Confrontations & Interactions within the Commercialization of Christianity
“NOW LISTEN, YOU RICH PEOPLE, WEEP AND WAIL BECAUSE OF THE MISERY THAT IS COMING UPON YOU. YOUR WEALTH HAS ROTTED, AND THE MOTHS HAVE EATEN YOUR CLOTHES. YOUR GOLD AND SILVER ARE CORRODED. THEIR CORROSION WILL TESTIFY AGAINST YOU AND EAT YOUR FLESH LIKE FIRE. YOU HAVE HOARDED WEALTH IN THE LAST DAYS. LOOK! THE WAGES YOU FAILED TO PAY THE WORKMEN WHO MOVED YOUR FIELDS ARE CRYING OUT AGAINST YOU. THE CRIES OF THE HARVESTERS HAVE REACHED THE EARS OF THE LORD ALMIGHTY. YOU HAVE LIVED ON EARTH IN LUXURY AND SELF-INDULGENCE. YOU HAVE FATTENED YOURSELVES IN THE DAY OF SLAUGHTER.” - JAMES 5:1-5
PART ONE:
PART TWO:
PART THREE:
Communications & Media Program, Providence College Special Project
PART FOUR:
Written & Designed By Michelle Drew All photos taken by Michelle Drew unless otherwise mentioned in the credits
PART FIVE:
You Can Not Serve Both God and Money
The Birth of a Culture
But We Have Made it a Den of Thieves
The Kingdom of God is Upon Us
Stop the Shopocalypse
(Another World is Possible)
PRE Christianity is a globally diverse religion that is expressed in different forms among different communities. This booklet is about a small portion of those Christians, most predominantly found in the Western world but which have impacted the entire earth through consumption and lifestyle habits. These Christians live within a culture of consumerism that is driven by greed and are trying to express their beliefs within that culture.
Christian organizations and churches have become successful by adopting various attributes of popular culture and utilizing marketing techniques. This is often implemented through the branding of Jesus Christ, existence of the Christian marketplace, and the mega-sizing of the church body into corporate proportions. Rather then confronting the sins of the materialist Western society, this culture of Christianity advocates the use of practices that betray its essential message. The purpose of this book is not to convince rich televangelists like Benny Hinn to sell their possessions and give their money to the poor (although that would be very nice). Neither is it to piously regurgitate the individual sins of popular Western Christian celebrities in order to satisfy my own personal conscience. Rather, this book is intended to be a cultural critique of the structural and systemic sins that have gradually distorted the gospel, a consumer Christian culture which has taught us to express G-d’s love through t-shirts, bracelets and political stances rather then humility and servanthood. This culture has encouraged us to consume G-d’s Word through trendy Bible editions and television programs rather then through simplicity and community, and has regretfullly turned the revoluntionary life and being of Jesus Christ into a ‘buddy’ who can bobble his head on your dashboard for only $9.99.
FACE
LET’S BEGIN
“WOE TO YOU WHO ARE RICH FOR YOU HAVE ALREADY RECEIVED YOUR COMFORT. WOE TO YOU WHO ARE WELL FED NOW, FOR YOU WILL GO HUNGRY. WOE TO YOU WHO LAUGH NOW FOR YOU WILL MOURN AND WEEP. WOE TO WHEN ALL MEN SPEAK WELL OF YOU, FOR THAT IS HOW THEIR FATHERS TREATED THE FALSE PROPHETS.” - JESUS CHRIST, LUKE 6: 24-26
PART ONE: YOU CANNOT SERVE BOTH GOD AND MONEY
Despite the 2,400 plus portional translations of the Bible available in at least one hundred different styles, sold at WalMart, Amazon.ca, Chapters, and Christian Book stores alike, Christianity in North America is on the decline (1). Many people have been disillusioned by the consumer culture and when looking to the Church for answers concerning issues of consumerism are faced with a mirror rather then critical discernment. An issue for the early church as well, Paul warned his followers, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind� (2).
Although Paul’s words are applicable to today’s culture, many Bible readers are still attracted by evangelists that preach the gospel of prosperity and endorse frivolous lifestyles. Unfortunately this gospel often markets Jesus to the First World while ignoring the oppression of the poor that the maintenance of such lifestyles necessitates. This of course waters down the political and social gospel of Jesus Christ, who lived counter-culturally to the material affluence and greed that controlled the society in which he lived. It was the Pharisees and tax collectors that served the Romans and were given power and wealth. During various eras throughout history, the Christian church has demonstrated a tendency to manipulate Biblical teachings in order to support dominant cultural sins (3). Twelfth and thirteenth century Christians led and participated in the horrific crusades and many Christians initially rejected Martin Luther King Jr’s human rights philosophy. These mistakes have stemmed from misuse of the Bible to uphold and justify popular perspectives that deviate from the gospel’s center to love God and each other. By rationalizing their lavish lifestyles, some modern Christians argue that the adoption of such spending habits will allow for more effective ministering opportunities to rich individuals (4). Some Christians today also argue that by becoming marketers of Jesus they will be able to spread God’s message more effectively through slogans and products (5). Although these arguments have some validity, it is important to question the prophetic role of Christians in a consumer-oriented culture. We must examine how our lifestyles and expressions of faith stand up against Biblical teachings and seek to challenge certain forms of ‘ministry’ that participate in and promote cultural sin in our society.
THE BUYING OF HAPPINESS In Pakistan, a family of seven must feed themselves with one dollar a day while each year First World Christian institutions spend billions of dollars purchasing more property (6). Despite the urgent starvation rate of 3.6 people every second, more grain is being fed to the rich minorities’ livestock then is eaten by a quarter of the world’s population (7). Statistics are broadcast regularly through the mainstream media presenting information on such issues, particularly through organizations such as World Vision, and individual personalities like Oprah and Bono. Generally speaking, the rich minority do not mind hearing about social justice issues until the solution involves a drastic adjustment in lifestyle (8). The reality is extreme poverty presently exists in the world and as Christians we need to evaluate how we are going to live according to Isaiah 58, when G-d declared that humanity may please Him by “loosening the chains of injustice and breaking the yoke of oppression.” If you ask a person whether or not money will bring them happiness not very many people would answer affirmatively. But what if you asked if a little more money will bring a little more happiness? (9). Often those who sincerely claim that they do not care about being wealthy say they just want to live comfortably. This belief is prob lematic when a series of rationalizations begin to occur and in time
the measure of having ‘enough’ simultaneously evolves with an increase in income and desire. Essentially, the more we accumulate, the more we want; “enough” rarely seems to be enough for anybody (10). It is important to remember that the problem with consumerism is not necessarily that people are in love with material things. If we were materialists, we would buy on the basis of need and quality of product. Instead, people want to experience feeling and meaning through the purchasing and owning of possessions (11). As Rodney Clapp says in his book Consuming Passion, “Consumerism is a uniquely modern expression of the old-age desire for status and prestige, which the motive lies behind ownership or the desire to be esteemed by one’s peers on the basis of what one is able to possess and consume” (12). Our addiction to the desire and pursuit of such feelings associated with the ownership of possessions is progressively robbing us of authentic satisfaction. Many Christians search for feelings of happiness and security in the shopping mall just as much, if not more then they do from G-d.
“AFFLUENCE AND CONSUMER-ORIENTED CAPITALISM HAVE MOVED US WELL BEYOND THE UNDENIABLE EFFICIENCIES AND BENEFITS OF REFRIGERATORS AND INDOOR PLUMBING. INSTEAD, IN A FUNHOUSE WORLD OF EVER PROLIFERATING WANTS AND EXQUISITELY UNSATISFIED DESIRE, CONSUMPTION HAS BECOME, MOST PROFOUNDLY, THE CONSUMPTION OF NOVELTY…INDIVIDUALS CONSUME FOR ‘THE ‘PLEASURE’ WHICH THEY DERIVE FROM THE SELF-ILLUSORY EXPERIENCES THAT THEY CONSTRUCT OUT OF THE IMAGES OF ASSOCIATIONS ATTACHED TO PRODUCTS.” - RODNEY CLAPP (13)
WOE TO THE RICH Throughout the Bible there are over 300 verses that deal directly with poverty, wealth and caring for the poor. Many stories in the Old Testament tell of seemingly religious leaders and nations who were distracted by material prosperity and wealth. In many cases G-d sends prophets to warn the people of their destructive actions and bring them to a point of repentance. Through Jeremiah he said, “Among my people are wicked men… they have become rich and powerful and have grown fat and sleek. Their evil deeds have no limits; they do not plead the case of the fatherless to win it. They do not defend the rights of the poor” (14). He also spoke to Jerusalem through the prophet Ezekiel by saying, “The people of the land …oppress the poor and needy and mistreat the alien, denying them justice…so I will pour out my wrath on them” (15). This theme carries through the New Testament as well, although instead of relying solely on prophets to preach His word, He sent Jesus who continued the message. “Blessed are the poor, for theirs is the kingdom of God….but woe to you who are rich, for you have already received your comfort” (16). The book of James both mentions the temporary nature of wealth and includes a warning to rich oppressors. “Now listen, you rich people, weep and wail because of the misery that is coming upon you. Your wealth has rotted, and moths have eaten your clothes. Your gold and silver are corroded…you have lived on earth in luxury and selfindulgence. You have fattened yourselves in the day of slaughter” (17). Existing in a culture where enough is rarely enough, Christians in North America have increasingly been criticized for being on the side of the rich oppressors rather then the oppressed poor, particularly through consumption habits (18). Many evangelical churches have slipped into dangerous territory by publicly endorsing corporations such as Tim Hortons
and Starbucks, who are accused of paying coffee bean farmer’s an unfair wage (19). Similar Christian organizations have been criticized for selling t-shirts with religious slogans printed on clothing that has unfortunately been originally purchased from sweat-shops overseas (20). In many areas the church has shown great leadership in developing social programming for single-parents families, homeless ministries, and disaster relief. However, concerning the negative effects of globalization, as a whole the church has much work to do. Free-market capitalism in the West should not be Christians excuse for neglecting to engage critically in its political structures. Resistance should be shown towards its ill effects globally and locally, while seeking to understand it as best as we can within our own culture (21). Ronald Sider, a theology professor and successful author brings our tendencies to the limelight; we create “illusions of generosity in order to justify our affluence...It would be impossible for the rich minority to live with themselves if they did not invent plausible justifications� (22). Living in a world with limited environmental and production-based resources, we must become content with having significantly less if we truly wish for others to be able to live sustainably (23).
