Question for Protestant liturgical theology fans ...

https://community.logos.com/discussion/comment/1296205#Comment_1296205

Thank you Rosie - there are several titles that look interesting.

HJ. van der Wal

Logos actually carries an English translation of the one book that I would suggest from my own country/tradition:

Gerrit Immink - The Touch of the Sacred: The Practice, Theology, and Tradition of Christian Worship (Eerdmans 2014)

https://www.logos.com/product/43918/the-touch-of-the-sacred-the-practice-theology-and-tradition-of-christian-worship

https://community.logos.com/discussion/comment/1296226#Comment_1296226

Thank you - I find I already own this from a package but had not particularly noticed it. It's on my reading list now.

Roy

My own background is pentecostal (which I would consider an offshoot/branch of Protestantism).
Hopefully posting the 1st part of the search results isn't too long. If it is I will refrain from posting that much next time.

I tried two different Smart Book searches in my library.
The 1st was "pentecostal liturgical theology" which returned 1 result.
The second was similar... "pentecostal liturgy" which returned bunches. This is just the 1st page of results.

[quote]

Bibliography

Works on the Spirit: Athanasius’s Letters to Serapion on the Holy Spirit, and Didymus’s on the Holy Spirit. Translated by Mark DelCogliano, Andrew Radde-Gallwitz, and Lewis Ayres. Crestwood, NY: St. Vladimir’s Seminary Press, 2011. Attanasi, Katherine. “Introduction: The Plurality of Prosperity Theologies and Pentecostalisms.”

Renewal Worship: A Theology of Pentecostal Doxology (Dynamics of Christian Worship | DCW)

[quote]

Conclusions > Theological Dimensions of Conscientization

Pentecostal liturgy is a liturgy in the making, constantly being shaped and reshaped by God’s people. The key element of such a liturgy is the full participation of every person. This participation may take a variety of forms, with the intention of bestowing a capacity for action.

Pentecostal Formation: A Pedagogy among the Oppressed

Toward Multicultural Ecclesiality

“Pentecostal liturgy is a liturgy in the making, constantly being shaped and reshaped by God’s people. The key element of such a liturgy is the full participation of every person. This participation may take a variety of forms, with the intention of bestowing a capacity for action.

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

An Oral Liturgy

Pentecostal liturgy is, therefore, a ‘third way’ between chaos and a rigid, fixed liturgy. This third way allows for variations within a framework of the whole liturgical structure. The key element of Pentecostal liturgy is the full participation of every member. This participation may take a variety of forms.

Pentecostal Formation: A Pedagogy among the Oppressed

The Pentecostal Liturgy

The Pentecostal liturgy The chief conclusion of this book is that Pentecostal theology represents a liturgical tradition oriented around the altar. The full gospel forms the narrative of a Pentecostal liturgy that makes possible the participation in Pentecost as symbol of the outpouring of the Holy Spirit.

Introduction to Christian Liturgy

Pentecostal Liturgy

Pentecostal Liturgy From the beginning Pentecostal assemblies crossed economic, racial, and gender barriers. Recognition of gifts given to individuals to build up the whole body and spontaneous expression has been encouraged.

The Camp Meeting Roots of the Pentecostal Liturgy

The Camp Meeting Roots of the Pentecostal Liturgy The integration of the freed slaves into the established ecclesiastical and liturgical structures presented one of the greatest challenges after the Civil War.82 It was the camp meeting of the rural South that provided the premier environment for the mixing of liturgical temperaments.83

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

The African Roots of the Pentecostal Liturgy

The African Roots of the Pentecostal Liturgy The rediscovery of slave narratives in recent scholarship shows that the African slaves formed a “unique and coherent understanding of Christianity” from often “illegal and hidden religious practices” and “in radical distinction to white Christianity … in their own language and idiom.”67

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

The Future of Pentecostal Liturgy

The Future of Pentecostal Liturgy If one considers the future of Pentecostal worship, there are two possibilities open. On the one hand, classical Pentecostalism can adapt itself to the mainline churches, adopting a fundamentalistic theology and a written liturgy.

