There is beauty in Scripture, not only from its function but also in its form. There is beauty still beaming from God’s creation, despite the darkness permeating every atom. There is near-universal understanding that there is some intrinsic value present in the arts, in the things that create, reflect, or illustrate beauty. Our schools seek to foster artists, musicians, authors, dancers, singers. As they should.
Christian educators should never lose sight of nor undervalue the importance and biblical goodness of the arts. Moreover, the method of integrating biblical truth in the arts is not necessarily a stale practice of dos and don’ts but is instead a pervasive commitment to exemplary craftmanship. A music teacher doesn’t need a step-by-step guide outlining the best way to integrate Bible verses during her band practice. The immensely gifted artist taking Art 101 her freshman year should not be relegated to painting only variants of a t-shaped cross because that’s “Christian art.” The adolescent piano prodigy need not limit himself to playing hymn-like pieces exclusively written by protestants lest he “support” the sinful ventures of the composer. What we need are schools filled with Christ-followers who explicitly value things of beauty in word and deed because they recognize that the God of the Bible is a God who values beauty and is beautiful.
We need schools filled with Christ-followers who explicitly value things of beauty in word and deed because they recognize that the God of the Bible is a God who values beauty and is beautiful.
The Michigan Department of Education, a “secular” governing institution, requires all high school students earn at least one year’s credit in visual, performing, or applied arts (VPAA) in order to achieve their diploma. The multifaceted cultural phenomenon of “celebrity culture,” a reality from which even our churches have not escaped, often finds its monetary peaks with artists (e.g., Taylor Swift). Film, a craft that integrates all the terms represented in “VPAA,” bring in billions of dollars every year. The value of art and beauty is not one we can ignore. How, then, ought we engage with, enjoy, and educate regarding the arts in our schools?
Art and performance are evidence of harmony and morality and beauty. Dutch theologian Herman Bavinck puts it this way: “Art in all its works and ways conjures up an ideal world before us, in which the discords of our existence on earth are purged in a gratifying harmony,” and that the Spirit “equips the artists with wisdom and understanding and knowledge in all manner of workmanship.”[1] Scripture tells us of Bezalel, whom God filled with His Spirit for ability, intelligence, knowledge, and craftmanship for the glory of God (Exodus 31:3; 35:31).
In 1647, one of the most beautiful, succinct, and well-known catechetical phrases was born. It’s one I frequently let loose. In fact, I have three t-shirts with the phrase on it. The Westminster Shorter Catechism begins with the millennia-old question, “What is the chief end of man?” That is, what is the purpose of mankind? What is my purpose? Answer: To glorify God and enjoy Him forever (see Psalm 86, Isaiah 60:21, Romans 11:36, 1 Corinthians 6:20–31, Revelation 4:11, Psalm 16:5–11, Psalm 144:15, Isaiah 12:2, Luke 2:10, Philippians 4:4, and Revelation 21:1–4). Here, strangely enough, we find a great foundation for the arts.
There is a resource that immediately comes to mind. One of the most helpful books I have read on such a theology of the arts is aptly titled Echoes of Eden: Reflections on Christianity, Literature, and the Arts by Jerram Barrs, Professor Emeritus of Christian Studies and Contemporary Culture at Covenant Theological Seminary. The central thesis of this work is worth noting in this discussion: “All creative work is a form of praise and worship: by creating we declare the glory of God, who made us in his likeness.”[2] By creating, by engaging in craftmanship and artistry and performance, we exercise not only individualized gifts graciously given by our Creator, but we also exercise our dominion and grasp of the beauty and joy that was, is, and is to come. Barrs states thoroughly:
We may describe a Christian understanding of the arts in the following way: Our work in any field of the arts will be imitative. We will be thinking God’s thoughts after him—painting with his colors; speaking with his gift of language; exploring and expressing his sounds and harmonies; working with his creation in all its glory, diversity, and in-built inventiveness. In addition, we will find ourselves longing to make known the beauty of life as it once was in Paradise, the tragedy of its present marring, and the hope of our final redemption.[3]
Whether or not providing education in these visual, performing, or applied arts is required at your school, doing so is a privilege and a beauty holistically biblical. Biblical art is that which reflects or imparts a gracious beauty, that which glorifies God, that which God sees and declares good.
Biblical art is that which reflects or imparts a gracious beauty, that which glorifies God, that which God sees and declares good.
As Bavinck beautifully notes, “Art thus paints for us a picture of an other and higher reality, it is a comfort in our life, it lifts the soul up out of consternation, and fills our hearts with hope and joy.”[4] Let us continue such a pursuit.
[1] Herman Bavinck, Our Reasonable Faith, trans. Henry Zylstra (Grand Rapids, MI: Eerdmans, 1956), 21.
[2] Jerram Barrs, Echoes of Eden: Reflections on Christianity, Literature, and the Arts (Wheaton, IL: Crossway, 2013), 32, Kindle.
[3] Barrs, Echoes of Eden, 31.
[4] Bavinck, Our Reasonable Faith, 21.