I want to present one important secular voice who speaks to these matters. I refer to Neil Postman (1931-2003) and his very important 1985 volume, Amusing Ourselves to Death. I have quoted from this book often, but it pays to share even more of it here. By offering some choice quotes I might convince some of you to go out and get a copy and read it for yourself. Postman looks at this further in Ch. 11: “The Huxleyan Warning.” He starts with these words: “There are two ways by which the spirit of a culture may be shriveled. In the first — the Orwellian — culture becomes a prison. In the second — the Huxleyan — culture becomes a burlesque.” (p. 155)

As we all should know by now, the best way a tyrant can keep the masses in control and prevent them from challenging their overlords is to keep them distracted – usually with endless, brainless entertainment. It is the old ‘bread and circuses’ routine to keep people enslaved without them really even knowing it.
Such is the all-powerful impact of entertainment that most Western churches have also fell under its spell. So many seem to think the only way to compete with the world is to become just like the world. Just consider the recent “strip show-like” entertainment offered at a men’s conference and all the bruhaha which followed from that with Mark Driscoll and John Lindell.
Thankfully some Christian leaders have been calling out this obsession with entertainment. One voice in the wilderness in this regard was A. W. Tozer. He often spoke out against this. For example, he said that the church
appears to have decided that if she cannot conquer the great god Entertainment she may as well join forces with him and make what use she can of his powers. So today we have the astonishing spectacle of millions of dollars being poured into the unholy job of providing earthly entertainment for the so-called sons of heaven. Religious entertainment is in many places rapidly crowding out the serious things of God. Many churches these days have become little more than poor theatres where fifth-rate “producers” peddle their shoddy wares with the full approval of evangelical leaders who can even quote a holy text in defense of their delinquency. And hardly a man dares raise his voice against it.
And again:
It is now common practice in most evangelical churches to offer the people, especially the young people, a maximum of entertainment and a minimum of serious instruction. It is scarcely possible in most places to get anyone to attend a meeting where the only attraction is God. One can only conclude that God’s professed children are bored with Him, for they must be wooed to attend a meeting with a stick of striped candy in the form of religious movies, games and refreshments.
One last remark by Tozer: “Jesus Christ never offered amusement or entertainment for His disciples, but in our day we have to offer both if we are going to get the people – because they are common Christians.”
But here I want to present one important secular voice who speaks to these matters. I refer to Neil Postman (1931-2003) and his very important 1985 volume, Amusing Ourselves to Death. I have quoted from this book often, but it pays to share even more of it here. By offering some choice quotes I might convince some of you to go out and get a copy and read it for yourself.
His opening thoughts as found in the Foreword of the book I have quoted before, but they are germane to his whole argument and thus worth sharing again:
We were keeping our eye on 1984. When the year came and the prophecy didn’t, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares.
But we had forgotten that alongside Orwell’s dark vision, there was another – slightly older, slightly less well known, equally chilling: Aldous Huxley’s Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley’s vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think.
What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance.
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Jesus doesn’t lament the church he has rescued or look for another to capture his attention. Christ welcomes the church as his beautiful treasure and joy. The church isn’t just about organization, leadership, function, and vision. Jesus sees more. His gaze reveals the beauty of our Father, the sufficiency of his cross, and the fulfillment of his mission in the world. He sees sinners being rescued, redeemed, and renewed.

In an age when so many pastoral failures, missteps, and sins are posted for public exhibition, it’s easy to allow our warmth toward the church to grow cold. Through a scrutinizing lens, many scowl at the church with suspicion and sheer amazement that anyone would want to be part of such a seemingly dysfunctional family. Sometimes, the church can seem to be anything but beautiful.
Does Jesus look at the church with the same scowl?
“You Are Beautiful”
John Gill, an eighteenth-century English Baptist pastor, helps us answer this question by drawing our attention away from our introspection to the words of the bridegroom in Song of Solomon 1:15: “You are beautiful, my love; behold, you are beautiful.” Interpreting Song of Solomon as an allegorical portrayal of an exchange between Christ and his bride, the church, Gill writes, “These are the words of Christ, commending the beauty of the church, expressing his great affection for her; of her fairness and beauty” (An Exposition of the Book of Solomon’s Song, 57). Jesus sees his bride through a lens of love, not disdain; beauty, not disgust.
How can beautiful be the adjective Jesus uses to describe the church? After all, she’s composed of sinners — forgiven sinners, yet still sinners. She’s plagued by division, is besieged with scandal, and sometimes appears to have lost her first love. Even the apostle Paul reminds us that only at the end of the age will she be found “without spot or wrinkle or any such thing” (Ephesians 5:27). What does Jesus see in his bride that would cause him to exclaim, “You are beautiful, my love”?
1. The Beauty of His Father
God’s beauty is most radiantly displayed through the biblical concept of glory. Moses experienced this glory when God passed by him, revealing only the afterglow of his splendor (Exodus 33:12–23). When God’s glory engulfed the temple, the priests were unable to perform their service of worship (2 Chronicles 5:14). The prophet Isaiah was prostrate in the dirt when he witnessed God’s glory radiating from his eternal throne (Isaiah 6:1–5). Jonathan Edwards, eighteenth-century pastor-theologian, identified God’s beauty as the differentiating feature of God himself: “God is God, and is distinguished from all other beings, and exalted above ’em, chiefly by his divine beauty, which is infinitely diverse from all other beauty” (The Works of Jonathan Edwards, 2:298). God’s beauty isn’t derived from external sources but emanates directly from the perfection and holiness of his being.
The supreme expression of God’s beauty is his Son, Jesus Christ, who himself is the image and radiance of his Father (2 Corinthians 4:4; Colossians 1:15; Hebrews 1:3). The incarnate Christ is how God most vividly expresses his beautiful love to sinful creatures. The culmination of that love is selecting a bride for Christ that she too might reflect the same beauty. Edwards believed that this bride, the church,
is the great end of all the great things that have been done from the beginning of the world; it was that the Son of God might obtain his chosen spouse that the world was created . . . and that he came into the world . . and when this end shall be fully obtained, the world will come to an end. (Unpublished sermon on Revelation 22:16–17)
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Written by Carl R. Trueman |
Monday, September 4, 2023
The church is the place where people should treat each other as people, not as things, where they freely give of themselves to others because they know that Christ has freely given himself in grace to them. As the church is increasingly marginalized in America, she will become a stronger community. But the danger of marginalized, strong communities is that they become insular and protective.

Seven years on from her defeat in the 2016 election, it seems clear that Hillary Clinton has still not come to terms with her loss to Donald Trump. In a recent article for The Atlantic, she now blames the widespread problem of loneliness in America for her failure at the polls. The left’s analysis of 2016 tends to operate with one of two scripts whereby Trump’s supporters were either diabolical scoundrels or stupid dupes.
That Clinton herself might have alienated support by insulting a large portion of the American people, or simply did not offer anything in the way of an attractive vision of what her presidency might look like, would seem to be questions she should at least find worth asking. But no. Once again Trump is the fault of deep sickness in American society, not her own policies or campaign strategy.
Nevertheless, in highlighting loneliness she may be excusing, rather than explaining her loss, but she is still touching on something of importance. All the evidence does suggest that America, and perhaps the West in general, is moving into an era where loneliness and isolation might well be the norm for more and more people.
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