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Review of The Rise of Network Christianity

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

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