Archives For mark

We want God to do the spectacular through us and around us. Of course we do. I can remember times when I’ve read Acts and then prayed that God would shake our little prayer meeting room, just as he shook the room the disciples were praying in.

We read about the miraculous things that God is capable of, that he’s unleashed on the world before: fire from heaven, healing, literal resurrection, stopping the sun, parting the seas, etc. etc. etc. God has done such amazing things! It’s natural to read about these things and then long for God to do these same things in our lives today.

God is still capable of these things. Why not now? Why not in our lives?

Charlton Heston Parting the Seas

It’s not wrong for us to long for God to do the miraculous. But we do miss something important when we expect God to work in spectacular ways. Here’s why.

Everything God does is miraculous. Everything he does is filled with love, is saturated in power, runs counter to our natural way of thinking, undermines the evil that stains this world, brings life out of death, shapes us in ways we could never expect or even hope for. This is as true of the fire he sent from heaven to ignite Elijah’s altar as it is of the wife who somehow finds the strength to respond patiently to a difficult husband. It’s all miraculous. It’s all grace.

Missiologist Paul Pierson says it well:

“If we constantly want God to do something spectacular, we have to ask why. While we remain open to the spectacular and the extraordinary work of God, we must not forget that the fruits of the Spirit are love, joy, peace, etc. We are called to embody those in our lives and in the life of the Church. In these days, love, joy, and peace may be the greatest miracles of all!” (The Dynamics of Christian Mission, 235).

When we are expecting the spectacular, we are setting the terms in our interaction with God. “God, I want you to act, and I want you to act like this…”

I do think it’s amazing that God once parted the sea for Moses. But that wasn’t common, even in Bible times. And when we consider that the biblical storyline covers thousands of years, the huge miraculous events recorded in the Bible are not as “common” as we might assume as we read it.

Again, this is not to say that God doesn’t act miraculously now. It’s simply a corrective to our assumptions, our expectations. We ought to be crying out to God when we’re in need. But we also ought to allow God to respond as he chooses.

Your situation may seem huge and impossible, and you may be inclined to believe that the only way God could solve your problem is by doing something spectacular and showy. But perhaps God has a better way. What if God answered your prayer by “subtly” changing your heart, rather than “spectacularly” changing your circumstances? Both are equally miraculous—surely it takes as much divine power to change a human heart as to calm a raging sea.

I’ve written quite a bit about the arts, how they interact with our faith as Christians, and how they ought to be incorporated into the lives of our churches (see here, or here, or here). In my experience, Christians are becoming increasingly open to the value of the arts, but they don’t know where to start in learning more about what art is, how it functions, and how it might be incorporated into our lives and churches. If that’s you, I’ve got a great suggestion for you.

Silo Bible Teaching for Normal PeopleWe’ve recently created two Silo courses on the arts: Art & the Bible and Engaging the Arts. The beauty of a Silo course is that the whole thing is broken up into five minute videos. This means it fits your schedule, no matter what your schedule looks like. You can work through the material in a relatively short amount of time, or you can fit the material into the gaps in your schedule, however small and infrequent these may be.

The first course, Art & the Bible, lays the foundation for a Christian understanding of the arts. The course answers questions like: What does the Bible say about art? What does it mean for a Christian to interact with art? What is Christian art? The course contends that art is a gift from God that we must pursue with joy and discernment. The second course, Engaging the Arts, builds upon the Art & the Bible course by taking on a more practical feel and addressing issues of what it means for a Christian to create art that glorifies God and communicates with the surrounding culture, how art can be an avenue for our mission as Christians, and how art can deepen our churches.

From now until the end of 2015, you can take either or both courses for 40% off. That means that either class is $15 as an individual or $12 each if you take it as a group. Just use the coupon code thearts when you pay for the course. 

I’ve embedded the first two sessions of each course below, along with the outline of each course. Our prayer is that these courses will help you grow in your love for God and his gifts, and that they will provide a catalyst for you to incorporate the arts into your life, your church, and your mission.


 

Art & the Bible Sign Up Button

 

Session 1: Reclaiming Art as a Gift from God

Art & the Bible: Reclaiming Art as a Gift of God from The Silo Project on Vimeo.

 

Session 2: Art Is Deeply Humanizing

Art & the Bible: Art Is Humanizing from The Silo Project on Vimeo.

 

Session 3: What Is Art?

Session 4: Art & Creation

Session 5: Art in the Bible

Session 6: Romans 1 & a Theology of Art & Culture

Session 7: Truth & Suppression

Session 8: What Makes Art Christian? Part 1

Session 9: What Makes Art Christian? Part 2

Session 10: How Art Embodies Worldview

Session 11: Is Culture a Cesspool or a Playground?

Session 12: Developing a Christian Posture Toward Art

>> Sign up for Art & the Bible now, or start with a Free Trial.


 

Session 1: What Does the Bible Say about Art?

Engaging the Arts: What Does the Bible Say About Art from The Silo Project on Vimeo.

