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Journal articles on the topic 'Megachurches'

To see the other types of publications on this topic, follow the link: Megachurches.

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2023

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1

Goh, Robbie B. H. "The Experience Megachurch: Lakewood, Hillsong, and The Pragmatics and Semiotics of “Inspiration”." Journal of Religion, Media and Digital Culture 9, no. 1 (May 1, 2020): 33–58. http://dx.doi.org/10.1163/21659214-bja10009.

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Megachurches, although differing in terms of denominational affiliation (or relative lack thereof), spatial logic, liturgy, teaching, and congregational demographics, share the common trait of size and are often fast-growing churches as well. This is particularly true of what might be called (following scholarship on the “experience economy”) the “experience megachurch”: those with a broad attractive appeal, large and growing congregations, and relative freedom from traditional Christian spatial-architectural constraints, rituals, and denominational histories. Such experience megachurches share an emphasis on offering their congregations an “inspiring” experience of the reality of God’s existence and presence in the church. Applying theories of pragmatics, semiotics, and bodily discipline, this article examines two experience megachurches (Lakewood in Houston, U.S.A., and Hillsong, headquartered in Sydney, Australia) to offer a taxonomy of megachurch praxis.

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2

Bowler, Kate, and Wen Reagan. "Bigger, Better, Louder: The Prosperity Gospel's Impact on Contemporary Christian Worship." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 186–230. http://dx.doi.org/10.1525/rac.2014.24.2.186.

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AbstractThis article makes several claims about the relationship between praise and worship music and prosperity megachurches. First, it argues that the prosperity gospel has had a significant impact on contemporary worship music in America owing to its leadership in the twin rise of the megachurch and televangelism. Second, beginning in the 1990s, prosperity megachurches pioneered forms of worship music mimicking “arena rock” that capitalized on both the scale of their sanctuaries and the sophistication of their audio/visual production. The result was a progression toward music that would be a liturgy of timing, lighting, volume and performance designed for large venues. Finally, prosperity megachurches were ideally situated to benefit from this new music, both in the music industry and in their theology. Prosperity megachurches partnered with the expanding worship industry in the creation of new worship music, while the prosperity gospel theologically undergirded the affective power and performative pageantry of Christian arena rock, narrating worship music as a tool for releasing spiritual forces of prosperity. The result was a Sunday experience for the blessed that reinforced the celebration of God’s abundant blessings through music that was bigger, better, and louder.

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3

Mora-Ciangherotti, Fernando Adolfo. "Latin American Megachurches in a Changing Culture: An Integrative Review and an Exploration of Future Research Directions." Religions 13, no. 9 (September 11, 2022): 843. http://dx.doi.org/10.3390/rel13090843.

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Several review articles about megachurch studies have been published recently concentrating their work on USA, Europe, and other parts of the world, with just a few references about Latin American megachurches. For that reason, this article aims to identify some of the characteristics of Latin American Evangelical megachurches by looking at relevant literature, especially that produced in the region, in Spanish and Portuguese, which is usually overlooked by researchers in the Global North. Since this research field is still limited in Latin America, areas where further work is necessary are identified. Three general catalysts for the emergence of megachurches in the region, church growth methodologies, Pentecostalization, and theologies of growth, serve as guides to organize the review process. The discussion shows that several potential areas of research in a variety of fields such as theology, ecclesiology, organizational theory, leadership, gender studies, and ethics, are proposed from the review.

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4

Cornelio, Jayeel, and Ia Marañon. "A ‘Righteous Intervention’: Megachurch Christianity and Duterte’s War on Drugs in the Philippines." International Journal of Asian Christianity 2, no. 2 (October 17, 2019): 211–30. http://dx.doi.org/10.1163/25424246-00202005.

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Megachurches, which are among the fastest-growing religious organizations in the Philippines, have been apolitical towards Duterte’s war on drugs. In contrast to some influential religious groups, that they have not released any statement is glaring. At the same time, megachurches have adopted interventions that aim at the rehabilitation of drug-dependent individuals and the moral renewal of police officers. What accounts for these actions? For megachurch pastors, the war on drugs is a ‘righteous intervention’ on the part of a God-ordained administration. At the same time, addressing the proliferation of illegal drugs is ‘humanly impossible’. Thus responding to substance abuse can only be a spiritual matter. The task of the church is to treat it as a spiritual condition to which the answer is conversion and moral recovery. The article ends with a critical reflection on how these theological views ultimately reflect the interests of the class these megachurches represent.

