fosters conviction of the Spirit and the mercies of God during this time of
intensely intimate praise and worship.
Intercessory prayer can follow this time of confession in adoration.
Although Chan’s model is a representative prayer, Pentecostals can opt for
representative, personal, or communal prayers during or after adoration,
as they feel most connected with God. However, the placement of inter-
cessory prayer refl ects the church’s values, preferences, and beliefs. For
example, American Pentecostals value spontaneity because they empha-
size the freedom of the Spirit. However, Yoido Full Gospel Church in
Seoul, South Korea, does not emphasize spontaneity, and its worship style,
including prayer, is more formal. 74 The community’s values can refl ect the
timing of the prayers.
During the Proclamation of the Word, Pentecostals can connect them-
selves with the traditions of the church by publicly reading the scriptures.
This practice connects them with not only the traditions of the wider
church, but also the practices of the Old and New Testaments. Not only
can this raise the literacy of Scripture in Pentecostal churches, but it can
foster a greater appreciation for the Old Testament. Would this not refl ect
more truly the appreciation for Scripture as God’s Word that Pentecostals
claim to believe? Through this practice, the whole Bible will be known
as the “ one Word of God, the rule (canon) for faith and practice.” 75 For
a Pentecostal fl avor, greater emphasis can be focused on the prophetic
element of the reading of Scripture. Church leaders can emphasize that
reading of Scripture is the act of prophetic proclamation of the very words
of God. The aural act of hearing Scripture as the Word of God connects
affectively one’s very soul. 76
Another liturgical practice that connects with our Pentecostal history is
the proclamation of the Word and testimonials by the laity. While it may
be wise practice to limit preaching to qualifi ed persons, churches can fos-
ter the call of God and active participation by encouraging lay involvement
with these important tasks. This affi rmative work of the priesthood of
all believers can diffuse the pastor-centrality of lower-ecclesial Pentecostal
churches.
Since the world is sacramental in nature, as I have argued, the Eucharist
should become more prominent in a Pentecostal liturgy. The prominence
of the Eucharist is demonstrated in the Eucharistic nature of the church; in
sharing in Jesus’s body, we become part of him. 77 Instituted by Jesus, the
symbols of the elements are actualized by him. 78 The Eucharist is thus the
integration of and the celebration by the church. It is also an eschatological
134 Y. SHIN