When the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance (Acts 2:1-4).
Sacred sounds are formative because “faith comes by hearing” (Romans 10:17). Sacred sounds transcend the bones of the inner ear and penetrate the soul of the worshiper. My earliest memories of church are sitting in the pews enjoying the songs, listening to an enthusiastic sermon, and watching the altar service with eyes wide open. As a child, I did not understand everything, but church was never boring. The elements of a typical Pentecostal worship service were present. The enthusiasm of worship was expressed in joyful singing, hands raised or being clapped, tongues speech, shouting, and occasionally someone would dance in the Spirit, or be slain in the Spirit. Also, as the saints prayed we could hear groans and weeping – lament – as they expressed the burdens of their souls. Occasionally, we would visit other churches in town for a special event and it was always evident to me that our church was different. Compared to the other (non-Pentecostal) churches our church was noisier, happier, and more animated. Our church sounded different.
Tongues-speech as the language of worship is a sacramental sign of the Spirit because it is a physical expression of mediated grace. Tongues-speech is a sacramental sign of the unity of the Christian community. It was the presence of the Spirit, evidenced by tongues-speech, that convinced the early church that salvation was to include Gentiles (Acts 10:45-47). The eschatological church is comprised of people “from every nation and all tribes and peoples and tongues” (Revelation 7:9). Therefore, tongues-speech encourages the “unity in diversity” of the Christian community. As a mystical form of worship tongues-speech edifies believers. The Spirit prays in and for the believer with “inarticulate groans” which are vocalized and audible (Romans 8:26). In Pentecostal worship “praying in the Spirit” is private prayer that is expressed in the context of the worshiping community – praying in concert. The liturgy of traditional churches provides uniform responses that are vocalized in unison by the community, which is a wonderful expression of unity and worship. In contrast, Pentecostal worship provides the worshiping community with an opportunity to respond in the Spirit with diverse utterances that are vocalized simultaneously and transcend this present age. The eschatological community of God is not a community of one tongue, but many tongues. The “inarticulate groans” of the Spirit give voice to the “anxious longing” of the soul, provoked by the “sufferings of this present time” (Romans 8:18-25). Spirit baptism anticipates glorification. Often, during Pentecostal funeral services, the saints can be heard offering prayer and praise in tongues, giving expression to the “anxious longing” for comfort and hope as we journey through the valley of the shadow of death (Psalm 23:4).
Lament is a sacred sound that expresses “anxious longing.” As I reflect upon the Pentecostalism I experienced as a child, it is the prayers of lament that I heard being offered at the altar that had a most profound formative affect upon me. As I observe the worship of contemporary Pentecostal churches it is the absence of lament that I find most striking, and troubling. Lament vocalizes the eschatological pathos of Pentecostal spirituality. Pentecostal lament is often offered as prayers of intercession. Pentecostals believe in the second coming of Jesus and in final judgment. The thought that a loved one might face eternal damnation provokes lament in behalf of the lost. Also, lament is an expression of faith and hope that sustains the believer as we face the “sufferings of this present time.” In the Scriptures, when faithful people were distressed, they tore their clothes, put ash on their heads, and cried out to God. These prayers of lament are not faithless acts; they are cries of faith. In their distress, they did not turn their faces from God, but toward God. They insisted that God turn God’s face toward them. This is passionate, meaningful prayer. Pentecostals envision a community where “there will no longer be any death; there will no longer be any mourning, or crying, or pain” (Revelation 21:4). The church exists in this present age as a sojourning community seeking the kingdom of God (Hebrews 11:8-10, 13-16). The church is a waiting community. Often this waiting is expressed in the lament “How long, O Lord?” How long will the righteous suffer at the hands of the wicked? How long must we live in this corrupt age? How long will God be patient with injustice? This lament expresses the church’s certain hope that God will act to install His righteous reign. The church’s journey is a tearful pilgrimage of faith and hope.
Pentecostal song is a sacred sound that expresses and forms faith. Pentecostals have written spiritual songs and hymns that reflect the spirituality of sanctification, Spirit baptism and the second coming of Jesus. Many Pentecostal churches published annual song books for use at camp meetings, prayer conferences and in the local church. Many of the songs were written by Pentecostals for Pentecostals. As much as the weekly Sunday school lesson, or sermon from the pastor, these songs contributed to the spiritual formation of Pentecostal worshiper. In recent years, many local churches have ceased using the songs of Pentecostalism in favor of the more contemporary (and popular) songs written and produced for wider Christian audiences. The unintended consequence is that Pentecostals are no longer singing Pentecostal songs. The primary purpose of “songs, hymns, and spiritual songs” (Ephesians 5:19) is to proclaim and teach the Christian message. In fact, many of the earliest Christian songs resemble early Christian creeds (Philippians 2:6-11). In Pentecostal churches, sounds can mediate, or signify, the presence of God. The renewal of Pentecostal worship will require new Pentecostal songs that express the theology and spirituality of Pentecostal encounter. Also, because tongues-speech reflects the “unity in diversity” of the people of God it offers a paradigm for tolerance in the worship wars. To negotiate a peace will not mean adopting a traditional worship style over a contemporary style. A church that can enthusiastically embrace diverse tongues should also be willing to embrace diverse voices and sounds as long as the voices are speaking (or singing) the truth of the Gospel of Christ.
