Size Does Matter
Introduction: The Denominational Megachurch
Although large churches have long been a part of the Christian tradition, much has been made in recent years about the "megachurch" phenomenon. Inspired by the "charismatic" movement of the 1970’s and sustained by the "church growth" movement still today, many enormous churches have sprung up nationwide. To proponents of church growth, increasing the size of the church is both a fulfillment of Jesus’ Great Commission – "to go and make disciples of all nations" – and a way to add choice and modernity to worship.
At the most basic level, megachurches are those institutions that have a weekly attendance above 2,000 members.1 There were over 350 megachurches in the United States in 1992, and there are probably over 500 megachurches in the United States today.2 The congregations in this ever-expanding club have many things other than sheer numbers in common. Perhaps one of the most interesting facts about megachurches is that they are overwhelmingly non- or inter-denominational. According to one researcher:
Almost one half of all megachurches are independent and nondenominational. In addition, many of the remaining churches are from denominations with a congregational polity which gives considerable freedom to individual churches. Nearly twenty percent of megachurches are Southern Baptist, while those associated with the Assemblies of God account for another nine percent. Around ten percent of megachurches belong to moderate and liberal denominations. Another ten percent have ties with historically African American denominations.
3Hence, most megachurches have near unabridged freedom in choice of worship style, service structure, and message content. In fact, using Dr. Thumma’s figures, only about 1% of megachurches are from conservative denominations, perhaps because churches that are members of specific denominations face more significant barriers in tailoring their worship to attract and maintain large congregations. In this paper, I examine one particular megachurch that fits this anomalous category – King of Kings Church in Omaha, Nebraska – a body, which by average weekly attendance, is the largest church in the Lutheran Church-Missouri Synod (LCMS).4 In a Synod that has been traditionally preoccupied with an emphasis on doctrinal purity and an adherence to historical worship styles,5 many have wondered aloud how King of Kings can maintain such a large congregation and still hold true to LCMS beliefs.
When comparing King of Kings (KOK) to two other LCMS churches in the Omaha metro area – Beautiful Savior Lutheran Church and First Lutheran Church – it seems the cynics’ concerns have validity. KOK seems to tailor their ministry to those who are nonbelievers, creating a group of members who lack depth of knowledge and historical context in Lutheranism. Unfortunately, the necessity of running such a large church seems to require a corporate atmosphere in which the average members of the congregation have little or no decision-making power. In turn, the strong leadership required to run a megachurch appears to facilitate a higher likelihood of abusive or corrupted leaders. Though the ministry at KOK does seem to facilitate a relationship between unchurched individuals and Jesus Christ through the Holy Spirit, the dilution of LCMS doctrine is noticeable. In fact, several of the practices at KOK appear to violate Lutheran doctrine, most notably the understanding of salvation and the distribution of communion.
A Glimpse at King of Kings Lutheran Church
King of Kings Lutheran Church is one of the only megachurches in the LCMS. One of the preeminent experts on church growth reports that KOK was the 57th fastest growing church in the United States in 1990 and the only LCMS Church among the fastest growing 100 churches nationwide.6 The church has expanded continually since its humble founding in 1962 with 200 members, and the 1990’s have been especially fruitful for KOK.7 The congregation crossed the 2,000 average weekly attendance barrier in 1993 and has grown steadily since then.8 Today the church boasts 3,244 confirmed and 4,580 baptized members with an average weekly worship attendance of 2,288 people.9 The church has six full time pastors and a staff of about sixty. The church has an annual budget of nearly $4.5 million, with the largest portions spent on Debt Elimination (18.5%), Properties (14.5%), Kids Ministry (11.6%), and Administration and Finance (10.4%).10
The congregation’s mission statement is "to bring people to know, love, and follow Jesus that His Kingdom would be advanced."11 Their more complex vision statement proclaims:
Our vision is to create a 21st century mission center where people will experience the heart of the King. This mission center will be filled with the most imaginative, innovative, and involved followers of Jesus Christ, who will stop at nothing to bring the world to experience the heart of the King.
12Though I attempted to secure an interview with one of the worship pastors at KOK, I was informed by their respective secretaries that they were either "booked up" or "on vacation" for the entire period of two weeks during which I conducted my field research.
