If the purpose of advertising is to shape the public mind, then institutional religions are among the world’s most effective and well-established advertisers. Architects, painters and sculptors were commissioned to create great cathedrals that imparted the majesty and eternal nature of God to the masses. Cathedrals featured stained-glass windows to draw people in for the sermons. Art was intended to grab the attention of consumers—just like today.

Frescoes were like primitive televisions showing the mostly illiterate masses stories from the bible. If frescoes were one-hour dramas, then the ceiling of the Sistine Chapel was a major nine-part mini-series. “Now we look at it as great art,” says David Schwartz, president of Praxis advertising and design, “but in its day it was propaganda, which is essentially advertising.”

Of course the Catholic Church has a goal somewhat loftier than selling Star Wars action figures. It’s in the business of saving souls and doing the work of God. But the art and culture that became intertwined with the Church’s mission can stand on its own—indeed the works of Botticelli, DiVinci and Michelangelo, to name a few, have become anchor tenants in the Pantheon of Western aesthetics

The famous Renaissance artists were indeed that—famous. While they were sponsored by the Church and publicly credited, modern artists anonymously create commercials and advertising for corporate patrons. Does that mean the work of Ogilvy and Bernbach is less important than the work of Bellini and Titan? Many people would argue that modern advertising is not art at all—instead just banal and crass attempts to persuade the masses to buy a product.

But wasn’t that exactly the reason for Michelangelo’s commission?

The patrons have changed. Corporate capitalism has usurped Roman Catholicism as the major underwriter of art du jour. But, nonetheless, it is art. It pervades our culture and invades our thoughts. It is the velvet glove that sometimes cloaks the iron fist of propaganda. We, as consumers of both products and information, have learned to filter out the blatant misstatements and flat-out lies.

And the creators of modern corporate art know this as well. That’s why so much of the advertising we love doesn’t even mention the product specs. Advertisers build brands for us to worship—replacement icons of our secular consumerist society.

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The founder of Revlon was right on the mark when he observed “in the factory we make cosmetics, in the stores we sell hope.” Advertisers create an image that will appeal to our needs. Not just simple physical needs like food and clothing, but our complex need for self-expression and belonging.

Brands are cultural idioms that help us live up to the ideal created by advertising. They help us express ourselves. In effect, brands have become a clan tartan that helps us display our allegiance to a certain lifestyle and demographic segment.

Built with the language of logos and slogans, it’s a feedback loop that both reflects and refines our desire. And it establishes a benevolent standard that unites people around the globe with brands instead of bombs.

The rise of Adcult
Advertising doesn’t just sell a product—it is a product. When we buy Gap jeans, it’s not just denim we’re after. We want the cultural meaning advertising imparts to the product and, by our purchase, to us.

James Twitchell, who coined the term ‘adcult’ to describe our modern advertising-obsessed culture, observed that “whatever else advertising does, one thing is certain; by adding value to material, by adding meaning to objects, by branding things, advertising performs a role historically associated with religion. In religion you find salvation and redemption by accepting a belief, but in Adcult you find redemption and salvation through consumption of a product.”

Christmas, already a converted pagan holiday, has been converted again to adcult’s purpose. It is the most sacred day in retail where we consume as many material goods as possible. Even the image of Santa we all conjure in our heads was created by advertising. There’s more than a causual link between advertising and religion.

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