If materiality is to be taken seriously, then the arrangements of the
furniture and the people can be powerful symbols that orient the church
toward God and to each other. The sacramental elements—with its sweet
aroma of freshly baked bread invoking the image of the Lord whose pres-
ence is sweet and good to our tongues and the wine that points to his
gracious blood; the Bible, with its authoritative word that instructs and
moves us; and the cross, which triumphantly and paradoxically overturns
the powers of this world—can be the focal points of the altar that counter-
act the personality cult of modern worship styles. Pentecostals can also add
a symbol of the dove or fi re to emphasize our Pentecostal reality and ignite
passions for further infi lling and for continual, intense acts of the Spirit. A
symbol of the empty tomb may also remind the church of the victory of
Jesus and the foreshadowing of our resurrection. The worship team can
be moved either to the side or to the back to symbolize the centrality of
God. Moreover, in the following suggestions, my hope is that they will
refl ect the central Pentecostal values of worship, which Daniel Albrecht
identifi es as experience, Word of God and biblical authority, orality, spon-
taneity, spiritual gifts, and ministry and missions. 68 While specifi c liturgies
can look differently, Pentecostalism is inherently holistic and liturgical.
Thus, if these values can be faithfully expressed and active participation is
encouraged, then a Pentecostal liturgy can be holistically formative. 69
The Entrance constitutes the people to God; they leave the world
to gather for worship. Chan sees an eschatological tension in this act
as the people gather together to partially taste the heavenly worship. 70
Pentecostals feel this tension acutely by having partially experienced the
heavenly gifts. They become intimately aware of God’s presence through
his various manifestations, but they are also aware of the partiality of their
situation in God’s silence to their prayers. Furthermore, worshippers can
see the brokenness of the world and the disunity of the church during
the gathering. This is another reminder of the not-yet of their situation. 71
Especially for Pentecostals, this eschatological tension should be more
acute since Azusa Street exemplifi ed the unity of people from segregated
and marginalized backgrounds, a unity that began to erode even at the
very beginning. 72
As part of the entrance, Chan includes a time of adoration. This can
be a time when Pentecostals enter into praise and worship. Confession
would follow adoration. For Pentecostals, the order of confession need
not be strict as some traditions practice. 73 Rather, confession can be
weaved into adoration. The leaders can shape the adoration in a way that
RADICAL ORTHODOXY, PENTECOSTALISM, AND EMBODIMENT IN EXODUS 20... 133