NEGLECTING JUSTICE The strangest part about our large contribution to the mistreatment the poor is that the whole time we have been oppressing them through our inherent consumption habits we’ve continued to preach and other aspects of the gospel whole-heartedly. During the documentary What Would Jesus Buy, a bright eyed elderly woman named Evelyn had the courage to confront Christians by saying, “You are reading the scriptures, but you are missing the message!” (24) Her words hit home. We have created our own version of the gospel by cluttering it with partial truths and personal agendas. We often fail to see ourselves as the individuals and nations in the Bible that are being criticized, but rather as those receiving the blessings and confirmation.
Rather then seeking to live a lifestyle that implements social justice and care for the poor on a day-to-day level, we often compartmentalize it as a special event that occurs periodically throughout our lives. These events allow our consciences to rest, egos to boost, and identity to upgrade to ‘that girl who went on a missions trip’ or ‘that guy who gave a coffee to a homeless person.’ Although short-term missions are not destructive on their own, if they do not bring a change in conscience and passion to bring justice to the poor on a day to day basis - their worth is static. When Jesus called his disciples, he called the disciples to give up everything they had: their established careers, their family responsibilities, and their most valued possessions. Peter acknowledged this by saying, “Lo, we have left everything and followed you” (25). When Jesus sent out his disciples he said “Take nothing for the journey—no staff, no bag, no bread, no money, no extra tunic” (26). He encouraged his followers to live a joyful life, carefree and unconcerned about possessions such as food, clothing, and shelter (27) (28). Today we are often taught the opposite; that following Jesus will not require downsizing but rather result in material blessings. It seems that a large portion of the church body has developed an institutional obsession with standing on unwavering ground when dealing with certain debatable political issues. These stances and choice concerns should reflect the heart of Christ while He was on earth; unfortunately, that is not necessarily the case. We choose to publicly voice our interpretations of scripture concerning individual ‘sins’ while neglecting to confront the cultural, structural and systemic sins of our society. We have become so preoccupied with complaining about homosexuality and abortion that we have to forgotten to focus on things like loving our enemies, not worrying about possessions, the nature of the Kingdom of God, and the dangers of wealth; just a few issues that Jesus actually preached about while on earth.
We often neglect to use the early church community as a model for how we should exist today. We seek contentment by creating our own individual empires rather then existing together in authentic community. “All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts praising God and enjoying the favor of all the people. And the Lord added to their number daily of those who were being saved” (29). Despite the continually existence of our blind spots and neglect of certain scriptures, I am convinced there is a great desire in our hearts to further understand the heart of G-d. By curbing excessive consumption and confronting the impact our lifestyles have on the local and global poor, we can imitate the Great Love that is shown to us in the scriptures. The religious spectacle of consumption that we have created can be transformed into a welcome banquet for all to participate in. As Jesus told us in Luke 14, “When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.”
PART TWO: THE BIRTH OF A CULTURE “THE CHURCH MUST LEARN IF WE CONFORM TO THE WAYS OF MADISON AVENUE, WE CONFORM TO THE WAYS OF THE WORLD. THESE METHODS ARE NOT OF GOD, AND HE WILL NOT HONOR THEM IN THE END. HOW IMPORTANT IS A GIANT MAILING LIST TO A GOD WHO IS SO PERSONAL HE KNOWS THE NUMBER OF HAIRS ON OUR HEADS?” - JOHN M. MONTGOMERY (1)
Complicated and complex, the church body is one which seems to simultaneously have both all things in common and all things diverse. We are a body made up of believers in the redemptive life and death of Jesus Christ; some running, some sauntering, all hopefully moving toward the unseen mystery that is the kingdom of G-d. We are a mosaic of broken clay pots, a choir of atonal voices. Sometimes together, often apart, we seek to understand how such a fallen world can exist within the hand of such a glorious G-d. Today many churches are deceived into thinking that larger memberships, income for programs, and more impressive buildings rather then by God’s blessing and spiritual change (2). Although the church has struggled through the blind spots of excessive wealth in the past, the development in branding of the church is a quite recent. The concept of selling God and presenting Christianity as entertainment is unique to the Christian Capitalist society (3). But how did this shift come to be? As we examine the progressive reconstruction of religious meaning, we can further understand the path which we have been on for centuries, and continue on today.
ALTERNATIVE HISTORY Christianity in the west has not always been a culture driven by the marketplace. This shift happened over a number of decades, as the dominance of capitalism became more and more prevalent in the Western world’s values concerning both life and possessions. Many Christians however, played a significant role in the development of the consumer culture and the commercialization of religion itself. Many of these influences began in the 17th and 18th century as religious literature was the most widely distributed genre of book in print. During the 1740’s, in Massachusetts alone over 70% of professionals were clergymen (4). With the overwhelming number of church workers in North America, many were finding it difficult to have enough money to live off of so they decided to write religious books and sell them and improve their income. At that point in the print industry, religious reading was used for instructional purposes and not merely as entertainment. People would read books in order to be informed on certain issues, or increase their understanding for biblical theology and devotion (5). In the 1830’s the secular print industry evolved and began publishing
books that were much shorter and interesting. Religious books soon followed behind and began printing true narratives of things such as conversion and religious heroism. Throughout the process people began to read books more rapidly and in greater quantities, rather then meditating and cherishing the words as they were previously accustomed to. Instead of rereading books after purchasing them, they would simply read one and move on to the next. The revolution in reading that had a major impact on the development of consumer culture and the commodification of religion was not merely a phenomenon that put more books into the hands of more people. It involved a more basic shift in psychology, one that fed a habit of addictive buying (6).
At the same time in Europe, society was focusing on the ideals of capital possessions rather than consumer goods. This began a movement of Protestant businessmen who decided to save and invest their money carefully resulting in the accumulation of excess profit. Many then used their wealth to purchase large country homes filled with brand new artwork, chinaware, portraits, chairs and other accessories (7). Along with the development of fashionable housing, clothing trends also started to emerge as new styles and fabrics formed a hierarchy of dress. The middle class no longer purchased their clothing for tradition sake, but rather for fashion (8). At the turn of the century North American old-order Mennonites separated themselves from the sensational route they believed the Christian church was taking (9). In 1910 a new influencer came into the picture as John Wanamaker, a Presbyterian and founder of a department store chain, began to glamorize the affluent lifestyle. He prided himself on his ability to turn luxuries into necessities more quickly than anyone else in his time. His main store in Philadelphia was designed to look like a cathedral with stain glass windows and an angelic ere. He brought Christian ‘stock, lock and barrel’ into the marketplace and transformed the boundaries of faith and the market. When men walked into his store, they would often take off their hats because they felt like they were participating in a religious experience as it resembled a sanctuary. He was one of the main influencers in the commodification of Christmas and Easter, as well as the founder of Mother’s Day (10).
As a result of social declines in neighborhoods combined with the dramatic growth and dominance of the media, families in the 1960’s began to judge themselves on a whole new scale. Instead of comparing themselves to their neighbors as they once did, they began to look to the people they saw on television and in the movies, who were essentially the rich and famous. They also began comparing their spirituality to that of spiritual stories featured on televangelist programming (11). People began buying things not because they were useful or even practical, but because they wanted to keep up with the latest fashions that were being presented to them through the media. People did not buy new clothes because their old ones no longer kept them warm, but rather because they wanted to be in style. People did not buy SUV’s because they lived at the end of a rough, dirt road, but because they wanted to feel ‘cool’ and gain status (12). As new products continually came out on the marketplace, people would feel their old items were obsolete and no longer efficient, and thus buy more in order to feel adequate (13). The accumulation of personal possessions was not the only form of materialism that was progressing through the mid-20th century. In 1969 the total revenue for churches and religious groups in the United States was reliably estimated at $134.3 billion, and the annual cash flow was $21 billion (14). Considering there are hundreds of churches in the United States, a profit of some significant amount is to be expected. However, the majority of the wealth in the church was being spent on building new modern buildings, renovating existing parts such as youth rooms, sizable chapels and parking lots, and owning bigger and better decoration and luxury within the buildings (15). For a religion that is supposed to resist material wealth and give money to the poor, spending billions of dollars on church property and possessions alone is problematic, as there were many thousands of people in their own country who could not even afford to feed their families (16).
