In the Holiness-Pentecostal tradition of worship, the key element is praise. Praise is not only the praise of song but the praise of or testimony to God in this life. In worship, the Christian praises God for his character and for the deeds of salvation and healing God has wrought in the life of the worshiper.
For Pentecostal Christians worship has always focused on the public meeting when believers come together to praise the Lord. Praising the Lord is key, for, as they constantly remind themselves, the Lord “inhabit[s] the praise” (Ps. 22:3, NKJV) of his people. The actions that compose proper praise, however, have been various, falling somewhere between the freedom promised by Jesus and Paul, and the form implied in Paul’s other statements that “the spirits of prophets are subject to prophets” (1 Cor. 14:32, RSV) and “let all things be done properly and in an orderly manner” (1 Cor. 14:40, nasb).
Unhappy with the alleged coldness and formality of the churches they left, or which asked them to leave, Pentecostals wanted nothing to do with liturgy. The intensity of their own Spirit baptism, which was accompanied by speaking in tongues (Acts 2:4) and other spiritual gifts (according to Charles Parham, the father of at least this part of Pentecostal doctrine), led them to expect a similar intensity of spirit in their public gatherings. “Come and see what the Lord will do for you” was a common invitation, along with “taste and see that the Lord is good” (Ps. 34:8). Nevertheless, they unconsciously developed liturgies that met the twin demands of freedom and form in a variety of ways.
Pentecostal music is creative and expressive. It uses the musical idiom of popular culture: gospel song which tells a story about a person’s response to God. “I came to Jesus weary, worn, and sad; He took my sins away.” “Years I spent in vanity and pride, caring not my Lord was crucified.” Choruses drawn from the Bible: “I will sing unto the Lord, for He hath triumphed gloriously, the horse and rider thrown into the sea” (Exod. 15). “I will bless the Lord at all times, His praise shall continually be in my mouth” (Ps. 34). Songs of praise; invitation, missionary, evangelistic, and revival songs; and seasonal hymns were all borrowed freely from American Protestant hymnology. For the distinctive experience of the Spirit, however, new songs and choruses were written: “O Lord, send the power just now”; “Jesus come and fill me now”; “Pentecostal fire is falling; praise the Lord it fell on me.”
Musical instruments have always been important, usually as accompaniment for the singing, less often as praise in their own right. Salvation Army brass and drums, piano and organ, drum, tambourine, and guitar, all in the popular musical idiom are acceptable. Young worshipers accept modern styles first, modify them, and gradually incorporate them into worship in acceptable ways. There is no Pentecostal musical aesthetic except that which edifies the congregation.
Public prayer is not a distinct form, but is merely the individual praying in public, often with no inhibition to tone down the frankness. Intensity and spontaneity are the hallmarks of Pentecostal praying: written prayers according to Pentecostals are unspiritual. Private matters can be mentioned in public prayer without embarrassment because they are directed toward a loving Father; the town, the nation, and the world become part of the content as the one who is praying is led by the Spirit to intercede. If she or he is not so led, then it’s all right because the Spirit is directing the prayer.
Prayer “in the Spirit” is not simply Spirit-directed prayer in the language of the worshipers; it is also prayer in a Spirit-given language, usually called “tongues” or “ a tongue.” Speaking in tongues occurs in two main forms: a message in tongues, during which others cease to pray aloud and being to listen, followed by an interpretation in the language of the worshipers; and praying in tongues while everyone is praying aloud, for which no interpretation is sought or expected. The latter use of tongues-speaking is sometimes called one’s “prayer language,” and is understood to be personally enriching (1 Cor. 14:4) and a kind of intercession that transcends all human limitations, since it is the Spirit praying perfectly through a person (Rom. 8:26–27). Prophecies are also appropriate prayer activities; these are short messages from anyone in the meeting which strengthen, encourage, and comfort the worshipers (1 Cor. 14:3), but are not preceded by tongues-speech.
