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- A Renaissance of the Visual Arts – Part 4 February 7, 2018
- A Renaissance of the Visual Arts – Part 3 January 30, 2018
- A Renaissance of the Visual Arts – Part 2 January 24, 2018
- A Renaissance of the Visual Arts – Part 1 January 17, 2018
- What Your Congregation REALLY Thinks About Art in Worship September 29, 2017
I know a lot of my posts recently have played to the right-brained among us, so here is some quantitative research for my left-brained colleagues….
Some churches in our tribe are more open to integrating the arts  in worship than others, but I wanted to know what people REALLY think about the arts in worship in Churches of Christ. So, in September 2016, I launched an online snowball sampling survey through Facebook as research for my Doctor of Ministry program at ACU. It was designed to explore attitudes and beliefs about the arts in worship by members of Churches of Christ. The goal was to collect between 300-400 responses but within one day the survey had grown to nearly 1,300 responses! I think I struck a nerve.
65% of the respondents were women, 35% were men, and 75% consider themselves to be artistic or creative on some level. However, when asked whether they feel creative at church their responses were mixed (Table 1). In the same way, Table 2 shows the mixed response to the question, “My church is welcoming and engaging of arts and artists,” where nearly one third of the respondents chose the neutral option. Both of these questions would have been more appropriate in an interview format where follow-up questions could have been asked. Further research is needed in this area and it would be interesting to compare the new data with the research of Andrew Greeley who argues there is a negative correlation between church attendance for Protestants and artistic imagination. According to his research, Catholics do not experience this kind of creative impediment.
Table 1: I feel creative when I am at church.
Table 2: My church is welcoming and engaging of arts and artists.
The results became more decided when respondents were asked about the ability of the arts to communicate, help worshipers engage during church, and remember the message of the sermon. Over 90% of respondents said they agree or strongly agree that the arts are able to communicate in ways other methods cannot communicate (see Table 3). Seventy-two percent of respondents acknowledged that the arts help them pay attention better in church, and 83% agree or strongly agree that the arts help them remember the message of the sermon. While 75% agree or strongly agree that creating art during worship helps children and teens better engage in worship (see Table 4).
Table 3: The arts are able to communicate in ways other methods cannot communicate.
Table 4: Creating art during church helps our children and teens better engage in worship.
The survey also addressed some of the objections to utilizing the arts in worship. Only 19% of respondents agreed or strongly agreed that creating art on stage during worship is a distraction, while 55% disagreed or strongly disagreed. Nearly 26% responded with the neutral choice to this question, which could suggest they do not hold an opinion or they have not had the opportunity to witness art being created during worship. Only 9.5% agreed or strongly agreed that they perceive artists as performers who want attention, while over 70% disagreed with this statement. Finally, over 85% of respondents disagreed or strongly disagreed that the arts have no place in Churches of Christ (Table 5).
Table 5: The arts have no place in Churches of Christ.
The views about the arts in the life and mission of the church were the most encouraging. Over 77% agreed or strongly agreed that utilizing the arts in worship will allow more people to use their gifts at church. A foundational belief of the Stone-Campbell movement is the priesthood of all believers (1 Peter 2:5). Therefore, encouraging artists to use their gifts at church will open up space for more people to participate in worship. In addition, 89% of respondents think the life of the church can be enriched by the arts. From a missional point of view, 86.5% of respondents agree or strongly agree that artists and churches should collaborate to spread the gospel (see Table 6), and 90% believe the arts can help our culture connect with God (Table 7).
Table 6: Church leaders and artists should collaborate to spread the gospel.
Table 7: The arts can help our culture connect with God.
Nearly 80% of respondents answered in the affirmative to the final question, “Do you think Churches of Christ have unique obstacles or hang-ups to utilizing the arts in worship?” The respondents were given the opportunity to expand their answer in an essay format. Several recurring themes emerged to explain these hang-ups. There were 83 references to “heritage” and 347 references to the Church of Christ “tradition” of not including art in worship. Here are a few examples of common responses, “Reliance on ‘traditions’. Fear of trying new things. We’ve just never done it that way.” Another theme that emerged was the perception of the arts as entertainment instead of worship. However, closer inspection of the reference to “entertainment” shows the majority of respondents used it as an explanation of the obstacles and absence of art, not how they actually view art in worship. There were only four references to the “five acts of worship” which could indicate it is either no longer taught in many Churches of Christ, or it no longer has significant influence as a traditional philosophy.
