Constructive Pneumatological Hermeneutics in Pentecostal Christianity

55. John M.  Penney, The Missionary Emphasis of Lukan Pneumatology
    (Sheffi eld: Sheffi eld Academic Press, 1997), 79.


56. Ibid., 79–80.


57. John M. Frame, The Doctrine of the Knowledge of God (Phillipsburg: P&R
    Publishing Company, 1987), 41.


58. Ibid., 43.


59. Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition
    (Eugene: Wipf & Stock, 2000), 36.


60. Ibid., 36–38.


61. Chan, Liturgical Theology , 148.


62. Chan, Liturgical Theology , 42.


63. 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.


64. Chan, Liturgical Theology , 61.


65. 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.


66. Chan, Liturgical Theology , 41.


67. Ibid., 126–146.


68. 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.


69. For Chan’s argument for active participation, see Chan, Liturgical Theology ,
    147–166.


70. Chan, Liturgical Theology , 130.


71. Smith, Desiring the Kingdom , 163.


72. 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.


73. Chan, Liturgical Theology , 132.


74. 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.


75. Chan, Liturgical Theology , 136. Emphasis mine.


76. 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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