Using Visual Aids to Convey Complex Theological Concepts
Visual aids can serve as valuable tools for conveying complex theological concepts, though their effectiveness often depends on careful application and a clear understanding of their limitations. John Calvin, for instance, described the world itself as a "mirror" in which humanity ought to perceive God [8]. However, he immediately qualified this by stating that human eyes are not "sufficiently clear-sighted" to fully grasp what the natural world reveals, nor is this natural knowledge adequate for salvation [8]. He further elaborated that just as spectacles or mirrors aid those with weak sight, so too do certain means help humanity perceive divine truths [9].
The use of visual aids in theology often aims to simplify or illustrate abstract doctrines. For example, the concept of sin, a foundational theological idea, can be understood through various analogies. The Jamieson, Fausset & Brown Commentary on Proverbs 30:8 defines "vanity" as encompassing "all sorts of sinful acts" [2]. Similarly, the Tyndale House Commentary on Psalms 58:3 notes that while all humans are born sinners, the wicked "indulge their sinful nature," whereas the godly "fight against it" [1]. This distinction between inherent sinfulness and active indulgence could be visually represented, perhaps through contrasting images of struggle and surrender.
The nature of sin itself is multifaceted. The first sin, as described in Genesis 3:13, was not merely "eating an apple" but involved "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" [4]. This complex act of rebellion, involving multiple layers of transgression, could be difficult to capture in a single visual, but a series of images or a diagram might help unpack its various components. Deliberate sins are characterized by an "insolent" or "arrogant" attitude, often amounting to rebellion [5]. This aspect of defiance could be visually depicted through postures or expressions.
The universal scope of sin is another crucial concept. Paul, in Romans, emphasizes "universal sinfulness" before introducing righteousness through faith, asserting that both Gentiles and Jews are "equally under sin’s power" [6]. This pervasive nature of sin, affecting all humanity, could be illustrated through a broad, inclusive visual that shows people from all walks of life under its influence. God's response to sin is also a key theological point; His anger is not a "spontaneous emotional outburst" but a "necessary response to sin" [6]. Visualizing divine wrath would require careful consideration to avoid misrepresenting God's character.
The relationship between sin and the devil is also explored in scripture. The Jamieson, Fausset & Brown Commentary on 1 John 3:8 states that "He that committeth sin is of the devil," clarifying that this is through imitation, not direct birth, as "the devil begets none" [3]. Augustine is cited as explaining that one becomes a "child of the devil by imitating him, not by proper birth" [3]. This distinction between spiritual parentage through action versus biological generation is a nuanced point that could benefit from a visual metaphor, perhaps contrasting adoption or apprenticeship with natural birth.
Furthermore, the distinction between having a sinful nature and committing actual sins is important. The Jamieson, Fausset & Brown Commentary on 1 John 1:10 differentiates between "we have no sin" (referring to the corrupt nature) and "we have not sinned" (referring to the commission of actual sins, even after conversion) [7]. This distinction, often a source of confusion, could be clarified through a visual aid that separates the state of being from the act of doing.
Calvin cautioned against relying solely on human-invented signs in the Church, stating that "if those visions, in which the majesty of God shines, require to be animated by the word, then they who obtrude signs, invented at the will of men, upon the Church, exhibit nothing else than the empty pomps of a profane theater" [10]. This highlights the critical role of the spoken or written word in interpreting and grounding any visual representation of theological truth. Visual aids, therefore, function best when they serve to illuminate and reinforce scriptural teaching, rather than replacing it or becoming an end in themselves.
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).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.6: labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us. Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created t”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.11: ac hebetes oculi specillis adjuvantur .” — Tout ainsi comme si on baillot des lunettes ou miroirs a ceux qui ont la veue debile . Just as if one gave spectacles or mirrors to those who have weak sight. — French Tr. This is the translator’s authority for rendering specillis spectacles. 34 In this, and the following sentences, Calvin shows an intimate experimental acquaintance with the declaration of the Apostle, “And hath made us sit together in heavenly places in Christ Jesus” ( Ephesians 2:6 ).”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 23.6: it presents God in a form of its own. But since no living image of God can exist without the word, whenever God has appeared to his servants, he has also spoken to them. Wherefore, in all outward signs, let us be ever attentive to his voice, if we would not be deluded by the wiles of Satan. But if those visions, in which the majesty of God shines, require to be animated by the word, then they who obtrude signs, invented at the will of men, upon the Church, exhibit nothing else than the empty pomps of a profane theater. Just as in”