How to Discourage Artists in the Church

This article is so well-written that I want to share this here. Original article is found in this URL: http://thegospelcoalition.org/blogs/tgc/2013/05/28/how-to-discourage-artists-in-the-church/

Philip G. Ryken|12:01 AM CT

How to Discourage Artists in the Church

Many Christian artists live between two strange worlds. Their faith in Christ seems odd to many of their friends in the artistic community—almost as odd as their calling as artists seems to some of their friends at church. Yet Christians called to draw, paint, sculpt, sing, act, dance, and play music have extraordinary opportunities to honor God in their daily work and to bear witness to the grace, beauty, and truth of the gospel. How can pastors (and churches) encourage Christians with artistic gifts in their dual calling as Christian artists?

As a pastor and college president, I have made a sad discovery: the arts are not always affirmed in the life of the local church. We need a general rediscovery of the arts in the context of the church. This is badly needed because the arts are the leading edge of culture.

A recovery of the arts is also needed because the arts are a vital sign for the church. Francis Schaeffer once said:

For a Christian, redeemed by the work of Christ and living within the norms of Scripture and under the leadership of the Holy Spirit, the lordship of Christ should include an interest in the arts. A Christian should use these arts to the glory of God—not just as tracts, but as things of beauty to the praise of God.

In this article, I am taking a fresh and somewhat contrarian approach by seeking to answer the question, “How do you discourage artists in the church?”

In preparation, I asked some friends for their answers to my question: an actor, a sculptor, a jazz singer, a photographer. They are not whiners, but they gave me an earful (and said that it was kind of fun).

Here is my non-exhaustive list of ways that churches can discourage their artists (and some quotes from my friends).

Treat the arts as a window dressing for the truth rather than a window into reality. See the arts as merely decorative or entertaining, not serious and life-changing. “‘Humor’ artists by ‘allowing’ them to put work up in the hallways, or some forgotten, unused corner with terrible lighting, where it can be ‘decoration,'” David Hooker told me.

Embrace bad art. Tolerate low aesthetic standards. Only value work that is totally accessible, not difficult or challenging. One example would be digital images and photography on powerpoint as a background for praise songs. Value work that is sentimental, that doesn’t take risks, that doesn’t give offense, that people immediately “get.”

Value artists only for their artistic gifts, not for the other contributions they can make to the life of the church. See them in one dimension, not as whole persons. Specifically, discount artists for leadership roles because they are too creative, not analytical, too intuitive.

Demand artists to give answers in their work, not raise questions. Mark Lewis says, “Make certain that your piece (or artifact or performance) makes incisive theological or moral points, and doesn’t stray into territory about which you are unresolved or in any way unclear. (Clear answers are of course more valuable than questions).” Do not allow for ambiguity, or for varied responses to art. Demand art to communicate in the same way to everyone.

Never pay artists for their work. Expect that they will volunteer their service, without recognizing their calling or believing that they are workers worthy of their hire. Note that Old Testament artists and musicians were supported financially.

When you ask them to serve through the arts, tell them what to do and also how to do it. Don’t leave room for the creative process. Take, for example, a children’s Sunday school mural: “Tell them what it should look like, in fact, draw up plans first,” David Hooker said. Discourage improvisation; give artists a AAA road map.

Idolize artistic success. Add to the burden artists already feel by only validating the calling of artists who are “making it.”

Only validate art that has a direct application, for example, something that communicates a gospel message or can be used for evangelism. Artist Makoto Fujimura answers the following question in an interview at The High Calling: “How then do you see art as evangelism?” He says:

There are many attempts to use the arts as a tool for evangelism. I understand the need to do that; but, again, it’s going back to commoditizing things. When we are so consumer-driven, we want to put price tags on everything; and we want to add value to art, as if that was necessary. We say if it’s useful for evangelism, then it has value.

And, there are two problems with that. One, it makes art so much less than what it can be potentially. But also, you’re communicating to the world that the gospel is not art. The gospel is this information that needs to be used by something to carry it.

Only, that’s not the gospel at all. The gospel is life. The gospel is about the Creator God, who is an artist, who is trying to communicate. And his art is the church. We are the artwork created in Christ Jesus to do good works. If we don’t realize that fully, then the gospel itself is truncated and art itself suffers.

Do not allow space for lament. The artist’s call is to face the darkness while still believing in the light, to sense God’s silence and sorrow. Ruth Naomi Floyd asks, “How can artists of faith trace the darkness and pain of Good Friday to the joy of Sunday’s Resurrection?”

I could go on. Here are some more ways to discourage artists in the church:

  • Not setting reasonable boundaries.
  • Not allowing artists to experience creative freedom.
  • Asking the input of artists and deciding not to use it without an explanation.
  • Not giving artists the gift of real listening.
  • Not preaching and teaching the unadulterated gospel of Jesus Christ.