The Wesleyan testimony found its true descendants in Pentecostal testimony and preaching. Preaching is often extended testimony: “This is what God has done for me, and he will do it for you.” Again, the measure is intensity and spontaneity, so much so that if singing or praying or congregational testimony lasts long enough, preaching is not necessary, or is thought to have been accomplished by the Spirit in the other parts of worship. In other countries, one or more sermons are simply added, since the meeting is not bound by time (as it increasingly is in Western Pentecostalism). Although Pentecostal faith is “better felt than telt [told],” (i.e., better experienced than explained) one who has experienced God’s blessings had better tell others about them. Thus, the worship tends to be worshiper-centered rather than pulpit-centered. Since the preacher is presumed to have the greatest experience in the Spirit, however, worship tends to focus on him or her, at least as a prime example of what God is doing; thus, worship often focuses on the minister as star-performer.
The man or woman of God should lead by the Spirit. This is true in worship as well as in church life generally. Most American Pentecostals ordain women and those who do not have welcomed them into every other position of leadership in the local church, though rarely into the highest positions. Spirit-leadership through a person, however, must be protected from willfulness. Here again, a tension is seen between “test[ing] the spirits to see whether they are from God” (1 John 4:1) and the formidable “Do not touch my anointed ones” (1 Chron. 16:22). The ancient rule which considered anyone who mentioned money while speaking “in spirit” an impostor (Didachē 11.12) exemplifies the enduring Pentecostal need for accountability (form) within the freedom of being led by the Spirit. Here, then, is congregational participation in cooperation with strong pastoral direction.
Worship in Pentecostal churches has followed Protestant forms and symbols until the recent spread of Catholic charismatic experience. One contribution of the latter to traditional Pentecostal worship is new songs and choruses. A second contribution is an emphasis on the naturalness, rather than crisis, of beginning the life in the Spirit. This beginning is natural in the sense that Spirit experiences are for every Christian who already has the Spirit in him or her, and in the sense that redeemed human nature is capable of receiving and manifesting the gifts and graces of the Spirit if she or he knows how and is willing. Finally, Catholic charismatics remind all Pentecostals of the Christocentric purpose of all Pentecostal worship.
Protestant influences in worship are many. Places of worship have little ornamentation. The pulpit is centered and behind a conspicuous altar area. A baptismal tank for immersion and Communion table are present. Little use is made of symbols, whether colors, vestments, sculpture or banners. However, the cross (not crucifix) is often prominent, as is the dove. Scripture may be displayed, often a verse about the second coming of Christ, or “I am the Lord that healeth thee” (Exod. 15:26, KJV). Though the church year is ignored, national holidays have their place, with appropriate Protestant hymns, as well as Christian holidays such as Easter, Pentecost, Christmas, and rarely, Reformation Sunday. Common Sunday emphases are denominational programs, such as Servicemen’s Day, Benevolence Day, and the important monthly Missionary Sunday.
Ordinances include Communion, called the Lord’s Supper, usually celebrated monthly after the sermon in a lengthened service. Open Communion is the norm, and the theology is Zwinglian symbolism. Water baptism is less important and frequent in modern American practice than formerly; it is important and frequent elsewhere in the world. The gathering of tithes and offerings is indispensable to Pentecostal worship. Church marriages are usual, as are funerals. Babies are not baptized but are dedicated to God, without godparents, however.
American Pentecostal worship evolved out of late 19th century emphases among Holiness and other evangelical groups on salvation by faith, physical healing through prayer, an experience of the Spirit, subsequent to salvation, that sanctified the believer and empowered him/her for service, and the imminent second coming of Jesus to set up his kingdom. Worship forms compatible with such emphases were borrowed as needed from evangelical practice, and the union of Spirit with the spirits of an energized people caused the invention of new forms. The touchstones have remained practical (Does it edify the congregation?), biblical (Does the Bible refer to it?), and spiritual (Does it allow the Spirit to “have his way?”).