Attending a worship service at KOK is both an invigorating and bewildering experience. Located at the major interchange of Interstates 80 and 680 in West Omaha, only a large lighted sign prominently proclaiming "King of Kings: Lutheran Church Missouri-Synod" with the traditional cross of the LCMS informs passer-bys that the building is anything other than another warehouse. Perhaps that is because it used to be just another warehouse. According to the KOK welcome guide, the church "shocked the Omaha community" in 1993 when it purchased the "266,000 square foot manufacturing plant sitting on 30 acres with plans to renovate it as a new church home."13
The interior of the building is evocative of a conference center or office building. A 30-foot wide hallway/lobby14 is flanked on one side by a "worship center" and on the other side by a youth lounge, a singles lounge, an open fellowship area with coffee and snacks, and two large information booths. Classrooms are lettered "suites" and signs point to the full service bookstore. When the congregation moved into the building nearly six years ago, much of the facility was left unused, with the church converting only about 100,000 feet to usable space.15 Today there are no visible signs that continued renovation is yet in the works.
When I visited KOK on Christmas Eve, I knew it was time to enter the worship center when the lights in the lobby flickered, much like at a theatre. The printed order of service in the program was 59 words, 32 of which notified visitors that they needn’t put money in the offering plates. I saw no printed hymn lyrics, no responsive readings, and no Bible readings. I understood why when the two big screens suspended from the ceiling above the stage flashed and the lyrics to "O, Come Let Us Adore Him" appeared. With a full rock band and a 20-member choir leading the way, the hundreds in the auditorium sang the familiar words. Many raised their hands and closed their eyes in praise, and few looked bored. As the service continued, I noticed that there were no Lutheran hymnals in sight. The service had no confession and no creed, but did feature the traditional Lord’s Prayer and the biblical words of institution for communion. The choir belted out contemporary songs as interpretive dancers dressed as angels spun circles on the stage. The service began with a video of a "reporter" interviewing folks on the streets of Omaha about personal relationships with God. The following Sunday’s service was only slightly different. This time there was a "Proclamation of Faith," though it was sung, rather than spoken. There was a nontraditional confession where the congregation asked God to "change [our] heart[s]." In both services there were no scripture readings aside from the sermon text, illustrating that KOK does not follow the Synodical reading calendar. While the pastor was praying, an accompanist played background music reminiscent of televangelism shows.
Both sermons were very biblically oriented, and both utilized visual demonstrations. One sermon featured a clip from the Robin Williams movie Patch Adams and an interactive "bible quiz"; in the other, the pastor used chemicals to demonstrate how God’s love can absorb our endless bitterness and sinfulness and showed a scene of Liam Neeson in Les Miserables. Both sermons were focused on empowering individuals to solve contemporary problems and create a personal relationship with God. And, at both services, those who wished to "dedicate their lives to God" were invited to come forward at the end of the service to speak with a church representative.
A Glimpse at Beautiful Savior Lutheran Church
Beautiful Savior Lutheran Church (BSLC) is a much smaller church than KOK, but many believe it has the potential to become a similar megachurch; the congregation recently purchased a large parcel of land in a rapidly growing suburb with thoughts of expansion. The church has 1,722 confirmed members and 1,262 baptized members, with an average weekly attendance of 674.16 The church has two full time pastors: a head pastor and an associate pastor of evangelism and care; along with a minister of disciple and nurture. The church has an annual budget of approximately $700,000.17
The building itself is a unique blend of the modern and the traditional. The structure has a large sanctuary and small adjoining chapel, a gymnasium, a fellowship hall, two kitchens, a nursery, a preschool and elementary day school, and a library. The sanctuary is bowl shaped with sections of pews converging on a circular marble altar. Suspended above the altar is a large cross and behind the altar is a choir loft, a trap set, and platforms alternately used for the hand bell choir, the praise band and solo or small group performers.
