God is the great, creative artist who made this world,
including the beauty the cosmos and earth. Humanity was also made by God as the
image of God (imagoDei), and God gave
us stewardship of this world. If the Christian gospel is retrieving imago Dei through the salvation of Jesus
Christ, retrieving the artistic nature and likeness of God is a part of calling
for Christians. However, many Christians consider art in a dichotomous way such
as “good” or “evil,” and they consider only Christian arts to be “good” arts. Nicholas
Walterstroff explains that there is a common claim that Anglo-American
evangelism is hostile to the art.[1]
This claim is extreme and seems to be false, but the truth is that Christians
take a skeptical attitude toward secular culture, and devalue arts in
comparison to programs directly promoting evangelism. Sandra Bowden points out
that the local church is supposed to be a place for personal and spiritual
development, and there are few people to help Christian artists to work
theological and practical issues.[2]
How we can retrieve the arts and artists in this context? We need to reconsider
Christian perspective on art and culture with proper theology and deep
understanding of Christian imagination. In this paper, I will discuss that Christians
can retrieve a proper relationship with the arts through
cultivating Christian imagination in three ways: (1) setting
the foundation on the biblical theology, (2) experiencing the diverse form of the arts, and
(3) being an artist and artistic community as a
Christian and the church. These
practical actions will help Christians to live in the involvement in the arts,
and restore the disconnection between gospel and the arts.
(1) Setting the foundation on the biblical theology is
the primary step to cultivate Christian imagination properly. Knowing the
biblical accounts and its theology will bring us deep and meaningful
understanding of the arts and culture, also its relations to humanity. There
are three important contents of the biblical theology: the creation account,
the gospel of Christ, and the new creation.
First, the Bible starts from the creation account that
God created the world and humanity. God is the creator of this world, and
through his imagination all things—including humanity as the image of God—were
created. George MacDonald says, “The imagination of the man is made in the
image of the imagination God.”[3]
In addition to these teachings, citing the origin of the life of humanity in
Genesis 2:7, Walter Brueggemann explains four natures of humanity. He says:
This formula affirms four
matters: first, the human person is fundamentally and elementally material in
origin and composition, genuinely an "earth-creature," subject to all
the realities and limitations of materiality. Second, because the human person
is an "earth-creature," it belongs with, to, and for the earth, and
all other creatures share the same qualities of life. Third, this mass of earth
("dust") is no self-starter. In and of itself, it remains inanimate
and lifeless. "Dust from the ground" by itself is no human person.
Fourth, the vitality of the human person depends on God's gift of breath which
is freely and graciously given without cause, but which never becomes the
property or possession of the human person.[4]
This biblical reflection lets us consider the reality of humanity which is
far from the message of secular human culture magnifying the power of human
imagination. Remembering that humanity was created as the image of God
(unlimited potential) and made from the dust of the earth (mortality) will
bring us balanced perspective toward our imagination.
In the creation account in Genesis, the imaginative
work of humanity can be seen. Andy Crouch finds the two important biblical
characters for humanity. He says, “Two postures are most characteristically
biblical—the two postures that have been least explored by Christians in the
last century. They are found at the very beginning of the human story,
according to Genesis: like our first parents, we are to be creators and
cultivators. Or to put it more poetically, we are artists and gardeners.”[5]
Before being imposed the punishment of thorny work for the result of the Fall,
humanity’s primal roles were artists and gardeners as the image of God. This is
the strong message of the Bible that creating and cultivating work are
fundamental function for humanity. However, Genesis also tells us the
consequence of the Fall. Andy Crouch also points out that the making the
clothes by fig-leaves was the first creative action of humanity when the culture
was entwined by sin—from that point the narrative of the culture was slathered
with self-justification, shame and recrimination.[6]
The story of the creative account and the Fall of humanity help us to
understand the foundational vocation of humanity and the reality of this world
and culture which affected by sin.
