The Fine Line

28 Feb

The battle of “Secular vs. Sacred” has been a common theme in the Christian sphere for some time now, but with a generation rising up- their main goal in mind to blur the line between this argument- what will be left of creativity?

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Faith was born into a pagan culture, whereby “pagan” means and learning styles dominate the way in which the mind is being shaped.  What society has taken and claimed for its own power was not created merely by a human mind but was sought out of by God’s providence and must simply be re-worked in a way which conceptualizes “creativity” so that “Christian art” can be taken more seriously.  Augustine says, “I blame not the words, which of themselves are like vessels choice and precious; but that wine of error that is in them”.  The purification process of speech is vital to humanity; the idea of art seems to be one of many things lost in translation over time. 

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Art as visual aid was the first to seemingly evaporate before humanity because art as language was abused, as well as poorly received (both the communicator and receiver carrying equal weight of blame.)  As written earlier, the term “create” was itself created; the most fascinating part is that the term did not even exist when the idea of art came to be, so from the beginning there has been a distinction between the two.   Merton wrote in his memoir that God is the “circle whose center is nowhere and circumference is everywhere.”  Throughout the course of history, foundations have been solely laid on words created and pictures painted of a God who is beyond knowledge itself- especially beyond this ever-prevalent line of secular and sacred.

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 At best, the terminology of choice that has been coined is “Christian art”, as stated earlier.  Jacques Maritain says, “It is the art of redeemed humanity.  It is planted in the Christian soul, by the side of the running waters, under the sky of the theological virtues, amidst the breezes of the seven gifts of the Spirit.  It is natural that it should bear Christian fruit.  Everything belongs to it, the sacred as well as the profane”. To be very clear, the disposal of the term “Christian art” is key.  One of the first examples of an idea being bound by language is this notion that all art either belongs to “the world” or to “the church”-  and yet they are one, the artist and the Christian, and have been so naturally intertwined that it should seem unnatural to separate them.  This artist in particular (the one that has fought to have the mind and soul remain fused together) will do the utmost that is required to bring about the beauty that lies within the essence of who they are, which should simply be the outpouring of the love of Christ.  It is not possible to separate the art from its source or origin because it is not isolated from that which it was so purely united with: the soul.

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The church has lashed out against poetry and aesthetic beauty for fear that it would result in only that which is left to the imagination- a truth that is mistaken for something completely fabricated (whereas the world over-produces for the lack of knowledge in that which is completely and utterly beyond the privilege of even knowing.) 

As an artist myself, I would argue that you can find Christ in everything I produce because there is always something bigger behind whatever someone is doing.  For myself, that is Jesus, whether you are looking at an actual representation of Christ or a painting of the sky, the origin of creation is simply found.

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