Although numerous studies have examined biblical and theological rationales for using the visual arts in worship, this book by Lisa J. DeBoer fills in a piece of the picture missing so far -- the social dimensions of both our churches and the various art worlds represented in our congregations. The first part of the book looks at Orthodoxy, Catholicism, and Protestantism in turn -- including case studies of specific congregations -- showing how each tradition's use of the visual arts reveals an underlying ecclesiology. DeBoer then focuses on six themes that emerge when Orthodox, Catholic, and Protestant uses of the visual arts are examined together -- the arts as expressions of the church's local and universal character, the meanings attributed to particular styles of art for the church, the role of the arts in enculturating the gospel, and more. DeBoer's Visual Arts in the Worshiping Church will focus and deepen the thinking of pastors, worship leaders, artists, students, and laypeople regarding what the arts might do in the midst of their congregations.

Although numerous studies have examined biblical and theological rationales for using the visual arts in worship, this book by Lisa J. DeBoer fills in a piece of the picture missing so far — the social dimensions of both our churches and the various art worlds represented in our congregations. The first part of the book looks at Orthodoxy, Catholicism, and Protestantism in turn — including case studies of specific congregations — showing how each tradition’s use of the visual arts reveals an underlying ecclesiology. DeBoer then focuses on six themes that emerge when Orthodox, Catholic, and Protestant uses of the visual arts are examined together — the arts as expressions of the church’s local and universal character, the meanings attributed to particular styles of art for the church, the role of the arts in enculturating the gospel, and more. DeBoer’s Visual Arts in the Worshiping Church will focus and deepen the thinking of pastors, worship leaders, artists, students, and laypeople regarding what the arts might do in the midst of their congregations.

An intriguing, substantive look into the relationship between the church and the world of art.

Despite some Protestant churches holding the view that creating visual art is a spiritual practice of Christian worship, many still do not recognize it as a spiritual practice that Christians who are called to be visual artists should be taught and encouraged to practice. This qualitative research study focuses on the reasons that creating visual art is a spiritual practice of Christian worship and should be encouraged by church leadership. Visual art has been abused in the history of the Christian church. People have worshiped the creation instead of the Creator. Due to such unfortunate practices and abuses, some Protestant church leaders have been wary of supporting the creation of visual art in the context of worship. This has alienated many Christians who have been called and anointed to be visual artists and to create visual art as a spiritual practice of their worship, encouraging them to seek places outside the church for artistic encouragement and expression. This study provides insight to church leaders on biblical and inductive reasons visual art can be used as a spiritual practice of Christian worship. While literature exists that supports the concept that the practice of Christians making visual art is not sinful, this study focuses specifically on the relationship between visual artmaking and worship. This study can help provide insight to church leaders as encouragement that Christians can create visual art as a spiritual practice. Such an outcome can bring artistically inclined people to the church as they learn how to use their artistic calling to glorify God.

How can art enhance and enrich the Christian faith? What is the basis for a relationship between the church and visual imagery? Can the art world and the Protestant church be reconciled? Is art idolatry and vanity, or can it be used to strengthen the church? Grounded in historical and biblical research, William Dyrness offers students and scholars an intriguing, substantive look into the relationship between the church and the world of art. Faith and art were not always discordant. According to Dyrness, Israel understood imagery and beauty as reflections of God's perfect order; likewise, early Christians used art to teach and inspire. However, the Protestant church abandoned visual arts and imagery during the Reformation in favor of the written word and has only recently begun to reexamine art's role in Christianity and worship. Dyrness affirms this renewal and argues that art, if reflecting the order and wholeness of the world God created, can and should play an important role in modern Christianity.

This series is designed to promote reflection on the history, theology, and practice of Christian worship and to stimulate worship renewal in Christian congregations. Written by pastoral worship leaders from diverse communities and scholars from a range of disciplines, these volumes seek to nurture worship practices that are at once spiritually vital and theologically rooted. Book jacket.

For most of history, argues John Dillenberger, the visual arts were, for better or worse, part of the very fabric of the life and thought of the church. But with the Reformation and the Counter-Reformation a major change took place. Protestant rejection of the visual was matched in Roman Catholicism by the reduction of its formative power. While the visual arts dropped out of the lives of Protestant churches, they became a memory rather than a source of ennoblement or power in the Roman Catholic Church. Thus, in different but allied ways, Protestants and Catholics lost the power of the visual. Part art history, part historical theology, and part theological reflection, this book is both an argument and a program for the recovery of the visual arts in the life of the church, for reclaiming seeing as part of religious perception. It offers a theological understanding of the visual and provides a basis upon which the visual arts may again be incorporated into Protestantism and reinvigorated in Roman Catholicism. The first part is devoted to historical reconstruction, exploring those moments in Western history in which the relation between religion and the arts was in ferment. Part 2 is given to contemporary delineation and analysis: of spiritual perceptions in modern American painting and sculpture, of modern church art and architecture, and of the changing views of contemporary theologians toward the visual arts. Citing David Tracy, Karl Rahner, Langdon Gilkey, and others as examples, Dillenberger argues that contemporary theology is moving away from the modern rationalistic understanding of theological analogy to one far closer to the arts. Part 3 is constructive, developing a theological perspective that demands and includes the visual arts, and suggesting ways in which this can be accomplished in pastoral and theological education. The world of art, says Professor Dillenberger, is more aware of the role of religion in the arts than the world of religion is of art. Thus it is time for the church to resume its historic association with the visual arts, albeit in analogous rather than repristinating ways.