He Shines in All that’s Fair: Beauty as Window and Witness (Part One)
Last week, I was privileged to meet with the Worship-Arts staff at Spanish River, led by the remarkable Eric Blythe. Eric and I had been discussing the power of beauty as a window to God’s glory and a witness to his love. We both believe that the work of artists is vital to the communication of the gospel and the edification of the Church in faith, hope, and love. This post contains some of the notes I used for that conversation.
Beauty as Window and Witness
“Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things" (Philippians 4:8).
"Late have I loved you, O Beauty so ancient and so new, late have I loved you!" - Augustine
“Beauty will save the world.” - Dostoyevsky
I don’t believe I’ve ever met someone who hasn’t experienced a moment of awestruck wonder and delight at the sight of unexpected beauty. It might’ve been the first time they saw the ocean, held their first child, or looked up at a towering snow-capped mountain range. It might’ve been a Bach concerto, a perfect spiral TD pass, watching the sunrise, stepping into Westminster Abbey or the Bodleian Library.
Why do these experiences continue to rest so deeply and resonate so powerfully in our imaginations? Why are we created to perceive, be moved by, and recall beauty? How does beauty nourish our souls and our relationships and shape our sense of care for creation?
In the Christian theological tradition, beauty is not merely an aesthetic attribute but a witness to God’s glory, testifying of the divine order and harmony that shines in creation. Joseph Ratzinger/Benedict XVI wrote, “Being struck and overcome by the beauty of Christ is a more real, more profound knowledge than mere rational deduction. Of course, we must not underrate the importance of exact and precise theological reflection; it remains absolutely necessary. But to move from here to disdain or to reject the impact produced by the response of the heart in the encounter with beauty as a true form of knowledge would impoverish us and dry up our faith and our theology. We must rediscover this form of knowledge; it is a pressing need of our time.”
Augustine on Beauty
St. Augustine, an early Christian theologian and philosopher, posited that beauty is inherently connected to God's order and perfection. In his confessions, Augustine speaks of beauty as "the brightness of eternal light, and a spotless mirror of the working of God, and the image of His goodness" (Wisdom 7:26). For Augustine, the beauty inherent in the world is a reflection of God’s own beauty, a means through which the divine communicates with us. By recognizing beauty around us—in nature, art, and music—we engage with aspects of God’s character: His order, harmony, and goodness.
Augustine's perspective on beauty also underscores its moral dimension. The beauty of the world and its creatures is a testament to the goodness of their Creator, and in appreciating this beauty, we are drawn not only to aesthetic enjoyment but to love and moral reflection. It serves as a beacon, calling us back to our ultimate purpose and union with God.
Ratzinger's Pathway
My brother Steve is a very fine photographer. He has an artist’s eye for composition and framing his subjects, offering those who see his work a glimpse of what we’d missed, a vision we unknowingly ignored. His work helps our seeing and, as is the case in all true artistry, leads us beyond the merely visible. His work is a window to other dimensions, both within and beyond.
Joseph Ratzinger (Pope Benedict XVI) also perceives beauty as a significant pathway to faith and growth in faith. He eloquently argued that beauty is not just a peripheral aspect of existence but central to our encounter with God. Ratzinger believed that through beauty, "we are able to know pleasing things which, through the medium of the senses, strike our mind and heart, thus awakening our soul" (Meeting with Artists, 2009). For him, beauty serves as a sort of ‘arrow’ that pierces our everyday experience, pointing us towards God.
He articulated the view that when we encounter beauty—whether in nature, art, or music—it can act as a moment of enlightenment, a small revelation that partakes in the greater revelation of God's truth. Ratzinger often noted, "The experience of beauty does not remove us from reality; rather, it leads to a direct encounter with the daily reality of our lives, transforming it with a radiant light." This perspective underscores his belief in beauty as a transformative force capable of awakening us to God’s presence within the world.
Both Augustine and Ratzinger affirm that beauty does more than please the senses—it elevates the soul, leading us toward the divine mystery. By engaging with beauty, we are not merely indulging in a fleeting pleasure but are sensing something of who God is and the communion he offers us. We are being given a glimpse into the nature of God, who is beauty itself.
Dostoyevsky on the Power of Beauty
Russian novelist Fyodor Dostoyevsky, known for his profound exploration of the human condition, provides a compelling narrative to the discourse on beauty. In his novel The Idiot, a character declares that "Beauty will save the world," a statement that has echoed through the annals of philosophical and theological thought ever since.
