The implication of this success can be seen as an unstated but real challenge to the impression that religion is impotent in a secularized society. Chapel Hill Harvester Church leadership, likewise, encouraged the congregation to be friendly, warm, and open to each other. Megachurches are typically known for their concert-like worship experiences, lasers, smoke machines, espresso bars, worship bands full of young cool people and a pastor in jeans and T-shirt preaching on short passages of Scripture in a way that is positive, uplifting and immediately relevant to everyday life. It is those persons who are most likely to do this, the middle class, suburban baby boomer, whom megachurches target as potential members. Megachurches have a greater surplus of resources to compensate for the marginal participants (Stonebraker 1993). In addition, over forty percent had extended family at the church. Ideally, they want to seem constantly available for every parishioner. They were able to adjust to a changing context in order to address the needs of their clientele. Finally, over eighty percent of the survey respondents also reported that they "felt cared about" and "were not just another number" at the church. Megachurches -- A Symbolic Presence in American Society. Medium is an open platform where 170 million readers come to find insightful and dynamic thinking. It is a particular and distinctive response to this cultural milieu. Several studies offer a similar portrayal of the membership of a typical megachurch (Brasher 1992; Miller 1993, 1997; Perrin 1989:90; Thumma 1996a). The choice is each member's to make, under the intense prompting of pastoral appeals for involvement. At the same time, these structures may not provide the deep, long term relations, within a community of memory that promotes true intimacy (Wuthnow 1994). Obviously size is the most evident attribute of these churches; however, the list of shared traits is much more extensive. According to 1992 data, California had the highest concentration of megachurches, followed by Texas, Florida, and Georgia (Thumma 1993a,b). Hybels' survey found this to be one of the primary components unchurched persons wanted in a worship service (Olson 1988:192). If they can accomplish this, perhaps they will, as they hope, remake the world. These networks intentionally envision themselves as non-bureaucratic, non-hierarchical, and non or intra-denomination. These congregations also appeal to a diversity of economic levels, although a majority of members are upwardly mobile, middle class persons. Many of the megachurch pastors speak of this special "mission" as having been given them in a supernatural "revelation," "dream," or "vision." Finally, it ensures that the church as a whole appears relevant and vibrantly active (a seven-day-a-week church) at a minimum of cost both structurally and financially. These are not just churches; they are also corporations. Often programs address the physical and psychological well-being of members with health fairs, preventative health clinics, employment support, vocational training, job fairs, various 12-step type recovery groups, and individual counseling services. It is the rhetoric, and often the reality, that these churches are actively engaged in reshaping their social context which is appealing to members . Willow Creek Community church has even been described in terms of being a refuge for those who have given up on religion (Robinson 1991:69). Each of these orientations differs in relation to the congregation's style and world view, its implicit or explicit message, its architectural representation, and its sponsored ministries. This replica of a sports arena has a center stage platform with stadium seating 360 degrees around. Earl Paulk, of Chapel Hill Harvester in Atlanta, described his revelatory vision for his "Kingdom" church as "communicating and demonstrating the Kingdom of God.". Megachurches also address another characteristic of the modern religious life, that is the desire for quality, entertaining, and expressive worship combined with relevant, practical and biblical preaching (Schaller 1992). Many people have chosen to opt out of the religious system because they felt they couldn't live up to the standards the church set for them. Most of these large churches experience rapid growth over a very short period of time. Uniquely American institutions, megachurches have grown by leaps and bounds, especially since the 1980s. At the same time, they can not be encompassed fully by any one of these categories. For example, how has Moody Church of Chicago sustained megachurch status longer than any other American church (1876 to present)? Creating a vacation centered for the purpose of having fun and being closer to God sounds to me that Christianity has met with the American culture to the maximum it can reach. We call for a high level of commitment.". This congregation exemplifies this blended approach architecturally, with mixed results (Goldberger 1995:B10). More established congregations must undertake the painful task of discarding or revising many of