Moral Formation in Country Music—Or, What’s Really Wrong With “Try That In a Small Town”

I must confess something here at the outset: I love Country Music. I love the twang, the history, the storytelling, and even the celebration of Americana. (I even love it when it comes from Canadians!) Of course, this wasn’t always the case. I used to hate Country like most people claim to do, but once you marry a girl from Texas, little bits of country just start to creep in all over your life. As my wife says, “You can take the girl out of Texas, but you can’t take the Texas out of the girl.” I say, “Bring it on.” Other times, I say “Y’all.” 

So, when I heard that there was controversy around a new country song, Jason Aldean’s “Try That In a Small Town,” I had to give it a listen—not as a hater of Country, but as someone who was mildly interested in both the kerfuffle and the genre. What I found, when I listened to the song, disturbed me. But it was not, as far as I can tell, what disturbed most people.

The song is standard enough—even sub-par, as far as Country songs go. Aldean croons about a variety of disquieting things that are happening in the world, shows footage of various “liberal” protests, and then returns to the refrain “try that in a small town.” The message is simple enough—liberal antics won’t work in middle America. A simplistic, even ham-fisted message; but then again, so is a lot of Country messaging, so we won’t hold that against it.

On the surface, the message of the song is a manifestation of an old and somewhat tired cliché: that the rural is superior to the urban. Cities are crowded, crime-infested, welfare driven places of wicked dehumanization, while the country is an idyllic, spacious, safe place bolstered by simple values, good people, and honest work. Half of my family comes from one of those small towns where everybody knows everybody, and Aunt Maudine keeps watch over the neighbourhood from the comfort of her rocking chair, sipping sweet tea and shucking corn while locusts screech in the background. Nothing gets past her. 

The chief controversy surrounding the song—and the reason the video has been “banned”—isn’t because of this clichéd message. It’s because, in one of the cuts of footage, the video features the Maury County Courthouse, in front of which 18-year-old Henry Choate was lynched in 1927. This is a terribly dark association. Here we are, singing about “trying those antics in a small town,” looking at an image of a courthouse famous for fostering exactly that kind of vigilante justice, in a county where some 20 black men were murdered on the basis of a very similar sentiment. If inclusion of the Maury County Courthouse footage is intentional, then the video is truly a thing of wickedness and should be condemned by all people of good heart and conscience. If it is unintentional… well, this is still a serious gaffe that should warrant, at the least, an apology, and at best should probably be re-edited. 

The lynching association is pretty horrific, but it’s not the concern I want to write about today. My concern has more to do with the moral formation for which the song appears to advocate. Allow me to explain what I mean. Songs can do lots of things for us. They can help us escape, or make sense of love, make us feel peppy, help us focus, or be an occasion for creating memories with our friends. Country Music is especially known for its focus on the value of hard work, love, loss, simple faith, and even a kind of warm patriotism. Some of the best of Country makes you want to love your wife more, work harder, hang out with your friends, go to church, and be grateful for your freedom. When we listen to songs about these ‘virtues’, we find that these virtues are being planted, reinforced, and encouraged within us. This is one of the ways that music facilitates moral formation.

Aldean’s song is right in the vein of this kind of formation—but I think it’s still critical to stop and ask, “What is the emotion being formed in me?” On my accounting there are a few. Aldean is, at the outset, sympathizing with the feelings of incredulity—and even outrage—at the way the world is going. In this, he has a sympathetic ear to many in America today. This sentiment is then contrasted with the pride that many Americans feel with regard to their home-town values (whether perceived or actual). These two emotions—outrage and pride—set the stage for the hook of the song. And what is critically important to know that the sung sentiment “Try that in a small town” is punctuated by images of “good” Americans carrying firearms. In other words, the takeaway message of the song is, “Try that here and we’ll shoot you.” Outrage, pride, violent justice

Pause and reflect more closely on this sentiment for a moment, because it’s actually very strange. The city is wicked, the countryside is virtuous. My nation should be protected. When the wickedness of the city creeps into the countryside, I should be prepared to defend it—violently, if necessary. In defense of American Values, I am prepared to do grievous bodily harm to others—even my fellow Americans. Perhaps you read those sentences and nothing stands out to you as strange about them. In your heart, there is only a straightforward, “Amen! We’ve got to stop the bad guys, no matter what!” Maybe there’s even a form of that statement that “The only thing stopping a bad guy with a gun is a good guy with a gun!” But what I would like you to see is that a song like this fuels a fantasy of justified violence under the guise of patriotism. I will purchase a firearm, and carry it with me, so that if needed I can protect someone, save the day, even be a hero. It’s my duty as an American.  