BSLC offers three services on Sunday, one of which is repeated on Monday evening at 7:00 PM. The 8:00 AM "Heritage Celebration" is classic and liturgical, relying primarily on Lutheran Worship, the official LCMS hymnal. The 9:30 AM "Glorious Praise" uses both "hymns and praise music" and "holds to a liturgical structure…in thematic and creative ways."18 The 10:45 AM "Living Praise" service employs a praise band, extensive singing, "a minimum of liturgy, and generally, an emphasis on one reading from the Scriptures."19 According to Associate Pastor Keith Grimm, the 10:45 service has quickly become the most popular service since its shift to the contemporary style, and all of the church’s new members in the past year have come from that service.20 Pastor Grimm also noted that the church typically does not follow the Synodical reading calendar, preferring to host "sermon series’".21
A Glimpse at First Evangelical Lutheran Church
First Lutheran Church is notably smaller than both KOK and BSLC. According to the church’s 1999 Year End Report, the church has 967 baptized members and 695 communicant members with an average weekly church attendance of 358 people.22 As noted by Associate Pastor Philip Houser, "First Lutheran Church is a demographically older congregation, in an historically isolated suburb, formerly rural, and socially conservative."23 The congregation has an annual budget of approximately $319,000. The largest expenditure in the budget is paying off a mortgage loan from the Lutheran Church Extension Fund.24
The building of First Lutheran is the epitome of the classic church building. Its sanctuary has two sections of wooden pews separated by a center aisle leading up to the altar, which is flanked by the traditional lectern and pulpit. The basement holds a small kitchen and meeting room and the "education wing" has a library and many classrooms for preschool and bible classes. Across the street is a small rectory, which has been converted for use as office space and a youth room.
All services at First Lutheran are liturgical – there is no band and very little of what could be called contemporary music. About 60% of services at First Lutheran Church are run according to the precise text of one of the "Divine Services" found in Lutheran Worship, while the other 40% use revised liturgies from a Concordia Publishing House (the publishing arm of the LCMS) book entitled Creative Worship.25 According to their visitor’s brochure, such liturgical worship is designed to help "you, the participant, to be active as you glorify God."26 The liturgies rely heavily on responsive readings and always contain the confession and absolution, one of the three universal Christian creeds, the Lord’s Prayer, three bible readings (the Old Testament, the Epistle, and the Gospel), the Words of Institution, an offertory, and a benediction. This is not only due to tradition, but because the Pastors generally believe that liturgy is the legacy of the church.27 First Lutheran Church does adhere completely to the three-year Synodical reading calendar, for as Pastor Houser noted, it "prevents mischief" and makes sure the pastors "don’t miss anything."28
While the church may be "doctrinally pure," some of its other ministries appear to be lacking. Membership is stagnant, declining in most years.29 The church does little to no evangelizing and only about 1/3 of members attend service on a given Sunday. The Youth group averages fewer than 20 students. While this concerns Pastor Houser, he explains, "From a confessional Lutheran standpoint, the Church is only the Church insofar as the Gospel is rightly preached and the sacraments are rightly administered… everything else is extraneous."30 Clearly, the pastoral leadership and the majority of active members at First Lutheran are focused on implementing doctrinal and worship practices consistent with LCMS heritage.
The Problems of Mega-Ministry
Churches that have a significant impact on their surrounding area, culture, and denomination are not only megachurches, they are megaministries, and KOK certainly falls in that category.31 There are three specific areas in which it seems difficult for large LCMS churches to adapt to such megaministry. It seems that some elements of the contemporary service inherently glorify man above God. More problematically, megachurches adopt a corporate structure, which diminishes the congregational nature of the Lutheran church. Most dangerously, it seems that the messages used to reach out to the masses are in some respects doctrinally inconsistent with Lutheran teachings.
While all megachurches face such problems, they seem particularly worrisome for KOK as a member of the LCMS. However, this paper is not a comprehensive condemnation of the ministry of KOK. Their youth ministry is flourishing, their worship is engaging, and they have certainly spread the gospel to hundreds of non-believers. However, the Synod to which they belong has long emphasized the significance of doctrine and the authority of the voters’ assembly.
Worship Flaws: A Focus on Man Rather Than God
The use of pastoral robesOne interesting note is that pastors and worship leaders at KOK do not wear robes or stoles; rather they grace the stage wearing nicely tailored suits accessorized by headset microphones. This may not seem to be crucial to the purity of Lutheran worship; after all, early Christian pastors such as the apostles and even some Protestant reformers did not wear robes. Robes are tradition, not doctrine, and no LCMS church is obligated to use them. However, the lack of robes is one example of the way in which worship at KOK, while vocally Christ-centered, is tacitly human focused.
As the Reverend Paul Harris explained, Lutheran pastors wear robes because they "highlight the pastor’s office and diminish his person…The stole around a pastor’s neck stands for the yoke of Christ that was placed on him at ordination…[the congregation] is to see Jesus," not the pastor.32 By eliminating the use of robes, pastors implicitly appear to be speaking for themselves as opposed to speaking for Jesus Christ.