PEDDLING THE WORD An important advocate of the commercialization of the Bible itself was the Harper brothers in 1844. They were a large business at that time, and decided to release Harper’s Illuminated and New Pictorial Bible, which included Bibles for sale in various sizes, colors, and bindings. They received some criticism as a number of people claimed they turned the Holy Bible into “another commodity on the shelf” (17). For many, the Bible became an item for display and sale, which caused the understanding of Christianity to blur, as some saw it as nothing more than a means of fulfilling the human desire for excessive material possessions. By the time the 1980’s came along, the commercialization of Christianity was taken to a whole new level. The Bible was now available in mauve, snow white, lollypop, eight shades of black, fresh cut kivar, and on both vinyl and cassette tape. For the hyper-wealthy Christian, it was even available on gold and leather for $35,000. There were also now Christian diet books, t-shirts, bumper stickers, greeting cards, coffee mugs, table mats, games, jogging and exercise books, and even the Christian equivalent to erotic romance stories (18). They also had an emerging Christian movie industry, featuring dramas with inspirational and biblical messages. Just like the first Christian novels, this progression greatly influenced the behavior of consumption, only this time for the whole family.
“The crucial thing was to get people’s attention, to spark their curiosity so that they would try church like a brand of soap” (19). And thus began the 1990’s, full of church advertising and the establishing of Christianity as a brand. Many progressive religious leaders quickly hopped onto the marketing bandwagon, and began to advertise themselves as entertainment with a trendy alternative. “Christianity was a sound choice. Ivory soap, Campbell’s soup, Pond’s beauty lotion and Aunt Jemima’s Pancake mix were the others” (20).
A significant part of this movement was its association with the advertising industry, which was often criticized for promoting false desires. George Martin was a pioneer in this practice, as he initially used these advertisements in order to get people to come to church. He began what he called the ‘Church Ad Project’, which had a series of advertisements that had various edgy images and slogans. One was a picture of a funeral with the text “Will it take six strong men to bring you back into church?” There was also another with a picture of Mary holding baby Jesus that read “Introduce your children to the original Madonna.” Part of Martin’s genius was that he appropriated popular culture with an ironic twist to catch people’s attention. This tactic was also used in marketing techniques (21).
As the branding of Christianity continues today, so does the amount of money spent annually on Bibles which has been estimated at half a billion dollars. Over 91% of American households already own at least one Bible, the average owning four. The industry is surviving by selling 25 millions copies a year through remarketing the content to appeal to various audiences (22). Bible covers are available in duct tape, simulated diamonds, faux fur, and even Build-a-Bible- the ultimate consumer choice. This brand offers you the option of swapping your covers to various colours and patterns depending on your mood or wardrobe (23). “You do get some folks that say you shouldn’t treat the Bible as a fashion accessory or a throwaway,” said Tim Jordan of B & H. But Jordan and many other Bible publishers are convinced that by ignoring fashion you are ignoring a way of outreaching to potentially new audiences. We must “expose as many people as you can, because we believe that it’s God’s word, we believe that it’s life-changing and we don’t take that lightly” (24).
“WE LIKE TO THINK THAT THE MOTIVATION IS ALL HOLY AND PURE, BUT FINANCES DO ENTER THE PICTURE, AND PUBLISHERS AND BIBLE ‘SOCIETIES LIKE TO HAVE THEIR SLICE OF THE PIE” (25). - KENNETH BARKER, BIBLE TRANSLATOR
ODE TO THE ENDORSER With the rise in corporate domination of the consumer culture in the west, the lines have blurred in the relationship between the church and the corporation. Some churches have taken on corporate status for political reasons, while others have invited the corporation into their churchbuildings for consumption purposes, and some have even chosen to
endorse corporations from the pulpit. It seems as though the relationship is reciprocal, as corporations have also helped Christian publishers sell their publications. Wal-Mart now carries roughly 1,200 religious book titles and 550 inspirational music albums. Roughly half of all Christian products are now bought at such stores, including Barnes & Noble and Amazon.com. Since the shift to mainstream retailers, the sales of Christian goods has increased by 28% between 2002 and 2005 (26). In Issue Ten of Geez Magazine, Editor Will Braun decided to take a dive into the world of mega-church sermons by listening to 20 sermons from 10 of the largest churches in Canada and the U.S. Within those sermons, he found 35 pop culture consumer references including: McDonald’s, M&Ms, Google, YouTube, Burger King, V8 and Home Depot (27). Doing a similar activity at a Toronto-based megachurch, it was surprising to hear endorsements for Lamborghini, Macintosh Apple Computers, Starbucks and Crispy Crème that made their way into the sermons. The part that frightened me most was not that these companies were being mentioned, but that the excessive consumer lifestyle was being glorified without any references or acknowledgement of the human rights abuses that come along with the brands. We must ask ourselves whether we truly believe in the marketing of the gospel, the branding of religion, and the promoting of excessive consumption. If that is the case, I suppose we should continue on down through history with careful examination and some form of accountability. If not, we should get ready for some action plans. In 2 Corinthians 2:17 Paul reminds us, “Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men send from God.”
“APPARENTLY THERE IS AN INSATIABLE DEMAND FOR THE TIMELESS MESSAGE OF THE GOSPEL SLAPPED ONTO ANYTHING MADE OUT OF PLASTIC. KEY CHAINS, CHEERLEADER DOLLS, KAZOOS. WANT A “JESUS ERASES SIN” PENCIL ERASER? NO PROBLEM. GOOD NEWS TATTOOZ? GOT ‘EM (TEMPORARY ONLY). YOU WON’T FIND ANY WWJD BRACELETS, HOWEVER; POP CULTURE IS EPHEMERAL, AND THAT TREND WAS PLAYED OUT YEARS AGO.” - DANIEL RADOSH (1)
PART THREE: BUT WE HAVE MADE IT A DEN OF THIEVES
For Christians living in the Western world, the concept of acquiring religious paraphernalia to embellish one’s wardrobe, bedroom walls, and bookshelf is not an unfamiliar concept. There are countless ‘Christian’ products produced and sold each day in order to fulfill manufactured wants created by people’s adulterous desire for ‘stuff.’ The identification of a ‘good’ Christian in some religious communities has been watered down to how many ‘Christian’ versus secular CDs one owns, or whether one has purchased the latest seventeen editions of the Bible in its trendiest form. For the super spiritual, there are even Christian cruises and amusement parks used in an attempt to justify their affluence and the unconscious branding of their savior. Thousands of Christians see the production and commercialization of Christianity as a positive thing, as they can now satisfy their lust for possessions and feel as though they are worshipping G-d at the same time. Interestingly enough, the One’s name whom they are using to buy, sell, and create a complete market out of, lived a life promoting ideals in opposition to affluence and materialism (2). Today existing in North America is a “thriving evangelical subculture that has its own books, bands, theme parks, magazines, movies and cruises” (3). For many North Americans, their self-identity is based on what they own.
Their goods and possessions are viewed as status symbols, whether to identify with a specific sub-culture, to project them with the rich and famous in high fashion, or to send a message out about their personality or status in life. The consumer class continually over-indulges in products like designer clothes and specialty wines, as well as countless forms of materialism that bring personal pleasure and temporary fulfillment (4). Thus, for Christians of this society to engage in their own Christian sub-culture that projects the similar ideals is not surprising. For Christians to create their own ‘brand’ and their own genre of status symbols that project the Christian image are merely reflecting the shallow values of the society they are apart of. The plague of consumerism invading the Western Christian culture seems contradictory to the values of the G-d that Christians are following. Jesus Christ plainly said the words, “Don’t store up all your treasures here on earth” (5). In his book, Selling God, Laurence Moore explains that not all protestant clergy were for the commercialization of their culture. Some of them warned about the dangers of materialism, as well as the potential evils of wealth and greed. They believed their only obligation was to provide devotional material for their congregations that would inspire them biblically in their relationship with God (6); however their opinions were left in the dust as capitalism began to dominate their culture.
