pop culture

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Sexy pop star Sabrina Carpenter ruffles feathers, and a badly-covered news story is born

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Sexy pop star Sabrina Carpenter ruffles feathers, and a badly-covered news story is born

Religion and pop culture frequently intersect and this can create some rather strange bedfellows.

Can we see this in the news? Well, the mainstream media is largely a secular place, but pop-culture reporting — especially when it comes to celebrities — may be the most-secular niche of them all. 

This brings us to recent headlines. The name Sabrina Carpenter may not mean anything to anyone over 25, but she was at the center of a major religion story just last week. Search the name “Sabrina Carpenter” and the word “church” in News Google and you’ll see what I’m referring to. 

The pop singer made news — and not just for her music — after her latest music video "Feather,” which was filmed at the Annunciation of the Blessed Virgin Mary Church in Brooklyn, New York.

The video shows Carpenter in an outfit not suitable for church as several men fight over her. It also shows her attending their funerals at the church with candy-colored coffins. One off those coffins includes the inscription "RIP B - - - -.”

There was fallout. This is what Fox News reported on its website once church officials in Brooklyn caught wind of what had happened:

"The parish did not follow diocesan policy regarding the filming on Church property, which includes a review of the scenes and script," the statement read.

While the parish initially claimed that the video’s production company "failed to accurately represent the video content," an investigation into the matter concluded that documents given to the parish "while failing to depict the entirety of the scenes, clearly portray inappropriate behavior unsuitable for a church sanctuary."

As a result, Brennan announced that the parish’s vicar, Monsignor Jamie Gigantiello, was relieved of his position and temporarily replaced with Auxiliary Bishop Witold Mroziewski, who took over all administrative responsibilities. 

John Notaro, executive director of the Catholic Foundation of Brooklyn and Queens and Futures in Education, has also taken over Gigantiello’s administrative responsibilities for those respective organizations. Gigantiello, however, will still remain in the church as a pastor.

Prepare for a very important detail of a liturgical nature.


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Might even 'Trump's Court Artist' (per The Atlantic) have a sense of humor?

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Here’s a tug of the LeBlanc beret for Jennifer A. Greenhill for “Trump’s Court Artist” in The Atlantic. Being described as a court anything to President Trump qualifies as apostasy among his snarkiest critics. Consider, for example, historian John Fea’s frequent designation of “court evangelical” on his weblog, The Way of Improvement Leads Home.

Greenhill, professor of art history at the University of Southern California, concentrates her remarks largely on McNaughton’s full-barreled support of Donald Trump and his pointed depictions of Bill and Hillary Clinton, Barack Obama, even Woodrow Wilson.

I have lived through the past several years without realizing that McNaughton does so much to provoke the cultural left, including art critic Jerry Saltz of New York magazine. Saltz, as Greenhill mentions, called one McNaughton painting (of a glowering President Obama holding a burning Constitution) “bad academic derivative realism,” “typical propaganda art, drop-dead obvious in message” and “visually dead as a doornail.” (Props to the TV affiliate CBS DC for seeking his thoughts.)

Greenhill too quickly moves on from McNaughton being a member of the Church of Jesus Christ of Latter-day Saints (his attending Brigham Young University is one clue). This is the one church that teaches the most exalted perspective on the nation’s founding.


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On not sweating due to evangelicalism's 526th death rattle (as discussed in The Atlantic)

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G.K. Chesterton wrote in The Everlasting Man  (1925): “At least five times, therefore, with the Arian and the Albigensian, with the Humanist sceptic, after Voltaire and after Darwin, the Faith has to all appearance gone to the dogs. In each of these five cases it was the dog that died.”

No two sentences better capture my response each time there’s a new essay about evangelicalism facing a new life-threatening crisis, or a report about a trendy ex-evangelical counting evangelicalism as unworthy of allegiance or a former official from either Bush administration who has been sent around the bend by a Donald Trump tweet.

For the sake of clarity: I do not consider evangelicalism the sum total of the one, holy, catholic and apostolic church. As Alan Jacobs writes in his new essay for The Atlantic, “Evangelical Has Lost Its Meaning,” tthe nondenominational force identified as “evangelicalism” is a “complex and fluid movement dedicated to the renewal of Christianity, largely among Protestants, though its efforts have occasionally reached into Catholicism.”

Jacobs in in pain, and I sympathize, but not enough to share that pain. Writing in The Atlantic, Jacobs grieves what he discerns as evangelicalism’s deep cultural captivity:

By now, God-and-Country believers are so accustomed to voting Republican — and to being disdained or mocked by Democrats — that few of them can remember doing anything else. And God-and-Country Believers are what most Americans, whether religious or not, now think that evangelicals are.

Those white evangelicals who voted for Trump? They and only they are the true evangelicals, no matter what shelves of church-history books say.


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