symbol that looks forward to the reality of the conquering Kingdom of
God (c.f., Mt 26:29). Seen this way, the Eucharist cannot be an ordinance
and an occasion for personal refl ection. It is a time to taste the reality of
God’s ultimate eschatological victory, an opportunity to receive spiritual
nourishment of the life that Jesus guaranteed for us through the Spirit’s
deposit. As an eschatological people longing for encounter, Pentecostals
should strive to make the Eucharist the central doxological moment of
their worship service. It provides the moment to drink deeply of the real-
ity of God’s redemptive act in the world; to worship God with a heart of
gratitude within the fellowship of the one body united by the one bread;
to long for the eschatological kingdom; and to receive God’s continual
mercies through the reality of Jesus’s soteriological accomplishments. To
offer a time of spontaneous praise in tongues may unite the central divine
acts of the atonement and Pentecost to create a powerful, transformative
time of worship.
Finally, Pentecostals should embrace the liturgy of the Dismissal. How
appropriate is it for Pentecostals to receive the prayer of blessing from
God as the fi nal word “before they leave their ‘Mount of Transfi guration’
to return to the world to serve”? 79 Pentecostals should be acutely aware
of the anointing they received from the service. Indeed, they have expe-
rienced a “fresh touch” from God; the Mount of Transfi guration is a
normative experience for them. The nourishment they receive is for the
nourishment of the world. Unlike the disciples who kept silent after the
transfi guration (c.f., Lk. 9:36), Pentecostals are to proclaim the reality
they intensely experienced, heard, and participated in during the worship
service. Pentecostals, an Acts-motivated missional people, must receive
this word in the dismissal. They need to be reminded that their dismissal
is not merely the end of a worship service, but that it is a call to return to
the world to proclaim the Eucharistic reality of God’s present redemptive
kingdom and to invite all into the baptism of the Holy Spirit. The world
is a harvest fi eld; the Spirit their sickle; the Eucharist their nourishment;
the liturgy their home of the Father in which they grow, are formed, and
trained for the harvest fi eld.
CONCLUSION
RO is a helpful conversation partner for Pentecostalism due to their simi-
larities which I have identifi ed. Both affi rm the intimate participation of
creation in God that affi rms the goodness of the material. The atten-
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