Though not a “priority read” (in other words, I pick it up when I can), I’ve been reading, and been thoroughly intrigued by Francis Schaeffer’s pamphlet Art and the Bible. Granted, a 64-page essay is not going to mine deep, and it presents problems as well as it solves some, but this pamphlet seems to serve as a good introduction to the relationship between art and the Christian faith.

That relationship has often been strained at best and frankly Mr. Shankly, it is all too often non-existent. While Christians have struggled with the implications of the Gospel for ages, the subject of art is often relegated to the backseat, and often, not considered at all. It’s always there on the fringe, but never quite discussed. Or, when it is discussed it’s often in a legalistic “yes, but I’d rather focus on the Gospel” sort of way.

Schaeffer begins his argument by asserting the Lordship of Christ over all creation. Though he doesn’t specifically state it as such, there is a real sense in which Christ’s work is the beginning-stages of the reversal of the Fall. Redeemed men and women actually experience a more complete understanding of what it means to be human, to be made in the image of God because the hold of the Fall has, at least partly been broken, thus freeing even our intellects and creativity. That is why Schaeffer is able to argue as he does, that “The Christian is the one whose imagination should fly beyond the stars.” Nancy Pearcey expresses the same sentiment in her book Total Truth, stating: “Those in relationship with the Creator should be the most creative of all.”

Christians have often taken a very utilitarian view of art, simply using it as a means to an end rather than an end in and itself. Indeed, as William Romanowski argues in his book Eyes Wide Open: Looking For God in Popular Culture, (and I have elsewhere quoted), “some Christians want to make faith the issue by making popular art into religious propaganda.” The result, Romanowski argues, is that, “Believing that the only reason to create popular art is for evangelism, Christians portray religion as a narrow aspect of life, instead of as a life orientation”

Schaeffer counters this purely utilitarian view of art by pointing out several instances in which Scripture records art that had no apparent immediate utilitarian value other than beauty. The objects in question did not serve a functional value, in other words, they were not support beams, or structurally necessary. Nor do the items in question seem to contribute directly to the Gospel message. They seem to exist simply because of their beauty and for God’s enjoyment.

For example, Schaeffer spends quite a bit of time examining the instructions regarding the construction of the tabernacle. We won’t mention all of his arguments, or Scriptures cited, but one good example is that of Exodus 25:31-33 which includes the instructions for some lampstands:

You shall make a lampstand of pure gold. The lampstand shall be made of hammered work: its base, its stem, its cups, its calyxes, and its flowers shall be of one piece with it. 32And there shall be six branches going out of its sides, three branches of the lampstand out of one side of it and three branches of the lampstand out of the other side of it; 33three cups made like almond blossoms, each with calyx and flower, on one branch, and three cups made like almond blossoms, each with calyx and flower, on the other branch–so for the six branches going out of the lampstand.

A purely utilitarian approach would have simply called for lampstands that functioned. But God orders ornamental lampstands, engraved with almond blossoms and their flowers. These images served exactly that, an ornamental purpose, decoration, beauty, art. Moving from the tabernacle to the temple, Schaeffer notes 2 Chronicles 3:6 which notes that Solomon covered the house with precious stones for beauty. Again we are presented with ornamentation that served no utilitarian purpose, God simply wanted beauty, both in the tabernacle and the temple.

Citing many more examples, Schaeffer repeatedly argues that certain elements existed simply for beauty’s sake. Contrasting the exquisite beauty of the former places of worship with man the “ugliness of many evangelical church buildings,” Schaeffer summarizes that “Fixed down in our hearts is a failure to understand that beauty should be to the praise of God.”

Though there are many implications here that I hope to draw out in the future, one of them is, as Schaeffer argues, “The factor which makes art Christian is not that it necessarily deals with religious subject matter.” This is indeed a difficult concept for many utilitarians to grasp, but we must admit that Scripture itself lays the groundwork for a Christian view of art that many Christians do not actually embrace.

Schaeffer’s foundation is absolutely necessary. I believe that many Christians look negatively on art and other areas of life because they don’t understand the true scope of man’s original role and as a result, they also miss the true scope of salvation. Christ actually began the work of reversing the Fall and we, as His ambassadors, are left to continue this task. Shouldn’t it stand to reason that those who claim the most joy should also be the first and the best at expressing that joy? Our failure to appreciate and produce meaningful art is to be understood as the result of a failure to understand being made in the image of God, and having that image (partially) restored by redemption.

We must encourage one another to seek artistic expression. We must try to raise our children with an appreciation for more than Sesame Street and coloring books. We must seek to actually make art a part of our lives and above all, we must understand that the creative process itself simply points back to the ultimate Creator, whether we realize it or not.

• Read Art and The Bible by Francis Schaeffer.
• Read Eyes Wide Open: Looking For God in Popular Culture by William Romanowski.
• Read Total Truth by Nancy Pearcey.
• Read my previous post Pastor as Poet.