The prevalence of applause during service
At King of Kings Lutheran Church, the congregation erupts in applause following the completion of a performance by a soloist singer. This is taboo in most Lutheran congregations, and it also seems to be a slide towards the glorification of man rather than God. According to the LCMS Church Information Center:
While the Holy Scriptures do not command or prohibit the practice of clapping in public worship, there are some weighty factors to be considered in encouraging such applause… In such worship, all glory is to be given to God and not to men. Therefore, because of its strong cultural association with giving glory to performers, applause in the Divine Service may obscure or deny the important, "God-ward" direction of our Christian response of praise and thanksgiving. It would be best to reserve applause for occasions other than the Divine Service.
33Therefore, while the Synod does not command churches to forbid applauding during service, they certainly encourage their member congregations to abstain from it because the connotations of clapping imply a setting of entertainment rather than praise.
Structural Defects: Corporation above Congregation
Most traditional LCMS churches are governed by administrative boards comprised of volunteer members of the congregation that answer to an assembly of the voting (confirmed) members of the congregation. While this structure is not overtly divinely ordained and, while the Synod does not have the power nor the desire to enforce such a structure, some consider it the best way by which to ensure congregational unity and involvement. This conception is derived from the first President of the LCMS, C.F.W. Walther. In his inaugural address as President, Walther expressed his desire to allow all individuals within congregations to have influence on the workings of their church. Affirming the supremacy of the voters’ assembly over the "priestly nation", he said:
How can this be a papacy of the people, if the priestly nation of Christians does not permit any man to enact laws for them in matters which God has not prescribed and is willing to obey the preacher of the Word unconditionally only when Christ Himself speaks through him, that is, when he preaches His Word?
34Clearly, Walther intended the voters of the congregation to be involved in the substantive decisions of a congregation and to have some parity with their pastors.
However, many larger churches have virtually eliminated a congregational structure reliant on volunteers and voters, and KOK is no exception. As outlined in the church’s bylaws, the church has only one lay board (a Board of Lay Ministry) that meets quarterly to "review the activities of the ministry."35 Though the congregation elects the board at the annual voters assembly, it seems as if the congregation and the Lay Ministry board have little say in the workings of the congregation. Not only is the Lay Ministry board comprised of only nine members of a 4000+-member congregation, but also the "Executive Ministry Committee" (made up of at least three of the ministry staff) is responsible for preparing the annual budget, selecting and hiring all staff, and overseeing and creating all current and new ministries.36 In this respect, KOK is more like a corporation with a board of directors and a CEO. The congregation, then, becomes like a group of shareholders allowed to vote only by proxy.
Such an organizational structure is not only historically unacceptable, it is also pragmatically risky. There is a strong possibility that members will become easily alienated because of their lack of ability to make substantive decisions related to their congregation’s future. Furthermore, in a situation where most choices are left to pastoral command, pastors tend to serve more as an administrator than a prophet of God. As Dr. Joel Gregory, a former megachurch pastor explains, he found himself "acting more like a mayor or governor than a pastor, and I know that is not what Jesus came to found."37 Meetings and money can become more time-consuming than praying or preaching.
Following two difficult years as the pastor of a Southern Baptist megachurch, Dr. Gregory realized that common congregational structure is crucial to a healthy church. He recommends, "One wholesome model for pastoral ministry today is the pastor as a fellow elder among other elders, primus inter pares. As a first among equals, his voice is heard with greatest weight, but he is balanced and corrected by the other elders."38 While many Lutheran congregations, such as First Lutheran and Beautiful Savior, have lay elder boards, King of Kings does not. Rather, the board of elders is simply a subcommittee of the board of Lay Ministry with no explicit responsibilities and no set meeting schedule.39
It is also often the case that "absolute power corrupts absolutely." Again, Dr. Gregory warns, "The pastor of a larger church has the opportunity to affect [many people] with the abuse of his freedom… the pastors of larger churches should be held to [strict] accountability."40 Unfortunately in megachurches, pastors are typically afforded more and more latitude. KOK faced a major crisis several years ago when its head pastor, Rev. Bradley Hoefs, was convicted of indecent exposure for reportedly masturbating outside the bathroom of an Omaha park.41 Two years later, another KOK pastor resigned after being ticketed for lewdness having allegedly grabbed the crotch of a male undercover police officer.42 While the link between the power afforded to high profile megaminsters and these actions is not provable, churches suffer greatly when forced to deal with such problems. Surprisingly, KOK has bounced back and many members today don’t even remember the crises.
