In a workshop on "the church as a corporation," however, the administrator portrayed a different form of congregational authority and leadership. These definitive traits are uniquely modern, fashioned in reaction to and patterned after modern society. Megachurches offer these persons a history, a narrative tradition, and programs to which they can commit (Eiesland 1995:78). However, this is not why megachurches exist. OK, call it a "yes board," but that is the way we operate!...If there was any dissension on that board they would be gone a long time ago. Medium is an open platform where 170 million readers come to find insightful and dynamic thinking. The large worship gatherings at megachurches often raise the concern that members attend with the intention of being anonymous (Chandler 1989:A28). As one Chapel Hill Harvester pastor stated during a call for members, "This church is not for everybody. The ways they express this "serious Christianity," however, vary considerably. One megachurch pastor, Creflo Dollar of Atlanta, spoke of "receiving a vision, [where] believers would become world changers." In the current changing cultural and social context, megachurches offer new visions of faith and new structures in which to be religious. A third less common approach chosen by some megachurches entails a blending of this conventional form with the nontraditional style. The programs and specific ministries of megachurches are shaped by the context in which they reside. Price states, "We have accountability to one another, but it is very loose. Earl Paulk, senior minister of Chapel Hill Harvester Church, spoke of this model as "preaching the standard but ministering to the need." Gary Laderman, ed. Hybels' survey found this to be one of the primary components unchurched persons wanted in a worship service (Olson 1988:192). Its minister, Richard Lee, preaches a fundamentalist message, emphasizing personal piety, soul-winning, and preparation for the end-times. Mega-churches are typically strongest in areas of recent growth. The example of how Chapel Hill Harvester Church leaders viewed the governance of the church is instructive in the analysis of one style of megachurch leadership. However, both their presence and their power in shaping their immediate surroundings have been actualized. Megachurches contain large numbers of new, non-contributing, and marginal members, often as many as half the congregation. The difference is worth the distance! The fellowship groups and need-based therapeutic social ministries provide a rapid integration into a community and the personal intimacy of subjective, expressive encounters (Wuthnow 1994; Hadaway & Roozen 1993). If anything, the denomination benefits more from their presence and that of their gifted leaders (Hadaway 1993:353). Even in its theology, it overtly attempts to retain an "orthodox" Christian tradition while at the same time embracing "new," "original," and "fresh revelations from God. A large number of megachurch members left the ranks of "the unchurched" or switched from other congregations precisely because they claimed they wanted a deeper expression of Christianity (Perrin 1989). Earl Paulk, of Chapel Hill Harvester in Atlanta, described his revelatory vision for his "Kingdom" church as "communicating and demonstrating the Kingdom of God.". They breed heresy, they have abandoned the truth of the Bible and they care more about numbers and budgets than they do souls and eternity.” You’ve probably heard that characterization before. The article says the mega church has grown because its big, it gives people what they want, and it has a persuasive message. Examples of this type include First Baptist Church of Dallas, Bellevue Baptist Church of Memphis, Tennessee, Ben Hill United Methodist Church, and Peachtree Presbyterian Church, the latter two of Atlanta. One church, North Phoenix Baptist Church actively promotes its economic diversity. 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