 

Session 2: How Art Communicates, Part 1

Engaging the Arts: How Art Communicates, Part 1 from The Silo Project on Vimeo.

 

Session 3: How Art Communicates, Part 2

Session 4: The Dark Side of Art, Part 1

Session 5: The Dark Side of Art, Part 2

Session 6: Creating Art, Part 1

Session 7: Creating Art, Part 2

Session 8: Bad Art, Part 1

Session 9: Bad Art, Part 2

Session 10: Art & Mission, Part 1

Session 11: Art & Mission, Part 2

Session 12: Art & the Church, Part 1

Session 13: Art & the Church, Part 2

>> Sign up for Engaging the Arts now, or start with a Free Trial.

In the church, we handle glory on a regular basis. Every time the church gathers, we talk about topics like: the greatness of God, the fact that God became a human being, our longing for redemption and our inability to save ourselves, the fact that Jesus has conquered death, the reality that God himself lives inside of our human bodies through his Spirit, etc. In other words, the church’s conversations are about the most profound, awe-inspiring, life-transforming, tear-inducing, joy-invoking topics imaginable!

And yet we are numb. The fact that I could type the above sentences without falling on my face and/or break dancing means that I’ve grown callous to truths that ought to be overpowering me at every moment. Think especially of what this is like for pastors: They stand in front of the faithful week after week and talk about the greatest mysteries, struggles, and triumphs in the universe. How can we keep these powerful truths fresh? How can we continue to see and value the glory that the Christian life puts us in contact with at every moment?

Makoto Fujimura: Consider the Lilies

Makoto Fujimura: Consider the Lilies

One significant answer is this: we need artists in our churches. We don’t need only artists, but we do need artists. Art is a gift that God has given humanity so that we can explore the significance of life. Textbooks and newspapers present us with the facts of life; art presents us with the meaning and significance of those facts. If art is God’s gift (it is!) and if this is what art does (it does!), then how can we afford to ignore the role of art in our churches? (We can’t!)

Pablo Picasso: “Art washes away from the soul the dust of everyday life.”

J. R. R. Tolkien: “We need to clean our windows so that the things seen clearly may be freed from the drab blur of triteness or familiarity.”

Madeleine L’Engle: “Perhaps art is seeing the obvious in such a new light that the old becomes new.”

As a Bible college professor, I spend a lot of time in classrooms talking about theology and life and ministry. But some of my richest times in those same classrooms come when I teach my class on Christianity and the Arts and my students share the art they’ve created. It takes those same powerful truths we talk about and pushes us to view and handle and (almost) taste them in ways that bring them to life again. The insightful artist can, in a sense, restore sight to the blind, hearing to the deaf, feeling to the numb.

Speaking as a pastor to other pastors, Eugene Peterson says:

“Everyone needs artists. Pastors especially—and especially this pastor—need them, for we spend our lives immersed in forms of glory, in the world of salvation become incarnate in Jesus. If because of overfamiliarity and too much talking about we no longer see the glory contained in the form, no longer touch the salvation in the body and blood of Jesus, we are no longer pastors. I want to tell all my pastor colleagues, ‘Make friends with the artist. Let him rip off the veils of habit that obscure the beauty of Christ in the faces we look at day after day. Let her restore color and texture and smell to the salvation that has become disembodied in a fog of abstraction.’”

I do think that some churches try too hard in incorporating art into their services. I often get the impressions that churches “get artsy” just so that they can appear “relevant” or “with it” to younger generations. I’m not advocating that we drape every inch of our church buildings in art or that pastors don skinny jeans and adopt the persona of a bleeding heart artist (but it’s okay if your pastor does).

Donal J. Forsythe, "The Long Night," 12 box construction. (http://www.donaldforsythe.com/boxes/longnite1.html)

Donal J. Forsythe, “The Long Night,” 12 box construction. (http://www.donaldforsythe.com/boxes/longnite1.html)

I actually don’t think that incorporating art into the life of our churches should be all about what happens on Sunday mornings. Perhaps it should mean hosting artistic events. Certainly it will mean giving artists regular opportunities to share their art with people in the church. It’s really not about a strategy or a model; it’s about valuing and discipling the artists in our midst and imploring them to use their God-given gifts to enrich our lives and our worship. We should also go so far as viewing our artists as missionaries and sending them out into the world with Bibles and paintbrushes for the sake of our common mission.

Becoming a more artsy church is a lame goal. But acknowledging the power of art and the value of artists is essential. And until our churches figure out how to incorporate the gift of art and the gifts of artists into our common life, we will be depriving ourselves of a powerful means of tearing away the veil and bringing ourselves into regular contact with glory.

For more on this, click here.

For an extended list of solid books on the subject, click here.

iV

Mark Beuving —  October 28, 2015 — Leave a comment

When I teach my Christianity & the Arts class, the students have to create and present artistic projects. These are always a high point in my semester. We spend weeks talking about art, how it relates to God and the Bible, and the role it plays in the mission God has given us; then the students put their God-given creativity to work. These are some of the richest, most challenging, and most worshipful times I ever spend in our classrooms.

