This is a series to further explain the articles of “A Conservative Christian Declaration.” . We affirm that twenty-first-century churches, like the churches of every age, must worship God in their own words, with their own voice. We add the qualification that these expressions must both embody ordinate affection and build on the tradition that… Continue Reading
During the years I was in college and the one year before I was married, I ate a lot of junk food. I grew to love junk food. So when I eventually married, and my wife began to prepare healthy, well-balanced meals for me, I’ll admit that I really didn’t have a taste for it… Continue Reading
This is a series to further explain the articles of “A Conservative Christian Declaration.” . We affirm that inordinate expressions of worship often arise from hearts that are entangled in disordered loves. We affirm that expressions of orthopathy are grounded in harmony with God’s ultimate perception of truth, goodness, and beauty as revealed in Scripture… Continue Reading
Beauty has been classically defined as that which pleases when apprehended (Thomas Aquinas). Both terms in that definition are worth considering. First, “apprehended.” Beauty can describe things, persons, or ideas–anything that can be apprehended by the mind, and this apprehension may or may not involve the physical senses. Seeing, smelling, hearing, or tasting call all… Continue Reading
This is a series to further explain the articles of “A Conservative Christian Declaration.” . We affirm that ordinate affections are often expressed and evoked through works of imagination, which function through simile and metaphor. Among these are music, poetry, literature, and other arts. The Word of God itself is a work of imagination. At least… Continue Reading
This is a series to further explain the articles of “A Conservative Christian Declaration.” . We affirm that beauty exists in reality and is to be the pursuit of every believer (Phil. 1:9–11). We also affirm that the recognition of beauty is fundamental to worship and devotion, and a right approach to God entails both a… Continue Reading
Debates over worship usually center on the issue of form. “Don’t elevate form over content,” the progressives cry. “Content is what is important; it really doesn’t matter what aesthetic forms you use.” What I intend to demonstrate in this essay is the fact that separating form and content is not as simple as many progressives would imply.… Continue Reading
Quentin Faulkner’s analysis of the impact of Romantic aesthetic philosophy on the church and its music is enlightening (pun intended) and helpful: The nineteenth century was the era of Romanticism, particularly in music. It was also the period in which Chrisianity began to reassemble and regroup its forces after its first disastrous encounter with Enlightenment ideas.… Continue Reading
One of the most difficult matters when having debates over aesthetics (that is, beauty and meaning in the arts) is the terms we employ. For example, the following terms often lack precision in discussion and thus cause confusion: relative subjective objective universal The first two terms are often equated with each other, as are the… Continue Reading
Jonathan Edwards has some fairly well-developed theories of art and aesthetics that can inform discussions of Christian aesthetics today. In particular, Edwards discussed the importance of the imagination, which he saw as a sign of the work of the Holy Spirit since it helps believers perceive spiritual reality. Here is a relevant passage from Experiencing God:… Continue Reading
Leading 20th century Roman Catholic theologian Hans Urs von Balthasar contended that Protestantism had no place for beauty in its theology. “Contemporary Protestant theology nowhere deals with the beautiful as a theological category,” he wrote. “For the time being, the only question posed by Protestants is that concerning the relationship between revelation and this-worldly beauty—certainly… Continue Reading
Yesterday, Scott Aniol showed that Martin Luther was influenced by Greek aesthetics, including that of Plato. In light of Dr. Aniol’s post, it is worth highlighting that Luther was not alone among the Reformers to be influenced by Plato’s thought on music. Calvin, in his preface to the Genevan Psalter, also cited Plato’s views: But… Continue Reading
When Martin Luther nailed his ninety-five theses to the door of the church at Wittenburg in 1517, he not only sparked a theological reformation in the Church, but he also led the way for reforms in the Church’s music. Luther’s primary objections were with the Roman Church’s theology, yet the church reforms he began had implications in… Continue Reading
Imagine I tell my wife that I want to take her to a special place for our anniversary. We arrange for a babysitter for our children, we dress in our finest clothes, and we hop into our car to set off for our romantic “mystery” destination. Becky’s excitement soon turns to bewilderment as I pull… Continue Reading
Conservative evangelicals admirably repudiate emergent leaders who argue that both content and form must be contextualized; evangelicals insist that since God’s Word is inspired and inerrant, God’s truth transcends culture and must be preserved intact. But since even most conservative evangelicals consider culture as entirely neutral in itself and beauty as in the eye of… Continue Reading
Unless you believe in orthopathy as essential to Christianity, the worship wars are much ado over nothing. They represent the dying thrashes of hide-bound traditionalists, raging against the waning popularity of those songs most familiar to them. They represent the immature clamor of people who do not understand the Romans 14 principle, and want to… Continue Reading
As Kaplan concludes, he considers the social functions of popular art. He sees its appeal in finding a common denominator among people. It is popular because it appeals to almost universal tastes. As to its function, popular art is no longer associated with serious cultural concerns, such as religion, love, war and politics, and the… Continue Reading
Did you see The Bible movie produced for the History Channel? I confess to you that, being fully immersed in New Testament studies for going on two years now, my interest is peaked. Especially after reading some of the reviews, like the one I saw this morning which reads something like, “Hollywood Finally Got It… Continue Reading
Popular art is accused of being escapist. Kaplan agrees and disagrees. He argues that popular art seeks to escape the ugliness or troubles of this world, but it does so differently to serious art. Art may give us an idealized depiction of the world, but it seeks to transform the reality of the world. Real… Continue Reading
Kaplan disputes the idea that popular art provides relief from boredom. In one very real sense, it perpetuates it. The key difference between serious or useful art and popular art is that popular art provides an emotional experience without perspective. The consumer feels, but he feels without understanding. He has little perspective on his feelings,… Continue Reading