THEY WILL KNOW WE ARE CHRISTIANS BY OUR T-SHIRTS From Virtuous Women perfume to Gospel Golf Balls, it seems as though anything and everything is being printed with a Jesus slogan and being sold to the Christian masses. The mentality in which these objects are often purchased and utilized varies between age and class status, however, the reasoning remains very similar. With consumerism being closely attached to our identities, we want what we own and what we wear to be an accurate representation of who we are. From brand name labels to thrift store gear, we dare not wear clothing that will misrepresent the class status or subculture that we belong to. With Christian teenagers this particular mentality rings true. “When teens latch onto an idea or an identity, they often throw themselves into it with fervor and want everyone to know about it” says Daniel Radosh, author of Rapture Ready. “They are constitutionally incapable of stopping a friend in the hall to talk about how totally awesome Jesus is. Wearing a shirt that speaks for them satisfies their need” (7). Consumerism becomes evangelism through this process. Christian youth test each other to see who is brave enough to wear religious paraphernalia to school. Purchases are made out of bravery and shamelessness of Christ and seeking to fulfill the words of Jesus found in Luke 12:8, “Those who stand before others and say they believe in me, I, the Son of Man, will say before the angels of God that they belong to me.” If Christian youth already feel like social outcasts, imagine how much worse it would be if they did not have their own pop culture to identity with (8). Christian t-shirts are the evangelical uniform of sorts for those under thirty (9). The companies that make these shirts are constantly scrambling to come up with witty designs and slogans that will appeal to today’s youth. Why wear GAP when you can
wear God Answers Prayers? Often, creating puns from secular popular culture references and brands are a popular way to go. These are considered a way of making Christianity appear to be relevant and hip within the sphere of popular culture, and thus acceptable to more youth. In this sense, this culture is a parallel universe of sorts. Many people are not aware this parallel world exists, but rather have the understanding that the all the Christians are still singing hymns at the organ while the rest of the world is watching MTV. The reality is, the false profits have co-opted aspects of secular culture and adjusted them to fit their agenda. Whether this shift will make Christianity more resilient in the long run or whether the opposite, whether an adulterous acceptance of secular rules will dumb down the gospel message, is a debate that is not easily answered (10).
“ANOTHER THING THAT WOULD BE A COMMON MISCONCEPTION IS THAT CHRISTIAN PRODUCTS ARE SECOND-RATE, AMATEURISH, AND CHEESY. HISTORICALLY THAT’S MORE THE TRUTH, BUT I THINK THAT’S CHANGING REMARKABLY.” - ANDY BUTCHER, CHRISTIAN RETAILING EDITOR (11)
MATERIAL CULTURE AND ADVERTISING The question remains of how one society’s take on a religion can become so distant from its original teachings. Andrew Potter, a journalist for the Toronto Sun, has raised some very interesting questions on branding and consumption. He believes that the consumers, not the brands are the real bullies, and that consumerism is caused by the consumers themselves. Potter suggests that if North Americans were really materialistic, they would purchase things because of need, quality and value of each item. However, he suggests that the reason people really purchase things is for meaning, which is why brands are so successful. People do not buy things because they love things, but rather because they long for the status and meaning these things temporarily bring to their lives (12). Despite Potter’s opinion that the material culture rests on the shoulders of the consumers, there are still many theorists who have both elaborated on as well as disagreed with his opinions. Craig Gay, a professor at Regent College, suggests that the problem is not with Christian consumers, but rather with modernity itself. Consumerism has become a means of self-identification and self-definition; an expression of the human desire for status and esteem, often found in the acceptance of peers and ownership of items one may possess (13). He suggests people have become consumers because there is nothing left for them to become. The ‘more is better’ ideal is prevalent because people do not know when to say ‘enough is enough’. Many people do not even want to consume, but love the process of wanting and desiring products and commodities. Desire for unlimited wants is promoted through thoughtless, short-term purchasing, as many people are focusing on living to consume rather than consuming to live.
“THE EASIEST, CHEAPEST SHOT TO MAKE...IS TO WALK AROUND AND SNOOTILY SAY, ‘I RECALL READING SOMETHING ABOUT JESUS DRIVING THE MONEY CHANGERS OUT OF THE TEMPLE.’ YAWN, EVERYBODY SAYS THAT AND SOUNDS INCREDIBLY RIGHTEOUS AND PIOUS. THERE’S AN ELEMENT OF TRUTH TO IT. FUNDAMENTALLY IT’S TIED TO COMMERCIALISM AND CAPITALISM,SOTHERE’S ALWAYS GOING TO BE AN INHERENT TENSION. BUT FOR THE MOST PART, THE PEOPLE HERE ARE NOT OUT TO MAKE A QUICK BUCK.THEY HAVE SOMETHING THAT THEY BELIEVE, THAT THEY WANT TO SHARE, AND THEY’RE DOING IT TO THE BEST OF THEIR ABILITIES. IT’S VERY EASY IT YOU ARE UNIFORMED, OR WARY OF FAITH OF ANY KIND, TO TALK ABOUT MONEY.” - ANDY BUTCHER, CHRSITIAN RETAILING EDITOR
Most new products are not created because consumers actually need them or have expressed any desire for them. In order for the product to sell, the consumer has to be made aware of the product, and be subject to a manufactured lust for it through advertising. Advertising has the ability of creating unreasoned appeals, persuading, and altering people’s tastes, beliefs and opinions (14). In 1994, the United States spend $145 billion on advertising, which is more than the total amount that was paid for higher education that year (15). Advertising is a very dominant form of media in the Western world. With most mediums, one has to choose to watch, listen or read it, but with advertising there is often no choice as it appears prominently in public space. Advertising helps enormously to create the consumer mood. It keeps things, and the value of getting things, continually before the public’s eyes. Even if a TV advertisement does not persuade a viewer to buy the particular brand that it recommends, it will increase the sales of the product as a whole. That is all the promoters of consumption are really after (16). Advertising is able to attach feelings of desire, beauty, fulfillment, good life, science, romance and exotica to its products in order to develop the concept of purchasing for meaning rather than the item itself (17). Spirituality, sex, beauty, speed and love are also forms of idealism portrayed in advertising (18). Advertising plays on people’s insecurities, need for acceptance, and idolizes stereotypes and greed (19). Advertising encourages people to believe that buying things and spending money is the most important thing in life. People pro-advertising claim that advertising does not make people materialistic, but capitalism in itself does, and advertising just plays its role within the system (20).
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“THE SOCIAL QUESTIONS TEND TO CHANGE AS TIMES CHANGE. THE QUESTIONS RAISED BY THE JOHN CALVINS AND MARTIN LUTHERS OF FIVE CENTURIES AGO ARE NOT OUR QUESTIONS TODAY. NEITHER THE DESERT FATHERS NOR THE PREACHING THEOLOGIANS OF THE GREAT AWAKENING HAD MUCH TO SAY ABOUT ABORTION OR CORPORATE ETHICS. CERTAINLY THEIR INSIGHTFUL WRITINGS INFORM US AS WE ERECT OUR OWN THEOLOGIES IN THIS CENTURY; BUT EVERY GENERATION, OURS INCLUDED, NEEDS TO ARTICULATE A THEOLOGY THAT ANSWERS ITS OWN UNIQUE QUESTIONS AND DILEMMAS. NEW TIMES NEED NEW THEOLOGIES.” - TONY CAMPOLO (1)
PART FOUR: THE KINGDOM OF GOD IS UPON US
The impact that each person’s theology has on their daily lives and choices is significant, whether or not one chooses to recognize it. As people use theology to seek and develop a deepened understanding of God, so develops their understanding of humanity and the earth in which we live. Since theology is based on human understanding, it is subject to sin as it evolves with culture. As society becomes more individualistic and consumerist, the popular ways of perceiving God adapt to these changes.
Lifestyles of over-consumption which are created and reinforced in Western culture through advertising campaigns have not yet been recognized by mainstream theology. Consequently, the popular understanding of Jesus has adapted a ‘buddy’ mentality; Jesus is no longer someone deserving holy reverence, but rather a best friend figure who is there to laugh at jokes and comfort those who are feeling sad (2).
“I’D SAY CHRISTIAN POP CULTURE ERRS ON THAT SIDE OF JESUS IS MY BEST FRIEND. IT’S ALMOST BECOME A JOKE, CHRISTIANITY’S ATTEMPT TO MAKE JESUS SO PALATABLE OR ATTRACTIVE. ‘WHATEVER YOU WANT, JESUS WILL DO FOR YOU.’ THE PROBLEM IS THAT WHEN JESUS DEMANDS THAT WE SELL OUT POSSESSIONS AND GIVE TO THE POOR—WELL, IF THAT WERE YOUR BEST FRIEND, I’M GUESSING YOU’D SAY, ‘NAH, THAT’S PROBABLY BAD ADVICE.’ IF THAT’S THE PERSON OF GOD, THE SPIRIT OF GOD INCARNATE TELLING YOU TO SELL YOUR POSSESSION AND GIVE TO THE POOR, I THINK WE WOULD TAKE THAT MORE SERIOUSLY.” - AARON WEISS (3)
Jesusismyhomeboy.com
The ‘Jesus is My Homeboy’ t-shirt campaign is one example of the contribution to this understanding of Jesus. Started by a man who was confronted with gang violence in Los Angeles when the Rodney King riots occurred, Van Zan Frater started this company in order to help the recovery of innocent victims of gang violence. Frater was inspired by the belief that Jesus is everyone’s homeboy, regardless of race or gang association – and that alone is a reason to stop fighting (4). Although the intention of this clothing line was to present a message of
peace to the gang culture in Los Angeles, its meaning has been misinterpreted by many as either a simple trend or a blatant mockery. Sharon Tubbs, a Florida journalist wrote an article on the topic. “What’s interesting is that popular stars are wearing these tees, young people are buying them, and yet no one really knows what they mean. ‘Jesus is My Homeboy’ – is the mix of reverence and worldliness intended to cheer the deity or deride him?” She describes the phenomenon as “young Christians, Jews and nonbelievers alike indulging in a trend that sets aside religious clarity for the sake of coolness.” Celebrities such Ashton Kutcher, Ben Affleck, and even former Playboy model Pamela Anderson have even sported the tshirts to display their association (or lack there of) with brand Jesus (5). Other t-shirt companies have also capitalized on the trend, such as Snorgtees.com, which sells t-shirts with a picture of Jesus wearing a tuxedo shirt and holding a beer bottle saying, “I want to be formal but I’m here to party.” Regretfully, this quasi-religious clothing trend has greatly impacted the way in which Jesus is perceived by those within and outside of the church; to some a mere joke, and to others, a buddy.
