Using Scripture in Art for Financial Gain and Evangelism
The use of Scripture in art for financial gain and evangelism raises questions about the relationship between artistic expression, commerce, and the dissemination of Christian teachings. The biblical account of the construction of the tabernacle and the temple highlights the importance of artistic skill in the service of worship, with artisans gifted in various crafts, including gold, silver, and bronze work [1, 2].
In the Christian tradition, the use of art for evangelistic purposes has been a longstanding practice. The early Church Fathers, such as Augustine, recognized the value of the mechanical arts in understanding Scripture, suggesting that artistic expression can be a means of conveying spiritual truths [3]. However, the potential for financial gain through the sale of art raises concerns about the motivations behind its creation and dissemination.
According to Reformed theologian Charles Hodge, the efficacy of the sacraments is not due to their inherent virtue or power, but rather to the work of the Spirit [4]. Similarly, the use of art in evangelism should not be seen as having inherent power, but rather as a means by which the Spirit can work to bring people to faith. Hodge also emphasizes the importance of the Word in the work of redemption, suggesting that art should be seen as a secondary means of conveying the gospel message [5].
The Jewish tradition also provides insight into the use of art and commerce in the service of faith. The Midrash Rabbah notes that wealth acquired through unjust means may ultimately be used for the benefit of the poor, highlighting the complex relationship between financial gain and charitable purposes [6].
In the context of using Scripture in art for financial gain and evangelism, it is essential to consider the motivations behind such endeavors. As Augustine notes, those who engage in commercial activities, including the creation and sale of art, may be motivated by gain rather than a desire to glorify God [7]. Nevertheless, the use of art in evangelism can be a valuable means of communicating the gospel message, as long as it is done in a way that is faithful to Scripture and acknowledges the limitations of human creativity.
Sources
- Exodus “Exodus 31:4 (NASB) — to make artistic designs for work in gold, in silver, and in bronze,”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Carving — The arts of carving and engraving were much in request in the construction of both the tabernacle and the temple. (Exodus 31:5; 35:33; 1 Kings 6:18,35; Psalms 74:6) as well as in the ornamentation of the priestly dresses. (Exodus 28:9-36; 2 Chronicles 2:7,14; Zechariah 3:9)”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 30.--WHAT THE MECHANICAL ARTS CONTRIBUTE TO EXEGETICS.: 47. Further, as to the remaining arts, whether those by which something is made which, when the effort of the workman is over, remains as a result of his work, as, for example, a house, a bench, a dish, and other things of that kind; or those which, so to speak, assist God in His operations, as medicine, and agriculture, and navigation: or those whose sole result is an action, as dancing, and racing, and wrestling;--in all these arts experience teaches us to infer the future”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: doctrine of Lutherans in regard to the efficacy of the sacraments is one in which they differ from the Reformed, and as Guerike, himself a strenuous Lutheran, correctly says, approximate to the Romanists. They hold that the efficacy of the sacraments is due to their own inherent virtue or power; a power independent, on the one hand, of the attendant influences of the Spirit ( extrinsecus accidens ), and, on the other hand, of the faith of the recipient. Faith, indeed, is necessary to any saving or sanctifying effect, but that is only a su”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: the mind the intellectual knowledge of those truths. Both these are essential. The work of the Spirit is with the soul. That by nature is spiritually dead; it must be quickened. It is blind; its eyes must be opened. It is hard; it must be softened. The gracious work of the Spirit is to impart life, to open the eyes, and to soften the heart. When this is done, and in proportion to the measure in which it is done, the Word exerts its sanctifying influence on the soul. It is a clear doctrine of the Bible and fact of experience that the truth”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 31:11: Another matter, “if you lend money to My people,” that is what is written: “One who increases his wealth through usury and interest amasses it for the sake of one who is gracious to the indigent” (Proverbs 28:8). There is a person who is wealthy, and he lends with interest and amasses much money, but he dies without children and all his money enters the royal treasury. What does the king do with that money? He constructs platforms, bathhouses, benches, and lavatories for the use of the poor. That is, “amasses it for the sake of one who is gracious to the in”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXXI.[6] (part 15): they profess. All evil artificers, then, not fearing God, either for gain, or for fear of loss or want, do lie, do forswear themselves; there is no continual praise of God in them. How then dost thou withdraw me from trading? Wouldest thou that I be a farmer, and murmur against God thundering, so that, fearing hail, I consult a wizard, in order to learn what to do to protect me against the weather; so that I desire famine for the poor, in order that I may be able to sell what I have kept in store? Unto this dost thou bri”