| The appeal of conservative pentecostal megachurches |
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| Thursday, 10 July 2008 04:38 |
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Sam Hey
Unpack the issues...
While attendance at traditional churches declined, and Christian affiliation in Australian recently went below 70% for the first time, many young people are flocking to large charismatic megachurches such as Hillsong, Christian City and Christian Outreach Centre churches. Large crowds are gathering every Sunday to listen expectantly to conservative sermons that are wrapped in a glossy package of vibrant singing and motivational preaching. A question arises as to what makes these churches so appealing and so able to counter the movement away from traditional religion? My studies of Australian megachurches have identified several reasons for their appeal. Combining freedom for local religious expression and belief in the Spirit empowerment for individual believers, these churches are participating in a global religious awakening. This revivalism is blended with the pioneering, individualistic narratives that are typical of the American West. Vibrant music and freedom of bodily movement are incorporated from the Afro-American culture and a conservatism that characterizes the Southern United States form of Protestantism. Australian Pentecostal mega-churches have been further energized by their openness to other overseas revivalist movements that included the European and North American Evangelical Revivalism, Pentecostalism, the global, Canadian and New Zealand charismatic and latter rain movements and the more recent Toronto and Pensacola revival movements. Their churches sometimes follow the practice of faith confession and visualization that draws on overseas faith preachers such as Kenneth Hagin and Yongi Cho. However, their Australian counterparts generally avoid the extremes of these faith movements. They see God as the source of faith, and God’s work as its goal. Most Australian Pentecostal groups seek to promote individual responsibility and accountability and an egalitarian, pragmatic style that reflects local Australian settings. They also try to avoid the limitations of fundamentalism. The megachurches blend their innovations with a sense of certainty that comes from the core Christian message. As Dean Kelly wrote in 1972, conservative churches are growing so as to offer a distinctive message that places high expectations and demands on its people while at the same time retaining the stability of conservative Christian values and beliefs. Many of these churches are ‘millennialist’- they place an emphasis on Jesus’ soon return. This is highly motivating in that it says the participants are very important players in a most important time in history. Millennialism can either promote withdrawal from the world in waiting for Jesus’ return or engagement with it in prepare for his millennial reign. Australian Pentecostal churches tend to engage with society rather than retreat from it. These churches also emphasise a personal conversion experience. This follows the tradition of Billy Graham and other evangelical revivalists such as Charles Finney. Conversion experiences are particularly appealing in the adolescent years when identity issues are being resolved. The message of being reborn by God’s Spirit brings benefits for those who also commit themselves to God, His causes and His people. It is particularly beneficial when it is accompanied by supportive relationships within healthy organisational structures and opportunities for self reflection and personal growth. However, such conversions can cause difficulties if they occur within restrictive social networks that promote inflexible thinking. The Pentecostal megachurches have infiltrated the culture of young people. They have provided a place where the young can be part of a crowd, be extreme, and express themselves. They provided a place where the needs, interests and passions of the young people can be affirmed. Megachurch practices cannot simply be copied as their approaches will not apply in all places. Each belief and practice needs to be fully evaluated in accordance with the needs of each local context and with guidance that comes from God, His Word and His Churches. Sam Hey is a Ph D student in the School of Arts, Media and Culture at Griffith University, Queensland. Unpack the issues...
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In 1964 Bob Dylan wrote the lyrics, “The order is rapidly fading, the first one now will later be last, for the times, they are a changing.” Although he didn’t know it at the time, his lament about the youth revolution was also true of changes in Australian religion.
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Is it bad that the church is run on a corporate model or that the corporate model in itself is bad. If the corporate model is bad, then basically we spend all of our lives outside the church partipating in something that is bad. If the corporate model is good then it is a blessing from God, given to us for our benefit. And becuase we volunteer within the church, naturally our skills developed under the corporate system will benefit the church.