PROSPERITY AND LIBERATION While individualistic sins such as sexual immorality and drug addictions are stressed considerably during sermons and altar calls, societal sins such as the existence of labour exploitation and social unconcern are often ignored. Individualistic sins are important; however the absence of dialogue or concern for the effect of our daily purchases inhibits the church from truly seeking economic and social justice. Some churches have even adopted a prosperity theology that promises abundance in every area of one’s life, the first being financial. The Prayer Palace congregation in Toronto follows this belief system as it preaches the exciting message that God’s followers today have the promise of wealth, just as Biblical figures from Noah to Jesus Christ also presumably had. Scholars and academics such as Rick Warren, Craig Bloomberg, and Tony Campolo have spoken out against this increasing trend as a “seductive false assurance preying upon mostly poor African American communities” (6) Prosperity teaching argues that those devoted to God in the Bible receive his blessing. However, in each case this occurs, everyone in the community was able to enjoy equal blessing (7). As the gap between today’s global rich and poor is immense, the Old Testament stories of wealth should not be applied to modern times so enthusiastically. It is important for Christians to remember that the prophets condemned the Israelite rich landowners for practicing a religion while exploiting the poor and eventually the cities were destroyed (8). At the opposite end of the spectrum from the gospel of prosperity is liberation theology, a controversial teaching that has been condemned for its association with Communism. Instead of making examples of rich God-fearing heroes, liberation theology views God as consistently
being on the side of the poor and oppressed and demanding justice toward them (9). Although this theology exists across the globe, it has become most well known for its popularity in Latin America. Similar belief systems arose among black congregations during the Civil Rights movement as they drew parallels to themselves and the Israelite slaves. It is tempting for those living comfortably in the First World to neglect modern day humanitarian struggles such as, the remnants of the Civil Rights movement, the oppression of indigenous people, homelessness and labour exploitation. Short term mission trips have been the attempt of many evangelical churches to alleviate the guilt they have towards the poor. However, without long term solidarity and an adjustment in lifestyle, this type of charity falls short in fulfilling God’s call for justice (10). Bishop Donn Helder Camaro remarked, “When I gave them food, they called me a saint. Yet when I asked why they had no food in the first place, they called me a communist� (11). Without active engagement in changing an oppressive system, single such acts of service can only be a bandage on a wound. Perhaps as Christians we are to be involved in confronting not only individual sins, but systemic and cultural sins as well.
THE END IS NEAR It would be difficult to mention popular evangelical theologies of the Western world without mentioning the apocalypse mentality that has been the motivation for countless televangelists, fictional authors, and street preachers alike. Pre-millennialists interpret the book of Revelations as a literal pattern of events that could take place at any given moment. Alongside the prosperity gospel, pre-millennialists often have an unconcern for the distribution of the world’s resources as they believe the more destruction that is done to the earth, the sooner Jesus will return. Scare tactics are often used in order to frighten people into accepting Jesus as their savior before time runs out (12). Many evangelicals believe the pre-millennialist view of the end times in the only valid interpretation of Revelations. Contributing to this belief is the popular Christian fiction novel series written by Tim LaHaye and titled, ‘Left Behind.’ After the Second World War, Pre-Millennial end times theology grew in popularity among North Americans as the nuclear war with Russia loomed on the horizon. Under the fear of being destroyed by nuclear bombs, pre-millennial theology grew in popularity because it offered a reassuring belief that the saved will be raptured away to heaven without suffering the tribulations of the apocalypse.
As Tim LaHaye describes in an ABC interview, “All across America, in fact around the world, many people are calling on the Lord and being saved because there’s no alternative. Either accept Jesus or you are going to go through terrible times” (13). Alongside Tim LaHaye many preachers, radio hosts, and tele-evangelists promote a literal interpretation of the book of Revelations and claim that the destruction described will occur during this lifetime. Many church congregations also believe that our generation will see the end times and call for people to repent immediately in order to escape the horror of the tribulation period (14). There is a continuation of the fire and brimstone preaching in the message of becoming prepared for the rapture. Only, unlike the fire and brimstone emphasis in approach, which focuses on judgment upon death, the pre-millennialsts perspective seems more urgent because the rapture could happen at any time. One church website reads, “If you have any doubts that we are living in the End Times, we encourage to check out www.raptureready.com and read their daily news” (14). Pre-millennial theology has used popular culture effectively to propagate its message. The idea about rapture first appeared and gained acceptance because of the wide scale sales of the Scofield’s Reference Bible (15). Scofield’s book was the first to include theological commentary directly beside the Biblical text. This persuasive technique gives Biblical authority to Scofield’s rapture theology that quickly became the prevailing opinion among North American Christians. Tim LaHaye’s Left Behind book and video series also rely on new textual techniques to disseminate pre-millennial theology. Just like Scofield’s Bible, Left Behind brings pre-millennial theology to a popular audience in a literature format that is compelling and easy to understand. Unfortunately, as Fred Clark discovers in his extensive literary criticism,
whether it’s because of bad writing or an underlying world view, Left Behind is troubled by many unchristian-like flaws. The most glaring is that the heroes in Left Behind seem to have no sympathy or love for their neighbors. Instead they are focused on their own individual plans and progress towards the events listed in Revelations (16).
An unconcern for a world that will be destroyed is some pre-millenialist’s reward for being rapture ready. End times theology creates a specific world view that is skeptical of “extreme” environmentalists that would ask society to sacrifice economic growth and prosperity. The Southern Baptist Convention, a pre-millennial association, ruled in 2007, “that environmental activists are seeking to advance a political agenda based on disputed claims, which not only impacts public policy and in turn our economic well-being, but also seeks to indoctrinate the public, particularly students in public institutions” (17). This is a response to global warming and warns to its members not to be divided by the issue and instead to focus first upon evangelism. Other more important issues, in addition to the environment, are popularly found on T-shirts sold online. One design proclaims, “When environmentalists start saving babies, I will start saving trees” (18). This slogan tries to divide Christians and environmentalist as opponents on either sides of the political spectrum with much different priorities. The apostle Paul describes of a different, unified Christian stewardship when he writes about all creation waiting for the sons and daughters of God to rescue it from the painful suffering it has had to endure at the hands of those of us who have been neglectful and destructive (19).
BABYLON & THE KINGDOM OF GOD When some Christians are asked why Jesus came into the world, it is often for reasons like to reveal God to humanity and to provide humanity with a model for life. Although there is some element of truth in this, Jesus described his foremost reason as to declare that the kingdom of God is at hand (20). What both evangelicals and neo-marxists believe about the kingdom of God is that it is otherworldly, a reward of mansions and feasts after we endure the suffering of earth. This belief contradicts Jesus’ desire to establish the kingdom on earth. In Matthew 6:10 he prayed, “Your kingdom come, your will be done on earth as it is in heaven.” Jesus was declaring the kingdom of God was available to humanity in this world, not after the second coming or a future apocalypse, but within human history (21). During the 18th and 19th centuries evangelists believed, that with Christ’s help, humanity could achieve perfection that would result in the biblical prophesied millennium. At this time Americans aimed to create such Utopian communities that could establish the values and lifestyles of the kingdom of God in the here and now. The majority of Americans believed that it
was the country’s manifest destiny to be the nation to achieve this goal (22). Social gospellers also believed that through human effort the kingdom of God could be ushered in by those filled with the Holy Spirit and committed to bringing in the new age of God’s rule. During this time, most fundamentalists and evangelicals had concluded that the world was a sinking ship and it was more effective to spend time saving people before they ‘sunk’ (23). To this day most evangelicals hold to similar views that all evil events are a sign that Jesus is coming back soon and that the apocalypse could occur at any moment. Established author and Christian professor Tony Compolo believes that both views are partially right. “God is at work in the world through faithful servants, both inside the church and outside the church, bringing hope to the poor, liberation to the oppressed and the creation of a new society in which love and justice reign... Striving to realize the kingdom of God on earth – I also believe that we should not delude ourselves into thinking that whatever we can build of God’s kingdom now can come to fullness without Christ’s return” (24). That being said, he suggests we should be committed to pressing toward the kingdom of God by becoming what Jesus is calling us to be. We must remember that all of creation “is waiting for us to be instruments of God, through which it will be delivered from its present tragic condition” (25). In Revelations 18 a story is told of an adulterous city called Babylon who appears to be beautiful but is destroyed by God as it became a home for demons and detestable spirits. This story
has been interpreted by many theologians as being equivalent to whatever dominant culture Christians find themselves living in. Each age and nation is confronted with its own Babylon. In the Western World, the present Babylon is said to be the materialistic, success-oriented, consumerist society and seduces its people through marketing, television commercials, billboards and magazine advertisements (26). The early church struggled against the dominant culture and it is important for Christians today to realize what imperial power is competing for control over their labour and hearts. It has become normal for Christians in North America to fight in their country’s foreign wars. Yet to sell possessions or land to help the poor in one’s community is rare (27). Jesus described the kingdom as a single treasure in a field that a man would sell all he had in order to possess (28). Today however, money is being worshiped by people for the security and happiness it promises. As Jesus declared, the kingdom of God is coming upon us and yet we are living in national empires where many worship gods of money and power. As mentioned previously, the kingdom is often thought as synonymous with a global utopia brought upon by the second coming and is failed to be recognized in the moments of true community where people co-operate and serve God through serving each other. This image of service for the kingdom will show people what heaven will truly be like, a place of love and acceptance regardless of socioeconomic background. Instead of perceived salvation motivated by fear, people will be able to believe in and be a part of the transformative kingdom of God and exemplify his ongoing mercy for his people. A theology of this kind will naturally spread with deeds and good teaching that understands and rebukes theologies dedicated to justifying Babylon rather then seeking the kingdom of God today.