In Country, more than any other genre of music, there is a profound overlap between America’s Patriotic and her Christian values. Standing for the flag and kneeling for the cross beats close to the heart of what Country Music (ostensibly) cares about. But here in Aldean’s song we are witnesses to, and participants in, a sentiment that is profoundly un-Christian. Christians should not fantasize about scenarios in which they might commit acts of violence. And I can go on to say, on the same theme, that Christians should not fantasize about scenarios in which they might commit acts of sexual intercourse, or theft, or deceit. And if a song is inviting me to fantasize about such thing, if a song lionizes activities which stand opposed to the tenets of my Christian faith, then I ought to put that song aside. 

If anything, Christians should fantasize about peacemaking. What would it mean to wake up in the morning and prayerfully consider how you might end conflict, restore harmony between men and women, or even perform acts of radical forgiveness? Years ago, there was the faddish trend of “paying it forward,” where Christians committed to performing “radical acts of kindness,” usually by purchasing someone else’s coffee or MacDonald’s order. Personally, I thought that the fad was better at making you feel good than doing any actual good, but it was still better than starting your day by imagining shooting someone. Let me be explicit: carrying a firearm as a civilian in the anticipation that you might need to use it against other civilians in defense of various civic ideals is not anywhere part of Christian moral formation.

For now, Aldean will have his moment in the spotlight. In the power of the outrage machine, criticisms of the song—and its video—will fall on largely deaf ears. In time—hopefully a short one—this song will be forgotten while other, better, Country songs will come along and encourage people to be more faithful, hardworking, and attentive to life. What won’t go away so easily are those fantasies of violence—certainly not until we are forming properly Christian sentiments in their place. And while the Christian sentiments overlap so seamlessly with the Patriotic ones… let’s just say that the battle for true peace will be long and difficult. 

Five New Screwtape Letters… #5 (Pain)

V. 

My Dear Wormwood, 

Your patient has suffered any injury. This is very interesting, but once again you have missed the point—the details of the injury are irrelevant. It is what you do with the pain that matters. Please keep your focus on the task at hand. 

In many ways, what you must see about pain extends from what I wrote in my last letter. The idea of chastity depends on an acceptance of pain—that the creature will have desires that cannot be fulfilled, and that in obedience to a higher calling the creature will willingly forego fulfillment of the desire for some sense of what is greater. Any time this happens we are on immensely dangerous ground. Pain is of course double-edged—it drives the human creature to focus quite powerfully on the present moment. This, for us, is bad. But if we can distract the patient, then some good can be wrung from the situation. 

What you must do is to work up in your patient the sense, first of all, that pain is an injustice. Massage his self-pity. Remind him, not of previous pains, but of previous times he felt bad for himself. Work the sense that he doesn’t deserve it. Never let him think of all the times he’s been pain-free and didn’t give it a second thought—never even a word of gratitude!—for the gift of painlessness. Use this sense of grievance to drive away the opportunity for the Enemy to slip in and offer comfort. 

If available, get the patient to medicate himself by whatever means possible. Again, being pure spirits, we have no real concept of what these human medicines do to the creatures, but we know their spiritual value. Not, of course, the value provided in healing or reprieve, but the value of escape from pain. Combined with a sense of injustice, this can be quite deadly. What I mean is that the human who is convinced that he does not deserve pain, under any circumstances, can be induced to any number of destructive behaviours. He can be led to drink, or take pills, or smoke cannabis—at first for ‘medical’ reasons (however legitimate), but in time for the mere sake of not having to feel any pain. This self-medication establishes a wonderful trajectory which can lead, in certain regions, to the patient willingly ending his own life on the pure logic of, “I don’t deserve pain.” Brilliant! 

The thought you must keep from his mind is any idea that pain is part of his animal nature. Certainly, you must keep him from recalling that the Christ willingly endured pain, and even rejected the opportunity to relieve it—an episode that has troubled our Lowerarchy for thousands of years. What must be kept from him no matter what is the idea, present throughout the church, that pain is always linked with glorification, and that the Enemy has reserved some of His highest rewards for those of His servants who endure pain with the greatest patience, courage, and grace. Keep him, in other words, from any study of those so-called “saints” of the church! 

Your affectionate uncle, 

Screwtape 

Previous Letters:

Letter 1 (The Spirituality of Covid)

Letter 2 (The Allure of Acceptance)

Letter 3 (Prejudice)

Letter 4 (Sexuality)

Five New Screwtape Letters… (#4)

IV. 