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5

Chong, Terence, and Daniel P. S. Goh. "Beyond Mall Christianity: Megachurches Navigating Southeast Asian Urbanism." Pacific Affairs 95, no. 1 (March 1, 2022): 5–26. http://dx.doi.org/10.5509/20229515.

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The global spread of Pentecostalism has been facilitated by a combination of transnational impulses and indigenizing interests. In the case of independent Pentecostal megachurches, their growth in urban centres is reflected in both Western and Asian societies. Megachurches in America and Southeast Asia have flourished because of their unique blend of middle- class congregants, appeal to consumerist and popular culture, as well as their compatibility with the urban lifestyle patterns of their congregants. However, it would be a mistake to assume that the drivers of growth and the conditions behind the common features of these megachurches are the same. Examining Jakarta, Surabaya, Kuala Lumpur, and Manila, we show that megachurches are not located in shopping malls and commercial complexes merely for growth purposes or to align with the consumerism ethos of capitalism. Deeply local concerns, such as hostile neighbourhoods dominated by Muslim or Catholic majorities, have led to the camouflaging of Christian symbols in urban settings. The purposeful targeting of youth also reveals the Southeast Asian megachurch engaging with the new urban mobilities triggered by rapid economic development. We conclude that the Southeast Asian city's structure and layout are being repurposed by Christian innovation and reinterpretation. Christianity in the Southeast Asian city is hidden in plain sight.

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6

Adedibu, Babatunde Aderemi. "Nigerian Pentecostal Megachurches and Development: A Diaconal Analysis of the Redeemed Christian Church of God." Religions 14, no. 1 (January 4, 2023): 70. http://dx.doi.org/10.3390/rel14010070.

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The Nigerian social, public, political and religious landscapes have changed significantly over time with the emergence and proliferation of Pentecostal megachurches. The majority of these churches are structured and characterized with a peculiar missional focus, ritual, religious and ecclesiastical distinctiveness. Many of these Pentecostal megachurches have been criticized for their economic motivations, exploitation and commercialization of the Christian faith. However, Nigerian megachurches are ‘Progressive Pentecostals’ on the basis of their sustained commitment to diaconal services towards the development of their communities. Divergent views have emerged over time in relation to the nexus between religion and development. This study argues that religion is one of the motors of development in Africa; this challenges the Western secular framework of development. Hence, the study examines development from below, using the diaconal services of the Redeemed Christian Church of God (RCCG), a Pentecostal megachurch that illustrates the importance of faith-based organizations’ roles in development. A descriptive research method is employed in the study with social capital theory and pneuma-diaconal mission theory to examine the concept of development from below. This study concludes that faith-based organizations such as the RCCG‘s social responsiveness contributes to the overall development of its various communities.

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7

Bauman, Chad M. "Global Megachurch Studies: The State, Evolution, and Maturation of a Field." Journal of World Christianity 12, no. 1 (January 2022): 113–79. http://dx.doi.org/10.5325/jworlchri.12.1.0113.

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Abstract Over the past decade, the field of megachurch studies has matured and become global in its scope and orientation. The number of texts produced on megachurches since 2010 is nearly triple the number produced before that date, and many of the newest texts decenter North America. Megachurch studies today, therefore, is a properly international and cosmopolitan field. The article has four interrelated aims: (1) to provide a thorough overview of major themes and work in megachurch studies, with special emphasis on works emerging in the last decade; (2) to update two excellent state-of-the-field reviews by Stephen Ellingson (in 2008 and 2010); (3) to make visible the now thoroughly global nature of the field by attending fully to its international focus, something done only briefly and tentatively in Ellingson’s reviews; and (4) to develop (in the ample footnotes) something of thorough bibliography of key texts in the field of megachurch studies.

