- John M. Penney, The Missionary Emphasis of Lukan Pneumatology
(Sheffi eld: Sheffi eld Academic Press, 1997), 79. - Ibid., 79–80.
- John M. Frame, The Doctrine of the Knowledge of God (Phillipsburg: P&R
Publishing Company, 1987), 41. - Ibid., 43.
- Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition
(Eugene: Wipf & Stock, 2000), 36. - Ibid., 36–38.
- Chan, Liturgical Theology , 148.
- Chan, Liturgical Theology , 42.
- Similarly, Kenneth Archer states that the primary mode of doing Pentecostal
theology is worship rather than cognitive, critical refl ection. See Archer,
The Gospel Revisited , 11. - Chan, Liturgical Theology , 61.
- This is similar to Chan’s critique of charismatic worship that can tend to
reduce worship to “praise and worship.” See Chan, Pentecostal Theology ,
37. - Chan, Liturgical Theology , 41.
- Ibid., 126–146.
- Daniel E. Albrecht, “An Anatomy of Worship: A Pentecostal Analysis,” in
The Spirit and Spirituality: Essays in Honour of Russell P. Spittler (New
York: T&T Clark International, 2004), 73–77. Albrecht also provides
seven sensitivities that pervade Pentecostal services: celebration, contem-
plation, transcendental effi cacy, penitence, ecstasy, improvisation (ritual-
ization), and ceremony. These sensibilities would also naturally be part of
an authentic Pentecostal liturgy. See Ibid., 80. - For Chan’s argument for active participation, see Chan, Liturgical Theology ,
147–166. - Chan, Liturgical Theology , 130.
- Smith, Desiring the Kingdom , 163.
- Harvey Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the
Reshaping of Religion in the Twenty-First Century (Reading: Addison-
Wesley Publishing Company, 1995), 45–65. - Chan, Liturgical Theology , 132.
- Allan Anderson, An Introduction to Pentecostalism: Global Charismatic
Christianity (New York: Cambridge University Press, 2004), 2. One rea-
son for their formality of worship is due to the infl uence of Presbyterian
forms of worship. - Chan, Liturgical Theology , 136. Emphasis mine.
- An important note to keep in mind is that implicit understanding, what
Smith calls affective knowledge, carried and gained by liturgy, cannot be
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