Conclusion: While members of Churches of Christ acknowledge our heritage that did not allow a place for the arts in worship, those beliefs have changed in favor of incorporating the arts in worship now. The respondents view the arts as both a powerful means to communicate and a vital tool to spread the gospel. The arts help worshipers of all ages engage in worship and remember the message of the sermon. Overall, the attitude of those surveyed is overwhelmingly open and welcoming to the arts in worship.
Before anyone dings me on my quantitative research methodologies, here is my disclaimer: The survey had multiple weaknesses including the inexperience of the investigator for writing and collecting survey data and coding the results. Second, a professional researcher should have been recruited to ensure the survey was standardized for proper quantitative data collection. Third, the survey offered a neutral option for the likert scale questions, which left room for interpretation without asking the respondents to choose a definitive answer. Finally, the survey questions might have appeared to lead the respondents to answer in a particular way. In spite of these weaknesses, the survey adequately completed the task to assess attitudes and beliefs about art in worship in Churches of Christ.
. The term “the arts” is used in a broad sense to include the classical forms of art such as painting, sculpture, poetry, drama, dance, music, and singing, as well as modern forms like graphic design, photography, set design, video, film, musical instrumentation, etc.
 William A. Dyrness, Visual Faith: Art, Theology, and Worship in Dialogue (Grand Rapids, MI: Baker Academic, 2001), 12.
In the nineteenth century, the Stone-Campbell Restoration Movement relied heavily on human intellect and reason in both worship and spiritual formation. The movement produced congregations that were serious, unemotional, stoic, and staunchly rational. Deductive logic dominated the religious debates between Alexander Campbell and his opponents, while the “Scottish Common Sense” philosophy and dependence on the strength of reasoning were enlisted to delineate the line between faith and human opinion.
The movement was governed by headspace—judgment, analysis, and intelligence. This heavy focus on the cognitive aspects of worship strongly contributed to the absence of art in Churches of Christ. It is difficult for art to thrive in a simple, linear environment ruled entirely by the process of thinking and reasoning.
Many Churches of Christ in North America inherited convictions about austere church buildings and simplicity in worship from Campbell, who rejected the “showmanship of choirs and organs” and preferred the minimalism of congregational singing. The theological rationale for the rejection of instruments in worship can be traced back to the rule of “where the scriptures speak, we speak; and where the scriptures are silent, we are silent.” Many church leaders concluded that only a cappella singing was acceptable to God as a prescribed act of worship. As a result, it is one of the few art forms present in most Churches of Christ, and the existence of other art such as paintings, statues, or icons would be unthinkable.
By rejecting the full spectrum and power of the arts, Churches of Christ, like many Protestant evangelical Christian churches, have neglected a critical element in worship and spiritual formation.
Warren Wiersbe outlines the problem in this way: “There is a strange attitude in the evangelical world that moves people almost to delight in opposing and even destroying the beautiful and the artistic.”
The time has come for a renaissance of the arts in worship for Churches of Christ. We are still living under the negative influence of the Reformation in our view of worship and the arts, but there is a whole spectrum of color, a whole world of artistic and creative ways to communicate the gospel and worship God. We can no longer marginalize the value of the arts in worship in Churches of Christ. By doing so, we marginalize a significant part of God’s creation along with those among us who draw meaning and significance from the arts as modes of communication.
Robert Webber advocates that the church should embrace the integration of the arts in worship, he says, “We need to learn to trust the arts, to see, touch, smell, and hear what they have to say. The arts are an active symbol, a visible word, and a visual speech. They can and do speak. They can be used by the Spirit to communicate. But we have to learn to hear what the arts are saying, to befriend them, to let them live among us, worship with us, and serve as a vehicle of praise.”
If we continue to only focus on that which is cerebral and rational in worship in Churches of Christ, we are denying the opportunity for the arts to create a sense of wonder and awe for our congregations, and to say what words alone cannot say.
