The Beauty of Holiness
The Holiness of Beauty
Beauty is not a veneer. Beauty is not entertainment, nor a lovely distraction, nor the domain of the privileged. Beauty is essential for life. Beauty is of the essence of God. The psalmist says, “Worship the Lord in the beauty of holiness” (Ps 29:2, 96:9). The worship life of the church is infused and informed by beauty mediated through all of our senses: what we see, hear, feel, taste, and smell. “Taste and see that the LORD is good!” (Ps 34:8). In the Genesis creation account, God creates, and then God observes that it is all very good. In the fullness of time, when God takes on human form in Jesus, we experience the reclaiming of the original blessing in creation. It is good, very good.
Beauty is infinitely evocative. Beauty belongs to an ancient triad called the “transcendentals,” gateways through which all of creation both reveals and knows God. The transcendentals are beauty, truth, and goodness. Goodness relates to the will; truth, to the mind; beauty, to the heart, feelings, and imagination. The transcendentals are attributes of God and, therefore, of God’s creation. Beauty, truth, and goodness infuse one another, and each is a portal to God. We have been created in the image of God. Thereby, what is most important is not what we may say about God, but what God’s creation says about God. We have been created “to participate in the being that flows from God, and to manifest God’s beauty in the depths of our nature” (David Bentley Hart, “The Mirror of the Infinite,” in Re-thinking Gregory of Nyssa, 112).
Beauty speaks to and through our senses and transfigures our mind, because beauty is magnificently ordered. Beauty teems with harmony, rhythm, the splendor of shape and form, evocative meaning, sometimes eliciting our enchantment and wonder, always connecting us with something More, its Creator. Beauty rightly liberates us from the narrow confines of our rational minds. The great Swiss priest and scholar, Hans Urs von Balthasar (1905-1988), spoke of the “theological aesthetic”: to perceive through holy people and holy images the objective glory of divinely revealed truth. Creation matters.
In our experience of beauty, we are enveloped in the signs of God’s magnificent presence among us, God’s immanence. Simultaneously, we are pointed onward to the attraction of God’s glory, God’s transcendence: God, from whom and in whom all has been created. Beauty envelopes us with its Source. Panentheism describes this. Not pantheism: everything is God. But rather, panentheism: everything is in God. All of creation is iconic: a window through which to know, reverence, and worship God. Fyodor Dostoevsky, in The Brothers Karamazov, recalls the elder monk, Zosima, telling the youngest Karamazov son, Alyosha, that creation is “an endless sea of glory, radiant with the beauty of God in every part … the world a mirror of infinite beauty … beautiful as in the beginning of days.”
Beauty attracts, sometimes very powerfully. We can be smitten by what we find beautiful. However if we worship what we find beautiful – that is, if we give ultimate worth to what we find beautiful – we will be disappointed, and we may get lost. Beauty, to be experienced most wholly and freely, needs to be experienced in the context of its Source. What we find beautiful is participating in the glory of the Creator. We, as creatures, have been given the inspiration to be makers or re-makers of beauty (John Saward, The Beauty of Holiness and the Holiness of Beauty, 48). Saint John of the Cross (1542-1591), the Spanish friar and priest, writes of this longing for the beautiful, whose beginning and end is in God. In life, what we are first attracted to are God’s creatures, and they say, “‘What you are looking for is not here, but God has passed by, scattering beauty as he went.’ What attracts us in creatures is something of God’s beauty. The creatures are honest: they tell us plainly that they are not enough to fill that hole in our hearts” (Cantico Espiritual, can. 4 & 5). What we find beautiful is always a participant, a creature, not the Creator.
Beauty can be a very powerful channel for healing. When life has been ravaged by pain or loss, by disorder or distress, by chaos or fear, the experience of beauty can be a very balming, calming, re-ordering channel for re-righting our soul. On occasion I will be invited to listen to someone speak about the distress and debris of life that is infecting their soul. Their experience of life is death-dealing, and they are disconsolate. For these dear, suffering souls I am not inclined to suggest a tough spiritual exercise. I more often send them to a museum, to a flower shop, to a concert, to a delicious meal, to a wildlife park, to a pool of water, to a playground to watch children, to a forest or mountain. It’s to reacquaint them with what they’ve forgotten, what may have been lost or stolen from them: that amidst life’s sometimes appalling suffering, chaos, and death, life teems with beauty. Beauty is so weighty; the experience of beauty will very powerfully rebalance the fulcrum of our life. The great German poet, Johann Wolfgang von Goethe (1749-1832), said: “A person should hear a little music, read a little poetry, and see a fine picture every day, in order that worldly cares may not obliterate the sense of the beautiful which God has implanted in the human soul.” Beauty is in the eye of the beholder. What do you find beautiful? Beauty is worth attending to; you are worth attending to beauty.
The Anglican theological tradition is sacramental, that is, we recognize outward signs in creation as channels of God’s inner work of grace. How splendid it is to order our prayer and worship with a generous splay of beauty. Very gracious. The psalmist sings to us: “worship the Lord in the beauty of holiness” (Ps 96:9). Beauty is not functional; beauty is redolent and transformative. Beauty is worthy of our attention as we order both our corporate and personal prayer. Beauty may be a very large instrument in our lifelong conversion to Christ. As we read in the Letter to the Colossians, “for in him all things in heaven and on earth were created, things visible and invisible … have been created through him and for him. He himself is before all things, and in him all things hold together” (Col 1:16-17). Beauty is of the essence of God, in whose image we have been created. Pray your life beholding the beauty of God that surrounds you and fills you.