Chris's roots are in the Pentescostal Church. he was probably the first worship leader from the Pentecostal Denomination national  and corss - denominational recognition more than 30 years ago. He is very aware of the 'fusion' effect of Charasmatic and Pentecostal theology.

This article is to stimulate debate on what the implications are of such cross - pollination and perhaps too, a call to recognise and honour Pentecostal roots.

In the Spiritual Life Report of the 48th General Council of Assemblies of God the re-affirmation is made of their need both for the vitality of God’s presence and the need to hear the voice of the Spirit.

Herein dwells the heart of Pentecostal distinctive. The challenge is to retain these values as the Church moves through generational, cultural, organisational and spiritual transitions.

The Centrality of Christ

Pentecostal experience and proclamation rest upon the Spirit’s work to make Jesus pre-eminent. In our post-Christian society, Jesus is seen more and more as one among many options of faith. Those who declare His divinity, lordship and authority as exclusive will be considered intolerant and bigoted. Any attempt to compromise the truth that Jesus of Nazareth is God; that He suffered and died on the Cross; that He physically arose from the dead; that He ascended to heaven; and that He will literally physically return to the earth must be resisted through careful study and proclamation.

The Second Coming of Christ

The imminence of Christ’s return must drive the church’s commitment to evangelism and mission. Readiness for His return must be exemplified in godly living in a hedonistic world. Believers are to live in an opposite spirit to that which is pre-occupied with the temporal and material.

The Supernatural

In an age of scepticism and scientific agnosticism, those who assert God’s ability and desire to demonstrate His power must maintain an expectancy and openness to the demonstration of the glory of God. The New Testament Believers knew that the risen Lord was in their midst performing acts of power that confirmed the gospel and bringing the transcendent power of God to mankind in tangible ways.

Baptism in the Holy Spirit

This is truth fundamental to the identity of a Pentecostal Church. There is a need to be Pentecostal in practice – not in doctrine alone. This New Testament experience of the infusion of God’s power for life and ministry must be kept before every believer as available and desirable. Resist the view that the Baptism is optional or affirming the principle whilst dissuading the practice.

The Altar

Responding to God, hearing from God, surrendering to God and receiving from God are aspects of spirituality primarily held. The altar as a place of repentance, humility and surrender to God should not be lost. The Altar is more than a place or a fixture; it is an attitude and posture of heart. Those who challenge people to know and experience God’s presence must allow opportunities for them to internalize His work.


Biblical Preaching

Biblical Preaching as the primary means of corporate communication of the gospel must be nurtured. The scriptures are not a source book for clever phrases and anecdotes for motivational talks, but ‘God Breathed’ truth for all ages and the only authority for faith and practice.

If we understand that our practices flow out of our values, all that has to this point been stated as core Pentecostal Values will help to determine the true identity of Pentecostal Worship. The stated values re-draw the battle lines. Indicate where contemporary worship has strayed; promote questions as to the way forward.

In striving to maintain Pentecostal characteristics the Pentecostal Church must not surrender the good ground made in recent decades. Pentecostal Worship at its core is focussed on the immediacy of God’s presence in the midst of His people. When the church worships, God is present; in praise, preaching, fellowshipping and in the manifestations of the graces and gifts of the Holy Spirit.

According to the Scriptures, when the body of Christ is functional in all of the Spirit’s gifts, even the not-yet-Christian will declare that God is present. Pentecostal worship is not centred on self; it is focussed on God. It does not seek to amuse the worshipper; it seeks to adore God. It is motivated by a vision of heaven, not by the vanity of man.

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We have seen during the season of growth and release of worship – since the 1960’s – a strong move towards the unity of the body of Christ. The work of the Holy Spirit has been evidenced in non-Pentecostal traditions. The emergence of the Charismatic Church has been explosive and hugely influential. Could some of the current frustrations/questions be coming out of the conflicting DNA? Is the fusion to be embraced, resisted or have the gains of the previous decades in reality been a distraction or diversion? Have the post-Pentecostal waves (Charismatic, Signs & Wonders, John Wimber, Church Growth) been evidence of outpourings of the Holy Spirit? Or are they evidences of human sinfulness and immaturity? Or evidence of both? It may be helpful to assess some of the contrasting DNA strands of the Charismatic & Pentecostal Movements.

Pentecostal

Roots: 19th Century Protestant Holiness Movements From Baptist-Methodist Backgrounds

Church Policy: Traditional denominational Forms created with various Forms of government

Holiness/Sanctification: Strong, clearly defined Doctrinal position (often led to austerity & legalism)

Doctrinal Distinctive Focus: Doctrine of Spiritual Gifts. Operated by the Spirit for edification of the body

Holy Ghost Baptism Focus: Holy Ghost Baptism with Speaking in tongues as ‘initial evidence’ preceded by Sanctification

Socio-Economic Make-up: Initially only black & white lower class with education

Church Order: Strong emphasis on worship, biblical preaching, body ministry & evangelism

Charismatic

Roots: 20th Century Trans-denominational Catholic, Protestant, Orthodox

Church Policy: Mainly derived from former members of mainline & evangelical Denominations

Holiness/Sanctification: Few strong doctrinal holiness emphases (often led to carnality & abuse of Christian liberty)

Doctrinal Distinctive Focus: Doctrine of Spiritual Gifts given to believers as they see fit/personal gain

Holy Ghost Baptism Focus: Holy Ghost Baptism evidenced by various signs, little emphasis on need for sanctification

Socio-Economic Make-up: Encompasses all socio-economic sectors of human society globally

Church Order: Strong emphasis on experiential worship, biblical teaching, spiritual warfare & edification

In the ancient church a Latin saying was frequently used by the church fathers: lex orandi; lex credendi est. Translated the phrase reads ‘the rule of prayer is the rule of faith.’ This means that our prayers (public worship) reflect what we believe. Worship shapes belief. How we worship is of the utmost importance.