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

Pentecostal Liturgy in the Global Cultures

The oral character of Pentecostal liturgy and the significance of testimony and story play a significant role in this task.

The Psychological and Sociological Benefits

Elaborating on the insights provided by Hollenweger, Allen Anderson makes a similar assertion: “Pentecostal liturgy has social and revolutionary implications in that it empowers marginalized people.

The Holy Spirit in Mission: Prophetic Speech and Action in Christian Witness

A Genuine Oral Liturgy

In the structure of the Pentecostal liturgy one might find most of the elements of historical liturgies: Invocation, Kyrie, Confession of Faith, Gloria, Eucharistic Canon, and Benediction.

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

Ritual and Play

The Pentecostal liturgy, holding on to its roots in the ritual cultures of the agrarian world, can thus be seen as an opportunity to repossess the character of “work” in the play of the people. On the other hand, while Turner’s theory accounts for transition within rituals, it does not explain the necessary change of rituals.

African Pentecostal Liturgy and Hermeneutical Event

African Pentecostal Liturgy and Hermeneutical Event The locus of African Pentecostal hermeneutics is the “gathered” church, where the Holy Spirit mediates an encounter with the resurrected and living Word.51 It, therefore, emphasizes hermeneutical tools of communication that betray the worldview and oral character of African culture.

Pentecostal Theology in Africa

The Holy Spirit as Hermeneutical Lens: Pentecostal Hermeneutics and the Normal African Pentecostal Reader

Thus, the Spirit, first, conditions Pentecostal liturgy as the One who mediates the experience of the Word through the preached, sung, danced, and testified biblical text and human speech and, second, guides the community in light of both the biblical text and the Spirit’s manifestations.

Pentecostal Theology in Africa

2. The Development of the Liturgy in Classical Pentecostalism

The construction of a broader support for an African American basis of a Pentecostal liturgy requires two premises that have been established only recently by contemporary scholarship. First, Pentecostal origins are deeply connected with African American spirituality.64

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

The Urbanization of the Pentecostal Liturgy

With this contrast, the Pentecostal liturgy stood in sharp opposition to the sensitivities of the emerging liturgical movement, which envisioned a conservation of the objective liturgical structures as an “organic whole”120 rather than the destructuralization proposed inherently by the liturgical practices of classical Pentecostalism.

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

Bibliography > Aimee Semple McPherson: Preaching to Capture the Imagination

“Classical Pentecostal Liturgy: Between Formalism and Fanaticism.” Pages 53–68 in Scripting Pentecost: A Study of Pentecostals, Worship and Liturgy. Edited by Mark J. Cartledge and A. J. Swoboda. London: Routledge, 2016. Johansson, Calvin M. “Music in the Pentecostal Movement.” Pages 49–70 in The Future of Pentecostalism in the United States.

A Legacy of Preaching, Volume Two: Enlightenment to the Present Day

3. The Liturgy as the Structure of Play

3. The Liturgy as the Structure of Play The origins of classical Pentecostalism consequently have been falsely construed (both inside and outside of Pentecostalism) as a rejection of liturgical theology and praxis.

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

Chapter 9: The Pentecostal Gospel, Religion, and Culture in African Perspective (Allan Anderson)

Nevertheless, Hollenweger’s observation is that Pentecostal liturgy has social and revolutionary implications in that it empowers marginalized people, takes as acceptable what ordinary people have in the worship of God, and thus overcomes “the real barriers of race, social status, and education.”7

Pentecostal Theology in Africa

Toward a Definition

Therefore, Pentecostal catechesis may be defined as the means whereby the Pentecostal community becomes aware of God’s revelation and responds to this revelation in faithful obedience. The nature of this process should include the oral nature of a Pentecostal hermeneutic and the dynamics of Pentecostal liturgy.

