How Christian Platonism is Killing Christian Art

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A lot of people ask me what I think is causing the general mediocrity and cultural irrelevance of Christian art today. I usually answer, “It’s complicated.” With a problem this systemic, a single error usually doesn’t deserve all the blame. That being said, I can pinpoint at least one particular error that deserves a very healthy helping of blame: Christian Platonism.

What is Christian Platonism? Put simply, it is the belief that reality is separated into two realms—the physical and the spiritual. This belief is usually accompanied by a denigration of the physical realm, but the separation itself is the definitive marker of Christian Platonism—and its main error. This separation is not a biblical concept. In biblical terms, the physical and the spiritual overlap, and in paradise, they will be fitted perfectly together again. God makes a distinction between them (in the same way he makes a distinction between a man and a wife), but he never intended for them to be separate. Hebrews 11:3 makes it clear:

Familiarity Breeds Contemporary Art

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My wife and I just got back from a wedding in Charleston, and while we were there, we wanted to sample some of the local flavor. We both noted that franchises and food chains had infiltrated the picturesque historic downtown area, and we wondered why. Our conversation went something like this:

“Why would someone rather go to Starbucks than to a local coffee shop?”

Nikolai Gogol and the Pitfalls of Writing Redemption Stories

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Dead Souls, by Nikolai Gogol, is up there with Brian Wilson’s Smile as one of the greatest works of art never properly completed. But Dead Souls, at least to me, is so much more troubling because of the circumstances of its failure to launch.

Dead Souls was intended to be a literary trilogy paralleling Dante’s Divine Comedy. The three parts of the divine comedy are Inferno, Purgatorio, and Paradiso. The first part of Dead Souls, the only part ever completed, pictures the protagonist Chichikov (whose name is meant to remind the reader of a suppressed sneeze) as a sniveling, scheming, petty worm of a man scraping for honors and wealth he never intends to earn or justify. It’s the Inferno portion of Gogol’s piece, and Gogol realized the ugly Chichikov (and the opulently indifferent feudal Russia) masterfully. The second part, what fragments are left of it, was to be Chichikov’s redemption through suffering (the Purgatorio portion of the narrative). Gogol was never satisfied with it. He burned almost every manuscript for it he wrote. Critics have wondered what happened to the project—and Gogol. His fictional output basically ground to a halt before his death. Most critics think the key to the whole thing is Gogol’s conversion to Christianity in 1840. As Robert Maguire explains:

Why Art, Like the Gospel, is Not a Commodity

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In a meeting recently with a Christian businessman, Justus and I presented our case for why art in the church should be supported by a patron system rather than the market.

A few minutes into the presentation, the businessman interrupted us with a question that had been nagging at him: “But if the market has been so effective in other areas to get the best product to the people at the lowest price, why not allow the market to continue to work in the arts? Why should we promote the free market in every other area, but not in the arts?”

Why Are So Many Christian Artists At Odds With the Church?

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You may have noticed that many talented Christian artists split with the church—either completely, like Pedro the Lion’s David Bazan—or partially on various issues, like Michael Gungor or Dan Haseltine. It seems that many “fringe” Christian artists feel disconnected from the church, or at least uncomfortable inside of it. This is actually a common experience, far more common than most people know.

Derek Webb, former member of Caedmon’s Call, had this to say in an interview with Richard Clark:

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