. Dale A. Jorgenson, Theological and Aesthetic Roots in the Stone-Campbell Movement (Kirksville, MO: Truman State University Press, 1989), 24.
. Warren W. Wiersbe, Real Worship: Playground, Battleground, or Holy Ground? 2nd ed. (Grand Rapids, MI: Baker Books, 2000), 130.
. Robert Webber, Signs of Wonder: The Phenomenon of Convergence in Modern Liturgical and Charismatic Churches (Nashville: Abbot Martyn, 1992), 88.
During lunch on Sundays my family usually discusses the sermon from earlier that morning. My teenage sons have heard their dad preach their whole lives and have come to expect the question, “What did you hear in the sermon today?”
Recently, our youngest son answered with, “I’m sorry dad, I have to admit I wasn’t listening today. Everyone was playing this game on their phones and I guess I was just too distracted.” This kid is smart and he is also a good schmoozer, he could have faked it and made something up but he resisted – he told the brutal truth. He was unable to pay attention, much less glean anything useful from the sermon because he and forty other kids were simply distracted. Wade is a brilliant communicator, but he was not able to break through the digital distraction of the entire youth group. Something else had their undivided attention.
Our culture is changing faster than most churches can keep up. Not only are we losing the ability to pay attention, our culture has succumbed to what Richard Foster calls the new tools of the devil: the distractions of much-ness, many-ness, crowds, hurry, and noise (and I would add technology to that list.)
We live in a Postmodern, Post-Christian age that is technology driven, immediate, and impatient. As regular churchgoers it is easy to be mortified by the actions of the youth group playing games on their phones during church, but adults are just as guilty. We may exhibit more overt courtesy during worship, but adults are just as preoccupied and inattentive as our kids.
The arts are among the few powerful mediums with which we can break through the distractions, slow down, and speak into our preoccupied and frenzied culture. I believe that if we want to affect our culture as followers of Christ, then artists of faith are compelled to create culture.
The arts do not just illustrate theology but are themselves modes of theological expression and worship. Those of us raised in the Stone-Campbell movement come from a pragmatic heritage that believed efficiency and simplicity were necessary to spread the gospel. Art is neither simple nor efficient so it can feel superfluous and emotionally unpredictable.
Yet, we live in a visual world that is becoming more aware of art, aesthetics and design. Our culture is changing, however our worship experiences are not in step with those changes. I believe that our times of worship and the mission of the church can enrich and be enriched by the arts. Nearly forty-five years ago, Francis Schaeffer said, “A Christian should use the arts to the glory of God, not just as tracts, mind you, but as things of beauty to the praise of God. An art work can be a doxology in itself” (Art and the Bible, 19).
There is a new generation that is discovering and calling for the arts as liturgical expressions of praise to God. Madeleine L’Engle argues that since the Master Artist has created artists, our duty is to make art that points others back to God.
Churches of Christ must reclaim what we have lost and once again become alert to the power of the arts. If the church is going to be successful in its mission to reach the current generation and the generations to come, it is imperative that it engages culture more creatively. It is time for the church and artists to work together to the glory of God and the beauty of the church.
But where are the artists? Some have left to use their gifts more fully in other churches, but most of us are still here. In every church around the world there are actors, painters, poets, writers, dancers, sculptors, potters, photographers, videographers, carpenters, weavers, and creatives of all kinds whose gifts and talents are laying dormant. They are valued out in the artistic world perfecting their craft and doing amazing work, but unfortunately there has not been a regular place for them to use their gifts in Churches of Christ … but this is changing.
It is time to unleash the arts to write, paint, sing, play and dance to the glory of God. It is time for artists and Churches of Christ to finally come out and play together!
Where are the artists? We are here and we are ready!
I stood in the quiet chapel at Thanksgiving Square in downtown Dallas holding my breath in awe, gazing upward. The spiral stained-glass ceiling was mesmerizing. It winds skyward in bursts of jewel tones and is one of the largest horizontally mounted stained-glass windows in the world. I have seen pictures of it in books and thought it must be housed in one of the great cathedrals of Europe. I did not realize it was right here in my city.
