, with its large extant of openness to the instant move of the Holy

Spirit, has its challenge on the discernment of spirit and bears risk on the some problems, which actually happened throughout history, such as inaccurate discernment of the spirit and spiritual abuse.

However, desp ite of the existing problems caused, Pent/Char worship has its contributions in presenting the world a charismatic face of Christianity. It

demonstrates not only how lively and energetic Christian worship can be, but the

pa'ssion of Pent/Char worshippers behind. Further, Pentecostal-Charismatic

Movement pushes Christianity towards a lesson concerning the Holy Spirit, and let

the world rediscover and re-experience God in a supernatural way. Most importantly,

Pent/Char worsh ip marks a breakthrough in the history of the development of

Christian worship by shaking the Christianity world, which addicted to rationalism,

to re-concern spirituality and the spiritual world.

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