The Rise of Network Christianity
Brad
Christerson and Richard Flory have written a highly readable account of the
social changes in religion that are growing and expanding throughout the world.
The authors argue that independent charismatic leaders like Che Ahn, Bill
Johnson, and Mike Bickle, among others, illustrate a shift from organizational
patterns associated with modern religion like denominations to networks of
ministries that share common objectives through relational associations. The
key characteristics of post 1970s social change, according to the authors,
include globalization, the digital revolution, and the rise of networks with
the decline of bureaucracies. The implications of these social changes for
religion include increased cultural and religious pluralism, interactive media
and religious participation, and declining loyalties to organizations like
denominations. In other words, social change accounts for the decline of one
form of religion in particular but also the rise of another form, network
religion. Charismatic Christianity and key independent leaders have captured a
growing market share with its unique governance structure, religious product,
and marketing and financing of independent Christianity.
The book is
organized around seven chapters with the key ones being chapter 3 on innovation
and governance, chapter 4, on the unique product of its theology and social
vision, and chapter 5 on financing and marketing. These three chapters are
central to supporting the argument of the book. Chapter 1 introduces the reader
to the general argument and chapter 2 discusses the origins of independent
Christianity with an overview of Pentecostalism and people like John Wimber and
John Arnott. Chapters 6 and 7 explore the strengths and weaknesses of religious
networks and the implications of religious change. Overall, the thesis is
supported with detailed description and analytical discussion.
Religious
networks, argue the authors, are examples of innovation in governance with
independent leaders exemplifying Weber’s qualities of charisma – a certain
quality of the individual whereby they are treated as set apart with some
exceptional power. For independent leaders, it is the theological view and
status of Apostle that sets them apart. Apostles are granted authority and
operate as such whether they be in a vertical and hierarchical network or in a
horizontal one that is less hierarchical. What is innovative among Charismatics
in a network is the relational alliance between leaders and ministries with
Apostles who are given authority in the network. All networks are thought to be
flexible and less formal in comparison to denominations which allows for
experimentation in ministry, influence in relationships throughout the network,
an expanding financial base that is more web based than traditional methods
like collection plates on a Sunday, and less to operate financially than modern
bureaucratic denominations. Theoretically, the authors offer an explanation
that is rooted in changes around network governance especially as it relates to
the sociology of work, industry, and organizations.
Religious
networks are also characterized by a product that for independent charismatic
leaders is two pronged – supernatural power and a vision of social
transformation rooted in a postmillennial eschatology. Independent network Christianity
focuses on the miraculous whether that be through the numerous conferences or
through specialized ministries that attract large numbers of young adults like
the Bethel School of Supernatural Ministry. Social transformation within
independent networks is shaped by the theological views of postmillennialism,
“seven mountains” theology whereby sectors of society like family, government,
arts and entertainment, media, business, education, and religion are to be
permeated with Christians so that society is transformed. Independent leaders
use kingdom language like classical Pentecostals but depart from
Pentecostalism’s premillennial views. Independent leaders bring together within
and across networks an experiential focus that values the practice of prayer,
prophesy, healing, and signs and wonders with an eschatological emphasis that
believes social transformation can be realized.
The
financing and marketing of religious networks among independent leaders also
illustrates an important aspect of social and religious change. Traditionally,
religious denominations have depended on the regular giving in offerings among
those who attend congregations. However, the authors demonstrate clearly that
overall the budgets of independent network ministries are minimally supported
by offerings during church services at places like Bethel Church and the
International House of Prayer. Rather, the key sources for income include
web-based media sales from music, books and other web content, tuition paid
mostly by students for ministry, and conferences. For example, Bethel Church’s
2013 budget of $37 million includes 7 million in plate donations or about 19%
of its annual budget whereas 8.4 million (23%) comes from web-based sales with
another 7 million (19%) from tuition for its school of ministry and 4 million
(11%) from conferences. Independent networks have adapted to new technologies
quickly and have benefitted from less traditional forms of financing operations
than older bureaucratic forms like denominations that mostly depend on weekly
offerings.
Finally,
the authors raise important questions about this new form of religion and
discuss whether or not independent networks will be able to continue to sell
the miraculous or if the signs and wonders will follow a typical product cycle
with decreasing demand over time. They also question whether or not independent
networks have the capacity for long-term social change if resources are not
invested into particular means for social change. And finally, the authors
discuss how corruption and scandal may negatively impact some independent
networks. These are all fair questions and the authors discuss reasonably how
the strengths of independent networks may also be their weaknesses.
This is an important
book because it illustrates very well what some sociologists have argued for
some time; globalization does not mean the end of religion but rather
globalization introduces new forms including networked religion. If there is a
weakness to this book it is that it assumes certain theoretical positions on
networks and globalization, for example, that could be elaborated upon for
those theoretically inclined. However, this is minor and will not detract from
the thorough description and analysis found in this book.
Brad
Christerson and Richard Flory. The Rise of Network Christianity: How Independent Leaders are Changing the ReligiousLandscape. New York: Oxford, 2017. ISBN 978-0-19-063567-1. Hardcover. 185
pages. $29.95.
MW
Comments