A Christian Essay in Aesthetic Value - Final Part
“Beauty is truth, truth beauty”
I have made very little use of the word ‘beauty’ as it is over-used in
discussions of the arts and aesthetics, the science of beauty. In art it means
precisely conformity with the criteria I have proposed; that which communicates
truth in love and love in truth is perceived as beautiful whatever the
techniques or contents might happen to be – we are attracted and entranced
rather than repelled by the discords of Schoenberg’s Pierrot Lunaire and the horror depicted in Goya’s Disasters of War.
The dictum that “Beauty is truth, truth beauty” is true, but it omits love
because Keats lacked faith in the God Who is both truth and love, meaning both
are one in life and in art; he did not accept that ‘God is love’ as a
theological proposition, but proclaimed “the holiness of the heart’s emotions”
and in his work he made the act of self-communication, the act of love,
fundamental to artistic truth. As I said, the atheistic artist is an anomaly;
to lay open the ‘inmost reality’ is to preach the truth, to be an evangelist
singing the Creator in singing creation, such people are truly ‘anonymous
Christians’. In life beauty means that which we perceive when we perceive the
reflection of the Creator in His creation. In artefacts it means that which we
perceive when we perceive in them the reflection of the human face. Those who admire
the sleek lines of the motorcar in fact enjoy in them their reminder that
humanity has transcended the limitations of the flesh and can now travel very
fast indeed; others prefer reminders of our place in nature to signs that we
have overcome it; then again, sentiment endows particular objects with beauty,
and some can find a beauty in the unnatural habitat of urban man. L. S. Lowry
said of the people he painted “I did not care for them in the way a social
reformer does. They are part of a private beauty that haunted me. I loved them
and the houses in the same way: as part of a vision.”
I have said repeatedly that works may be judged in one way or another,
but if anybody still asks ‘Why bother?’ I can only state bluntly that if good
art presents the beauty that “will save the world”, the opposite is quite
damnable. In philosophy and theology aesthetics is treated as a Cinderella
subject, but always remember that Cinderella went to the ball and ended up a
princess, and now this Cinderella gives the crown to the queen of the sciences.
Animals and the environment matter because through them the love of God is
communicated to us, aesthetics and artistic truth matter because through them
we receive that communication. The arts matter because through them we take
possession of the created order of divine communication and fulfil our vocation
to reflect and participate in the divine action, the act of love, the act of
self-communication that is being communicated to and through by God, catching
us up into the perfect action of the Trinitarian community of love. Therefore
the choice between good art and bad is a choice between ultimate realities;
between that which is good and true, pure and holy, and the opposite – between
God Himself, and the world, the flesh and the devil. To pass aesthetic
judgement and find some work to be good is to know in it the meaning of love,
to see the face of the God Who is love; and to understand that, heigh-ho, love
really is all, and the love “che muove il sole e l’altre stelle” is the same as
that we find reflected in that work. To choose the bad is to distance oneself
culturally from the communion of saints, which is the Body of Christ, Who is
God incarnate; and to make such a choice whilst hoping to remain in that blest
company is to entertain a fundamental misapprehension regarding Christian
membership of Christ. Membership of the Body of Christ radically precludes any
reservation of mind or body from belonging to that Body; we may not be
half-Christians giving half of ourselves to the celebration of the meretricious
and half to Christ; the only options are ‘all or nothing at all’. We are, then, offered the choice of Moses,
the most momentous choice of all, in our aesthetic decisions as, in them, “life
and death, blessing and cursing” are set before us. “Choose therefore life,
that both thou and thy seed may live” (Deut. XXX 19).
I will leave you with some words of St. Paul’s, joining my wish for you
to his prayer for his readers, that “the peace of God, which surpasseth all
understanding, keep your hearts and minds in Christ Jesus”.
“For the rest, brethren, whatsoever things are
true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely,
whatsoever of good fame, if there be any virtue, if any praise of discipline; think
on these things”. (Phil. IV 7-8; Matins Monday 4th week after the
Epiphany).
By Prayer Crusader St Philip Howard