As BSLC grows, it too is looking to move toward a more staff- and pastoral-driven congregational structure. According to Pastor Grimm, "The church is board governed now… but we’re in the process of changing that. When you talk to churches like King of Kings, they have to be more staff driven, not because it is better or worse, but in a large church it is hard to wait a month to make a decision."43 Though First Lutheran is driven by strong pastoral leadership in pulpit ministry, the church’s ten boards and several guilds seem to make most congregational decisions.44
Doctrinal Inaccuracy: The Misrepresentation of Salvation
King of Kings claims to adhere to the belief that grace alone saves sinners. This belief is noted in their Welcome brochure: "Salvation comes only through God’s grace, as a free gift of God which is received by repentance and faith."45 They also implicitly reference such a belief in their constitution when they say that they accept "the Book of Concord… to be the true and genuine exposition of the doctrines of the Bible."46 In practice, however, KOK appears to adhere to a reformed theology requiring a "personal relationship with God" and a human choice to accept Jesus "into your heart." In fact, the Christmas Eve bulletin asks the worshipper, "After experiencing the presence of Jesus Christ tonight, will you say about His love for you, ‘now it’s personal’?"47 During each service I attended, there was a plea for those "willing to accept Jesus as their personal savior" to come forward and speak with a ministry leader at the end of the service.
Such beliefs are contrary to Lutheran doctrine, which says that "I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to him; but the Holy Spirit has called me by the Gospel."48 The problem in KOK worship is that they emphasize an impossible personal choice rather than the grace of God. Again, according to the LCMS Information Center, "Lutherans consistently and deliberately avoid using language of human "choice" when speaking of conversion, since we believe that faith is a gift of God created by the Holy Spirit through the Gospel, not a matter of human ‘choice’ or ‘decision.’"49
Some may argue that asking people to forge a personal relationship with Jesus Christ is both the persuasive rhetoric of conversion and a way to ensure that converts become active in the church and mission field. Some may also say that it doesn’t matter if a pastor uses such language as long as the principles that members are taught and confess in the creeds are doctrinally accurate. However, theological arguments disprove these claims. As explained by Pastor Philip Houser:
There is a Latin phrase: lex orandi, lex credendi – the law of how you pray is the law of how you believe. In other words, the way in which we worship, not merely reflects, but will ultimately shape our doctrine. … So the fact of the matter is, if our worship does not reflect the truth of our doctrine, then our doctrine is actually being corrupted.
50Additionally, if members of KOK recite the creeds infrequently (if at all) during worship, there is no way to reinforce a doctrine not openly advocated by the pastors. Therefore, LCMS pastoral leaders have an obligation to uphold Lutheran confessional doctrine in all statements, regardless of the practical utility of the conversion language of acceptance.
Similar concerns have arisen at BSLC. When Head Pastor Reverend Dan Cloeter was installed at the congregation, a group of concerned members began to feel that his sermons were not on par with Lutheran theology. In a meeting with the BSLC board of elders, the group’s spokesman explained:
We are gravely concerned that Reformed theology is creeping into Pastor’s sermons and the attitudes of the leadership of our congregation. We are alarmed that Lutheran theology is being "watered down" in order to be more attractive to non-Lutherans. We fear the extent to which a man-centered philosophy is proclaimed – that we can somehow live our lives in such a way so as to manipulate God into blessing us – instead of proclaiming the clear and unmistakable message that the only true pathway to salvation is through grace alone, through faith alone, and through scripture alone, and that there is nothing we can do to merit the free and undeserving grace of God.
51The group eventually took their concerns to the Synod’s Nebraska District President Eugene Gierke, who determined that the problems at BSLC were not those of doctrinal impurity."52 The group then appealed to the National Synod, whence President A.L. Barry determined that although the he and the LCMS Praesidium "could readily understand and identify with many of the concerns that [the group] expressed in your initial charges… there were not adequate grounds for it to suspend Rev. Daniel Cloeter."53 About fifty established and active members of the congregation have since transferred their membership to other LCMS churches in the area – a great portion to First Lutheran in Papillion. However, BSLC continues to flourish, and in my research there, I heard no explicit teachings that departed from Lutheran theology.
