Reinventing American Protestantism: Christianity in the New Millennium

Reinventing American Protestantism: Christianity in the New Millennium. By Donald E. Miller. Berkeley: University of California Press, 1997. 253 pages. $27.50

Now here is a book from which confessional Lutherans can learn a thing or two. Written by a (self-proclaimed) liberal Episcopalian, Reinventing American Protestantism attempts to analyze via the sociology of religion three of the fastest growing movements on the American religious scene: Calvary Chapel, Hope Chapel and the Vineyard Fellowship. Miller provides a much needed insight into the mind of the post-modern Evangelical, and, perhaps unintentionally, speaks volumes about the doctrine of the church, the ministry, worship and other topics that Lutherans do not like to talk about in public. The pastors and people of these “new paradigm churches” are asking useful questions, even if we do not like their answers. Perhaps by examining these churches we will be forced to look at ourselves and confess the truth.

American Christianity is in crisis. Most of the mainline denominations are declining in membership, while a certain number of “new paradigm churches” (as Miller calls them) are reshaping Christianity itself. These new paradigm churches are not limited to Calvary Chapel, Hope Chapel and the Vineyard Fellowship. Miller argues that many of these churches remain within existing denominational boundaries (at least on paper), but that they are discarding much of established religion, and are taking on new and creative forms:

Appropriating contemporary cultural forms, these churches are creating a new genre of worship music; they are restructuring the organizational character of institutional religion; and they are democratizing access to the sacred by radicalizing the Protestant principle of the priesthood of all believers” (1).

Miller examines the history of these movements back into the 1960s, and then proceeds to look at the three shifts that are taking place in these churches: 1) New worship forms; 2) Restructuring the organization; and 3) The democratization of the ministry via the priesthood of all believers. We will look at each of these in turn.

When it comes to worship and ecclesiology, the key for new paradigm churches is “Cultural Relevance.” What this means is that new paradigm churches believe there is a mistaken emphasis in most churches on the form of Christianity and not the message. If the Church can be made a place that is “neutral territory” (67) without any “foreign religious culture,” then this will allow the message to go forth without unnecessary barriers. Time and again Miller points out that these people saw their church as “real,” a place where they could go and be themselves without having to put on a facade or show. There is some sense of sin in new paradigm churches, but it is portrayed as something that can only be conquered together. In this way their ecclesiology resembles therapeutic self-help groups such as Alcoholics Anonymous. Thus in worship and Bible classes words such as discipleship and accountability are central (76).

Miller continues by describing the common pattern of worship for these churches. The service begins with thirty to forty minutes of singing led by a worship team. The words are very simple and repetitive, and are usually projected onto a screen. They are often written in a ballad, “sixties” style that is casual and tells a story. An offering is taken, following which the pastor then spends thirty to forty minutes reflecting on a passage of scripture. In some churches, such as the Vineyard, there is then an invitation to come forward in prayer. They would describe their worship as praise oriented, rather than didactic. One Vineyard worship leader emphasized: “We direct most of our songs to God as opposed to singing about God” (87). Singing, teaching and praying. These are the building blocks of the new paradigm church.

The title of chapter seven really emptomizes their organizational structure: “Giving the Ministry to the People: The Postmodern Organization.” The modus operandi for new paradigm churches is a radically American and democratic interpretation of 1 Peter 2:9. New paradigm churches have, on the one hand, little use for pastors who are seminary trained, believing their vision has been stifled. Rather, new paradigm churches use a mentoring, hands-on training process where pastors are trained from within and on the job. While there is a great deal of talk about giving the ministry to the people, at the same time the pastor functionally serves as the monarch in his parish. Little attention is paid to any kind of centralized denominational structure, and the organizational structure is fluid and changing day by day. Whatever works is the key.

Miller sums up their driving factors this way:

For new paradigm Christians, little is sacred except God. They are living out the “Protestant principle,” which relativizes all human claims to absoluteness, thus allowing for bold and entrepreneurial experimentation. They have also grabbed hold of another Protestant notion, the “priesthood of all believers,” and this idea has provided the human staffing to address many different issues and problems, creating a smorgasbord of specialized offerings to meet individual needs” (156).

This book is nice and safe for confessional Lutherans, as long as they look down at a distance. Upon closer examination, however, it is easy to see that the factors motivating new paradigm churches are the same factors facing Lutheranism today. How do we continue our high standard of education for pastors? Where are we going with worship practice? What is motivating changes in structure at the synodical and district level? How is our ecclesiology changing? How is our understanding of the Office of the Holy Ministry changing? It may be difficult to trace the source, but it is easy to see that new paradigm churches are already doing what we are flirting with as we speak.

Miller finally asks the question of whether mainline and institutionalized churches can even survive in this consumer driven market of American culture. The answer, of course, lies at the heart of the issue. Churches are tempted every day to abandon their identity for the sake of numbers, social justice or some vague desire for unity. One thing these new paradigm churches have right: No church can survive for long without a clear and unambiguous identity to show forth to the world.

So then, what is our identity?

Todd A. Peperkorn

Concordia Theological Seminary

Fort Wayne, Indiana.

This review originally appeared in the XX/YY edition of LOGIA.