PART FIVE: STOP THE SHOPOCALYPSE,
“EVANGELISM AND POP CULTURE ARE TWO QUINTESSENTIALLY AMERICAN INNOVATIONS THAT HAVE NEVER OUTGROWN THEIR WORST IMPULSES. BOTH JAMES DOBSON AND PARIS HILTON STILL EXIST. AS OUR ALTERNATE UNIVERSES BEGIN TO MERGE, WE CAN EITHER BRACE FOR AN EXPLOSION OR WE CAN OPEN OURSELVES TO THE POSSIBILITY THAT THE NEW INTEGRATED UNIVERSE WILL BE MUCH BETTER, RICHER, AND MORE HUMANE FOR EVERYONE. AND AT LEAST AS MUCH FUN.” - DANIEL RADOSH (1)
With the abundant existence of prosperity gospellers in North America, it can be quite confusing to distinguish the difference between salvation found through Jesus Christ and salvation found through material prosperity. If we believe G-d’s love transcends through wealth, it can be a difficult translation into sharing the gospel with the global poor apart from a belief in the American dream. Who is G-d for a family liv-
ing in Buenos Aires scrounging together for trash so that they can eat that evening? Who is G-d for a rich business woman who works so much she barely knows her children?
Perhaps the most effective way to implement our ideals is to become them. If we believe certain aspects of our culture are sinful, we need to change our behaviors and habits to exemplify our understanding of the gospel. One direct route for tackling the issue of Christian consumerism is to abandon the notions of over-consumption. By rethinking how our beliefs affect our understanding of material possessions and spirituality, we will reinvent our way of translating the gospel into action. Christians around the world have challenged these views by becoming actively engaged in notions of creative simplicity. By becoming involved in the production process of the things we need to survive, cautiously examining our perceived material needs, and aiming to trust G-d (and not money) for security, we enable ourselves to express as creators ourselves rather than consumers. Cultural conformity is not a requirement for living in a specific geographical location or among a certain class. We can choose what to spend our money on, who to invite over for dinner, the kind of home we want to live in, and the people we want to be. Accepting or rejecting consumer culture is a choice we can make. Although it may seem like a requirement to live according to advertisements and expectations of our peers, we must be aware that there is another way possible.
SOCIAL ACTION There is no rule book for how to express these alternative choices accurately. Whether or not we decide to do more with less is up to us. These choices must be made as communities as well. Who are we as the church body and how can we best represent Christ through the way in which we live? In the book of James, true religion that is pure and faultless is described as “to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (2). The Bible is filled with similar verses proclaiming the importance of protecting and being a voice for the marginalized individuals and people groups in society. Dorothy Day wrote, “by fighting for better conditions, by crying out unceasingly for the rights of the workers, of the poor, of the destitute...
We can to a certain extent change the world; we can work for the oasis, the little cell of joy and peace in a harried world” (3). Social action is an intimidating word to some and an inspiring one to others. I do not think ‘social action’ should be simplified to mean just participating in a protest or signing a petition. By being socially active, we should be dedicated to making proactive decisions that separate ourselves from participation in exploitive consumer culture and proclaim the rights of marginalized peoples. As Christians, we are specifically called to be a voice for the voiceless. Our job is not necessarily to only demand that the government takes care of the poor, but also to invite the poor into our homes and take care of them ourselves. “We are about ending poverty, not simply managing it. We give people fish. We teach them to fish. We tear down the walls that have been built around the fish pond. And we figure out who polluted it “ (4)..
“SOME OF US HAVE WORKED ON WALL STREET, AND SOME OF US HAVE SLEPT ON WALL STREET. WE ARE A COMMUNITY OF STRUGGLE. SOME OF US ARE RICH PEOPLE TRYING TO ESCAPE OUR LONELINESS. SOME OF US ARE POOR PEOPLE TRYING TO ESCAPE THE COLD. SOME OF US ARE ADDICTED TO DRUGS, AND OTHERS ARE ADDICTED TO MONEY. WE ARE BROKEN PEOPLE WHO NEED EACH OTHER
AND GOD, FOR WE HAVE COME TO RECOGNIZE THE MESS THAT WE HAVE CREATED OF OUR WORLD AND HOW DEEPLY WE SUFFER FROM THAT MESS. NOW WE ARE WORKING TOGETHER TO GIVE BIRTH TO A NEW SOCIETY WITHIN THE SHELL OF THE OLD. ANOTHER WORLD IS POSSIBLE. ANOTHER WORLD IS NECESSARY. ANOTHER WORLD IS ALREADY HERE” - SHANE CLAIBORNE (5)
By becoming socially and politically active and engaged, we are able to gain deeper understanding of societal structures that are destructive to the kingdom of G-d. Our job is not only to be aware of social issues, but to create positive change by doing something with our knowledge. “As the people of God, we are building a new society in the shell of the old, a new polis, the New Jerusalem, the city of God; This is essentially a political act. Without a doubt, envisioning the radical counter-cultural values of God’s kingdom is by its essence political.” (6) Being politically engaged does not have to mean endorsing a political party from the pulpit or even voting on election day. It can mean standing up for the people and values that are close to the heart of G-d, both creatively and subversively. Infamous for his activism across the United States, Reverend Billy has dedicated his life to raising awareness about consumer culture through performance art in public spaces. Together with the ‘Stop Shopping Choir,’ Reverend Billy and a group of enthusiastic participants take to the streets, shopping malls, and inside everywhere from Disneyland to Starbucks, to share their message and to challenge people to question their identities as consumers. During the documentary, ‘What Would Jesus Buy,’ a film about their Christmas-themed tour across the United States, Reverend Billy admits, “We don’t have the answer and we’re trying to slow down our shopping...we just have the question.” Reverend Billy and the Church of Stop Shopping present themselves as a gospel choir of sorts, carrying the vocal tones of modern day revivalists and calling for society to repent from their belief in the gods of materialism. They sing original parodies, all written to encourage consumers to question the mentality that is bred by a society that promotes a lifestyle of consumption.
In a piece entitled ‘The Beatitudes of Buylessness’ a line reads, “Blessed are you who confuse ‘consumerism’ with ‘freedom,’ for you shall be delighted to discover the difference” (7). Filled with quirky sayings and thought-provoking concepts, there are a number of things to be learned from the enthusiasm and persistence of Reverend Billy and his followers. Although legalism can be a tempting option for enlightened persons eager to separate themselves from a questionable system, such mindsets can result in extreme frustration. By the grace of G-d we are able to make mistakes, be forgiven, and continue down the explorative path to redemption.
COMMUNITY AND SIMPLICITY By looking to the early church for inspiration, we are able to envision restoration for an equivalent role of the modern church body. Separate from an institution or organization, the early church resembled an extended family (8). Small groups of people met together to support one another through their journey in discovering a whole new way of life that was distinctly separate from the way in which the rest of society existed (9). They devoted themselves to teaching and fellowship, and shared their belongings until every one’s need was met. In Acts 2: 44-47 this community is described as follows: “All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need...They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved” (10). There is no indication that the church was commanded to do so; or that a set of rules was implemented among the people to enforce simplicity. Rather, what seems to be expressed is an incredible freedom to experiment with what it means to love God and each other (11). Similar expressions have occurred since then throughout history, as small waves of people join together to participate in alternative forms of worship and community. Hutterites, also referred to as ‘old order Mennonites,’ have been in existence since the sixteenth century in North America as a direct implementation of Acts chapter two. The Bruderhof community was started in Germany during the rise of Nazism as a safe haven for those dedicated to non-violence (12).