Sacramental Impurity: The Rite of Holy Communion
The Lutheran Church-Missouri Synod believes only two rites to be sacramental: Baptism and Holy Communion.54 With respect to Holy Communion, Lutherans believe in consubstantiation – that both the bread and wine and the body and blood of Christ are present in communion through "sacramental union."55 Lutherans also believe what St. Paul writes in First Corinthians: whoever takes communion "in an unworthy manner will be guilty of sinning against the body and blood of the Lord."56 Because Lutherans believe that allowing someone absent full belief and confession to take the sacrament is aiding a sin, one of the most important duties of the Pastor is to administer the Eucharist in a complete and appropriate way. This means that LCMS churches are only supposed to grant communion to those who "are members of the Synod or of a church body with which the Synod is in altar and pulpit fellowship" in order to "preserve the integrity of their witness to the gospel of Christ as it is revealed in the Scriptures and confessed in the Lutheran confessional writings."57 Adherence to this order is reliant on "careful pastoral practice in connection with the Lord's Supper."58
However, KOK does not adhere to this standard. In the church’s Christmas Eve bulletin, worshippers are instructed:
"God’s Word tells us that when we receive the Lord’s Supper, we are not merely receiving bread and wine, but in a supernatural way, the true, real body and blood of Jesus Christ. He said in Matthew 26:26-30, ‘this is my body… this is my blood,’ not ‘this represents my body’ or ‘this symbolizes my blood.’ Baptized adult Christians who know they need God’s daily forgiveness, who are sorry for their sins and seek God’s forgiveness, and who believe that the body and blood of Jesus Christ are truly present in the Lord’s Supper are invited to share this great gift of God with us….If you have doubts are do not understand our beliefs about the Lord’s Supper, please call our church office and ask to speak to one of our pastors; the would be happy to help you understand the meanings and blessings of the Lord’s Supper."
59This directive is flawed for it does not explicitly explain that Lutherans believe that both the bread and wine are present in the rite, in fact, it sounds eerily similar to the Roman Catholic doctrine of transubstantiation – that the bread and wine are transformed into the body and blood of Christ – especially with the connotative message of church’s word choice "supernaturally." Furthermore, by allowing "baptized Christians" to partake, the church seems to be flagrantly violating the LCMS principle of "close communion" which even forbids other denominations of Lutherans from receiving the sacrament in an LCMS setting.60 This disdain for doctrinal teaching is especially disastrous, for KOK is not only violating Synodical practice, but may be doing something which both Martin Luther and the apostle Paul explicitly warn against – contributing to the "judgment" of those unworthy to receive the sacrament.61
In comparison, Beautiful Savior is precise in informing worshippers that consubstantiation occurs and those who commune must understand that the sacrament is "given and shed for you for the forgiveness of sins."62 The bulletin at BSLC also directs worshippers to the Lutheran Worship hymnal where the beliefs are more thoroughly explained. However, BSLC does not explicitly deny the sacrament to non-LCMS members. First Lutheran takes their communion preparation one step further, unequivocally explaining that those who "hold a confession different from that of this congregation and The Lutheran Church – Missouri Synod, and yet desire to receive the sacrament, are asked first to speak to one of the pastors or an elder."63
Conclusion
While robes, applause, and congregational structure are important, these are only the first tiny steps down a slippery slope to false doctrinal teachings. The most serious flaws in the ministry of King of Kings are its skewed teachings on justification and its abuse of the sacrament of Holy Communion. While such practices would be acceptable in many non- and inter- denominational churches, they are not in line with the professed teachings of the Lutheran Church-Missouri Synod.
There seem to be three things that congregations that are accused of not adhering to strict doctrinal standards have in common: a focus on evangelism (KOK spends over $50,000 annually in direct outreach, BSLC about $15,000, and First Lutheran only $1,000),64 a large size, and an emphasis on contemporary forms of worship. I am not certain how one might judge which (if any, or all) of these three characteristics contribute to actions constituting a violation of doctrine. However, it is clear that the larger the congregation, the more difficult it is to maintain an autonomous, communal, self-checking body focused predominately on the word of God, as size breeds additional programs, preferences, and problems.