My Dear Wormwood, 

Your patient is wrestling with the questions of sex and sexuality—this is very good for us. Obviously, the field for now is in our favour. Not only do the questions create anxiety in the patient and place him in a position of intellectual conflict with the doctrine of the church, but our work in the areas of acceptance and prejudice have created a situation where he feels both ashamed of the church (or, rather, of his idea of the church) and that the most “Christian” thing to do is something no Christian in history has ever considered—the reworking of that burdensome Christian sexual ethic. 

Of course, since you and I lack bodies, all these sexual activities are merely expressions of the human material nature—we must remember that sexual intercourse is nothing more than raw material for our use. Once again, the Enemy has given them bodies, given them desires through their bodies, and withheld the fulfillment of those desires. But then He saddles them with various restraints on their bodily desires, especially those pertaining to the procreative act. You and I well know that these desires can’t be fulfilled, but you mustn’t let your patient think that! From our perspective, it does not matter so much which desire the human creature experiences, what we want to do is corrupt it. We do this by suggesting that the only satisfaction for the desire is consummation of a sexual wish. We do this also by fostering the creature’s sense of “personal freedom” so that the restraint of desire feels like grave indignity. 

Once again, you must do one of two things. On the one hand, you can make your patient into a prig by having him adopt the traditional Christian teaching but adopt it with a dose of un-charity. Don’t let him think about the nature of desire or the fulfillment of desire in his idea of God. Let him be proud that he is “heterosexual,” and work up in him that vague sense of taboo regarding any nonstandard sexual acts, especially those labeled “homosexual.” This way, while he will be doctrinally secure, he will be so full of pride as to be useless in the Enemy’s service. On the other hand, you can drive your patient, by means of the vaguenesses of our doctrines of acceptance and prejudice, into such a muddle-headed state of thinking that he slowly drifts from any practical devotion and obedience altogether. Combine this with a sense of ‘progress’—that of moving toward some undefined but socially desirable advancement in ‘theology’—and the work will almost perform itself. He will feel that he is doing a Christian thing, while slowly moving away from any real alignment with the church. 

Ruinous to our cause would be any real study of what the church means by chastity. This should be easily enough done, since the church itself is embarrassed about its theology and therefore few teach its actual doctrine. If he were to be exposed to the ideas that his body does not belong to him—that no bodies belong to anyone!—that restraint of desire is demanded at every level of life, that chastity, rightly understood, is a virtue both within Christian marriage and outside of it, that the highest fulfillment of sexual desire is not found in any acts of consummation but in encounter with the Enemy, that the Enemy promises pleasures better than sexual intimacy to His creatures—if he were allowed to study these doctrines, then our case would be most certainly dire. Fortunately, we have arranged for them to be conveniently misplaced. 

Your affectionate uncle, 

Screwtape

Previous Letters:

Letter 1 (The Spirituality of Covid)

Letter 2 (The Allure of Acceptance)

Letter 3 (Prejudice)

Letter 5 (Pain)

Five New Screwtape Letters… (#3)

III. 

My Dear Wormwood, 

I spoke in my last letter about your patient’s wider, non-Christian circle. I am pleased to hear that some of his dearest childhood friends are reactively, emotionally, and uncritically anti-Christian. This is very good for us. You must ensure that every opportunity to spend time with them is encouraged, and you must create in your patient a sense that he is “really himself,” around them. At the same time, magnify in his mind the various incongruous elements of his life in the local church—the out-of-date music, the aging congregation, and their neglect for whatever “issues” of the day seem important to him. Keep him from reading his Bible, and make the local news seem far more relevant. In this, and other ways, ensure that his focus on eternity is lost through distraction with the present. 

What his angry friends don’t realize, but which Slimtrumpet and others have been labouring for years to create in both of them, is a sense of prejudice against the church. Prejudice does immense work on our behalf, for by it the case against the ‘church’ has been decided well in advance by many humans. We have accomplished this by highlighting through our Media Arm all the failures of the present church. (And I should acknowledge the excellent tempting work of that department which has orchestrated many of these media events.) The more images of the church as a failure that can be brought to their minds, the less likely they will be to give any real consideration to the church’s actual claims. This is a marvellous work of distraction. They, of course, are prevented from seeing the church in its eternal aspect, but more importantly they must not be allowed to think about the fact that a church which is full of humans will contain all the failures and foibles of humans. Importantly, they must not be allowed to think about the actual consequences of the Enemy’s claims about salvation. If once they do this, their prejudices may begin to crack, and we will be in danger of losing valuable souls.