But the last item on my list is, in general, make artists not feel fully at home in the church. Most of the items on my list reflect a failure to understand art and to let art be art as a creative exploration of the potentialities of creation. This is a crushing burden because artists already know that as Christians they will not be fully at home in the world of art—they don’t worship its idols or believe its lies. N. T. Wright comments:

In my experience the Christian painter or poet, sculptor or dancer, is regularly regarded as something of a curiosity, to be tolerated, humoured even, maybe even allowed to put on a show once in a while. But the idea that they are, or could be, anything more than that—that they have a vocation to re-imagine and re-express the beauty of God, to lift our sights and change our vision of reality—is often not even considered.

So will you make a home for Christians called to be artists?

Please do what you can to accommodate them, because they are pointing us toward eternity. As W. David O. Taylor writes in For the Beauty of the Church: Casting a Vision for the Arts:

Whether through paint or sound, metaphor or movement, we are given the inestimable gift of participating in the re-creative work of the Triune God, anticipating that final and unimaginable re-creation of all matter, space, and time, the fulfillment of all things visible and invisible.

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Editors’ note: For more on how pastors can encourage artistic gifts, read from Michael Wilder, dean of the Conservatory of Music, Arts, and Communication at Wheaton College. He presented together with Ryken in a workshop at The Gospel Coalition 2013 National Conference.

Philip G. Ryken is the president of Wheaton College and a Council member for The Gospel Coalition.

Mind Field

Lies and deceptions flood the mind
A battle for sanity and what is mine
Groping in the darkness for the unknown
This glimmer of light is the only hope

Deep within the conscience cries
Yet this guile detracts the mind
Tears that flow reflects the life
Of the struggle to do it right

Hanging on tight to my Savior’s heel
His grace unexplainable in me unfold
Girding me to stand and behold
LOVE, it carries me through this field

Strong Mind

Using the Foolish to Shame the Wise

Simple Smiley

God sent most of Gideon’s men home
300 men against more than 100,000 men
But they WON the battle! (Judges 7-8)

The giant taunt and cursed by his gods
David ran to the battleline in the name of the Lord of Host
Then FELL Goliath under a stone & a sling (1 Sam 17)

A tightly shut impenetrable fortress city up on a hill
An untrained army circled the city led by the priest with the ark of the Lord
The city COLLAPSED at the shout of joy and the trumpet blast! (Joshua 6)

God likes the odds against him
His ways are higher than our ways
Great is the victory for those who obey & trust in Him!

Called and Chosen

“For many are called, but few are chosen” – Matthew 22:14

The first question that came was what is the difference between “called” and “chosen”.

The invitation to the wedding banquet in Matthew 22 was extended to all. The first group who are the “worthy” guests who turned down the invitation and some even murdered the messengers of the invitaiton. After this, the banquet was opened to all, even those who were in the streets, both good and evil (v10). All who received the invitation are “called”. Just as how salvation through Jesus Christ is offered to all mankind. The Lord has issued the call for us to come to Him. God initiates the call. 

The next part of it is our response which I believe determines us being “chosen“.There are a few responses within the story which we can glean some lessons from.

The first group of invited guests responded by giving excuses and some even murdered the servants of the king. This was a defiance to the king, even to a point of challenging the king’s authority and power. This first type of response denied the invitees of any opportunities of being chosen by the king.

The second group of invitees were those whom we least expected to be invited to a king’s wedding banquet. The commoners, perhaps the modern day equivalent is the grassroots, who in the natural had no direct contact or association with the king. Interestingly, it is recorded that both evil and good were invited. There was no discrimination. This meant that  there could be criminals, crooks and dubious characters in the crowd who were invited. Many of these came to the banquet as in v10 it recorded that the hall was filled with guests. Those who remained in the banquet were chosen as they responded to the call of the king and came for the banquet.

Yet, there was a mention of one man among the wedding guests who lost his state of “choseness”. Culturally, the wealthy host of the banquet provides wedding clothes to be worn over the guests own clothes at the door before entry into the hall. This man was entitled to his wedding clothes too and thus poverty was not a reason for not wearing one. We do not know the reason why he didn’t put on the wedding clothes as he remained speechless when questioned. Some reasons I can think of are “I don’t need to wear this additional piece”, “the design doesn’t suit me”, “it is not that crucial or important”, or even “I am not worthy to wear this”, or maybe “I just don’t feel like wearing it”. Whatever his reason was, he was thrown out into the darkness, and note that it was not back to the streets where he came from. It was the grace of the king that the invitation was extended to the commoners in the streets. By defying the protocol of respect to the king, this man forfeited the position of “choseness” and ended up in a similar state as the first group of invitees.

This brings a sober awakening to my response to the call of God. The putting on of the wedding clothes signifies the robes of righteousness provided for by the death and resurrection of Jesus Christ so that we can stand before the King of kings. Yet, underlying this, there is a call to obedience and submission to the ways of the King. It is not according to what I like or don’t, or I think is reasonable or don’t. It is about the ways of the King. This sounds like a dictorship kind of situation. Yet taking a step back I ask myself if I always know what I want, and if I am always able to assess what is truly good for me, not just for the moment but my entire life? An honest answer to this is no, I do not. If there is a God who is omnipotent (all powerful) and omniscient (all knowing) and loves me with His perfect love, should I not release my rights and let him lead the way in which I have limited sight to… 

“For I know the plans that I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope.” Jeremiah 29:11

Arabian Wedding Banquet