dant epistemology that arises from a participatory ontology is an affec-
tive knowledge that relativizes the importance of cognition, opposing the
Cartesian anthropology of “thinking things” and the univocity of being of
Duns Scotus that carves space for autonomous spheres of reason. Exodus
20 portrays the material nature of the covenant relationship. By affi rm-
ing the formative epistemological power of embodied acts, Pentecostals
can cognitively, openly, and purposefully shape their liturgy of the church
and the liturgy of life to allow God to shape who they are as persons and
communities. Perhaps this way they can navigate between the Scylla of
fi deism and withdrawal from the world and the Charybdis of correlationist
theology that compromises the integrity of revelation by leaving room for
autonomous spheres.
Elements of Pentecostal praxis and worship implicitly accept the forma-
tive power of embodied acts on knowing. Furthermore, the sacramentality
of creation points to the reality and possibility of divine encounter in all
acts. Therefore, the institution of an embodied liturgy can aid the holis-
tic formation of Pentecostals. Liturgy can draw the whole congregation
in the participation of the worship from every angle. Its stimulation of
the fi ve senses can draw the worshippers together toward divine encoun-
ter and with each other, so that the reality of unity becomes engrained
through the practices of the church.
I have offered a suggestion for the inclusion of embodied liturgy in
conversation with Simon Chan. This suggestion is exactly that, a sugges-
tion, and it is open to revision and correction. Also, I have not offered
an analysis of current Pentecostal forms of worship that carry great for-
mative value, such as laying on of hands for healing and Spirit baptism,
being “slain” in the Spirit, or “praying through” at the altar. These intense
moments of worship can greatly aid non-Pentecostal liturgies. In this
chapter, however, I merely suggested a form of liturgy that Pentecostals
can adopt without recommending the exportation of Pentecostal forms of
worship for the benefi t of other traditions. Perhaps another can take up
this task for the mutual edifi cation of the church.
NOTES
- James Κ.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural
Formation (Grand Rapids: Baker Academic, 2009), 40. - Hermeneutics is not relegated only to biblical, canonical, or spiritual
hermeneutics. Interpretation, to know anything, is in one sense an “inter-
136 Y. SHIN