For years, I have exposed groups of North Americans to the "Sheffield Experience." Just about everyone has the same response to the worship: "The Holy Spirit really showed up,"; "The Holy Spirit was so strongly present,"; "I really felt the Holy Spirit." Even after a decade of annual visits, I, too, get caught in a "God moment" in worship that takes my breath away, makes me cry, renews my love for God, and knocks my spiritual socks off. It's hard to describe, but the most common response is about the Holy Spirit.

This has led me to a long and careful study about the Holy Spirit in worship. Who wouldn't want more people leaving the worship service saying, "I was touched by the Holy Spirit"? My journey took me to an unexpected destination. Like Peter, I focused on the programmatic elements. Mick is a good preacher, for sure - really good. But he's no Billy Graham. Or Peter at Pentecost. Becca, who leads the worship team, is great - but I remember when she was young, new, and, (in my perception), a little timid leading worship. The PowerPoint slides are sometimes on time with the music - and sometimes not. Ruth, who does that faithfully, isn't perfect, either. And yet - in all these circumstances, the Holy Spirit is in the room - and off the charts. It's something else. My human side - like Peter - wasn't ready for what I discovered.

Worship in Community

It took about five years to get this. Like many pastors (and Anglican vicars), I was trained to lead worship in the style of an Old Testament priest at the temple mount in Jerusalem. It was a form of worship leading that is top-down, mostly one-way communication, and severely institutionalized. I think, early on in my career, I had so organized worship that if God showed up, there wouldn't be room to operate. Yes, I get that God is a God of order, and still think that's important. However, it occurred to me that Mick leads worship like community. He is dialogical - even when preaching. He will stop and talk to someone in the congregation to make a point in his message. It's not just less formal, it's conversational. It is interactive. He asks us to respond to questions by raising our hands. As worshipers, we are always involved.

Later in the service, it was time for prayers. For years, as a pastor, I stood up and prayed those long prayers for those in the congregation who were sick, lost a loved one, or needed a job. Actually, many in larger congregations have no clue who most of those people are. You might as well read the names out of the phone book and pray for them! Mick does this differently. In his interactive, dialogical approach to worship, he asks us, if we are willing, to raise our hands if we want prayer. Then he says the music is going to start, there will be slides on the screen, and anyone can follow along and sing. However, those who see someone near them raise their hand should go over, lay a hand on their shoulder, and pray for them. He is quick to add that no one has to feel obligated and no one should feel embarrassed. People who want prayer don't have to share what it is they want prayer for - God knows. If they want to share, they can. Then, what follows, is a time of holy chaos: or chaordic worship! It is body life, like the New Testament.

I often preach for the churches I consult. It provides visibility for the report that follows. But that's not a control group for research. I'm there only once on a Sunday to preach. Consequently, I started experimenting whenever I substitute at our home church. Without saying a word to anyone, I began to build the worship service and the message with more interaction. After each worship service, I would listen to unsolicited comments from worshipers, and analyze e-mail responses. The most common response? "The Holy Spirit was really present."

So how does the Holy Spirit work in this interactive, relational approach to worship-as-community? I began discussions with two respected friends, Dr. Bob Shriner, the associate pastor at my church, and Dr. Rupert Loyd, a pastor in Ohio. We looked at Scripture, as well as scholarly writings from recent years, and theological material from previous centuries.

In God's Old Covenant (Old Testament) approach, worship was supposed to be a little more on the "shock and awe" side. God was considered mysterious, but personal with some select people, like Abraham, David, the prophets, and, in worship, with appointed priests. They performed the sacrifices of sheep, goats, and grain, etc. on behalf of the people. The priest was the hierarchical, organizational representative who had direct access to the "Holy of Holies."

In the New Covenant (New Testament), God gets relational in Jesus Christ. He is the sacrifice and everyone has access to God. In fact, the "royal priesthood" is now for every believer and the act of worship includes everyone. For New Testament writers, worship is more authentic when the focus is on community.

In 1 Corinthians, the Apostle Paul writes that the Holy Spirit gives gifts, including speaking in tongues. But more important are the relationships in the community. If someone has the gift of speaking tongues, but there is no gift of interpretation, don't mess up the community. Jesus, in the New Covenant, flattens the hierarchical tone of worship (and in ministry and mission activity) and develops community. Order is good in everything, including worship. But that comes through relational accountability. During His ministry, Jesus displayed authentic connections with people. He hung out with all types. He touched people, ate with them, spent time in their houses. The Pharisees - many with their minds in the Old Covenant - couldn't handle it. Jesus was relational, frequently spoke interactively - and people responded by worshiping Him. When He ascended to Heaven, he gave the Holy Spirit, who continues to touch people - even in worship. A more interactive, dialogical, community-style of worship provides the Holy Spirit room to breathe.