What exactly is a megachurch—aside from a church with more than 2,000 weekly worshipers? Several years ago, in a book titled Beyond Megachurch Myths, Scott Thumma and Dave Travis noted that mega churches come in various flavors. Some are homogeneous, some are economically, ethnically and racially diverse. Some revolve around a charismatic pastor, others have team ministries.
The ever-growing phenomenon of the megachurch continues to elicit study from researchers intrigued by how these huge congregational complexes—with more than 2,000 adults and children attending church on a weekend (using the usual definition)—market their religious product.
I was out of the country recently when a member of my congregation died. When this happens I feel the pain of being unable to do anything helpful, and a little guilt as well. That’s when I relearn a basic lesson in ecclesiology: I belong to a community of faith that knows how to be a church in my absence.
My contract as “intentional transitional pastor” or interim with East Bay Community Church (not its real name) had expired, and I was working on a month-by-month agreement. By the grace of God, the church and I had moved through five developmental tasks proposed by the Intentional Ministry Network. Healing had taken place, and a sharpened vision statement had been communicated. I was feeling affirmed by the church and knew that its leaders valued my expertise and contribution, as well as me as a person. Then one morning I heard the news: the pastoral candidate would preach the next month, with a congregational vote to follow on the same night.
When I arrived as pastor at Beech Grove United Methodist Church, the community was bitterly divided because one member was running against another to be county commissioner. The primary issue in the campaign was whether to zone Beech Grove Road, on which sat Beech Grove Church. Issues of class weren’t far behind.
At a church leadership retreat, a tall man with a mustache and red suspenders stands up and says, “Several of us here find ourselves wondering if our church is still God-centered. It seems to us something’s missing.” At another retreat, a woman blurts out, “But what do we believe?
Anthony Siracusa came to First Congregational UCC in Memphis in 2002. A legally emancipated 17-year-old and a high-school dropout, he came with sadness and anger but also with ideas and hope. He was living in an anarchist commune and working as an apprentice at a local bike shop. He had heard that First Congregational had space to share.
Who cares about history? I think about this question a lot because of my job as director of the Congregational Library in Boston. My association with this venerable Yankee institution, a large collection of things both important and inexplicable, means I’m often invited to churches that are celebrating anniversaries.
I began the visit with “Hello, I’m the new pastor at the Presbyterian church.” An innocent enough introduction, I thought. “Wow. But you’re so young!” came the reply.“Well, I just started. And sure, I’m on the young side,” I said, hoping to move on quickly.“No, I mean, you’re really young!”At this point it was difficult to know what to say. To be honest, I was frustrated. I hadn't gone to college plus seminary plus spent an extra year as intern only to have my lack of wrinkles and my intact hairline greeted with shock.