Pentecostal worship must instruct the mind as well as warm the heart. Worship has both cognitive/intellectual and emotional/experiential dimensions. These are not contradictory, but complementary emphases. We must not take complementary ideas and transform them into antitheses. This creates a false dichotomy – we are not forced to choose between the two. It is not ‘either/or’ but ‘both/and’. To posit tension between the mind and heart amounts to a deep distortion of both and is in the end a phoney issue. Or to put it more positively, serious, responsible worship attends to both mind and heart. (cf Romans 12:1,2).

In recent years, Pentecostal worship has frequently featured theologically-deficient music. We are today, suffering the consequences of the loss of theological substance in contemporary worship. Content-deprived worship is leading to an emaciated, weakened church – exposed to the threat of doctrinal error and false teaching. Worshippers are becoming increasingly concerned that worship music is being emptied of solid lyrical content. It is time to restore more good content into the songs we write and sing.

Pentecostal leaders having a ‘celebration only’ concept of worship music need to move to an understanding that more faithfully reflects the biblical teaching that worship is a powerful didactic tool. In an era when enrolment in Sunday Schools, children’s ministry and other forms of Christian education has dwindled (contributing to an increase in biblical illiteracy) and pastoral preaching often begins with the perceived needs of unbelieving visitors (resulting in a decline in expositional preaching and teaching), the need for instruction in sound doctrine has never been greater.

Often the matter of selecting music for worship is left to those who are not sufficiently trained and equipped to make mature choices. Church musicians usually have been well educated in the craft of music but often have little understanding in the theological and philosophical framework essential for providing for stability and consistent direction. On the other hand, while pastors often have the theological and philosophical understanding, they sometimes lack experience and expertise in the area of church music. Therefore, both groups in consultation should probably make the choice of music. But pastors certainly should have a part of that process, exerting their influence to ensure that worship music is balanced and healthy.

Worship music should be solid in its content. Many songs currently being used are theologically superficial and lyrically weak. Music that does not challenge worshippers is nothing more than sacred brain candy, giving the participants a nice case of ‘the warm fuzzies’ at the time the song is sung, but leaving a feeling of emptiness when finished. In a time when Christians are ‘lazy and hazy’ about their faith, it is especially important that leaders be vigilant in identifying and eliminating shallow worship music. Worship should not be ‘dumbed down but smartened up’.

S. T. Kimbrough asserts, ‘hymns are theology’. If this is true then ‘the person who chooses the hymns for worship is potentially the most important theologian in his congregation’. Pastors, worship leaders, and church musicians need to think theologically about how they select music for worship. Before choosing songs for our worship repertoire we should ask: ‘Is the combined message of our songs true to the whole counsel of scripture?’ The lyrics should be thoroughly biblical, doctrinally sound, and faithful to Pentecostal distinctives.

Depth
We should avoid songs that are shallow, simplistic, or sentimental. Lyrics should communicate the riches of the gospel of Jesus Christ. We should choose songs whose words combine theological substance and emotional power. The emotions and intellect are interdependent of biblical worship. Worship cannot function without both.

Breadth
Pentecostal hymnody is fundamentally imbalanced; it is topically narrow, failing to give proper weight and emphasis to the broad sweep of biblical doctrines in song. Worship music should cover the full range of important scriptural teachings. By combining older hymnody and newer contemporary songs we can create a fuller statement of our faith. Pentecostal worship music should be marked by doctrinal substance, cultural awareness and contemporary appeal.

Accuracy
Words must not distort the meaning of scripture or misinterpret biblical intent. Scrutinize the texts of songs to ensure that they are faithful to scripture.

Clarity
The lyrics should be clear and understandable. Paul, the apostle, insists that worship be ‘intelligible’. All spiritual gifts and ministries must edify believers (1 Corinthians 12-14). Only what is understood can edify; only what edifies is loving.

Balanced worship will also contain a healthy mix of objective and subjective music. Some of our music should reflect the objective doctrines of the Christian faith. These songs help us to understand truth in relation to scripture. Other songs will be more subjective, providing the testimonial side of our faith. Objective songs tell His story; subjective songs tell our story. A constant diet of objective songs can cause worship to be detached and cerebral. On the other hand, a constant diet of subjective music can cause worship to become self-absorbed and sentimental. Objective worship needs the warmth provided by subjective songs; subjective worship needs the grounding provided by objective songs.

While songs whose lyrics are ambiguous and highly personal might be useful for private enjoyment and devotion, such songs are hardly appropriate for congregational worship. Mature discernment between the songs of the secret place & the public forum, the personal and the corporate is to be encouraged.