The lower panels begin in varying shades of blue representing the color of peace. As the spiral climbs upward, the colors become warmer and meet sixty feet above the chapel floor in a circle of beaming yellow light. This magnificent work of art, entitled Glory Window, takes its name from Psalm 19: “The heavens are telling the glory of God; and the firmament proclaims his handiwork” (Ps 19:1 NRSV). The creator of this magnificent window, French artist Gabriel Loire, meant for the ascending window to “express all life, with its difficulties, its forces, its joys, its torments, its frightening aspects. And then, bit by bit, all of that falls away and you arrive finally at a burst, an explosion of gold; you arrive at the summit.”
For me the Glory Window simply represents the presence of God through beauty, and I stood in the chapel captivated and weeping. At that moment I felt the powerful presence of something Other, and I could only think, “Praise God, Praise God, Praise God.”
It was a transcendent and spiritually formative experience to be fully engulfed in beauty which evoked true worship. I felt exposed and raw but wrapped in pure, overpowering love. I did not want to leave that space or break the moment of communion with God. The gossamer veil between heaven and earth parted for just a moment; I caught a glimpse of the glory of God, and I will never be the same.
The arts are a powerful force that have the ability to spiritually transform us and transport us into the presence of God. Art and beauty can be an expression of praise. The arts can provide a pathway to experience and relate to God. They tell stories, communicate pain, promote healing, speak truth, and call for mercy and justice.
The arts have a profound way of inspiring our minds and nurturing our souls through experiences that are beautiful and transcendent. Gregory Wolfe states, “Art invites us to meet the Other—whether that be our neighbor or the infinite otherness of God.” Art, like faith, helps us rise above the splintered and broken world in which we live and reach something more beautiful and more holy than ourselves.
One of the inherently theological aspects of the arts is through their search for reconciliation and redemption. Unfortunately, these deeply spiritual experiences have been rare in the lives of many Christians and almost lost in many Churches of Christ. Nearly all churches value and acknowledge the worth of music in worship, but due to a variety of reasons, other forms, such as the visual arts, have been marginalized over time and labeled suspicious or idolatrous.
Yet Scripture does not forbid making or enjoying art; it forbids the worship of it.
I believe we need a full biblical understanding and renaissance of the arts in worship and find a way forward for the integration of the arts which will enrich worship and lead to spiritual formation for Churches of Christ.
I am exploring these topics and more in my doctoral thesis at ACU. One of the issues my research will address is how Churches of Christ have been limited by a tradition that supposedly dismissed aesthetics, art, innovation, and creativity during worship. While there are many admirable qualities about the Stone-Campbell Restoration heritage, I suggest that Churches of Christ have lost the ability to tell the story in our culture, because our worship relies too heavily on intellect and reason and has divorced any transcendent meaning from the practices of worship. Our artless, prescribed acts of worship were suitable for a time gone by, but they are no longer adequate and are in fact detrimental to our witness in the world.
I propose there is a way to acknowledge our heritage while navigating a compelling future for worship integrating the arts for Churches of Christ. I invite you on this journey with me as we explore the intricate and beautiful relationship between art and faith.
From a Paint&Preach in August 2017.
Like most of Jesus’ parables the three stories in Luke 15 not only teach, they also issue a challenge. These stories were told to the religious leaders and the challenge Jesus issues is, “If lost people really matter to God, then lost people should also matter to those who claim to know God.”
The very fact that the religious leaders are criticizing Jesus for spending time with people who desperately needed to experience the love, grace, and mercy of God shows just how far from God they really are. The religious leaders are just as lost as the tax collectors and sinners, they just don’t realize it. This is a tragedy, because in Israel the religious leaders represented God to the people. People formed their impressions of God based on the way church leaders acted. It was true then and its true today. So when these religious leaders treated the sinners like outcasts, the message communicated is, “God doesn’t care about you, because I don’t care about you.”
I wonder how many people think God doesn’t care about them because of the way they’ve been treated by God’s people, or by the way they’ve been treated by the church? No wonder these sinners loved to spend time with Jesus. No wonder they wanted to eat with him and listen to him teach. No wonder! Because for the first time in their lives, someone was telling them, “You matter. You are God’s prized possession and you mean more to him than you will ever know!”