These three churches are especially interesting to compare, for they lie on a spectrum of understanding. To the right, preaching doctrinal purity and LCMS exclusivism, is First Lutheran; in the middle, struggling between LCMS heritage and contemporary evangelism is Beautiful Savior; and on the left, embracing innovation to create modern day missionaries is King of Kings. Their situations are determined by what each congregation considers to the most important and what they consider to be adiaphora, or matters of indifference. To First Lutheran Church and Pastor Houser what is crucial is "right doctrine," and not "compromising anything written in the scriptures or the Lutheran Confessions."65 At King of Kings, that is "reaching out to seekers and those who are lost with the saving and healing Gospel of Christ that they might come to a personal growing relationship with the Lord Jesus."66 And at Beautiful Savior, Pastor Grimm insists that his congregation is "caught right in the middle of that. We don’t want to lose our Lutheran heritage, but we don’t want to be unwilling to change in certain ways that will make us more able to reach out into the community. "
With more and more churchgoers attending megachurches, how will the LCMS deal with this issue in the upcoming years? This new age of megaministry poses a problem for the confessionally pure and liturgically traditional style of the LCMS. Some, like Pastor Houser, are pessimistic, giving the current Synod only a 50% chance of survival in this age of compromise.67 Some, like Pastor Grimm, believe that the Synod will survive as long as the true message is spread in a "dramatically" more "seeker-friendly" way.68 Others simply believe that modernity has spawned a post-denominational world where choices and entertainment are valued above doctrinal disputes. Only time will tell. What is certain is that in worship, as in most realms of life, there are trade-offs to be made. Church growth seems to give rise to diluted doctrine; but exclusivity denies the imperative of the Great Commission. In the upcoming years, many congregations will struggle with how much they are willing to compromise and how they can attract new members while remaining true to the beliefs of their predecessors. The case of these three churches is only a tiny foretaste of the struggle to come.
A note about Endnotes
The endnotes used in this work are linked from the note number in the text to the endnote at the bottom of the page, and vice versa. In addition, where a note uses "ibid." or "op. cit.", it is linked to the appropriate parent endnote information.
If you use this "ibid." or "op. cit." link, you will need to use the BACK button on your browser to return to the endnote you started with. From there, you can click on the endnote number to go back to where you were in the text.1. Vaughn, John N, Megachurches and America’s Cities (Grand Rapids, MI: Baker Books), 19.
2. Thumma, Scott. "Exploring the Megachurch Phenomena: Their Characteristics and Cultural Context." No Date. <http://hirr.hartsem.edu/bookshelf/thumma_article2.html> (cited January 5, 2001), paragraph 5.
3. Ibid, paragraph 15.
4. McCord, Julia. "Growing in Diversity: Missouri-Synod Lutherans Call on Roots for Outreach Ministry." Omaha World Herald. August 26, 2000: 61.
5. For my understanding of the history and doctrine of the Lutheran Church – Missouri Synod, I am indebted to: Weisheit, Eldon, The Zeal of His House: Five Generations of the Lutheran Church-Missouri Synod History (St. Louis: Concordia Publishing House); Nafzger, Samuel, "An Introduction to the Lutheran Church-Missouri Synod." <http://www.lcms.org/introlcms.html>; Martin Luther’s Small Catechism and Augsburg Confession; the Reverend J. Dirk Reek; the late Reverend Wilson Maurer; and my father, Michael J. Germer.
6. Vaughn, John N., Ibid., 124.
7. King of Kings Lutheran Church, Welcome.
8. "King of King Lutheran Church Membership Trends." <http://www.lcms.org/pstat/> (cited 6 January 2001).
9. Germer, Mattie J. "King of Kings Lutheran Church: Congregational Snapshot." Information provided by Bonnie Muhsman, Information Secretary for King of Kings.
10. King of Kings Lutheran Church. "Proposed Ministry Goals and Budget 2001: Count me in!"
11. "Mission and Vision Statements." <http://www.kingofkingsomaha.org/>, (cited 6 January 2001).
12. Ibid.
13. King of Kings Lutheran Church, Welcome.
14. McCord, Julia. "Warehouse Becomes House of God: King of Kings Gets Settled in New Building." Omaha World Herald. October 8, 1994: 61.
15. Ibid.
16. Germer, Mattie J. "Beautiful Savior Lutheran Church: Congregational Snapshot." Information provided by Lynne Saathoff, Parish Worker for Beautiful Savior.
17. "Voter’s Meeting Reports of Beautiful Savior Lutheran Church."
18. Beautiful Savior Lutheran Church, Choir Cantata Bulletin. 24 December 2000.
19. Ibid.
20. Grimm, Pastor Keith, personal interview with the author, 26 December 2000.
21. Ibid.
22. First Lutheran Church, 1999 Annual Report.
23. Houser, Pastor Philip, personal interview with the author, 27 December 2000.
24. First Lutheran Church, 1999 Annual Report.
25. Houser, Pastor Philip. Personal interview with the author, 27 December 2000.
26. First Lutheran Church. To Our Visitors.
27. Houser, Pastor Philip. Personal interview with the author, 27 December 2000.
28. Ibid.
29. "First Lutheran Church Membership Trends." <http://www.lcms.org/pstat/> (cited 6 January 2001).