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8

Fath, Sébastien. "Géopolitique des megachurches." Les Grands Dossiers des Sciences Humaines N°4, no. 9 (September 1, 2006): 26. http://dx.doi.org/10.3917/gdsh.432.0026.

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9

Bopp, Melissa, and Benjamin Webb. "Health Promotion in Megachurches." Health Promotion Practice 13, no. 5 (April 4, 2012): 679–86. http://dx.doi.org/10.1177/1524839911433466.

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10

Vermeer, Paul. "Church Growth and Appealing Sermons: A Case Study of a Dutch Megachurch." Journal of Empirical Theology 28, no. 1 (June 5, 2015): 1–22. http://dx.doi.org/10.1163/15709256-12341322.

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Contrary to the ongoing trend of secularisation in the Netherlands, some religious congregations have instead experienced exceptional growth, and are currently reaching megachurch proportions. This paper focuses on one such thriving Dutch congregation, calledDoorbrekers(‘those who break through’), and sets out to account for its appeal and attractiveness by analysing sermons delivered by the pastors ofDoorbrekers; with the help of a topic list based on cultural-market and church-sect theory explanations for the emergence of megachurches. The intention is to answer the question of whether elements of both lines of explanation are present in the sermons delivered in this Dutch megachurch. Findings show that this is indeed partly the case. As it turns out, the sermons delivered inDoorbrekersoffer a unique blend of theological conservatism and a more modern emphasis on the individual. Thus, the conclusion is drawn thatDoorbrekersrepresents a new form of privatised and strict Protestantism, which seems to go rather well with certain developments in the Dutch religious landscape.

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11

Yoo, Kwang Suk. "Evolution of Korean Megachurch Christianity Intensified by the COVID-19 Pandemic in a Socio-Political Context." Religions 13, no. 11 (November 16, 2022): 1109. http://dx.doi.org/10.3390/rel13111109.

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This paper examines how megachurch congregations in South Korea responded to governmental measures to control the COVID-19 pandemic in terms of religious governance. This empirical study of Saeronam Church (SC) in Daejeon shows that the unexpected crisis forced its congregants to look back on their faithfulness in terms of self-reflection, and hence, made them more committed to their congregation socially and organizationally. The theologically and politically conservative megachurch congregants tend to regard the pandemic crisis as a God-planned ordeal which must be endured not only through self-reflection and repentance, but also through protection of their congregation from secular authorities. This attitude made it easier for conservative congregants to protest against governmental quarantine measures more explicitly and collectively. While some argue that the COVID-19 pandemic basically accelerated secularity by shrinking religious influence on society, this paper finds this aspect remarkably opposite in Korean conservative churches like SC, and emphasizes how a secular challenge, like the recent quarantine measures, can intensify megachurch Christianity. In this sense, it claims that the second-generation Korean megachurches like SC cannot be explained entirely by traditional theories of urbanization, marketing strategies, and church growth.

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12

Bazanini, Roberto, and Ernesto Michelângelo Giglio. "The role of stakeholders in Solomon’s Temple: an exploratory study." Organizações & Sociedade 24, no. 83 (December 2017): 674–90. http://dx.doi.org/10.1590/1984-9240837.

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Abstract This paper aims to describe the role of stakeholders in the symbolic goods market of religion. Drawing on qualitative research, and based on the salience model of stakeholders, the objective is to analyze the importance of Solomon’s Temple megachurch to the Universal Church of the Kingdom of God (UCKG) as a competitive factor in the market of religious goods and services for achieving a competitive advantage. The findings show that the respondents’ perception indicates that the construction of megachurches provides a competitive advantage if the stakeholders are identified and continuously monitored because of the attributes of power, legitimacy and urgency. The contribution of the study is a discussion on the relevance of the applicability of stakeholder theory in the symbolic goods market of religion from the perspective of network relationships with other stakeholders.

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13

Barnes. "Black Megachurches and Gender Inclusivity." Women, Gender, and Families of Color 3, no. 2 (2015): 115. http://dx.doi.org/10.5406/womgenfamcol.3.2.0115.