What a blast of good news that must have been to them, and what a blast of good news it ought to be to us too. Because we are all made in the image of God. It is inconsequential what country you come from, what language you speak, if you are an immigrant, refugee, or citizen. It does not matter if you are old or young, if you are fit or not, if you are college-educated or not. It does not matter if you are Jewish, Muslim, or Christian. It does not matter if you are male or female, it does not matter if you are white, black, or brown; you are all made in the image of God and you are loved as God’s precious treasure.
The ground is perfectly level at the foot of the cross, and all of the artificial hierarchies we’ve created to distinguish between “us and them,” between the “insiders and the outsiders” none of that matters to God. When we elevate one group over another; white over black and brown, healthy over sick, rich over poor, educated over uneducated, male over female, Americans over everyone else – none of that matters to God!
God sees right through all of that external noise and God sees each one of us as his precious treasure.
There was a time when we were all lost. There was a time when we were all missing from our Father’s household and there was no way we could get back home on our own. So Jesus our shepherd went into the wilderness looking for us, he starting sweeping the floor trying to find us, he jumped off the porch and ran to embrace us.
Jesus took massive action to come to this earth to seek and save the lost – that’s ALL of us.
Excerpt from Paint&Preach August 2017.
In Luke 15, Jesus tells three parables about lost valuables. In the first two verses, we are told that the “tax collectors and other notorious sinners,” people who would be considered outcasts by the religious establishment, loved to hang out with Jesus. They loved to hear him teach, and Jesus loved to sit down and share a meal with them. This annoys the religious leaders to no end!
Here is this popular young rabbi who is taking the countryside by storm, and what is he doing? He’s hanging out with sinners, with people who don’t go to church. Good rabbis don’t hang out with sinners, they hang out with church people.
Yet here Jesus is sitting at a table with sinners. In that culture, to eat with someone is to accept them, and here Jesus is accepting the outcasts. And the church people who are watching Jesus like a hawk cannot stand it, and so they complain, “What’s he doing hanging out with riff-raff? Why is he eating with them? Doesn’t he know that’s a tax collector?”
Jesus, like he was known to do, answers their complaining with a story – with three stories. He says, “You want to know why I’m eating with these people? Because I’m the shepherd looking for my lost sheep, and finding them. I’m the woman sweeping the house, turning it upside down looking for my lost coin. I’m the father running to embrace my lost child. You want to know why I’m doing what I’m doing? Because God’s most valuable possession is his people and he can’t stand for even one of them to be lost, to be missing. And when they are, he takes massive action to get them back. And when he finds them he throws a party, he celebrates, just like I’m doing right here with these people.”
Do you remember what it feels like to find a lost valuable? Multiply that feeling times infinity and you will have just a fraction of the way God feels when one of his missing children is found. Lost people, missing people, matter to God. That’s what Jesus is saying in these stories. If the shepherd, and the woman, and the father cared so much and relentlessly searched for what was lost, how much more will God relentlessly search for you when you are lost.
One thing these three stories do for me is change the way I think of the word “lost.” The word “lost” has become part of our Christian vocabulary. When I’ve used the word “lost” I’m usually referring to people who don’t go to church, people who live an immoral life, people who lie, cheat, and steel. Traditionally I’ve use the word lost to refer to people who are outside the will of God, or people who hurt and hate other people. I confess that I’ve used the word lost to make a distinction between “us and them,” between the “insiders and the outsiders.”
Yet in these three stories, Jesus doesn’t use the word “lost” in a pejorative way. According to these three stories, when Jesus refers to people who are “lost” he is saying they are God’s missing valuables, they are God’s missing treasure. If Jesus refers to you as lost he has not insulted you, he has paid you the ultimate compliment. Because to Jesus, lost people are so valuable that he is willing to take massive action to get them back into the house of God, even if it means offending the powers that be and ultimately it cost him his life.
Why is Jesus eating with sinners? Because lost people matter to God! Because God can’t stand for one sheep from his flock, one coin from his treasure, one child from his family to be missing.