Pentecostal Formation: A Pedagogy among the Oppressed

Argentina Argumentum

For the first time, the Pentecostals sent large delegations, especially from Chile. At the close of the congress they startled the Episcopalian leading the service by spontaneously rising, lifting their hands into the air, and lustily shouting their threefold “Glory to God!”—perhaps the most characteristic innovation of Pentecostal liturgy.

Christianity Today, 1968–1969, Volume 13, Numbers 1–25

Uneven Evolution of the Altar Context

He proposes that Pentecostal theology is a liturgical theology, a theology focused on the practices which glorify God in worship.79 Therefore, Vondey says, “Pentecostal theology represents a liturgical tradition oriented around the altar.”80

Essentials of Pentecostal Theology: An Eternal and Unchanging Lord Powerfully Present & Active by the Holy Spirit

25. Liturgical Prayer—(1Q34 and 34bis)

The title of the present section is lost, but reference to the Renewal of the Covenant seems to indicate that we have here another part of the sect’s Pentecostal liturgy. I … Thou wilt cause the wicked to be our ransom and the unfaithful to be our redemption. [Thou wilt] blot out all our oppressors and we shall praise Thy Name for ever [and ever].

The Dead Sea Scrolls in English

Conclusion: Living the Full Gospel

Consequently, Pentecostal theology as liturgical theology is a hermeneutical exercise that aims to make explicit theologically the image of God in the worship of the people: the full gospel is essentially a Pentecostal doxology oriented around the altar.

The Spirit of Creation: Modern Science and Divine Action in the Pentecostal-Charismatic Imagination

The (Cognitive) Psychology of Pentecostalism: Many Tongues, Many Interpretations

In one section of her book she focuses briefly on Pentecostal Holiness worship services close to her residence in Michigan, and discusses the role of music in pentecostal liturgy, the processes of cultivating the Holy Spirit’s palpable manifestation through singing, praying (often in tongues), “tarrying,” and other means.

Spirituality and Not Just Theology

Alexander Schmemann, in speaking of the tension between a sacramental theology and liturgy, writes, “In the early Church, in the writings of the Fathers, sacraments, inasmuch as they are given any systematic interpretation, are always explained in the context of their actual liturgical celebration, the explanation being, in fact, an exegesis of

Pentecostal Orthodoxy: Toward an Ecumenism of the Spirit

Ecclesiology and social analysis

One of the earliest sociological analyses of Pentecostals in Brazil and Chile was the work of Emilio Willems.16 He stressed the participative nature of Pentecostal liturgy and congregational life, for which literacy or education were not necessary but only a disposition to be touched by the power of the Holy Spirit.

Evangelical Review of Theology, Volume 20, 1996

Oneness Pentecostalism and the Creed

The origins of Oneness Pentecostal doctrine mirror the liturgical seedbed of the creeds.

Beyond Pentecostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda

Evangelical Culture: Ways of Understanding the Public Sphere in Latin America from the Perspective of an Evangelical Nation

Music is another characteristic of Protestant culture and is expressed, for example, in life-giving Pentecostal liturgy that allows dancing in the congregation. Such physical manifestations are also an expression of Protestant culture.

Journal of Latin American Theology: Christian Reflections from the Latino South, Vol. 11, No. 1 & 2, 2016

The Groundwork of Pentecostal Pedagogy

This transformation emphasizes ‘the oral nature of a Pentecostal hermeneutic and the dynamics of Pentecostal liturgy … a dynamic and active role of the Holy Spirit and … the full participation of all members of the community of faith’.92

Pentecostalism

Definition of the Movement

Charismatic or neo-Pentecostal groups are those who have accepted some of the elements of traditional Pentecostal liturgy and belief but who have chosen to remain within the confines of the mainline churches or to separate themselves entirely from ecclesiastical control.1

