Though the past quarter century has been a challenging, sometimes discouraging time for mainline congregations and their leaders, many positive things, often hidden from public view or statistical analysis, have been going on. Many mainline congregations have learned to see scripture afresh, have profited from more biblical preaching and have rediscovered the power and beauty of worship.
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.
They were visitors in our worship service and, like all visitors in a small church, they were not hard to spot. I could see from the looks on their faces that whatever they were looking for in a church, we didn’t have it. When we all stood to sing the hymns, they just looked straight ahead, never making an effort to sing and not even picking up a hymnbook.
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.