their traditions, habits, and old organizational forms in order to keep pace with the growth. This tradition is reconfigured, however. Explore, If you have a story to tell, knowledge to share, or a perspective to offer — welcome home. Robinson argued that megachurches are unique in that they realize persons have a high degree of emotional broken, individual uncertainty, and family dysfunction. Vaughan found that megachurches clustered around those metropolitan areas which were among the fastest growing in the country (1993:77-80). Their pastors and leadership had to create a new organizational form through a process of institutional adoption and syncretic blending, an organizational bricolage, of successful patterns around them to meet the specific needs of their expanding congregations. For the majority of megachurches, denominational affiliation is an insignificant matter. In addition, they provide the plethora of choices that allow spiritual consumers to get all their family's needs (spiritual, emotional, and recreational) met under one roof (Schaller 1992). It is a truly globalized and modern religion and at this rate it will keep up with the demands of people while supplying the market. Call it a "yes board?" Many of the megachurches use automated phone forwarding systems, such as Chapel Hill Harvester Church's after hours message "If you are calling about a death in the family, press nine." These churches are primarily located in prominent places on highly visible tracts of land. The programs and specific ministries of megachurches are shaped by the context in which they reside. The approach taken in many large churches is to preach the message of active involvement and high commitment, provide the structures and ministries to support that involvement, and then allow members to choose how committed they want to be. Sprawl cities, such as Houston, Orlando, Dallas/Ft. Consequently, almost one half of all megachurches are independent and nondenominational. For instance, Crenshaw Christian Center's board has 12 members: the pastor who is president of the corporation, three elders who are also assistant pastors, six deacons who are elected church members, each serving a maximum of four years, a board secretary, and the church treasurer. This raises the ever-present question of succession. Actually, there are few overt differences between megachurches with denominational ties and those without them. This paper represents a tremendous amount of work both in terms of data collection and scholarly analysis, please do not quote or copy this paper without contacting me, or giving either this site or my published works proper credit. Some commentators even argue that megachurches offer "relatively weak systems for insuring individual religious accountability" (Eiesland 1994, 1995:94). A recent study of megachurch leadership shows that most pastors report using a "team approach" much as Hybels did (Zook 1993). The content of the message and mission foci of individual megachurches are quite diverse. The various associations, fellowships, or networks of megachurches and their affiliates represent a distinctive and major structural innovation in the organization of American religion. Crenshaw Christian Center, perhaps the largest sanctuary in the United States and one of the largest African American congregations, seats 10,400 in a huge geodesic "FaithDome" structure. By keeping things short, the mega church allows for more leeway and more room for folks to come in on their own terms instead of God’s. Consciously or unintentionally, the mall concept became the organizational style for ordering and presenting a diverse array of educational, support, political, fitness, and religious programs, all under one roof. I don’t get why people are drawn to Mega Churches. Mega churches are just one of the trends in the west, but also music, tv/movies, books, and revival crusades are apart of this new phenomenon in the charismatic Christianity religion. His staff agrees -- as long as he's the quarterback" (Chandler 1989:A30). Other ministries focus more on enhancing interpersonal ties and strengthening fellowship and social interaction through home groups, covenant communities, recreational activities, sports events, and organized celebrations. The words of one Chapel Hill Harvester Church member underscore this reality. OK, call it a "yes board," but that is the way we operate!...If there was any dissension on that board they would be gone a long time ago. Willow Creek, at the other extreme, had a 1995 budget of 12.35 million dollars, 63 percent of which paid the 260 full and part time workers with the rest being used for operating expenses and the mortgage on a 34.3 million dollar building (Niebuhr 1995b:a10). *These blog posts are for RLG233 course. Many megachurches have ten to twenty assistant ministers, from 30 to 250 full-time staff members, and up to 2000 volunteers. The character of these churches usually reflects the vision and personality of this one person. This organization entitled “Catch the wave” now offers believers to take a cruise to “spend a week