Pentecostal Formation: A Pedagogy among the Oppressed

Pentecostal Experience of God as Communal

“Pentecostals seek to worship their God with their whole being. They have intuitively presented their bodies, their physicality, as instruments of worship. They seek to move with the Spirit, but not as incorporeal selves. Pentecostals experience God as embodied people propelled by the Spirit and by their songs.”91

Pentecostal Experience: An Ecumenical Encounter

Relation between Catholics and Pentecostals

But—in McDonnell’s view—in the Pentecostal liturgy he can experience being able to pray once again.19 There is no need to point out that the Pentecostal proof of God is insufficient, and in certain situations will even lead to the abolition of faith qua faith.20 To some extent Pentecostals see this themselves (chapter 18, pp. 229–33).

Pentecostal Formation: A Pedagogy among the Oppressed

Conclusions > Chapter 5: A Pentecostal Paradigm for Catechesis

The goal of Pentecostal catechesis is defined as the means whereby the faith community becomes aware of God’s revelation and responds to this revelation in faithful obedience. The nature of this process would include the dynamics of an experiential hermeneutic as these dynamics are actualized within the context of Pentecostal liturgy.

God Who Saves

Pentecostal worship embodies a fundamental witness to God’s redemptive identity through the experience of God’s redemptive activity. What is significant for Pentecostals is not immediately the experience that God saves but the revelation that God is saviour, because the latter enables the former.4

Sanctification at the Altar

All Pentecostal worship is a preparing for this participation in the life of God through Christ and in the Holy Spirit (see Eph. 2:18).

Religious and Theological Abstracts

The African Agent Discovered: The Recognition and Involvement of the African Biblical Interpreter in Bible Translation

This is the case not only in Pentecostal literature, but also in Pentecostal liturgy. This negative viewpoint regarding the place of lament in worship goes hand in hand with the negativity toward the whole OT within the Pentecostal tradition. Pentecostals usually regard the NT as more applicable to the life and worship of the church.

The Sighs of Interpretation: A Modern Pentecostal Assist

The Day of Pentecost narrative suggests that comprehension of the Spirit’s presence and activity is not just an intellectual task but is a perceptual one as well, one mediated through the full range of human senses. To be sure, there is the speaking in “other languages” (Acts 2:4) and the hearing, “each of us, in our own native language” (2:8).

The Hermeneutical Spirit: Theological Interpretation and Scriptural Imagination for the 21st Century

Welsh Revival

Gee, Elim Evangel [1933], quoted in Hollenweger, 183) Nevertheless, the Welsh revival prepared the way for the pentecostal movement a few years later. One direct connection between the two is found in the person of ▸A. A.

The New International Dictionary of Pentecostal and Charismatic Movements

1.2. Formation, Worship, and Ministry

He argues that a distinctly Pentecostal preaching approach should contain eight features.

The Mediation of the Spirit: Interventions in Practical Theology

Re-Evaluation of Black Roots

Pentecostals have always refused to be impressed by the Western Protestant criticism of their liturgy.

Pentecostal Experience: An Ecumenical Encounter

Pentecostal Experience and Tradition

Pentecostals always opposed “man-made creeds and dead rituals,” affirms Cox.175 Instead, spirituality was to be biblical, practical, and experiential.176

The Missiological Question

This last remark shows that although the Chilean Pentecostals understand their liturgical dancing to be inspired by the Spirit, it does not happen entirely outside their control. In fact, it is beautifully controlled and integrated into their services.

Table of Contents

Signs and Wonders The Critique by Pentecostals on the Healing Evangelists A Community Liturgy for Sick and Healthy People “All Nations Were Deceived by Your Pharmakeia” Non-Christian and Non-Medical Healing Conclusion 19. Soteriology: Who Is Saved?

Rite Reasons: Studies in Worship

An Example: Altars and Tables

In the post-Pentecostal liturgy of the New Creation, the table has the same function. The only “true altar” in the sense of taking away sin and averting God’s wrath was on Calvary nearly 2000 years ago. Also, it is important to note that, contrary to common opinion, animals were not slain on altars.