Second, the gospel of Christ also becomes an important
foundation for Christian imagination. If there were Jesus’ redemptive work and
his resurrection, there would be no hope because of the consequences of the
Fall. Jesus Christ is the central figure in the gospels in the Bible. In the beginning,
all things were created in Jesus Christ (Colossians 1:16). He participated in
the creation as the person of the Trinity, and he is also the model for the
artists. Makoto Fujimura says that Christ’s incarnation resolves the most
difficult dichotomy of form and content.[7]
He explains that Christ’s uniqueness of embracing both divinity and humanity
encourages the artist to pursue the daunting task of bringing form and content
together.[8]
Contemplating Christ’s nature helps Christian artist to seek the goal and
purpose of his or her artifact. Not only Christ’s divine human nature, but Christ’s
cross brings us a significant reflection. Andy Crouch says, “The cross is the
culmination of the mordant story which began in Genesis 3—the story of culture
gone wrong.”[9]
The reflection of his cross protects us from cultural triumphalism, rather reminds
us the importance of faithful stewardship of the culture.[10]
Moreover, Christians have a hope that Christ’s resurrection will transform all
wrongness. Jeremy Begbie says, “On the third day, the destruction and
distortion are transfigured and redirected. In Christ, all that is ugly and
subversive in the cosmos has been purified, beautified and fulfilled.”[11]
In the cross, these messages of Christ’s gospel are embodied through our imagination—the
reflections are from biblical theology.
Third, the new creation is also an indispensable context
which ensures Christian imagination. Christians are living in the hope for the
new creation which is found in the Revelation. The Bible promises us that
culture will become the furniture of heaven—the new Jerusalem.[12]
Andy Crouch provides an encouraging reflection. He says:
This is not the same as
asking whether we are making “Christian” culture. “Christian” cultural
artifacts will surely go through the same winnowing and judgment as
“non-Christian” artifacts. Nor is this entirely a matter of who is responsible
for the cultural artifacts and where their faith is placed, especially since
every cultural good is a collective effort…On the other hand, knowing that the
new Jerusalem will be furnished with the best of every culture frees us from
having to give a “religious” or evangelistic explanation for everything we do.
We are free to simply make the best we can of the world, in concert with our
forebears and our neighbors.[13]
Through this reflection about the new creation, Christians need not to be
drained by the conflicts emerged from the dichotomy between gospel and arts.
Finally, all arts will be brought into the new creation in God’s providential
power.
In sum, these
reflections from the biblical accounts and its theology help Christians to
understand the foundation of imagination, and suggests how Christian can respond
to the arts in this world. Even though humanity lost the artistic role as the
image of God, Christ’s redemptive work transforms us, and provides the hope for
seeking our best that will become the part of the new creation—the culture in
the new Jerusalem.
(2) Experiencing
the diverse form of the arts helps Christians cultivating their imagination. Experiencing
means practical action toward the arts such as watching a visual arts and
watching a documentary film. Appreciating the beauty of the arts invites us to reflect
upon the meaning and purpose of the arts. Although many people have their
selectiveness in the types of the arts, experiencing many forms of the arts—no
matter whether the Christian arts or non-Christian arts—will cultivate depth
and width of their imagination. There are two considerations of experiencing
the arts: the reason for needing to experience the diverse forms of the arts,
and the posture of engaging with the arts including secular, contemporary arts.
First, the reason for needing to experience the
diverse forms of the arts is that the diversity will gives us the opportunity
to investigate the biblical truth and faith. Graham Cray says, “Could it now be
time to open a new stage of biblically centered engagement in and with the arts.
One in which engagement with different art forms opens up new understandings
and new depths of insight about the biblical faith...We need a Christian faith
enriched through the arts as much as the arts enriched by the Christian faith.”[14]
Engaging many styles of the arts must be challenging and not easy, however,
enhancing our Christian imagination through these arts will be rich experiences
for our faith.
Second, the posture of engaging with the arts is
another important matter for Christians. How we can engage with non-Christian
arts in the perspective of Christian imagination? Andy Crouch suggests the four
proper gestures toward the artifacts of the secular culture; condemning it only
in the case should be condemned, critiquing it as human being, consuming it
electively, and copying it in a way of honoring culture.[15]
For engagement to the arts, critiquing artifacts through Christian perspective
is important. As a further speculative insight to secular arts, Makoto Fujimura
suggests the possibility to find the truth in non-Christian arts. He says:
I often see in “secular” artists redemptive seeds and
valuable insights. At those moments, I see that prayer given by God is also
used by God fuse Heaven and Earth together. As I believe Christ is the only
source of true inspiration to learn from, and the only true content, I will
accentuate this principle for the Great Commission. It is true that art needs
no justification, as Rookemakker points out, and we do not need to be
superficially driven to paint “Christian” images. In fact, a sentimental,
superficial depiction of Christ will only impede the true message of the gospel
to be communicated.[16]
Fujimura’s missilogical interpretation for the secular arts gives the
answer for the question of how to posture of non-Christian arts and secular
culture.
