In the first chapter of his book, The Culturally Savvy Christian, Dick Staub describes the popular culture in which we live as having four dynamics: General Superficiality, Soullessness, Powerful Influence, and Spiritual Delusions. In previous posts I discussed General Superficiality and Soullessness, and today I’m writing about popular culture’s Powerful Influence.

Powerful Influence

Staub assigns roles traditionally fulfilled by religion and education—that of preacher and teacher—to popular culture. “Popular culture systematically preaches and teaches, informing its audience about which issues matter most, fulfilling an educational role once occupied by schools and a spiritual role once filled by religion.” (16) People today know Beyonce better than Moses. They’ve memorized the lyrics of Eminem but haven’t a clue about the poetry of David. They sing along with Lady Gaga but don’t know how to pray with Jesus, “Our Father, who art in heaven…”. Who are the teachers? Who are the preachers? Who are the influencers of this culture? They are our celebrities. Would you trust them to watch your kids?

Popular culture wields such power and influence because of the inherent power of Story, and the best storytellers live and work in Hollywood, where stories are told not for enrichment or education, but for money. “Told well, truthful, wise stories can provide insight, understanding, and illumination for a path to a richer life for all who hear, understand, and embrace them; misguided stories, however, can lead an entire population astray. People who believe they know the truth need to realize that cultural influence requires more than knowing the story; it requires telling it thoughtfully and artistically. Never has there been a greater need for wise, gifted storytellers who understand the story we are in and can communicate a better way gracefully and truthfully.” (18) Cultures become corrupt when they tell their stories for money instead of for the passing on of wisdom and communal identity.

Popular culture is, inherently, identity-forming. The stories and rituals of a culture provide meaning and identity for individuals within the community. Relationships within the community formed character in younger generations. “In the past, we imitated individuals who embodied our core values and whom we respected because we had observed their application of those values in everyday life. Today, our identities are often formed more superficially by adopting outward appearances and behaviors without regard for the internal values held by the originator, who, to us, is disembodied. Thus, people whom we do not know and cannot observe closely are influencing our life choices.” (20) No longer are our character and identity shaped by parents, teachers or pastors. All authority has been called into question. Now we wear masks, pretending to belong to the tribe of our favorite celebrity, never thinking that it is they who wield the most power and authority over us, dictating that we become shallow, mindless, soulless consumers of the products they sell to prop up their pop empires. They don’t care about you. They don’t know you. They don’t want to talk to you. To them, you are one of the faceless, nameless masses they control with a word and a rhythm. They tell you to rebel against authority. Perhaps it is time to ask where the power truly lies in this culture.

Indeed, the question must be asked: “What is the future of a society in which our identities are shaped by a multitude of impersonal, uncaring, commercially motivated forces instead of by people who know and love us?” (20) The answer, to borrow from Tolkien, is that we become Gollum. When our identities are shaped by an uncaring force we become less than human, slowly wasting away into the soulless, superficial depths of the kiddy pool until we drown because of the atrophy of our intellectual, spiritual, and moral strength and that apathy that overwhelms when popular culture has removed from us our will to change and grow.

In the first chapter of his book, The Culturally Savvy Christian, Dick Staub describes the popular culture in which we live as having four dynamics: General Superficiality, Soullessness, Powerful Influence, and Spiritual Delusions. On Wednesday I wrote about General Superficiality, and today we’ll cover Soullessness.

Soullessness

Popular culture is soulless, and the more we thoughtlessly and passively engage with it, the more we surrender our own souls to it. “Though often devoid of spiritual, intellectual, or aesthetic substance, popular culture nevertheless thrives because the sustaining forces of today’s entertainment culture are technological and economic, not spiritual, ideational, or artistic. Despite its mind-numbing shallowness, popular culture appears alive and brimming with vitality because impersonal commercial interests are propping up and exploiting today’s spiritually, intellectually, and artistically anemic enterprise.” (11) Popular culture is not about art, knowledge, education, enrichment, beauty, or truth; it is about money.

Teenagers are uniquely targeted by popular culture because it thrives on youth. “Eight year olds are persuaded that they are teenagers already and then the twenty-five year olds are convinced that they are still teenagers. …For the first time in the history of our species the most vital, active years of a person’s growing life are dedicated to one major goal—self indulgence.” (Robert Bateman, 12)

“Humans have been transformed from producers to passive consumers.” (13) You are a bank account. Worse yet, you are a credit card—consuming more and more of the products of popular culture with money you don’t have. You are not a valuable member of culture because you produce something worthwhile or because you pursue the good, the beautiful, and the true. Your value is directly tied to your capacity for consumption. “The driving force behind the emergence of popular culture…is not a love of artistry or the good, the true, and the beautiful; it is the cultivation of a sizable, wealthy, impulsive generation groomed to be consumers from the cradle to the grave.” (13)

The whole exercise is ridiculous! “We buy things we don’t need, made by people who don’t know or care about us, with money we don’t have, to impress people we don’t really like!” (14) Popular culture promises us abundance—life to the full!—but in the end it dehumanizes us. From the perspective of popular culture, we are not people seeking depth and enrichment, we are a demographic and a marketing target. The soullessness of popular culture strips us of our humanity.

In the first chapter of his book, The Culturally Savvy Christian, Dick Staub describes the popular culture in which we live as having four dynamics: General Superficiality, Soullessness, Powerful Influence, and Spiritual Delusions. In this post I’ll discuss what he says about General Superficiality, and will deal with the other dynamics in future posts.

General Superficiality

Staub describes popular culture as divisionary entertainment and mindless amusement. Too much of our time is spent in front of the computer or television, minds turned off, absorbing media that is free of useful knowledge or edifying messages—free, in fact, of anything that is good, beautiful, or true. More and more, we exist to be entertained. With every passing moment of this divisionary entertainment and mindless amusement, our real lives are disappearing into a bottomless pit of entertainment.