enjoying the sun, enjoying each other, and pressing into more with God” (http://catchthewavecruise.com). Big is Beautiful.... Any church in a large, growing community that is practicing the 'Great Commission' cannot keep from growing. These megachurch pastors and their congregations see themselves, in the words of this same pastor, as "World Changers - changing their worlds in their homes, workplaces, and communities.". Pastor Tommy Barnett of First Assembly of God Phoenix, Arizona summarized this strategy, "When you help people, your congregation grows" (Ostling 1991:62). People know that you are on TV and that this is that big place....There is a sense of something going on here...and size itself begats more growth. Answer: A “megachurch” is defined as a Protestant church that has an average of 2,000 or more regular attendees to weekend services. These forms have tremendous potential to reshape their members and their local communities as well as the face of religion in the United States. A colleague of mine wrote a blog post today entitled, "Why I Hate Mega-Churches." Nearly all megachurches have a conservative theological orientation. Cultural differences have made it difficult for others to relate to the traditional church. Their characteristics and cultural context. Another examination of the Vineyard Movement also discovered 38 percent had college or graduate degrees (Perrin 1989:94). As I scour the landscape of evangelical leadership (authors, speakers, mega-church pastors), it is difficult to find a man like Francis. Bibles are generally optional, as biblical quotations are often flashed on gigantic video screens. If they do belong to a church, they are more likely to shop around for a congregation that "has what they want" and "feels comfortable" (Roof 1993:5; Hadaway 1993:349). The implication is that this larger expression is not only more successful and more exciting, but it is more authentically Christian than other churches. Many of these megachurches intentionally try not to leave their uncommitted members in that noncommittal state for long. In addition, ten percent of all megachurches are African American congregations; several are Hispanic such as Templo Calvario Assembly of God in Santa Ana, California, and a few, like Young Nak Presbyterian of Los Angeles, are Korean. This may or may not be an accurate representation of how these large churches are led ( Schaller 1992:58; Miller 1997:149). It is also their vision of playing an role in changing society which both attracts attention and functions as part of their appeal. Several megachurches have Saturday evening youth-oriented services, or beginner courses in basic Christianity. She suggests, "It would be inaccurate to infer...that Calvary affiliates are totally independent. Hyles has denied the allegations; however, they continue to plague his ministry (Elder 1990). In addition, acres of parking lots and massive buildings capable of handling several thousand persons have a distinctive presence on the horizon. It is traditional Protestantism, but on a "mega" scale. Personal observation of one senior pastor's interaction with his staff during many crucial decision-making events showed a more authoritative, highly-directive style of leadership than was professed (Thumma 1996a). Tapes, printed materials, conference announcements, and radio and television broadcasts often cover the continent. For instance, Chapel Hill Harvester used its computer data base to generate personalized birthday cards "from the Senior Minister." It also offers the highly committed members their choice of places to serve. Historically, the Black Church has served as a powerful political, social, and spiritual institution. The claims of abuse by leadership and a lack of accountability, especially for nondenominational megachurches, are frequent charges heard from former members and external critics. The image these congregations want to portray is "This is your parents' religion, but bigger and better." These large churches may even provide roller rinks, pools, gymnasiums, racquetball courts, weight rooms, and, as Second Baptist in Houston does, a movie theater. The only exception to this suburban pattern are those older inner city established "First churches" of all ethnic varieties. Megachurches are a new phenomenon. The congregation's identity then is shaped around that vision. A final innovative way nearly all megachurches promote intimacy and a sense of community is through the use of their media resources to enhance congregational communications. As with all general descriptions of social phenomena, any single megachurch will vary in its embodiment of this full set of characteristics. Above all else these persons are looking for a choice that addresses their needs. In the current changing cultural and social context, megachurches offer new visions of faith and new structures in which to be religious. These institutional realities and their practices have shaped both the character and the needs of these people. Worth, Los Angeles, Atlanta, Phoenix, and Oklahoma City, contained the highest number