Using Secular Art and Culture to Introduce People to Christianity
The use of secular art and culture to introduce people to Christianity is a practice with varying perspectives within Christian thought, often touching on broader theological discussions about the relationship between faith and culture. While some traditions emphasize the distinctiveness of Christian revelation, others see potential for common ground or points of connection in secular expressions.
One perspective, particularly prominent in some Reformed traditions, has historically viewed secular art with caution. John Calvin, for instance, distinguished between art that serves instruction or admonition and art that merely provides amusement. He noted that much of the art exhibited in churches during his time was primarily for amusement rather than edification, suggesting a lack of judicious selection [7]. This view often stems from a concern that art, if not carefully curated, can distract from spiritual truth or promote worldly values. Charles Hodge, another Reformed theologian, discussed how certain religious practices, including the use of symbols, could be employed to evoke "blind reverence and awe" rather than genuine understanding, particularly when services were conducted in an unknown language [8]. This highlights a concern that aesthetic experiences, if not grounded in clear theological instruction, might lead to superficial engagement rather than true conversion or spiritual growth.
However, other theological viewpoints suggest that humanity, even in its fallen state, retains a capacity for knowledge and creativity that can reflect aspects of God's truth, albeit imperfectly. The concept of general revelation, where God's attributes are discernible through creation (Romans 1:18-20), provides a basis for this. While humanity is universally sinful and prone to rebellion [1, 3, 4], and ignorance was a characteristic of the heathen state [9], the capacity for knowledge and renewal is also emphasized in Christian teaching [9]. The "new man" in Christ is "renewed in knowledge" [9], implying that knowledge itself is valuable and can be transformed.
The idea that all things ultimately belong to God and can be claimed for Christ (1 Corinthians 3:23, Romans 14:7-9) suggests a framework where secular expressions are not inherently antithetical to faith. In this view, if Christ has claimed believers for himself, and in Christ they are claimed by God [6], then the world and its cultural output can, in some sense, be seen as part of God's domain. This perspective allows for the possibility of finding echoes of truth, beauty, or goodness in secular art that can serve as a bridge to deeper spiritual conversations.
The challenge lies in discerning how to use such cultural artifacts without compromising Christian truth. The Bible consistently portrays humanity as having a sinful nature from birth (Psalm 51:5), with sin being described as a love of self, dishonor to God, and disobedience [1, 2]. Sin is not merely an act but a state of being, a "corrupt old nature" [5]. Therefore, any engagement with secular culture must acknowledge this pervasive reality of sin and the need for redemption.
Sources
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 27: of events, and pictorial, which merely exhibit bodily shapes and figures. The former are of some use for instruction or admonition. The latter, so far as I can see, are only fitted for amusement. And yet it is certain, that the latter are almost the only kind which have hitherto been exhibited in churches. Hence we may infer, that the exhibition was not the result of judicious selection, but of a foolish and inconsiderate longing. I say nothing as to the improper and unbecoming form in which they are presented, or the wanton licens”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 12: no need that the people should know what the Bible teaches. 2. For the same reason the services of public worship are conducted in an unknown language. 3. Hence, too, the symbolism which characterizes their worship. The end to be accomplished is a blind reverence and awe. For this end there is no need that these symbols should be understood. It is enough that they affect the imagination. 4. To the same principle is to be referred the practice of reserve in preaching. The truth may be kept back or concealed. 88 The cross is held up before ”
- Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 3:10: And have put on the new man - See on Rom 12:1-2 (note). Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both ”