Multisite Churches: Biblical Foundations and Practical Answers. By Dustin Slaton. Grand Rapids, MI: Kregel Ministry, 2023. 316 pp. Paper, $15.24.
A multisite church can be defined as one church that meets in multiple locations. These locations share a vision, budget, and leadership (p. 22). There is one main church and many different “campuses.” Slaton points out that these kinds of churches are growing.
There are supporters and critics of this trend. The Southern Baptist Convention maintains that a multisite church does not meet the definition of an autonomous local church. Slaton is a supporter and says that the Scriptures do not give clear direction on this issue and we have flexibility (p. 25).
Slaton acknowledges that multisite churches follow many different models and practices. This makes it difficult to determine if a particular situation is Biblical or not. Each case must be evaluated individually (p. 37).
In chapter one, various movement leaders list different ways a multisite church can function. For example, one lists ten different models. A multisite church might exist in order to make the satellite churches separate, autonomous churches in the future. A dying church might join with a healthy church so that the dying church may become revitalized (p. 53). Sometimes multisite churches have a single pastor, while others have a pastor at each location. When there are multiple preachers, they coordinate with each other in order to have a centralized message. Sometimes, multisite churches blend different models (p. 63).
Slaton says that this is not a new movement. The circuit-riding preachers in the First Great Awakening followed this pattern (p. 67). In the US, multisite churches began to appear in the 1950s (p. 80). By 2009, there were 3,000 multisite churches and the number is growing. Advocates suggest that Acts 2:46 and 5:42 give Biblical support for multisite churches. Those early Christians met together as a large group in the temple and then in smaller congregations in homes. John Piper says that the NT does not forbid the practice so we have the freedom to use it (pp. 92-93).
A multisite model may use one speaker whose message is sent through video to the various campuses. If there are different speakers at each campus, they can have a “weekly preparation meeting” where they agree on their messages. The main idea will be preached in all the campuses, even though the messages will be different (p. 117).
Slaton deals with certain theological issues in a multisite situation. How do believers involved in the movement take the Lord’s Supper and baptize new believers? He concludes that the early church took the Lord’s Supper as a “whole church” as well as in small groups. According to Slaton, we have flexibility (pp. 121-34).
Other issues that present problems for the multisite model include how leaders function within the various congregations. Is the “main” pastor at the main campus the leader, or does each campus have its own leadership? Related to leadership is how church discipline is exercised. However the leadership decides to discipline sinning believers, Matt 18:15-20 suggests the whole church needs to be involved before a believer is excommunicated (pp. 142-49). Slaton feels that each campus will make certain decisions that only impact that campus, even though they will delegate other decisions to the whole body (p. 163).
The finances of a multisite church can be handled in different ways. Slaton says it will take wisdom and discernment. There may be one central budget, managed from the main campus, that resources the various locations. Another option is that each campus manages its own budget (p. 210).
Slaton understands that a major problem many have with this movement is the danger of losing a sense of community. He suggests that each campus needs to have “vibrant small groups” to address this danger (p. 221).
Even though Slaton is a fan of the multisite model, he does address the various arguments against it. There is a danger that the main campus preacher will be seen as a celebrity (p. 233). It is difficult to develop new leaders in such a situation (p. 234). The music in video services can easily take precedence over sound Biblical teaching. There is no clear example of a multisite church in the NT (p. 246). A multisite church is not a church because the members cannot assemble together (p. 250). Such a church cannot perform the functions of a church, such as discipline and the sacraments (p. 256). The leaders of a multisite church can’t shepherd the flock because they do not even live in the same city (p. 262). The NT teaches us to plant new churches. We are not called to unite under a central campus with video preaching. It would be better (and more Biblical) to have many smaller churches than one large congregation united through technology (p. 273).
The reader will need to determine if Slaton is correct when he says that the NT gives us flexibility in these areas. Most readers of the JOTGES will have serious reservations. In addition, how will such a model ensure that the various campuses are teaching sound doctrine? At face value, it appears that the multisite model might place a higher value on numerical success instead of doctrinal purity.
The Biblical model is that smaller home churches are the answer. They might be seen as “dying” because of their small numbers, but that is the example given in the Scriptures. Multisite churches can be seen as an exciting, but unbiblical, alternative. A charismatic preacher, with great music, can add to that excitement.
But I recommend this book. It gives us food for thought concerning a modern movement. In the Free Grace movement, many believers do not have a local church in their area. With the growth of Zoom classes, is it proper for such believers to meet for common instruction? The answer must be yes. But we must seek to establish independent local congregations. That is the NT model.
Kenneth W. Yates
Editor
Journal of the Grace Evangelical Society
