secretly Christian: Talihina Sky
I recently caught big chunks of the Showtime documentary Talihina Sky: The Story of Kings of Leon, and I find the whole thing fascinating.
Some swearing, some brief nudity, some drug use. And that’s just the trailer.
If you don’t already know, Kings of Leon are a rock band from Oklahoma; three brothers and a cousin, all named Followill [link]. The three brothers are sons of former United Pentecostal Church preacher Ivan Leon Followill, whose use of alcohol ended his ministry and his marriage, and brought at least one of the brothers to a crisis of faith while at the same time providing an opening for the brothers to leave the church music circuit for the secular music industry.
The documentary combines archival footage from home movies, stock footage, interviews, and concert footage. There is no third-party narrator; all the voiceovers are from extended interviews, especially with Betty Ann Followill, their mother. This means there’s nobody to translate any Pentecostal Christianese, and there’s a fair amount of it. I’d almost argue that you have to understand Betty Ann’s argot to make sense of what you’re seeing; without it much of the movie comes off as stock portrayal of ignorant hillfolk. I suspect that’s why some of the crucial scenes are intercut with stock footage of snake-handlers and holy rollers.
Anyway, I found the film fascinating, but I’m willing to admit it’s not going to be everyone’s cup of tea. Joe Bob says check it out.
KFXB-TV, Dubuque, IA local programming
I have a soft spot in my heart for locally-produced religious programming, whether it’s good or bad, and I tend to seek it out wherever I can find it. Unfortunately in the age of TBN, saturation syndication of folks like Creflo Dollar, Pat Robertson, and Kenneth Copeland it’s getting hard to find. And that’s a shame. You’ll hear themes and topics on these small-market shows you just won’t hear anywhere else.
CTN is a smallish network based in Florida [link] with I think thirteen affiliates, only one west of the Mississippi. Their programming mostly consists of second-tier health-and-wealth folks; think TBN without the Crouches. Instead their marquee program is a telethon-style show called The Great Awakening, which I think I’ve mentioned before.
I have been picking up their programming on KFXB, their only K-callsign affiliate, based in Dubuque. Right now they run local ministers in their 9:30PM timeslot four nights a week, and they’re a mixed bag [link]: a Presbyterian, a Lutheran, a Baptist, and (wait for it) a graduate of Liberty University.
Let me refer interested viewers to the KFXB YouTube feed [link]. It isn’t easy to find half-hour videos on YouTube with zero views, but you may find one or more linked there. So far I’ve managed to catch Rhonda Wink, she of the hot pink blazers and lime green set, and Jeff Pedersen, whose production values predate the invention of chroma key. At a passing glance the casual viewer may be forgiven for thinking Wink’s show is a children’s show. Or that she just might be Suze Orman with dark hair.
I caught about twenty minutes of Pedersen tonight; I have no idea what his text was, but I can’t remember the last time I heard a preacher call out playing slot machines as a sin. Joe Bob says check it out.
Whose modernity is it, anyway?
A few months ago I finally sat down (on an airplane, turns out) and read George Marsden’s 1991 book Understanding Fundamentalism and Evangelicalism [link, link]. I wish I’d done this a year or so ago, since he covers (much better) some of the ground I’ve covered here regarding the historical relationship(s) between fundamentalism and evangelicalism. One of the puzzles Marsden tries to solve is why some fundamentalists adapt so readily to some aspects of modernity and not to others. In particular Marsden is puzzled why fundamentalists readily take up mass communications and modern transportation when fundamentalism itself is anti-modern.
This is something that puzzles me, too; but I’ll get to that later.
This led me to look for a definition of modernity, both in contrast to what it replaced and what is gradually replacing it. We tend to think of modernity as being characterized by
- A general if occasionally vague or fuzzy faith in human progress
- Gradual but inexorable empowerment of the individual [link]
That’s the shorter less precise definition I’m more or less familiar with, and the one I heard as a kind of straw man back in the Eighties when I first encountered this stuff. More detailed definitions tend to identify aspects of modernity as if they were separable:
- A post-traditional or post-medieval outlook
- Displacement of feudalism in favor of capitalism, industrialization, secularization, rationalization, and the nation-state [link]
These are interlocking pieces: to a degree secularization is the banishment of religion; capitalism and industrialization went hand in hand; capitalism more or less shaped the modern nation-state and industrialization gave it its power, etc. Some pieces are harder to fit together, though: while it’s easy to see how rationalization aided industrial progress, and undermined religion, it’s harder to see that industrialization and secularization should necessarily coincide.
And that’s an aspect of Marsden’s puzzle in a nutshell. Some people lose their faith as they become rich; others don’t. Some people believe in the power of science and technology exclusive of their belief in God; others don’t.
Still, much of the history of American Christianity can be described in terms of accommodation or rejection of modernity. The Amish more or less reject it outright; various theological innovations have been overt accommodations of modernism (e.g. liberation theology). And I think I’d be tempted to lay out the various aspects of conservative Christianity according to what aspects of modernity it accommodates: some merely accommodate modern technology; others technology and optimism; others capitalism and/or the politics of the modern nation-state. The last, of course, being the primary point of difference in the late Seventies between fundamentalists and evangelicals. And the adoption of business management practices as church management being the big controversy within e.g. the LCMS.
I think I would even argue that differences in preaching style could be framed this way: some preachers appeal to our emotions and traditions and so doing are premodern or early modern; others appeal to our reason or even ask us to calculate, and so are (more) modern [link].
Marsden wrote this particular essay back in the late Eighties; I wonder what he would say if he were writing the same essay today. After all, the megachurch per se wasn’t yet a well-formed concept until at least 1992 [link].
I recommend Marsden’s book whole-heartedly. If anything I wish it were longer and more detailed, with more data and less story; that being said, nobody else that I’ve found said what he says as clearly as he does or looks at modern church history this way. It’s a pretty useful model; Joe Bob says check it out.