Annie Leonard makes clear in The Story of Stuff that “Our primary identity has become that of being consumers – not mothers, teachers, or farmers, but of consumers. We shop and shop and shop” (Leonard, Priggen, & Fox, 2007). Certainly today’s mass media, mass marketing, and mass producing endeavors of the supermarket and megastore have captivated both our focus and our funds. They have tapped into what neuroscientist Jaak Panksepp “seeking” (Glei, 2010). Emily Yoffe, in her article entitled “Seeking,” writes that this behavior is the ultimate “mammalian motivational engine that each day gets us out of bed, or den, or hole to venture forth into the world” (Yoffe, 2009). Yoffe continues,
For humans, this desire to search is not just about fulfilling our physical needs…[H]umans can get just as excited about abstract rewards as tangible ones…[W]hen we get thrilled about the world of ideas, about making intellectual connections, about divining meaning, it is the seeking circuits that are firing.
The juice that fuels the seeking system is the neurotransmitter dopamine. The dopamine circuits ‘promote states of eagerness and directed purpose…It’s a state humans love to be in. So good does it feel that we seek out activities, or substances, that keep this system aroused (Yoffe, 2009).
In keeping with the movements and methods of a consumeristic society, religious institutions, themselves, have begun to adopt these capacities, all too willing to provide the “world of ideas” through which to “divine meaning” in an effort to “promote eagerness and directed purpose” in both its present and potential members. In other words, in many cases, the religious experience has become just one more commodity to be sought, bought, and sold. The dominating religions, denominations, communities, and organizations have become a kind of “brand” eliciting a type of “brand-recognition” to which one will prefer over another. Membership then becomes a semblance of “brand-loyalty.” As a result religious communities have adopted similar marketing models targeting their desired demographics. This, I think, is precisely why many churches have self-titled themselves as “seeker-sensitive.”
One quickly thinks of the empire building efforts of many in Evangelical Christianity. In these instances the pastors of the growing number of “mega-churches” have become equal parts media mogul and corporate CEO. As a result a religious industrial machine is created; in which constant capital must be poured into in order to keep the wheels of industry continuingly moving and producing, and will seek to do so via targeted membership who will enable the means of the organization. “[T]elevangelists can fill a stadium at the same rate as a rock star and theme park can sell tickets to the Holy Land, organized religion has in many ways put a price tag on salvation” (Christman, 2011). Those heavily inundated by this type of economic ideology will see the magnitude of numbers in the way of attendance and contribution as a sign of God’s endorsement or favor.
However, many of lower socio-economic statuses are disenchanted by this vision of religion. They can no longer relate to these organizations, and thus, seek to form a congregation of greater similarity, and this is precisely why many sects form. The sect members will then often condemn and forbid actions or appearances reminiscent of the overindulgent system they cry out against. Yet, as increased social mobility occurs within the membership, many will become more loose or lenient with these prohibitions or will leave altogether.
Just as a total separation of church and state is nearly impossibly, so the separation of religion and economics is next to an unimaginable possibility. Whether a religious institution chooses to operate upon a business model more closely resembling that of a corporation or chooses to be a more socially engaging and justice orientated organization of community outreach and grassroots activity, power, water, and lights must still be paid. Even if not at the center of a religious community, economics is a necessary evil in keeping the organization in operation. It takes money to stay in motion, the most important question that remains is then will the religious community act in fiscal responsibility, maintaining a basis inclusivity and effectuality, concerning itself first and foremost with the well-being of its members over that which is monetary, or will seek to monopolize the market in an effort to sell God?
Christman, C. (2011). Selling God. [DVD]. USA: Breaking Glass Pictures.
Glei, J. K. (2010). “Is consumerism killing our creativity?” The 99 percent. Retrieved from http://the99percent.com/articles/6775/Is-Consumerism-Killing-Our-Creativity.
Leonard, A. (Writer), Priggen, E. (Producer), & Fox, L. (Director). (2007). The story of stuff. [DVD]. USA: Free Range Studios.
Yoffe, E. (2009). “Seeking: How the brain hard-wries us to love Google, Twitter, and texting. And why that’s dangerous.” Slate. Retrieved from http://www.slate.com/articles/health_and_science/science/2009/08/seeking.html.