Perhaps the best way to describe worship in the Assemblies of God would be to focus initially on the ideal of that event among believers and congregations. “Pentecostal” worship centers on the immanent work of the Holy Spirit within the worshiping community.
Tracing patterns from the Gospels, the book of Acts (2:42–47), and certain Epistles, this approach seeks interaction with rather than simply learning about God. Spirit-baptized believers, in gathering, ought to experience the Spirit’s presence corporately in prayer, praise, singing, testimony, and the operation of the charismata (1 Cor. 12, 14). Petitionary prayers for the sick and needy and the proclamation of the Word will exalt Christ and build up the church in love and power to the glory of God the Father. In this dynamic atmosphere, miracles, healings from sicknesses, conversions of unbelievers who are present, and deliverances from satanic oppression and chemical addictions can be normal and not unusual.
Given this ideal, Pentecostals often view the liturgical structures of the historic churches as hindrances to following the Spirit’s directives, discouraging the spontaneity that characterized the worship of the first-century church (1 Cor. 14:26). Not surprisingly, the church year is generally ignored, with the exceptions of Christmas, Easter, and Pentecost. Neither has the denomination authorized a commission on worship or recommended an order of service, and few congregations provide their members with printed copies of the order of worship. Such outlines are usually reserved for the worship leader(s), pianist, and organist.
Nevertheless, church services have become increasingly predictable while achieving various levels of success in modeling the ideal. Despite important distinctives, the overall pattern of worship in the Assemblies of God reveals that it did not emerge in a vacuum. The frontier revivalism of the Methodists, Baptists, and the Disciples of Christ created the general backdrop for Pentecostalism. In particular, however, it was the spirituality of the revivalistic holiness movement with its Wesleyan and Reformed components that shaped the Assemblies of God when it was organized in 1914. This spirituality emphasizes sanctification (understood as the deeper life in Christ), music, preaching, and spontaneity.
Worship Elements and Practices
Through the years, Sunday morning services have come to include the following elements, although not necessarily in this precise sequence: (1) invocation, (2) congregational singing (gospel songs and/or hymns as well as choruses), (3) pastoral prayer (with the congregation often praying vocally in concert), (4) announcements, (5) greeting of visitors, (6) collection of tithes and offerings, (7) special music (choir and/or vocal or instrumental solo), (8) sermon (preceded by the reading of the biblical text and prayer), (9) altar call response (occasionally), and (10) benediction. Old Testament motifs appear frequently and involve the use of church orchestras, clapping of hands, and lifting hands in prayer and praise.
Anointing the sick with oil and having the elders of the church pray for them (James 5:14–16) has also characterized Assemblies of God churches, despite a declining emphasis on faith healing. Holy Communion, usually celebrated once a month, is interpreted according to the Zwinglian notion of the Lord’s Supper, although the Reformed conception of the “Real Presence” (the spiritual as opposed to the physical presence of Christ) is found occasionally. Baptism by immersion (in a specially constructed tank on the platform) for new believers occurs infrequently during Sunday evening services.
Contemporary variations of this configuration include the preference for singing choruses (with the congregation standing) as the words are shown on a screen from an overhead projector, reflecting the influence of the charismatic movement. In many congregations, this has virtually replaced the use of the Assemblies of God’s Hymns of Glorious Praise (1969) or other hymnals. Instead of one song leader, a worship team of several singers (each with a microphone) may together lead the congregation. In some churches, “singing in tongues” (glossolalia) and/or “dancing in the Spirit” (sometimes choreographed) are encouraged, although the latter remains especially controversial.
The Role of the Charismata
What makes the order of Assemblies of God services different from those of other evangelical churches is the role of the charismata in the service. Despite the paucity of denominational materials on worship, much has been written on those distinctive pneumatological perspectives that strongly relate to it.
The nine gifts of the Spirit (1 Cor. 12:8–10) have at times been divided into three categories. Gifts of revelation include the word of wisdom, the word of knowledge, and the discerning of spirits; gifts of power are those of faith, miracles, and healings; while gifts of utterance include prophecy, tongues, and interpretation.
This last group plays a vital role in a congregation’s striving to experience the ideal of Pentecostal worship. A word of prophecy (1 Cor. 14:1–5) may offer encouragement or comfort to the congregation from the Lord through a member of the worshiping community. Incidentally, preaching is considered to be generically prophetic. A message in tongues (glossolalia) also has potential for similar prophetic function, but only if followed by an interpretation (1 Cor. 14:6–19).
If the vocal gifts are manifested, they should occur at convenient pauses in the order of worship to complement rather than distract from the theme of the service; in some instances, however, they may redirect the focus as the Spirit leads. This sense of divine guidance is often referred to as the “flow” of the Spirit.
Providing an opportunity for response, altar calls allow time at the end of the service for those who wish to be converted, rededicate their lives to Christ, receive prayer for healing, or simply spend time alone in personal meditation. The posture for this may be either standing or kneeling.
Whether a local congregation moves toward the ideal in worship or more closely parallels the patterns of non-Pentecostal evangelical churches is strongly influenced by the pastor, who is the principal worship leader. Although the apostle Paul indicated that the distribution of the charismata are sovereignly dispensed by the Holy Spirit (1 Cor. 12:7, 11), if the pastor has not been used in a vocal utterance or is hesitant about such manifestations, then the church services that he or she directs will probably not model the uniqueness of Pentecostal worship.
Undoubtedly, the tension between the de facto liturgical structure of worship in the Assemblies of God and the ideal of allowing the Spirit to enrich congregational worship with the spiritual gifts will long continue to challenge worship leaders.