The Symbol of Pentecost

These dimensions identify the crucial conditions for designating Pentecost as the theological symbol of Pentecostalism made evident throughout this volume. (1) Pentecost as symbol identifies the encounter with God made possible by the outpouring of the Holy Spirit.

Spirit of God: Christian Renewal in the Community of Faith

Chapter 1: Introduction (Jeffrey W. Barbeau and Beth Felker Jones)

1 Introduction Jeffrey W. Barbeau and Beth Felker Jones This is how we know that we live in him and he in us: He has given us of his Spirit. 1 John 4:13 During the past century, Christian churches around the world have identified a remarkable work of the Holy Spirit in the lives

The Messianic Community of the Last Days

The liturgy expresses a strong confidence of being the elect community of the end times, the people of the renewed covenant (Jer 31) that enjoys God’s goodwill. They are “the sons of your goodwill” or “men of [his] goodwill” (1QHa XIX 12; 4Q418 81 10).20

Warrior, King, Servant, Savior: Messianism in the Hebrew Bible and Early Jewish Texts

Recent Developments in Pentecostal-Charismatic Missiology

First, pentecostals tend to focus on the “particular” and the “transcendent” whereas Moltmann emphasizes the “universal” and the “immanent.” Related to this, second, pentecostals have adopted a more evangelical posture on mission in contrast to Moltmann’s more ecumenical approach.

The Missiological Spirit: Christian Mission Theology in the Third Millennium Global Context

Central African Republic

The Central African Republic (C.A.R.) was part of French Equatorial Africa from 1905. In 1960 it gained independence from France. Since 1966 it has been mostly a military dictatorship. It was known as The Empire until 1979. In 1927 a Norwegian Baptist missionary, Oscar Berntz-Lanz, arrived from Congo (Kinshasa).

The New International Dictionary of Pentecostal and Charismatic Movements

Roy

https://community.logos.com/discussion/comment/1296205#Comment_1296205

Many have realized that even "non-liturgical" worship has its own liturgy.

I agree completely with this statement.

https://community.logos.com/discussion/comment/1296232#Comment_1296232

Thank you Roy. There are some very interesting threads for me to follow in you post. I'll admit to being very ignorant of Pentecostalism despite having had a brother-in-law in that tradition. I know a bit more about charismatics but from a Catholic rather than Protestant perspective.

Christopher Esget

It's not on Logos, alas, but Heaven on Earth: The Gifts of Christ in the Divine Service by Arthur Just is a great introduction to the theology of the growing liturgical movement among confessional Lutherans.

David Thomas

https://community.logos.com/discussion/comment/1296205#Comment_1296205

you're more likely to find Protestant authors writing on "worship" (which to most of them means only the music part of the service) than on liturgy per se

And you're more likely to find periodicals & journal articles rather than published monographs.

I concur that Robert Webber is kind of a "go to" for me for reclaiming the "call and response" liturgy of protestant worship.

Our little rural church pretty much sticks to

Gather the People
Engage with Word and Ordinance (prayers, singing, listening, partaking)
Response to the Engagement (affective and volitional domains)
Act on that response following the Benediction (psychomotor domain)

I follow this group (https://www.facebook.com/groups/691205968736934/) on Facebook. The Admin (and other users) post links to helpful articles like - https://worshipevaluation.substack.com/p/15-questions-for-every-worship-song?utm_campaign=post&utm_medium=web

Rosie Perera

Mennonites sometimes consider themselves Protestants, and sometimes consider themselves a "third way". Since I come from Protestant roots and am a Mennonite now, I still consider myself basically Protestant, though with many nuances from Catholic (and to a lesser extent Orthodox) influences.

An interesting article, then, on Mennonites/Anabaptists and liturgy:

Michelle Ferguson, "Anabaptist Liturgy: An Oxymoron?" (Direction 36, No. 1 [Spring 2007], pp. 5–19)