In The Idiot, the protagonist, Prince Myshkin, is noted for his Christ-like purity and the profound impact his personality has on those around him. His declaration about beauty saving the world can be interpreted as recognizing beauty’s capacity to elevate the human spirit above the baseness of its instincts and despair. For Dostoyevsky, beauty is tied intricately to the good; it is not merely aesthetic but moral and redemptive. The beauty offered is the beauty of holiness, the beauty of Christ himself.
Interpretations and Relevance
Theologians and philosophers have interpreted Dostoyevsky’s assertion in various ways. Some view it as an affirmation that beauty, as a reflection of divine truth, possesses the power to redeem and transform society by reconnecting humanity with its the beauty we once had prior to the fall. Others see it as a call to recognize and cherish the divine image in those around us and the testimony to God’s attributes in nature, which can act as a counterforce to the materialism and nihilism prevalent in modern society.
This view aligns in some ways with the Christian understanding that beauty is a testament to God’s existence and goodness—a medium through which we can encounter the mystery of God, be directed by this to the gospel, and be transformed by it. Dostoyevsky’s insight suggests that beauty transcends the mere sensory or aesthetic; it has the potential to uplift and heal the human soul, steering it towards a greater understanding of and reunion with the Triune God. Again, this is possible because, as Dostoyevsky notes, it is the beauty of CHRIST, not beauty in and of itself, that he is referring to.
Personal Experience and Objective Reality
The discussion of beauty is often bifurcated into two primary categories: the subjective experience of beauty and its objective nature. Philosophers and theologians alike grapple with this dichotomy, attempting to reconcile our personal, often emotional responses to beauty with the idea that beauty itself might possess an inherent, objective reality.
The Subjective Experience of Beauty
The subjective experience of beauty is deeply personal and varies widely among individuals. It is tied to sensory perception and emotional impact, influenced by personal experiences, cultural backgrounds, and individual tastes. This experience is where beauty touches the individual soul, evoking feelings of awe, pleasure, or transcendence. James KA Smith, a contemporary philosopher, highlights this aspect by discussing how beauty captures and moves us in ways that are often beyond rational explanation. In his work, Smith suggests that these encounters with beauty are formative, shaping our desires and perceptions and directing us toward what we ultimately value and love.
Smith argues that the arts and cultural practices play a significant role in this formative process. They not only present us with objects of beauty but also shape our habits of being in the world, teaching us how to be attentive to the beauty that pervades the mundane aspects of daily life. This engagement with beauty can lead to a deeper appreciation of life's complexity and richness, fostering a sense of gratitude and a desire for God. This factor hints at worship as a response to God’s self-disclosure; worship isn’t simply awe-struck prostration before power but wonder in the presence of the beauty of holiness.
The Objective Nature of Beauty
Conversely, the objective nature of beauty suggests that beauty exists as an attribute of objects themselves, irrespective of our personal perceptions or feelings. This view posits that beauty, like truth or goodness, has an ontological status; it is an integral part of the fabric of reality. This perspective is deeply rooted in classical and medieval philosophy, where beauty is often discussed in terms of proportion, harmony, and unity — aspects that can be judged according to certain standards or criteria.
The tension between the subjective experience and the objective nature of beauty raises important questions about the role of the observer and the observed. It invites a dialogue between personal experiences of beauty and universally accepted principles that define what is beautiful. This dialogue is crucial to a better understanding beauty's place in our lives and its power as a witness to truth and goodness.
In practical terms, this means engaging with art, nature, and music as sources of personal joy and inspiration and as gateways to a greater understanding of a shared human experience. By recognizing beauty's personal impact and universal attributes, we can foster a richer cultural and spiritual life that accommodates both individual expression and communal values.
Smith emphasizes the role of beauty in shaping our most fundamental desires and ways of being in the world. He discusses this extensively in his book Desiring the Kingdom, arguing that what we love fundamentally shapes who we are. Smith states, "We are what we love; and what we love is shaped, inspired, and directed by what we behold as beautiful." According to Smith, our encounters with beauty—whether through the arts, nature, or everyday experiences—are not just passive observations but active engagements that shape our understanding of the world and our place within it.
Smith contends that these formative beauty experiences draw us into a deeper narrative about what is meaningful and true. They do more than satisfy our senses; they educate our desires, directing us toward the good life and the greater good. This educational aspect of beauty is crucial in understanding its power as a personal experience and a communal influence that molds cultural norms and values.
Next - a brief look at beauty as a witness and opener of the heart to the truth.