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14

Freudenberg, Maren. "THE EMERGING CHURCH AS A CRITICAL RESPONSE TO THE NEOLIBERALIZATION OF THE AMERICAN RELIGIOUS LANDSCAPE." POLITICS AND RELIGION IN EUROPE 9, no. 2 (December 27, 2015): 297–320. http://dx.doi.org/10.54561/prj0902297f.

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The Emerging Church grew in prominence in the United States in the 1990’s as a reaction to seeker-sensitive approaches of nondenominational evangelical megachurches. These megachurches are known for the commodification of religion and the conception of church members as consumers, and are thus prime examples of the neoliberalization of the American religious landscape. In contrast, the Emerging Church opposes institutionalized and neoliberalized religious practices and structures, instead emphasizing local and contextual organization and practice as a basis for more “authentically Christian” lives. Nevertheless, the Emerging Church itself displays characteristics of neoliberalization, which I disclose using Wendy Brown’s definition of neoliberal rationality. This raises the question whether a lived critique of neoliberalization is possible in the late modern era.

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15

Fath, Sébastien. "La projection géopolitique des megachurches évangéliques américaines." Revue internationale de politique comparée 16, no. 1 (2009): 99. http://dx.doi.org/10.3917/ripc.161.0099.

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16

Warf, Barney, and Morton Winsberg. "Geographies of megachurches in the United States." Journal of Cultural Geography 27, no. 1 (February 2010): 33–51. http://dx.doi.org/10.1080/08873631003593216.

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17

Ward, Joel S. "Churchscape: Megachurches and the Iconography of Environment." Journal of Religious & Theological Information 17, no. 1 (August 31, 2017): 38–39. http://dx.doi.org/10.1080/10477845.2017.1348744.

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18

Barentsen, Jack. "Megachurches and social engagement: public theology in practice." Practical Theology 14, no. 3 (May 4, 2021): 283–85. http://dx.doi.org/10.1080/1756073x.2021.1926770.

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19

Zapponi, Elena. "Sébastien Fath, Dieu XXL. La révolution des megachurches." Archives de sciences sociales des religions, no. 148 (December 31, 2009): 75–342. http://dx.doi.org/10.4000/assr.21131.

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20

Barnes, Sandra Lynn. "Black Megachurches: Social Gospel Usage and Community Empowerment." Journal of African American Studies 15, no. 2 (November 16, 2010): 177–98. http://dx.doi.org/10.1007/s12111-010-9148-8.

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21

Priest, Robert J., Douglas Wilson, and Adelle Johnson. "U.S. Megachurches and New Patterns of Global Mission." International Bulletin of Missionary Research 34, no. 2 (April 2010): 97–104. http://dx.doi.org/10.1177/239693931003400209.

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22

Kazmina, Olga Evgenievna. "Megachurches in the USA: a new form of religiosity." Sibirskie istoricheskie issledovaniya, no. 4 (December 1, 2018): 238–55. http://dx.doi.org/10.17223/2312461x/22/12.

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23

Mundey, P. "Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches." Sociology of Religion 73, no. 2 (May 28, 2012): 225–27. http://dx.doi.org/10.1093/socrel/srs033.

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24

Snow, David A., James A. Bany, Michelle Peria, and James E. Stobaugh. "A team field study of the appeal of megachurches." Ethnography 11, no. 1 (March 2010): 165–88. http://dx.doi.org/10.1177/1466138109347006.

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25

Harrison, Milmon F. "Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches." Contemporary Sociology: A Journal of Reviews 42, no. 3 (April 12, 2013): 385–86. http://dx.doi.org/10.1177/0094306113484702e.

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26

KARNES, KIMBERLY, WAYNE McINTOSH, IRWIN L. MORRIS, and SHANNA PEARSON-MERKOWITZ. "Mighty Fortresses: Explaining the Spatial Distribution of American Megachurches." Journal for the Scientific Study of Religion 46, no. 2 (June 2007): 261–68. http://dx.doi.org/10.1111/j.1468-5906.2007.00355.x.

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27

D'amico, David F. "Book Review: Megachurches & America's Cities: How Churches Grow." Review & Expositor 93, no. 1 (February 1996): 147–48. http://dx.doi.org/10.1177/003463739609300115.