of megachurches. The head of one fellowship stated firmly, "This is not and never will be a denomination" (Dart 1991). The church's minister, Bill Hybels, characterized the intent of this approach in his neighborhood survey done prior to organizing the congregation. The majority of these worship experiences, even if they include extensive congregational singing, are focused around the preaching. “In general, a mega church’s statement of faith doesn’t go into too much detail. Megachurches share another common characteristic, the type of person they attract. For instance, Bill Hybels, pastor of the largest church in the country, is not seminary trained (Niebuhr 1995a:A12). Historically, much of what is popularly cons… This is rather interesting because big churches now want to provoke emotions rather than naturally having emotions or having a spiritual experience. Members claim to pray, participate in religious study groups, evangelize, and read religious literature at rates considerably higher than national averages for conservative Protestant believers (See Perrin 1989 compared to Roof & McKinney 1987). The architecture of this orientation, "communicates a message - that religion is not a thing apart from daily life" (Goldberger 1995:b1). Which is why they keep growing larger. As one writer said about Willow Creek, "seekers can be anonymous here. A box shaped interior space contains long straight, uncomfortable wooden pews, hymnals, poor lighting, a crowded altar space, and many traditional symbols such as crosses, candles, descending doves, and stained glass windows. Whether these churches actually will change the world remains to be seen. They have an appealing identity as a congregation, regardless of their ties to a denomination. Persons are free to choose whether to be religious or not (Roof & McKinney 1987). These pastors are often visionaries and innovative spiritual entrepreneurs, many without the usual pastoral credentials (Greeley 1989). For instance, the construction of an 8000 seat domed sanctuary by World Changers Ministries, an Atlanta congregation under the leadership of Creflo A. Given this list of possible ministries available to its membership it is not surprising that one researcher has described megachurches as "7-day-a-week churches" (Schaller 1992). These churches, and others, have created intentional structures to promote commitment to Christianity, to the congregation, and to missions. A large number of megachurch members left the ranks of "the unchurched" or switched from other congregations precisely because they claimed they wanted a deeper expression of Christianity (Perrin 1989). Chapel Hill Harvester Church in Atlanta has also had numerous charges of sexual and authority abuse made against its leadership (Thumma 1996a). "But blue collar and white collar are different." If anything, the denomination benefits more from their presence and that of their gifted leaders (Hadaway 1993:353). Their ministry includes everything from ties with Promisekeepers, the Pre-Tribulation Research Center, and the Christian Coalition to aerobics, karate, weight loss, and divorce recovery groups. These pastors are usually personally charismatic, exceptionally gifted men. As Roof suggests, many of these religious seekers are interested in finding "a religion you can believe totally in" (1993:213). There are always groups which organize and train church volunteers both to assist in the functioning of the church and in the performance of its ministries. They keep track of giving and attendance, organize members' volunteer interests, and customize form letters to members. Its modern interior is filled with traditional religious symbols, stained glass windows and "one of the largest European-built organs in the country." One church, North Phoenix Baptist Church actively promotes its economic diversity. Judging from the congregational survey the membership reflects this attitude, two thirds of respondents stated that they knew as many or more persons at Chapel Hill Harvester than at other churches they had attended. The message is centered on entertaining people and having a positive message to cater to all people with different beliefs to avoid offense. A generalized investigation of megachurches shows a distinctive set of common characteristics. Even in its theology, it overtly attempts to retain an "orthodox" Christian tradition while at the same time embracing "new," "original," and "fresh revelations from God. Many of the growing Baptist congregations in the city's surrounding suburbs have intentionally adopted this traditional form. We are a ten million dollar a year church that has to operate like a business. Participation counts; involvement is what defines membership for many of these congregation. The goal of this approach is to create new religious forms, to remake the traditions, so they are acceptable and relevant to a modern person who had been turned off by traditional religion. Just like Joel Osteen’s uses televangelists methods to relay a positive message to an audience, mega church’s seen all over the west convoy its message’s