Art for God's Sake (Part I)

A dear friend has graciously lent me a book entitled Art for God's Sake, by Philip Graham Ryken. It is a short book which briefly discusses some of the theology of why Christians value and create art. It was helpful to think about how the close ties between human art and very character of God. It also provides a vision for the possibilities of art made by followers of Christ.

As I wrote this post, I found myself writing in three categories: A Call to the Church, A Theology of Art, and A Vision for "Christian" Art. I have decided to post the first topic today, and the other two next week.

A Call to the Church
This book is clearly addressed to those in the church. Although Ryken reveals himself to be more of a theologian than an artist, his intent to build up the church is clear, and I think it is worth listening to what he has to say.

Ryken first addresses why the church in general has been skeptical of, and even at times rejected, the arts. I found the following to be a good insight:

More recently, many Christians have objected to art on the grounds that it is dominated by an anti-Christian view of the world. They rightly perceive that over the last century or more many artists, writers, and musicians have become increasingly cynical about the possibility of knowing truth. [...] Art has also suffered a tragic loss of sacred beauty, as many modern and postmodern artists have been attracted instead to absurdity, irrationality, and even cruelty. [...] a good deal of contemporary art is the art of alienation, which, if it is true at all, is true only about the disorder of a world damaged by our depravity. God can use transgressive art to awaken the conscience and arouse a desire for a better world. But as a general rule, such artwork does not reveal the redemptive possibilities of a world that, although fallen, has been visited by God and is destined for his glory.

The church must acknowledge this, but not assume that the art of followers of Christ must be like this. The implication is that there is hope - yes, even need- for art. We must develop and embrace a vision for Christian art.

Ryken also points out the need for Christians to value good art, warning us of some of the grievous consequences when we don't.

All too often we settle for something that is functional, but not beautiful. [...] Ultimately this kind of art dishonors God because it is not in keeping with the truth and beauty of his character. It also undermines the church's gospel message of salvation in Christ. [...] Furthermore, when we settle for trivial expressions of the truth in worship and art, we ourselves are diminished, as we suffer a loss of transcendence.

Whether we acknowledge it or not, art is a part of our churches and our lives. The question is, does it reflect who God is and bring glory to him? We must be thoughtful and careful with our art, striving for excellence and for art that comes out of a true understanding of who God is and his workings in our world. This is something I think is too often excused: we do not feel comfortable excusing our ignorance about God – why would we with art? Ryken cautions:

The problem with some modern and postmodern art is that it seeks to offer truth at the expense of beauty. It tells the truth only about ugliness and alienation, leaving out the beauty of creation and redemption. A good deal of so-called Christian art tends to have the opposite problem. It tries to show beauty without admitting the truth about sin, and to that extent it is false. Think of all the bright, sentimental landscapes that portray an ideal world unaffected by the Fall, or the light, cheery melodies that characterize the Christian life as one of undiminished happiness. Such a world may be nice to imagine, but it is not the world God sent his Son to save.

As a church we must be more intentional with respect to the arts. Next week I will write on a more hopeful note, about a better theology of and vision for Christian art.

vocab

When chat rooms and IM became popular I dimly worried that we would eventually lose our rich vocabulary and ability to express complex things in ordinary conversation, finding our conversation reduced to ... IDK, but AISI, nothing but LOL or ROFL -- GTG!

Obviously this is not happened yet (although I have actually heard people say lol (and they were clearly not doing so)). But has something similar happened in the church? Have we lost our ability to talk about and to God? I was so excited when I first read this passage a few years ago in Augustine's confessions that I copied the whole thing down. Here is someone who can talk about the complexity and wonder of God. It's a long passage but I'm going to post it here in its entirety. I encourage you to try praying it.

What, then, is the God I worship? He can be none but the Lord God himself, for who but the Lord is God? What other refuge can there be, except our God? You, my God, are supreme, utmost in goodness, mightiest and all-powerful, most merciful and most just. You are the most hidden from us and yet the most present amongst us, the most beautiful and yet the most strong, ever enduring and yet we cannot comprehend you. You are unchangeable and yet you change all things. You are never new, never old, and yet all things have new life from you. You are the unseen power that brings decline upon the proud. You are ever active, yet always at rest. You gather all things to yourself, though you suffer no need. You support, you fill, and you protect all things. You create them, nourish them, and bring them to perfection. You seek to make them your own, though you lack for nothing. You love your creatures, but with a gentle love. You treasure them, but without apprehension. You grieve for wrong, but suffer no pain. You can be angry and yet serene. Your works are varied, but your purpose is one and the same. You welcome all who come to you, though you never lost them. You are never in need yet are glad to gain, never covetous yet you exact a return for your gifts. We give abundantly to you so that we may deserve a reward; yet which of us has anything that does not come from you? You repay us what we deserve, and yet you owe nothing to any. You are my God, my Life, my holy Delight, but is this enough to say of you? Can any man say enough when he speaks of you? Yet woe betide those who are silent about you! For even those who are most gifted with speech cannot find words to describe you. (Book 1, Section 4)

epistemology strikes again

As is often the case, my thinking has been dominated by what I am reading. This week it is Knowing Christ Today, by Dallas Willard.

One of the central points of the book (so far) is the inseparable link between knowledge (primarily of God) and our life as a follower of God - and our life as a human being, for that matter! It struck me that the study of the world through physics is at its heart very similar to the study of God through theology (and living as a Christian): both are a means of seeking truth. Knowledge of the first is important, practical and fascinating; knowledge of the latter is something absolutely crucial to the life of our soul, and thus our whole being. Perhaps that is why I find the two so compelling. It is also interesting to consider that, while science cannot tell us who God is, or in any way provide moral knowledge, it can draw us to him and make us aware of his glory.

That is really all my thoughts for today, but I'll leave you to ponder some questions that Willard asks and discusses at length in his book. Try asking one of them to a friend this week (in the context of a meaningful conversation, of course!).

1. What is reality?
2. Who is well off or blessed?
3. Who is a truly good person?
4. How does one become a truly good person?
5. Finally, how do we know which answers to these questions are true?