(3) Being an artist and being artistic community is
the practical engagement necessary to cultivate Christian imagination for
Christians and the churches. First, being an artist is a common calling for
Christians. Even though most Christians think that artists are a kind of the
person who is called as a vocational artist with professional skill. However, Timothy
Keller encourages us to be an artist because we cannot see the whole things—the
glory of God—and we need one another to help us to express the meaning.[17]
He also says, “Every one of us has something to contribute.”[18]
Consumer culture developed the market of the artifacts and the separation
between professional artists and the people who enjoy arts as a hobby or
leisure. But, for God, all Christians have a calling of his mission to
participate in culture making.[19]
In this perspective, Christian can be a serious artist who engages in culture. Indeed,
becoming an artist is an incarnational experience to create something through
our imagination. Creating experience as an artist will cultivate our
imagination because it is the fundamental practice of humanity made in the
image of God.
Second, for the church, becoming an artistic community
is an indispensable aspect to cultivate Christian imagination. To develop
artistic community, the church mainly has to do three things: embrace the
artists in the community, emphasize embodied liturgies which enhance
imagination, and let pastors and leaders become the forerunners of cultivating
Christian imagination. The first aspect of becoming an artistic community is
embracing the artist in the church. Timothy Keller suggests that the church
needs the help of the artists to praise and enjoy God.[20]
To reach out to the world, the arts and imagination expose the inescapable
truth.[21]
He explains, “The music in our services is always excellent, but occasionally
we have a musical offering that is so superb and affecting that everyone
listening is stunned into silence and move to tears. And guess what? It is not
members rather than visitors, or Christians rather than non-Christians, who are
touched.”[22]
The arts have a power to move the people’s heart by touching their emotion. Therefore,
Timothy Keller insists that the church need to be a community which embraces
the artists and provides the interaction for their work in the church. Also,
embracing many types of artists means that the church has the opportunity to
experience diverse Christian arts and productive discussion to understand the
arts.
The second aspects of becoming an artistic community
which cultivates Christian imagination, is doing the liturgy in an embodied artistic
way. For example, the liturgy of Ash Wednesday brings us a strong image of our
origin as dust and the grace of Christ’s salvation. Walter Brueggemann says, “The
‘dust formula’ provides material for fresh
theological reflection.”[23]
Actually, the church has the chance to put the artistic formula into practice
following the liturgical calendar. Most of the church does some artistic
expression—hymns of choir, skits, or musicals—in Easter and Christmas. In
addition, seeking to use highly skilled arts in worship will help the church to
enjoy the arts and cultivate Christian imagination of the community.
The third aspect of becoming an artistic community
relates to the leadership in the church. The pastor and leaders in the church
need to learn how to cultivate Christian imagination in this way. A commitment
to artistry and creativity is needed.[24]
If the church wants to change in artistic community, the leadership of the
church must understand the concept of experiencing the arts. As a pastor who
engages deeply with art, Keller’s three reflections—why do we have artists, why
do we need artists, and how are we to be artists—will properly guide ministers
who want to let their community engage with art deeply.[25]
When the church leadership can cultivate Christian imagination, the church will
receive massive grace upwelling from the arts and artists.
In conclusion, through cultivating Christian imagination in three ways—setting
the foundation on biblical theology, experiencing the depth and width of the
arts, and being artist and artistic community—Christians can retrieve a proper relationship with the arts. Through these practices, Christians
and the church can redeem the arts powerfully in secular culture and the world.
[1] Nicholas
Wolterstorff, “Evangelicalism and the Arts” Christian Scholar's Review 17 (1988): 449-473, 449.
[2] Bustard,
Ned, and Sandra Bowden. It Was
Good: Making Art to the Glory of God. (Baltimore,
MD: Square Halo Books, 2000), 6-7.
[3] George MacDonald, and Andrew P. Peabody. The Imagination, And Other Essays
(Boston: D. Lothrop, 1883), 3.
[5] Andy Crouch, Culture Making: Recovering Our
Creative Calling (Downers Grove, Ill: IVP Books,
2008), 97.
[11] Jeremy Begbie, Voicing Creation's Praise: Towards a Theology of the Arts (Edinburgh, Scotland: T&T Clark, 1991), 175.
[14] Brand,
Hilary, and Adrienne Chaplin. Art
and Soul: Signposts for Christians in the Arts (Carlisle,
UK: Piquant, 2001), xii.
[22] Fujimura,
Makoto. Refractions: A Journey
of Faith, Art, and Culture (Colorado Springs, CO: NavPress,
2009), 8.
[24] Timothy
J. Keller, Center Church:
Doing Balanced, Gospel-Centered Ministry in Your City (Grand Rapids, MI: Zondervan, 2012), 178.
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