in the same way. Mega churches strive to reconstruct traditional religious ideas and traditions to be more in line with the “modern person” who is turned off by traditional religion. Several thousand free-riders are crucial for the megachurch to maintain its large congregation, a "critical mass," of worshipers which help attract others to the church. A mega church will write its confession of faith so it is not as “restrictive” as a denominational confession of faith. The Association's web site provides considerable information on its "fellowship" as well as describing the extent of its relationship with affiliate churches, and offering on-line registration. I was so confused with the different teachings in the “Protestant”, evangelical, Bible-believing, churches that I attended, and who contradicted each other in so many ways. Whatever the focus, this visionary identity is seen as a particular "calling" and God-given "mission." Megachurches were an answer to their needs. Jack Hyles, pastor of the very large First Baptist Church of Hammond, Indiana, his son, and several staff members have all been accused many times in recent years of sexual and authority abuses. The most overt characteristic of megachurches is their size, the number of persons attending in a given week. As a result, the act of choosing functions to define who person are, it provides them with alternative achieved identities. Within this message of originality and uniqueness, resides another common characteristic of megachurches. Although I wouldn't go so far as to say all religions are cults, I do believe that there are a lot more cults out there than we realize, hiding behind a facade of respectability...or at least acceptance. It has one boss, period! Dollar, caused considerable concern for local neighborhood associations. "That's not true, " Hybels says," "I'm an incurable team player." I want to thank Nancy Ammerman, Steven Tipton and R. Stephen Warner for their comments and encouragements. Anyone familiar with the American religious scene cannot help but have noticed the rapid proliferation of these massive congregations. Willow Creek, for instance, requires 1000 volunteers a week to conduct its services. Today, it's largest megachurch in the world. Many of these religious refugees are finding us. These forms offer a similar message of "our church is an extraordinary religious expression," but they address this message to three different clientele bases in three distinctive ways. Megachurches provide exactly that -- countless possibilities for service united by a strong visionary identity (Roof 1993:184). In fact, many people want to remain anonymous. Roswell Street Baptist Church, also of Atlanta, described itself as "A big down-home church where everybody is somebody." An associate pastor commented during that same conference, "Structure is built on the "one voice" principle...the rest of us are implementers of that." The choirs are superb, the preaching is first-rate, the church school choices are overwhelming, their attendance and baptisms are climbing, and they can even be found in cyberspace. This congregational self-concept must be broad enough to appeal to a wide range of persons. Some of these ministries are oriented specifically to religious and spiritual issues such as age-graded Bible studies, prayer groups, new member sessions, and religious education classes. This message finds a resonance with members since many of them report that they came to their megachurch intentionally to hear a stricter, more demanding, serious version of the Christian faith (Perrin 1989:141ff, 211, Thumma, 1996a). The majority of megachurches are also populated by Caucasians. One such church, Rehoboth Baptist, reproduced the traditional southern red brick colonial church but at more than ten times "normal size." This generalization masks the considerable degree of diversity often found in these large gatherings. This need not be expressed in a rigid fundamentalist way, although it is often a faith with a conservative theological orientation. These large numbers help the church stand out in the religious marketplace. Another common aspect of the worship programs of megachurches is their use of the arts. It is this "overnight success" that often defines a megachurch's unique place in the local religious ecology (Eiesland 1995). Of course, as will be seen below, this size also produces difficulties to which the church must respond. These groups can be seen as functioning similar to "parachurch" organizations and "special interest groups" offering smaller churches information on a distinctive brand of Christianity or way of doing ministry. Megachurches were integrated by blacks seeking to end ‘the most segregated hour in America.’ But now those churches are getting Trumpy, and blacks are leaving. Unfortunately, too many postmodern Black churches are becoming fundamentally immaterial. The large worship gatherings at megachurches often raise the concern that members attend with the intention of being anonymous (Chandler 1989:A28). 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