More recently, a considerable number of simple living communities have been growing across the United States and Canada, particularly in high-risk neighbourhoods in urban centres. From the Sojourners in Washington DC, the Simple Way in Philadelphia, JPUSA in Chicago, and Catholic Worker Houses across the continent, the ancient notion of the early church is alive and active, continuing the spirit of simplicity and rejection of societal constraints. Jim Wallis, of the Sojourners community in Washington DC, describes the shared life as an implementation of the ‘new way’ Jesus presented to us through the declaration of the kingdom of G-d (13). He understands community to be the basis of all Christian living, as the lifestyle and vocation of the church. In an age where individualism and personal isolation are prominent in society, community must be a place where people are able to unify and genuinely seek change together (14).
Through relationships we enable ourselves to understand the deeper message of the gospel and resist the negative pressures of culture together. By implementing the healing and restoration of individual lives and small gatherings of people, communities are able to see practical demonstrations of a new way of life that has global relevance (15). Shane Claiborne, of the Simple Way, has quickly become a hero of sorts for those seeking to participate in or begin similar communities. In one of his books, ‘The Irresistible Revolution,’ he describes the relationship, victories, and struggles that simultaneously evolved with the decision to begin a community of their own. “We wrestle to free ourselves from macrocharity and distant acts of charity that serve to legitimize apathetic lifestyles of good intentions but rob us of the gift of community. We visit rich people and have them visit us. We preach, prophecy, and dream together about how to awaken the church from her violent slumber. Sometimes we speak to change the world; other times we speak to keep the world from changing us” (16). Vision must become contageous in order to grow and change the way popular culture thinks about Chrisitanity. Although living in community is not a requirement for separating oneself from consumer society, it can be a result of the desire to do so. By living in community one is more easily able to practice Biblical standards such as
sharing one’s material possessions rather than building a personal empire of wealth. It is much harder to justify buying unnecessary items when you are concerned about supplying the necessities for others in your community or neighbourhood. In 1 John 3:17 it says, “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?� This understanding of wealth as a means of blessing others is simple, yet revolutionary in contrast to consumer-culture.
“DO NOT STORE UP FOR YOURSELF TREASURES ON EARTH, WHERE MOTH AND RUST DESTROY, AND WHERE THIEVES BREAK IN AND STEAL. BUT STORE UP FOR YOURSELVES TREASURE IN HEAVEN, WHERE MOTH AND RUST DO NOT DESTROY, AND WHERE THIEVES DO NOT BREAK IN AND STEAL. FOR WHERE YOUR TREASURE IS, THERE YOUR HEART WILL BE ALSO.” - MATTHEW 6:19-21
BUY LESS, LIVE MORE We are often taught that an upgraded change in lifestyle must be accompanied by the consumption of more things rather than less; that to live more environmentally friendly you must buy new cloth grocery bags instead of using the backpacks you already own. We are taught that to be in shape you must buy new running shoes, diet pills and an exercise machine instead of parking your car and walking to work. One of the main obstacles of separating one’s self from the culture of consumption is that a transformative life can not occur by merely stopping a certain action. The actions need to be replaced with proactive choices. In the gospel of Luke, Jesus is quoted as saying “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (17). Greed is a strange thing that can control the hearts of the poor just as easily as the hearts of the rich. Just because someone is able to reduce their means of living does not mean they are free from materialism. Greed is something that Jesus warned his followers about over and over again. Later in Luke he says to them: “sell your possessions and give to the poor... for where your treasure is, there your heart will be also” (18). Living in a society of extreme wealth, we must work very hard to remain in tune with a spirit of simplicity, seeking our treasure in G-d rather than the idols of this world. In the Celebration of Discipline, Richard Foster states, “It is time we awaken to the fact that conformity to a sick society is to be sick. Until we see how unbalanced our culture has become at this point, we will not be able to deal with the mammon spirit within ourselves nor will we desire Christian simplicity” (19). As Christians we should be the exception to a society that defines people by how much they earn or what they own (20). We must seek to grasp not only outward simplicity, but inward simplicity that can be more content by owning less (21).
Struggling between legalism and over-consumption, I have been attempting to live a lifestyle of simplicity since being confronted with extreme poverty at a fairly young age. I did not understand the global effects of the North American economy until meeting its causalities face-to-face in eastern Africa. The most challenging part of this journey has not been being satisfied with less or remembering those living in impoverished communities in the third world, but rather dealing with the criticism of growing up in a community where it was socially unacceptable to adjust one’s lifestyle for the sake of such reasons. It seems as though “the modern hero is the poor boy or girl who purposefully becomes rich rather than the rich boy or girl who voluntarily becomes poor” (22). Since that point I have experienced an incredible satisfaction through lessening the dependence from exploitive corporate business structures by living off of the First World’s leftovers. The transition is far from glamorous as I have at numerous times returned to its deceit for the sake of social acceptance. Regardless, I have encountered a
glimpse of this independence by making small changes like sewing my own clothes, eating local or dumpstered food, and moving into a church which has been partly converted into a community house. The church I live in is conveniently located beside a strip club and across from a women’s shelter, so as you can imagine, our tithes are not being spent on new computers and the latest type of carpeting. Each Wednesday we are able to have a community dinner to share our food with the neighbourhood, and have begun an advocacy and awareness program on sex trafficking and human slavery. Sanctuary, a closely connected church which I also attend, is committed to its missional purpose of having drop-ins, health clinics, and street outreach throughout the week but still gathers together on Sundays to sing some songs and talk more about G-d. They also have a woodshop and art program for homeless individuals who are wanting to gain work experience, which is useful for building props for their theatre productions and art shows. Some people may ask if the evangelical movement can continue to be relevant if it completely moves itself outside of the said culture. If I had not had the chance to participate in such communities, I would be unsure of the answer. Living outside of a cultural norm does not equal segregation. By shifting focus from religious entertainment and buildling
projects to caring for the poor and engaging in community, a great potential is created that allows more opportunity for meeting and engaging with those outside of the church body. Rather then presenting Christianity as synonymous with consumer culture, we can proclaim that there is a different, fuller way of life that is free from the bondage of materialism. The belief that G-d depends on popular culture to reveal himself to humanity is problematic as it neglects the message of Jesus Christ that was in fact to present an alternative way of life.
“MANY PEOPLE CLING TO THEIR POSSESSIONS INSTEAD OF SHARING THEM BECAUSE THEY ARE WORRIED ABOUT THE FUTURE. BUT IS NOT SUCH AN ATTITUDE OF UNBELIEF? IF WE REALLY BELIEVE GOD IS WHO JESUS SAID HE IS, THEN WE CAN BEGIN TO LIVE WITHOUT ANXIETY FOR THE FUTURE.” - RONALD SIDER (23)
Consumer culture may not disappear anytime soon, but by the grace of G-d we can be transformed to no longer depend on its acceptance for contentment, nor its inspiration for expression. There are countless ways that the gospel can be implemented through our lifestyles without succombing to our cultural Babylon. By putting our faith in G-d and not money or possessions, we allow ourselves to exchange talking Jesus dolls for a living Saviour, and false profit ideals for the Kingdom of G-d here on earth.
