This is what ecclesiacracy looks like.
In Anchorage early in October, the doors opened onto a soaring white canvas dome with room for a soccer field and a 400-meter track. Its prime-time hours are already rented well into 2011.
Nearby is a cold-storage facility leased to Sysco, a giant food-distribution corporation, and beside it is a warehouse serving a local contractor and another food service company.
The entrepreneur behind these businesses is the ChangePoint ministry, a 4,000-member nondenominational Christian congregation that helped develop and finance the sports dome. It has a partnership with Sysco’s landlord and owns the warehouse.
The church’s leaders say they hope to draw people to faith by publicly demonstrating their commitment to meeting their community’s economic needs.
“We want to turn people on to Jesus Christ through this process,” said Karl Clauson, who has led the church for more than eight years.
—Diana B. Henriques, Andrew W. Lehren, “Megachurches add local economy to the mission”
It would be churlish and irresponsible to link however tenuously this story of megachurches owning and operating shopping centers and housing developments and limousine services, dithering humorously over how best to render unto Cæsar (“We’re very intertwined—it gets tough day to day,” says Doug Rieder, church business administrator for First Assembly Ministries; “I have to constantly ask myself whether I am accurately allocating our costs”)—it would be irresponsible and churlish indeed to juxtapose this story with, oh, a quote or two ripped from this screed:
My own take is considerably more cynical. The Satanic doctrine promises that Christianity is easy. No changes needed in lifestyle or attitudes. Just call the toll-free number on the bottom of your screen, and have your credit card ready. Operators are standing by. No need to feed the hungry, clothe the naked, or visit the sick or imprisoned, just slap a “Bush/Cheney ’04” sticker on your car. This is exactly Bonhoeffer‘s “cheap grace”:
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion, without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.
[…]
All Fundies are Fundamentalists. Not all Fundamentalists are Fundies. And all Fundies that I’ve met are, by the definition in this essay, Satanists. They believe that God will Rapture them away from trouble, that charity is harmful, that God wants them to buttonhole people on the street, that the best prayers are loud, long, and public, that certain people are “unclean” and must be kept out of churches, that George W. Bush is inerrant and without sin.
For one thing, ChangePoint is avowedly nondenominational. And why on earth did the pseudonymous author have to go and drag politics into it?
Another contribution [First Assembly Church of God] makes to the city is a free daylong celebration it holds on Independence Day, complete with fireworks.
Mr. Hiatt said no one seemed to find it awkward for a church to conduct the community’s celebration marking the birth of a country committed to separation of church and state.
“It was a very positive event,” he said.
Mr. Rieder, the church business manager, paused when asked whether people of other faiths would have felt comfortable at the event.
“We try not to discriminate in doing community service,” he said. “There are Muslims and other non-Christians here, of course. And we do want to convert them, no doubt about it—that’s our mission. We don’t discriminate, but we do evangelize.”
The same quandary confronts Pastor Clauson in Anchorage. “There is nothing inherently alienating about what we’re doing economically,” he said. “An Orthodox Jewish youngster or a conservative Muslim child encountering our programs would find zero intimidation.”
Nor does he want his community to become divided along religious lines, he said. But at the same time, “we definitely want to use these efforts as an open door to the entity that we feel is the author and creator of abundant life—Jesus.”
He added, “It’s a tough balancing act.”
—Henriques and Lehren, op. cit.