Now, as regards your patient, prejudice is useful because it can be used to create shame in his sense of membership with the local church. Rather than attending to the real people and real spirituality of the community—as well as his part of obedience within and prayer for that community—you can bring to mind these scandalous evidences. Here’s an idea: see if there is an opportunity where one of the other churchgoers might commit some minor offence against your patient. Then slip into his head the thought, “I guess the church is just like I expected it.” Now thinking has stopped, and prejudice has begun, and we are on a winning track. 

Additionally, prejudice can be made to further cripple the patient’s willingness to speak about his faith with outsiders. Enmeshed in our media-driven story about the nature of the church, you can keep him perpetually tongue-tied, so that at the first mention of an abuse or a reported wrong in the church, he loses all confidence. Keep his attention on that embarrassment, and he won’t have a chance to remember that the church claims to be a place of forgiveness, that he himself fails, and that the life he claims to have found is something he truly wants to share with his friends. 

Your affectionate uncle, 

Screwtape

Additional Letters:

Letter 1 (The Spirituality of Covid)

Letter 2 (The Allure of Acceptance)

Letter 4 (Sexuality)

Letter 5 (Pain)

Five New Screwtape Letters… (#2)

II. 

My Dear Wormwood, 

I am pleased to hear that your patient has become a trenchant rule-follower. I am even more pleased to learn that his local church is filled with people who signal their public piety by their state of compliance. This is very good for us, and also allows an opportunity to think about the power of acceptance. Of course it would have been just as good if it had gone the other way. 

Remember, the human creature is constantly lonely and afraid. The Enemy has made it with appetites that cannot be quite fulfilled, itches that cannot quite be scratched by any earthly thing, and we must use this situation to our advantage. Of course, the Enemy tells him that the fulfillment of that loneliness is found in relationship with Him, an idea we find silly and abhorrent. Therefore we, for our part, must labour continually to encourage the animal to seek the solution to its loneliness in anything else—whether food, sex, purchasing power, a marriage, friends, work, etc. One of the most effective and subtle disruptions of this desire for belonging is to work on his sense of acceptance. Already, your patient has bound his Christian faith to a political position; now you must set the hook further by reinforcing this spiritual pride with a sense of acceptance and belonging in the church that promotes this position. In this way, you can utilize the animal’s natural sense of loneliness to cement his commitment to a position that is, spiritually speaking, of almost no importance at all. 

But acceptance has additional benefits, and the vulnerability can be exploited in a number of delightful ways. Our philological arm has done another wonderful job at mangling the meaning of ‘acceptance’ in human minds. The Enemy’s acceptance is scandalously generous, opening His arms to sinners so far down in Our Father’s service that we thought their presence in his halls all but inevitable. It is an acceptance that extends what He calls salvation, but comes with an absurd set of burdensome conditions—like obedience, transformation, and radical love in community. We, however, working to adapt His “Love” to our purposes, have turned acceptance into something the human creatures now feel is a moral and civil obligation. Everyone must be accepted for everything no matter what, and, on our terms, to be accepted means that no criticism is allowed! See? We have kept the acceptance, but leeched away the obedience, transformation, love, and community. This has created a delightful state of misery and confusion among the humans. 

How can you use this to your advantage? Right now, he is a Christian and part of a relatively small community of believers. Most of his ordinary relationships are with people safely in Our Father’s service. In the first place, you can manipulate his desire for acceptance in order to create a sense of alienation between him and the non-Christian world in which he lives. This will drive him from his animal loneliness to compromise on his convictions for the sake of a vague sense of belonging, or fitting in. (This is the same emotion you learned to work on when he was young, to make him choose one kind of socks or trousers or shoes over another, not because his mother had bought them, but because everyone else was wearing them.) On the other hand, you can confuse him. His head is filled with various, vague ideas about “God’s Love.” Make him think that what God means by Love is what his culture means by love, and the trick is nearly done. Now he will feel vaguely pious when he “accepts” everyone, and he will feel that his church is somehow “unchristian” when it does not “accept” everyone. Whatever happens, you must keep from his mind the thought of his own sin and that loathsome experience of encounter with the Enemy which inaugurated his “Christian” life. The moment he begins to reflect seriously on that event, all our work to disrupt his ideas of acceptance will go out the window. 

Your affectionate uncle, 

Screwtape.

Additional Letters:

Letter 1 (The Spirituality of Covid)

Letter 3 (Prejudice)

Letter 4 (Sexuality)

Letter 5 (Pain)