Reality television has, in fact, managed to marry divisionary entertainment with real life. “As we increasingly morph real life into entertainment and vice versa, entertainment is becoming our central reality, and real life is becoming subsumed in our entertainments.” (7) There is no longer a line between real life and entertainment, reality and fantasy. In a recent seminar at USC, Bill Nye the Science Guy collapsed while approaching the podium. Rather than rushing to his aid, every student in the room pulled out their cell phones, tweeting and updating their facebook statuses about the events unfolding before them. Although a man’s life was in danger in their physical presence, these students were so disassociated from physical presence that they could not distinguish between reality and entertainment.

The superficiality of popular culture is most clearly expressed in our obsession with celebrity. These days, you don’t need to do anything great to become famous; people are known for being known. One young woman described our celebrity-centered culture this way: “Those of us who are fans, we use these celebrity lives in ways that transform our own. I sometimes think that these are our gods and goddesses, these are our icons, and their stories become kind of parables for how to lead our lives.” (10) The pervasiveness of our superficial, celebrity-driven culture demands that we consider it thoughtfully. “What are the implications of knowing more about what’s going on in the personal lives of celebrities than we do about our neighbors, coworkers, or, worse yet, our own family members?” (10)

The superficiality of popular culture, coupled with its gluttonous consumption by the masses, is retarding the moral, spiritual, intellectual, and creative development of the majority of individuals within our society. We do not know how to think. We do not know how to behave. Our art is shallow and derivative. We believe in only ourselves. Popular culture has convinced us that our lives are not part of a Greater Story, but that we are the masters of our destiny, if only we would believe in ourselves and follow our hearts. It has removed robust theology and philosophy from the public discourse, replacing them with the paper thin platitudes of self-absorbed emotionalism. Reason has been abandoned for waffling, relativistic pragmatism. We are drowning in kiddy pools.

I’ve just finished reading Dick Staub’s excellent book, The Culturally Savvy Christian. The tagline for the book declares it to be “a manifesto for deepening faith and enriching popular culture in an age of Christianity-Lite”, and indeed it is. Staub’s thesis centers around Evangelicalism’s capitulation to the ways and forms of popular culture, which has resulted in a weak, insipid form of the faith he calls “Christianity-Lite”. The way out, he postulates, is to deepen our faith and become deeply well, enriched people who are then able to enrich culture.

This is such an excellent book that, rather than giving it a one-time review, I’d like to spend more time with the material. I’ll begin with this quote from the Introduction:

We’ve arrived at a crossroads in faith and culture. The Christian community has degenerated into an intellectually and artistically anemic subculture, and the general population is consuming an unsatisfying blend of mindless, soulless, spiritually delusional entertainment. We are caught between a popular culture attempting to build art without God and a religious culture that believes in a God disinterested in art.

The American Music Awards were on TV this past Sunday, and I watched some of it with my wife. The terms mindless, soulless, and spiritually delusional apply nicely to the dreck I saw celebrated that night. Neither a note of the music nor a syllable of the lyrics was true. It was all false–an ecstatic, hedonistic, autotuned Bacchae exalting the worst and most deceptive elements of our culture. And this is the culture to which Evangelicals seek to be relevant–to imitate and sanctify, if such a thing were possible.

We Christians are, in large part, intellectually and artistically vacuous because we have followed popular culture down the spiraling whirlpool of eros-replacing-agape, emotional sentamentalism, self-defining reality, and the victory of style of substance. We have elevated product over process and justified the means by the ends, which we have devastatingly misinterpreted. Though we set out to transform popular culture, we have been transformed by it. We have turned our pastors into celebrities, elevating them to god-like status while they produce to our liking, but then discarding them with the Paris Hiltons and Brittany Spearses of the popular culture machine when we are done with them. We have exchanged discipleship for consumerism, true community for celebrity-association, and transformation for trendsetting. We have turned the deep and vibrant faith of Augustine and Aquinas and Luther and Lewis into “mindless, soulless, spiritually delusional entertainment.”

As a result, we are an insecure and fearful people embracing a decontextualized faith-substitute. We are biblically illiterate. We are theologically anemic. We are intellectually vacuous. We are artistically derivative. We are, in a word, unwell. This is not the way the people of the creating, redeeming, resurrecting God ought to be.

An excerpt from “Not the Way Its Supposed To Be”, by Cornelius Plantinga:

What are some features of this [spiritual] flourishing? As Christians see her, a spiritually whole person longs in certain classic ways. She longs for God and the beauty of God, for Christ and Christlikeness, for the dynamite of the Holy Spirit and spiritual maturity. She longs for spiritual hygiene itself–and not just as a consolation prize when she cannot be rich and envied instead. She longs for other human beings: she wants to love them and to be loved by them. She hungers for social justice. She longs for nature, for its beauties and graces, for the sheer particularity of the way of a squirrel with a nut. As we might expect, her longings dim from season to season. When they do, she longs to long again.

What do you long for?

The point of our lives is not to get smart or to get rich or even to get happy. The point is to discover God’s purposes for us and to make them our own. The point is to learn ways of loving God above all and our neighbor as ourselves and then to use these loves the way a golfer uses certain checkpoints to set up for a drive. The point is to be lined up right, to seek first the kingdom of God (Matt. 6:33), to try above all to increase the net amount of shalom in the world.

What is the point of your life?

To glorify God is to do these things, and, by doing them, to make God’s intentions in the world more luminous and God’s reputation more lustrous. To enjoy God forever is to cultivate a taste for this project, to become more and more the sort of person for whom eternal life with God would be sheer heaven.

Do you long for eternal life with God? Would that be heaven for you?