This post is the first of a new series the NFfCR is beginning which couples a song with its story, as told by the songwriter. Today’s post is from the record The Great Commoner by Brock’s Folly. (You can buy it right here.) It is the song Lesson in Dying from Heather written by Jesse Murray, and the following text is his explanation of the song. But first, you should listen to the song and read the lyrics.
Is it possible for art to be unjust? In this installment of our “Whatever” series on aesthetics (drawing from Philippians 4:8), I discuss how to make just art. Because we can’t just make art. We need to make just art. (Groan.) But what does it mean for art to be just or—as most translators put it—right?
The word “right” (δίκαιος dikaios) used in Philippians 4:8 is mostly translated “righteous” or “just” in the rest of the Scriptures, and it indicates guiltlessness or innocence. For our purposes, the phrase refers to art that defends and promotes God’s legal perspective. The first and most obvious denotation of law-keeping would be that just art does not break, or encourage breaking, any of God’s Law(s). But the criterion drives deeper than that.
Last night, I watched the movie God’s Not Dead, and it was a little better than I was expecting. Sure, it had many of the problems most Christian movies have: an “emotional” score that undercuts actual emotion, underwhelming “celebrity” appearances, poor to middling acting throughout, bad writing at times, and an acceptable but unremarkable degree of overall technical craft. But it was also occasionally moving (when the music got out of the way), not incessantly preachy, and every once in a while believably written (i.e., some of the dialogue actually sounded like someone could have said it in reality).
Most unbelieving critics have much the same perspective. Here’s an excerpt from an average review by Teddy Durgin from Screen It:
In just a moment, I’m going to reveal my one simple trick for choking good art and starving good artists, but first, I just wanted to say… Congratulations. We’re already doing it!
How? By declaring with our dollars that entertainment is the main purpose of art. In the course of this article, I will unfold why this is not a biblical idea, how it suppresses good art and harms good artists, and what we can do to undo the damage we’ve done with our “entertainment” budgets. Unless you were really here to learn how to destroy good art. In which case, good news—all you need to do is carry on as usual.
The Bad Plus, the Minnesotan progressive jazz trio, just performed in Atlanta for the first time in eleven years,1 and I can tell you it was worth the wait.
My friend Rusty and I arrived in Little Five Points around 7:10 pm, only twenty minutes before the show was supposed to begin. We hadn’t eaten before we got our tickets, but we were prepared to wait until after the show to get food. The ticket office lady at the Variety Playhouse told us there was no reason to rush. Apparently very few people had shown up yet.
Something has been weighing on me quite a bit lately. I was very gently rebuked recently for how negative I usually am. This wasn’t an attack from some wounded outsider. This was from my closest business partner and friend, Justus. Second only to my wife, I rely on him to keep me in check. He said, in so many words, “I don’t want Renew the Arts to be characterized by naysaying. And you are often very negative. It leaves a sour taste in people’s mouths.” Especially after my article on Left Behind, I wanted to take this opportunity to begin a public dialogue on (some of) my shortcomings, and to ask for help in developing a constructive and gracious program for the destruction of mediocrity and corruption in the church’s arts.
First, demolition and critique clearly have a place in God’s redemptive plan. If you look at God’s commission to Jeremiah (Jer. 1:10), two-thirds of it is destructive:
First, I must say that I won’t be seeing the new Left Behind movie. Ever. I don’t think you should see it either. In fact, I beg you not to see it. It may be “Christian art,” but it isn’t Christian. An article in Christianity Today sums up my perspective on it pretty well:
. . . Hollywood producers now know that American Christians feel that way about their faith [that Christians want their faith included in the mainstream discourse]—that Christians so desperately want to participate in the mainstream, that they’re tired of having sanctioned music that’s like other music and movies like other movies and politicians like other politicians but always still being on the outside, that Christians just want to feel identified without having to carve out little alcoves or niche markets that exist alongside the Big Boys. And, now that they know it—that is, now that they know they can make back 5x their initial financial investment—they want to exploit that, by pumping out garbage (not moral garbage, just quality garbage), slapping the “Christian” label on it, and watching the dollars pour in.
The next few articles in this series compose the fourth chapter of my forthcoming book, According to His Excellent Greatness: The Practice of Aesthetics for Christians Today.
In Philippians 4:8, Paul tells Christians directly what to pursue in art and otherwise. One will notice that, unlike non-Christian schemata of aesthetics and discernment, the Bible does not erect an impenetrable dividing wall between morality and material excellence:
[Update—10/31/14]
As of October 31, 2014, we have reached 25% of our monthly donation goal! Below is a video of Justus presenting the update:
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:
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