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Black Megachurch Culture: Models for Education and Empowerment, by Sandra L. Barnes. New York: Peter Lang, 2010, $26.00, 198 pp., paperback.
Sandra L. Bames takes us through a four-year in depth systematic empirical study delineating the plight of the "Black Megachurch", and it's deeply rooted connects to education and community empowerment. The term "mega" is defined as a church who averages at least 2,000 attendees per week. As part of the introduction, she explains the historical connections between education, the Black community, and the Black church.
Chapter 1, "The Black Megachurch Phenomenon: Influences, Challenges, and Responses" describes common features of the Black megachurch to be: Black, charismatic senior pastors; multiple, energetic, high-tech weekend worship services; televised broadcasts; and, cafeteriastyle programs. These churches are said to be consumers of wealth. According to Schaller (2000), "consumerism has changed the rules of the game" (p. 1 7), meaning churches have become consumed with large congregations and buildings. Megachurches are typically populated by educated middle- and upper-class Blacks who feel that smaller Black churches are inadequate. This feeling of inadequacy tends to be "self-centered," which is contrary to the traditions of the Black Church. Traditionally, the Black Church has been a cornerstone for sustaining organizations and members who faced challenges and circumstances beyond their control (Barnes, 2005). Pattillo-McCoy's (1998) ethnographic study contends that the Black Church was designed to combat social problems such as drugs, gangs, and crime. In this chapter, the author sought to contextualize church efforts to address some pressing challenges within the Black community.
Chapter 2, "Church Culture in Real Time: Worship as an Educational Tool" describes the language, culture, and performances that are expected when one enters a megachurch building. In addition to the constrained traditional verbiage such as "halleluiah," "praise the lord," and "amen," other terminology is employed such as "bling bling," "bootylicious," and "chillaxing," which are extensions of the hip-hop and popular culture. These terms are considered as ways to engage and entice youths into being active participants in the worship experience. In light of her ethnographical studies, the author eludes to the notion that Black megachurches attribute their large edifices to excellence. She says, "Large sanctuaries, technological gadgetry, coffee shops, and praise dancers may seem ostentatious to outsiders, but...