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28

Chong, Terence. "Megachurches in Singapore: The Faith of an Emergent Middle Class." Pacific Affairs 88, no. 2 (March 1, 2015): 215–35. http://dx.doi.org/10.5509/2015882215.

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29

Bazanini, Roberto, and Celso Junior. "Market as Religion: The Dynamics of Business Network in Megachurches." Brazilian Business Review 15, no. 3 (May 1, 2018): 262–83. http://dx.doi.org/10.15728/bbr.2018.15.3.4.

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30

Hagley, Scott J. "Book Review: Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches." Missiology: An International Review 40, no. 3 (July 2012): 358–59. http://dx.doi.org/10.1177/009182961204000323.

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31

Sanders, George. "Religious Non-Places: Corporate Megachurches and Their Contributions to Consumer Capitalism." Critical Sociology 42, no. 1 (July 7, 2014): 71–86. http://dx.doi.org/10.1177/0896920514531605.

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32

Herselle Krinsky, Carol. "Churchscape: Megachurches and the Iconography of Environment, by Bratton, Susan Power." Religion and the Arts 23, no. 4 (October 10, 2019): 447–49. http://dx.doi.org/10.1163/15685292-02304006.

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33

Moore, Sharon E. "African American Megachurches and Community Empowerment: Fostering Life in Dry Places." Journal of African American Studies 15, no. 2 (May 3, 2011): 129–32. http://dx.doi.org/10.1007/s12111-011-9180-3.

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34

McDuff, Mallory. "ChurchScape: Megachurches and the Iconography of Environment, by Susan Power Bratton." Worldviews 22, no. 3 (August 31, 2018): 299–301. http://dx.doi.org/10.1163/15685357-02203001.

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35

Ellingson, Stephen. "The Rise of the Megachurches and Changes in Religious Culture: Review Article." Sociology Compass 3, no. 1 (December 12, 2008): 16–30. http://dx.doi.org/10.1111/j.1751-9020.2008.00182.x.

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36

Johnson, Birgitta J. "When We All Get Together: Musical Worship in Two African American Megachurches." Liturgy 33, no. 4 (October 2, 2018): 43–51. http://dx.doi.org/10.1080/0458063x.2018.1478587.

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37

Wellman, James K., Katie E. Corcoran, and Kate Stockly-Meyerdirk. "“God Is Like a Drug…”: Explaining Interaction Ritual Chains in American Megachurches." Sociological Forum 29, no. 3 (August 26, 2014): 650–72. http://dx.doi.org/10.1111/socf.12108.

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38

Bialecki, Jon. "Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches (review)." Anthropological Quarterly 85, no. 3 (2012): 973–77. http://dx.doi.org/10.1353/anq.2012.0038.

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39

Yip, Jeaney, and Susan Ainsworth. "“Do Business Till He Comes”: The Business of Housing God in Singapore Megachurches." Pacific Affairs 88, no. 2 (March 1, 2015): 237–57. http://dx.doi.org/10.5509/2015882237.

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40

Asamoah-Gyadu, J. Kwabena. "Book Review: Pentecostalism, Globalisation, and Islam in Northern Cameroon: Megachurches in the Making?" International Bulletin of Missionary Research 38, no. 2 (April 2014): 110. http://dx.doi.org/10.1177/239693931403800227.

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41

Dyer, Jennifer E. "Loving Thyself: A Kohutian Interpretation of a “Limited” Mature Narcissism in Evangelical Megachurches." Journal of Religion and Health 51, no. 2 (March 7, 2012): 241–55. http://dx.doi.org/10.1007/s10943-012-9579-8.

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42

Anderson, Allan. "New African Initiated Pentecostalism and Charismatics in South Africa." Journal of Religion in Africa 35, no. 1 (2005): 66–92. http://dx.doi.org/10.1163/1570066052995843.