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This page was created on 02/08/2007 and last edited on: 02/08/2007


Main Menu Home Beliefs Parish Education Liturgy and Preaching Articles History Links Contact Pastor * Pastor's Blog Calendar Directions Photobook Recent Sitemap This Section Historical Guide to Lutheran Church Bodies of North America Reinventing American Protestantism: Christianity in the New Millennium The Democratization of American Christianity: A Review Essay	Reinventing American Protestantism: Christianity in the New Millennium Reinventing American Protestantism: Christianity in the New Millennium. By Donald E. Miller. Berkeley: University of California Press, 1997. 253 pages. $27.50 Now here is a book from which confessional Lutherans can learn a thing or two. Written by a (self-proclaimed) liberal Episcopalian, Reinventing American Protestantism attempts to analyze via the sociology of religion three of the fastest growing movements on the American religious scene: Calvary Chapel, Hope Chapel and the Vineyard Fellowship. Miller provides a much needed insight into the mind of the post-modern Evangelical, and, perhaps unintentionally, speaks volumes about the doctrine of the church, the ministry, worship and other topics that Lutherans do not like to talk about in public. The pastors and people of these “new paradigm churches” are asking useful questions, even if we do not like their answers. Perhaps by examining these churches we will be forced to look at ourselves and confess the truth. American Christianity is in crisis. Most of the mainline denominations are declining in membership, while a certain number of “new paradigm churches” (as Miller calls them) are reshaping Christianity itself. These new paradigm churches are not limited to Calvary Chapel, Hope Chapel and the Vineyard Fellowship. Miller argues that many of these churches remain within existing denominational boundaries (at least on paper), but that they are discarding much of established religion, and are taking on new and creative forms: Appropriating contemporary cultural forms, these churches are creating a new genre of worship music; they are restructuring the organizational character of institutional religion; and they are democratizing access to the sacred by radicalizing the Protestant principle of the priesthood of all believers” (1). Miller examines the history of these movements back into the 1960s, and then proceeds to look at the three shifts that are taking place in these churches: 1) New worship forms; 2) Restructuring the organization; and 3) The democratization of the ministry via the priesthood of all believers. We will look at each of these in turn. When it comes to worship and ecclesiology, the key for new paradigm churches is “Cultural Relevance.” What this means is that new paradigm churches believe there is a mistaken emphasis in most churches on the form of Christianity and not the message. If the Church can be made a place that is “neutral territory” (67) without any “foreign religious culture,” then this will allow the message to go forth without unnecessary barriers. Time and again Miller points out that these people saw their church as “real,” a place where they could go and be themselves without having to put on a facade or show. There is some sense of sin in new paradigm churches, but it is portrayed as something that can only be conquered together. In this way their ecclesiology resembles therapeutic self-help groups such as Alcoholics Anonymous. Thus in worship and Bible classes words such as discipleship and accountability are central (76). Miller continues by describing the common pattern of worship for these churches. The service begins with thirty to forty minutes of singing led by a worship team. The words are very simple and repetitive, and are usually projected onto a screen. They are often written in a ballad, “sixties” style that is casual and tells a story. An offering is taken, following which the pastor then spends thirty to forty minutes reflecting on a passage of scripture. In some churches, such as the Vineyard, there is then an invitation to come forward in prayer. They would describe their worship as praise oriented, rather than didactic. One Vineyard worship leader emphasized: “We direct most of our songs to God as opposed to singing about God” (87). Singing, teaching and praying. These are the building blocks of the new paradigm church. The title of chapter seven really emptomizes their organizational structure: “Giving the Ministry to the People: The Postmodern Organization.” The modus operandi for new paradigm churches is a radically American and democratic interpretation of 1 Peter 2:9. New paradigm churches have, on the one hand, little use for pastors who are seminary trained, believing their vision has been stifled. Rather, new paradigm churches use a mentoring, hands-on training process where pastors are trained from within and on the job. While there is a great deal of talk about giving the ministry to the people, at the same time the pastor functionally serves as the monarch in his parish. Little attention is paid to any kind of centralized denominational structure, and the organizational structure is fluid and changing day by day. Whatever works is the key. Miller sums up their driving factors this way: For new paradigm Christians, little is sacred except God. They are living out the “Protestant principle,” which relativizes all human claims to absoluteness, thus allowing for bold and entrepreneurial experimentation. They have also grabbed hold of another Protestant notion, the “priesthood of all believers,” and this idea has provided the human staffing to address many different issues and problems, creating a smorgasbord of specialized offerings to meet individual needs” (156). This book is nice and safe for confessional Lutherans, as long as they look down at a distance. Upon closer examination, however, it is easy to see that the factors motivating new paradigm churches are the same factors facing Lutheranism today. How do we continue our high standard of education for pastors? Where are we going with worship practice? What is motivating changes in structure at the synodical and district level? How is our ecclesiology changing? How is our understanding of the Office of the Holy Ministry changing? It may be difficult to trace the source, but it is easy to see that new paradigm churches are already doing what we are flirting with as we speak. Miller finally asks the question of whether mainline and institutionalized churches can even survive in this consumer driven market of American culture. The answer, of course, lies at the heart of the issue. Churches are tempted every day to abandon their identity for the sake of numbers, social justice or some vague desire for unity. One thing these new paradigm churches have right: No church can survive for long without a clear and unambiguous identity to show forth to the world. So then, what is our identity? Todd A. Peperkorn Concordia Theological Seminary Fort Wayne, Indiana. This review originally appeared in the XX/YY edition of LOGIA.
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