Last night, one of my students, Emily Scheibenpflug, shared a project that “speaks” eloquently to one of the issues I revisit from time to time on this blog: our relationship with technology (here’s a recent one). Without further ado, here is Emily’s drawing, which I have presumptuously entitled iV (the lowercase i is intentional).

iV

I’m sharing the drawing here because I believe it merits contemplation. It forces us to wrestle without offering a simple answer to the dilemma. As I’ve said in past posts, we are rightly uneasy about our relationship with our devices. I’ll leave you to do the actual contemplating, but here are some questions Emily’s drawing raises for me:

  • How digitally connected am I?
  • How digitally connected should I be?
  • Could this be my arm, or is this merely a warning/question for others?
  • Is the iPhone giving or taking from my personhood?
  • What is the iPhone putting into or drawing out of my arm (assuming the image fits me)?
  • Do the suggestions of a hospital setting indicate health or addiction? Is the iPhone there medicinally, or am I needing some sort of amputation?

All of these questions are extremely important for us to consider on a regular basis with respect to our electronic habits. This drawing moved me because it eloquently addresses all of them, without providing any specific answers. And this is the power of art: it suggests, asks, and challenges. What the art “does” to me depends on what is going on in my life at the moment.

So what do you see? And how should you respond?

 

 

In this post, I’m going to argue that the Church ought to be (1) a place to feel at home and (2) a place to feel like a foreigner or a pilgrim.

WelcomeGod has so constructed the Church, created as it is through the building material of the gospel, that we can feel fully at home in the Church. There are many places in our modern world where we feel out of place. (I would guess that you’d feel out of place in at least one of these locations: a court room, a bar, a black-tie event, or a boxing match.) But the Church is no such place. The Church is a place to feel at home, to know that we are accepted, to know that we belong.

This complete acceptance is because of what God has done for us in Jesus. We are accepted regardless of what we are or who we’ve tried to be. It is a gospel fact that Christ died for us “while we were still sinners” (Rom. 5:8). The gospel grabs hold of us gently and declares that we are washed, cleansed, re-created. It places us within the Church as full members of the Body of Christ.

Through the gospel, we’re not just given a seat at the table, so to speak, but we become indispensible members. Paul argues that we are such a part of the Church Body that if one of us were missing, the Body would be crippled (see 1 Cor. 12 and Eph. 4:12–16). We belong in the Church.

The same can also be said cross-culturally. No one needs to leave their culture at the door when they enter the Church. This question was settled in Acts 15 when the apostles decided that Gentile converts did not need to first become Jewish (culturally) in order to be Christian. The gospel cannot ever be expressed without culture (we must use cultural forms like language), but the gospel is not bound to any one culture. The gospel can be fully at home in any culture, so we as gospel-made people can be at home in the Church regardless of our culture.

Missiologist Andrew Walls calls this concept the “Indigenizing Principle.” Throughout history, the Church has made itself a place where people can fully belong.

And yet the Church is also a place to feel like a foreigner. This is what Andrew Walls refers to as the “Pilgrim Principle,” and it stands in tension with the Indigenizing Principle.

While the Church truly is a place to be at home, to fully belong, the Church always calls us to change. We are fully accepted in the Church, yet we are always being called into something deeper. While we are accepted as we are through the gospel, the gospel also transforms us ever more into the image of Christ.

Traveler

This, too, can be viewed cross-culturally. Every culture is equally at home in the Church, yet every culture will be called to some sort of transformation through the Gospel. For example, we can be American and fit fully within the Church. But the Church will call us to lay down some aspects of American culture. The Church, when functioning properly, will always be making us feel like foreigners, like pilgrims, in the midst of our world. Being at home in the Church will always mean being at least slightly out of sync with the world around us.

This tension is real, and we must feel this tension constantly if we are going to life faithfully in the world as the Church. Andrew Walls insists that while the Indigenizing (at-home) Principle and the Pilgrim (out-of-sync) Principle are in tension, we shouldn’t be trying to find a balance between the two, as though we should be less than fully at home in the Church, or only sometimes out of sync with the world around us. We can never have too much of either principle, we can only have too little of one or the other.

The goal is to see the Church as a place where we can be fully at home—fully accepted, fully interconnected—regardless of our past, or our culture, or our personalities. And the goal is also to be constantly challenged by the Church to perpetual growth, to never-ending transformation, to the perpetual renunciation of idols that we have subtly soaked up from our culture. We always need both.

This is the mystery and miracle of the Church. The Church is a place to be part of the family and a place to be a pilgrim. It’s a place that reassures us that who we are is enough while also calling us to be more than we ever thought possible. It’s a place of comfort and belonging to a tired and hurting world, and a prophetic voice calling the world to repentance and change. Nothing in this world can be or do what the Church is and does. And this is why the Church is and always has been indispensible.

Related Posts Plugin for WordPress, Blogger...