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AbstractThe new Pentecostal churches in South Africa, while not as numerically significant as those elsewhere in Africa, follow similar patterns. Tracing the rise of white megachurches in the 1980s and the subsequent emergence of black Charismatic churches similar to those found elsewhere in Africa, this article outlines their ambivalent relationship with the apartheid regime and the increasing disillusionment of black Pentecostals in the run-up to the 1994 elections. It traces the roles of Pentecostal and Charismatic leaders in the new South Africa and the impact of African Charismatic preachers from elsewhere, pilgrimages to other Pentecostal centres and other factors of globalization. After a survey of different Pentecostal churches, it discusses how new South African Pentecostals illustrate Coleman's dimensions of a globalized Charismatic Christianity.

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43

Kidwell, Josiah, and Michael Ian Borer. "The Sanctuary of the Spectacle: Megachurches and the Production of Christian Celebrities and Consumers." Journal of Media and Religion 20, no. 2 (April 3, 2021): 53–64. http://dx.doi.org/10.1080/15348423.2021.1925463.

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44

McMahon, Wilson. "Terence Chong (ed.), Pentecostal Megachurches in Southeast Asia: Negotiating Class, Consumption and the Nation." Studies in World Christianity 26, no. 3 (November 2020): 319–20. http://dx.doi.org/10.3366/swc.2020.0312.

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45

Faimau, Gabriel. "CHONG, Terence (ed.). Pentecostal Megachurches in Southeast Asia: Negotiating Class, Consumption and the Nation." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 19, no. 2 (September 9, 2020): 225–27. http://dx.doi.org/10.1558/pent.42277.

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46

MARAÑON, IA DENISE ARNETTE. "Terrence Chong, ed., Pentecostal Megachurches in Southeast Asia: Negotiating Class, Consumption and the Nation." Social Transformations: Journal of the Global South 6, no. 2 (November 26, 2018): 83. http://dx.doi.org/10.13185/3002.

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47

Cowan, Nelson. "“Heaven and Earth Collide”." PNEUMA 39, no. 1-2 (2017): 78–104. http://dx.doi.org/10.1163/15700747-03901001.

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Hillsong Music has swept across the global Christian landscape, with many of their songs entering the liturgies of charismatic megachurches and small mainline parishes alike. The theological content of these songs comes under scrutiny for a lack of doctrinal depth and hyperpersonalism. This paper argues that between 2007 and 2015 the theological content of Hillsong Music has become increasingly “generalist.” Notably, this theological shift, as expressed in the hymnody, is embedded in a larger shift in Hillsong Church’s vision: from the local church level to a self-replicating global community. As the scope of the church has widened, so, too, has the theological scope of the hymnody. Methodologically, this project is an exercise in comparative discourse analysis, examining song lyrics, official statements from Hillsong Church, officially sanctioned blogs of the church, and dialoging with liturgical and hymnological discourse.

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48

Williams, Javonda, M. Sebrena Jackson, Tracey Barnett, Tracy Pressley, and Michelle Thomas. "Black megachurches and the provision of social services: An examination of regional differences in America." Journal of Religion & Spirituality in Social Work: Social Thought 38, no. 2 (March 2019): 161–79. http://dx.doi.org/10.1080/15426432.2019.1577786.

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49

Barber, Kendra Hadiya. "“What Happened to All the Protests?” Black Megachurches’ Responses to Racism in a Colorblind Era." Journal of African American Studies 15, no. 2 (January 22, 2011): 218–35. http://dx.doi.org/10.1007/s12111-010-9154-x.

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50

Bullivant, Stephen. "Economic models of church life: three ‘nudges’ towards better behaviour." Theology 125, no. 1 (January 2022): 27–34. http://dx.doi.org/10.1177/0040571x211068157.

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Economic ideas have long shed light on diverse spheres of social and cultural life. Religion is no exception and has spawned a large and thriving subfield. However, whereas recent decades have famously witnessed a ‘behavioural’ turn in economics – with Nobel prizes going to two pioneers of the field, Daniel Kahneman in 2002 and Richard Thaler in 2017 – there has yet to be significant work done in the ‘behavioural economics of religion’. This is a shame; there are good reasons for thinking that behavioural-economic theories and findings might be particularly well suited to illumine several areas of practical church life. In what is hopefully a light and quasi-entertaining way, this article offers (wildly speculative!) applications of behavioural economic ideas to three live topics within the sociology of religion and/or pastoral theology: the ‘empty’ church, the success of US megachurches, and church planting.

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