“COMMAND THOSE WHO ARE RICH IN THIS PRESENT WORLD NOT TO BE ARROGANT NOR TO PUT THEIR HOPE IN WEALTH, WHICH IS SO UNCERTAIN, BUT TO PUT THEIR HOPE IN GOD, WHO RICHLY PROVIDES US WITH EVERYTHING FOR OUR ENJOYMENT. COMMAND THEM TO DO GOOD, TO BE RICH IN GOOD DEEDS, AND TO BE GENEROUS AND WILLING TO SHARE. IN THIS WAY THEY WILL LAY UP TREASURE FOR THEMSELVES AS A FIRM FOUNDATION FOR THE COMING AGE, SO THAT THEY MAY TAKE HOLD OF THE LIFE THAT IS TRULY LIFE.” - 1 TIMOTHY 6:17-19
BIBLIOGRAPHY
PART ONE: (01) Jenkins, 2002, p.10 (02) Romans 12:2 (03) Schaeffer, 1985, p.15 (04) Sider, 1984, p.48 (05) Montgomery, 1987, p.106 (06) Finnerty, 1977, p.152 (07) Sider, 1984, p.48 (08) Sider, 1984, p.76 (09) Clapp, 1998, p.51 (10) Montgomery, 1987, p.77 (11) Potter, 2005 (12) Clapp, 1998, p.21 (13) Clapp, 1998, p.186 (14) Jeremiah 5:26-28 (15) Ezekiel 22:29-30 (16) Luke 6:24 (17) James 5:5 (18) Sider, 1984, p.77 (19) Black Gold, 2007 (20) ChristianSwag.com (21) Clapp, 1998, p.171 (22) Sider, 1984, p.46 (23) Taylor, 1975, p.63 (24) WWJBmovie.com (25) Matthew 19:27 (26) Luke 9:3 (27) Luke 12:22-31 (28) Sider, 1984, p.105 (29) Acts 2:45-47
PART TWO: (01) Montgomery, 1987, p.12 (02) Montgomery, 1987, p.66 (03) Twitchell, 2004, p.47 (04) Clapp, 1998, p.9 (05) Clapp, 1998, p.9 (06) Moore, 1994, p.38 (07) Mukerji, 1983, p.3 (08) Mukerji, 1983, p.9 (09) Anabaptist.org/history (10)Clapp, 1998, p.182 (11) Milner, 2004, p.166 (12) Milner, 2004, p.156 (13) Milner, 2004, p.157 (14) Finnerty, 1977, p.143 (15) Finnerty, 1977, p.156 (16) Finnerty, 1977, p.152 (17) Moore, 1994, p.35 (18) Clapp, 1998, p.254 (19) Moore, 1994, p.215 (20) Moore, 1994, p.216 (21) Twitchell, 2004, p.63 (22) Radosh, 2008, p.60 (23) Radosh, 2008, p.65 (24) Radosh, 2008, p.66 (25) Radosh, 2008, p.64 (26) Radosh, 2008, p.10 (27) Braun, 2008, p.28-29
PART THREE: (01) Radosh, 2008, p.13 (02) Luke 18:22, Matthew 6:19 (03) Twitchell, 2004, p.57 (04) Kaza, 2000, p.28 (05) Matthew 6:19 (06) Moore, 1994, p.35 (07) Radosh, 2008, p.136 (08) Radosh, 2008, p.136 (09) Radosh, 2008, p.12 (10) Radosh, 2008, p.5 (11) Radosh, 2008 (12) Potter, 2005 (13) Gay, 1998, p.21 (14) Katona, 1964, p.58 (15) Kaza, 2000, p.29 (16) Taylor, 1975, p.66 (17) Clapp, 1998, p.24 (18) Clapp, 1998, p.187 (19) Kaza, 2000, p.28 (20) Dominick, 2005 (21) Clapp, 1998, p.11, 173
PART FOUR: (01) Campolo, 2003, p.33 (02) Radosh, 2008, p.196 (03) Radosh, 2008, p.196 (04) Jesusismyhomeboy.com (05) Tubbs, 2004 (06) Campolo, 2003 (07) Vallely, 1990, p.205 (08) Isaiah 49 (09) Campolo, 2003, p.34 (10) Micah 3:16 (11) Campolo, 2003, p.107 (12) Hell House, 2003 (13) Mediamatters.org (14) Prayerpalace.com (15) Radosh, 2008, p.72 (16) Radosh, 2008, p.79 (17) Sbc.net (18) Christianshirts.net (19) Romans 8:18,19 (20) Campolo, 2003, p.43 (21) Campolo, 2003, p.43 (22) Campolo, 2003, p.45-46 (23) Campolo, 2003, p.47 (24) Campolo, 2003, p.47 (25) Romans 8:18 (26) Campolo, 2003, p.60 (27) Campolo, 2003, p.60 (29) Matthew 13:44
PART FIVE: (01) Radosh, 2008, p.308 (02) James 1:27 (03) Day, Dorothy, 1942 (04) Claiborne, 2006, p.123 (05) Claiborne, 2006, p.188-189 (06) Claiborne, 2006, (07) Revbilly.com (08) Wallis, 1981, p.114 (09) Wallis, 1981, p.132 (10) Acts 2:44-47 (11) Foster, 1981, p.44 (12) Arnold, 1971 (13) Wallis, 1981, p.113 (14) Wallis, 1981, p.115 (15) Wallis, 1981, p.118 (16) Claiborne, 2006, p.123 (17) Luke 12:15 (18) Luke 12:33 (19) Foster, 1988, p.80-81 (20) Foster, 1988, p.81 (21) Foster, 1988, p.79 (22) Foster, 1988, p.81 (23) Sider, 1984, p.105
BOOKS Arnold, Emmy. (1971). Torches Together: The Beginning and Early Years of the Bruderhof Communities. Rifton, NY: Plough Publishing. Braun, Will. (2008). Can I Get an ‘Amen?’ Megasermons in a Hurting World. Geez Magazine, 10. Campolo, Tony. McLaren, Brian D. (2003). Adventures in Missing the Point: How the Culture-Controlled Church Neutered the Gospel. Grand Rapids, MI: Zondervan. Claiborne, Shane. (2006). The Irresistible Revolution: Living as Ordinary Radicals. Grand Rapids, MI: Zondervan. Clapp, Rodney. (1998). The Consuming Passion: Christianity & the Consumer Culture. Downers Grove, IL: Intervarsity Press. Dominick, Joseph R. (2005). The Dynamics of Mass Consumption. Boston, MA: McGraw Hill. Finnerty, Adam Daniel. (1977). No More Plastic Jesus: Global Justice and Christian Lifestyle. Maryknoll, NY: Orbis Books. Foster, Richard J. (1988). Celebration of Discipline: The Path to Spiritual Growth. San Francisco: Harper & Row Publishers.
Foster, Richard J. (1981). Freedom of Simplicity. San Francisco: Harper & Row Publishers. Gay, Craig M. (1998). Sensualists without Heart: Contemporary Consumerism in Light of the Modern Project. Downers Grove, IL: Intervarsity Press. Jenkins, Philip. (2002) The Next Christendom: The Coming of Global Christianity. New York, NY: Oxford University Press. Katona, George. (1964). The Mass Consumption Society. New York, NY: McGraw-Hill Book Company. Kaza, Stephanie. (2000). Buddhist-Christian Studies, Vol. 20: Overcoming the Grip of Consumption. Hawaii: The University of Hawai’i Press. Milner, Murray Jr. (2004). Freaks, Geeks, and Cool Kids: American Teenagers, Schools, and the Culture of Consumption. New York, NY: Routledge. Montgomery, John M. (1987). Money, Power, Greed: Has the Church Been Sold Out? Ventura, CA: Regal Books. Moore, R. Laurence. (1994). Selling God: American Religion in the Marketplace of Culture. New York, NY: Oxford University Press.
Mukerji, Chandra. (1983). From Graven Images: Patterns of Modern Materialism. New York, NY: Columbia University Press. Potter, Andrew. (July 10, 2005). My logo: Are we the new brand bullies? Toronto Star July 10th, Section D. Radosh, Daniel. (2008). Rapture Ready: Adventures in the Parallel Universe of Christian Pop Culture. Roseberg, OR: Scribner. Schaeffer, Franky. (1985). Addicted to Mediocrity: 20th Century Christians and the Arts. Westchester, IL: Crossway Books. Sider, Ronald J. (1984). Rich Christians in an Age of Hunger. Downers Grove, IL: Intervarsity Press. Taylor, John V. (1975). Enough is Enough: A Biblical Call for Moderation in a Consumer-Oriented Society. Minneapolis, MN: Augsburg Publishing House. Twitchell, James B. (2004). Branded Nation: The Marketing of Megachurch, College Inc., and Museumworld. New York, NY: Simon & Schuster Paperbacks. Vallely, Paul. (1990). Bad Samaritans: First World Ethics and Third World Debt. Maryknoll, NY: Orbis Books. Wallis, Jim. (1981). The Call to Conversion. San Francisco: Harper & Row Publishers.
INTERNET ARTICLES ABC jumps on Apocalypse bandwagon. (2006). http://mediamatters.org/items/200607270006 Day, Dorothy. Excerpts from the Works of Dorothy Day. (1942). http://dorothydayguild.org/herwriting.htm Tubbs, Sharon. Jesus is your... what? (2004). http://www.sptimes.com/2004/05/30/Floridian/Jesus_is_ your____what.shtml US Anabaptists During the Revolutionary War. http://www.anabaptists.org/history
DOCUMENTARIES Black Gold: A Film About Coffee and Trade. (2007). http://www.blackgoldmovie.com Hell House. (2003). http://www.hellhousemovie.com What Would Jesus Buy Documentary. (2007). http://www.wwjbmovie.com
ORGANIZATION WEBSITES The Catholic Worker Movement http://www.catholicworker.org Christian Shirts http://www.christianshirts.net Christian Swag Clothing http://www.christianswag.com Geez Magazine http://www.geezmagazine.org Jesus is My Homeboy http://www.jesusismyhomeboy.com JPUSA http://www.jpusa.org Prayer Palace http://www.prayerpalace.com Reverend Billy http://www.revbilly.com Sanctuary http://www.sanctuarytoronto.ca
The Simple Way http://www.thesimpleway.org Sojourners http://www.sojo.net Southern Baptist Convention http://www.sbc.net Snorg Tees http://www.snorgtees.com Toronto Airport Christian Fellowship http://www.tacf.org
PHOTO CREDITS Part One, Page 12: ‘The Buying of Happiness’ http://flickr.com/photos/katej/2308577863 http://flickr.com/photos/limowreck666/131975942 http://flickr.com/photos/brianauer/2069607248 Part Four, Page 63:‘The End is Near’ http://flickr.com/photos/slworking/1704538333/ Part Five, Page 83:‘Social Action: Reverend Billy’ http://www.flickr.com/photos/dogseat/689299997