30. Houser, Pastor Philip. Personal interview with the author, 27 December 2000.
31. Vaughn, John N, Megachurches and America’s Cities (Grand Rapids, MI: Baker Books), 41-45.
32. Harris, Paul R. "We Would See Jesus." Sermon, Trinity Lutheran Church (LCMS), Austin, TX., 9 April 2000. <http://24.28.77.198/sermons/4-9-00.html> (cited 5 January 2001), para 1.
33. "Frequently Asked Questions: Applause." The LCMS Church Information Center. <http://www.lcms.org/cic/Applaus.htm> (cited 5 January 2001), para 1,3.
34. Walther, C.F.W. qtd. in Cascione, Rev. Jack, "Walther’s Original Structure for Missouri: What Few Lay People Know Today." 12 May 1999. <http://www.reclaimingwalther.org/articles/jmc00044.htm> (cited 7 January 2001), para 23.
35. King of Kings Lutheran Church. Bylaws.
36. Ibid.
37. Gregory, Joel. The Great Temptation: The Seductive Power of America’s Super Church (Fort Worth, Texas: The Summit Group), 318.
38. Ibid., 319.
39. King of Kings Lutheran Church. Bylaws.
40. Ibid., 320.
41. McCord, Julia and Gonzalez, Cindy. "Convicted Pastor Resigns; Explanations are Missing." Omaha World Herald, 20 November 1995: 9.
42. McCord, Julia. "Suspected of Lewdness, Pastor Quits: Case is 2nd Involving King of Kings Clergy." Omaha World Herald, 17 May 1997: 13.
43. Grimm, Pastor Keith. Personal interview with the author, 26 December 2000.
44. First Lutheran Church. 1999 Annual Report.
45. King of Kings Lutheran Church, Welcome.
46. King of Kings Lutheran Church, "Constitution of King of Kings Lutheran Church." No date.
47. King of Kings Lutheran Church, Christmas Eve Bulletin. 24 December 2000.
48. Luther, Martin. Luther’s Small Catechism (St. Louis: Concordia Publishing House), 15.
49. "Frequently Asked Questions: Choice." The LCMS Church Information Center. <http://www.lcms.org/cic/choose.htm> (cited 5 January 2001).
50. Houser, Pastor Philip. Personal interview with the author, 27 December 2000.
51. Germer, Michael J. Personal Papers, March 1999.
52. Gierke, Eugene. "Report on the Findings of the Investigation at BSLC."
53. Barry, A.L, Personal Letter to Mr. Rodney Bock, 12 July 2000.
54. Nafzger, Samuel. "An Introduction to the Lutheran Church – Missouri Synod." No date. <http://www.lcms.org/introlcms.html> (Cited 6 January 2001)
55. Luther, Martin. Ibid., 231.
56. Ibid., 238.
57. "Frequently Asked Questions: Communion." The LCMS Church Information Center. <http://www.lcms.org/cic/commun.html> (Cited 7 January 2001).
58. Lutheran Church-Missouri Synod, "Resolution 3-0" Adopted at the July 1995 Convention of the Synod. <http://www.lcms.org/president/statements/afcc.asp> (Cited 7 January 2001).
59. King of Kings Lutheran Church, Christmas Eve Bulletin. 24 December 2000.
60. Frequently Asked Questions: Communion." The LCMS Church Information Center. <http://www.lcms.org/cic/commun.html> (Cited 7 January 2001).
61. Luther, Martin. Ibid., 238.
62. Beautiful Savior Lutheran, Christmas Eve Bulletin. 24 December 2000.
63. First Lutheran Church. Christmas Eve Bulletin Insert. 24 December 2000.
64. Compiled from church budgets.
65. Houser, Pastor Philip. Personal interview with the author, 27 December 2000.
66. King of Kings Lutheran Church. Constitution. Pg. 1.
67. Houser, Pastor Philip. Personal interview with the author, 27 December 2000.
68. Grimm, Pastor Keith. Personal interview with the author, 26 December 2000.
Mattie Germer plans to graduate in June of 2003 with a bachelor's degree with honors in Government and the Comparative Study of Religion from Harvard University in Cambridge, Massachusetts. Originally from Ralston, Nebraska and a life-long Missouri-Synod Lutheran, Mattie likes to write about politics and is the Features Editor of the Harvard Political Review.
January 8, 2001
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