In a world with loss, devastation, and global crisis everywhere we look - an appreciation and search for beauty can seem like a waste of time. Throughout the ages, many have often falsely equated beauty with evil, vanity, and temptation. One author describes this fear towards beauty as the “Cult of the Ugly”[1]. Perhaps not as prevalent to the early church and Christian community as it is now, some are opposed to beauty as it may pose as a divider and signifier between people and circumstances. This fear and ‘Cult of the Ugly’ has reared its head on many occasions, but perhaps most recently in our post-modern world where the idea of beauty may seem to divide people and act as a confrontation of the errors of this fallen world.
There is a certain fear of what an embrace of beauty would mean, and further still, how it would change the way we must live. Almost too, “this curious wish to describe Hell turned out, however, to be only the mildest form of a desire very common among the Ghosts – the desire to extend Hell, to bring bodily, if they could, into Heaven”[2]. This sentiment describes what many throughout church history have subconsciously, or perhaps at times even knowingly sought to do. For many, it is much more comfortable to remain in a simple and rather bleak position of viewing the earth compared to experiencing it in its fullness. As Louis Markos, who coined this idea of the ‘Cult of the Ugly’ writes,
“we are often more afraid of beauty than of ugliness. The latter hides, conceals, distorts; the former uncovers, reveals, clarifies.”
It is often easier to find a hard line in the sand, a fearful response, a wall of protection - than to live embracing the grey space, living open lives, fully surrendered to the Lord’s creative (if albeit uncomfortable) movements. While beauty may at times have some steep terrains to cover, the narrow road to the Lord’s beauty is one that will remain worth the pursuit.
As St Augustine recounts his testimony of finding the Lord, we find this confrontation of beauty,
“See, you were within and I was in the external world and sought you there, and in my unlovely state I plunged into those lovely, created things which you made. You were with me, and I was not with you. The lovely things kept me far from you, thought if they did not have their existence in you, they had no existence at all. You called and cried out loud and shattered my deafness. You were radiant and resplendent, you put to fight my blindness. You were fragrant, and I drew in my breath and now pant after you. I tasted you, and I feel but hunger and thirst for you. You touched me, and I am set on fire to attain the peace which is yours”[4].
Further he goes on, “all things are beautiful because you made them, but you who made everything are inexpressibly more beautiful”[5]. Augustine emphasises that the beautiful things in themselves, are not what humanity is searching after, they are dead ends at the end of the day. However, the Lord’s inspiration and movement throughout these objects brings life and meaning to them.
When a person discovers the Lord’s call and light, which are aided by the gifts of beauty he shares, then the true journey to a deeper theology may begin. Like Augustine, Thomas Aquinas made much of his studies rotate around the essentials of goodness, truth, and beauty. Aquinas emphasises “that beauty has anagogical power to transform us, especially in our intellect and soul, to higher realms of character and virtue, even toward God himself”[6].
Indeed, like the fruits of the spirit, the appreciation and sight for beauty must be cultivated – “and if men’s minds are unable to attain the theoretic appreciation of beauty it is almost certainly on account of the hardness of heart”[7]. An appreciation and theology of beauty must be developed and approached with pure hearts and devoted attention to see the traces of the Lord’s design across our world. It is a counter cultural affront to the ‘Cult of the Ugly’ that aims to devour our attention and shield our eyes and hearts from the beauty of the created world.
Louis Markos compares this idea with the world of Narnia, designed and imagined by CS Lewis. We read in Prince Caspian of the cruelness of the Telmarines to plant a forest covering the sea, knowing that the hero, Aslan would often be found coming from the sea to save and visit his people. The Telmarines were afraid of Aslan, so instead of the sea being a majestic, vast and free space - they darkened it by designed a heavily wooded forest and stories of ghosts, monsters, demons to put up a wall against Truth, Beauty, Goodness.
How often in our own day, do we see society create more of these dark and grim forests?
Whether its a distortion of the goodness of God and the gospel, rampant injustice in the world, political enmity… we’ve often created a ‘Cult of the Ugly’ to attempt to shield ourselves from the true and higher demands of beauty. Beauty opens mankind up to live with eyes for wonder, and appreciation of the sanctity of life and this world, and ultimately to the greatest of all goods, the Designer and Sustainer of this Beauty.
From Natural Theology and an appreciation of art and aesthetics, we will never fully know or understand the mysteries and complexities of the Gospel, but it is a pathway to deeper love and adoration for designs and purpose of God. It is a hidden mystery and hidden glory that we must foster and train our eyes to see.
A desire for beauty can serve as the knock on the door of many hearts and the spark that lights a flame of love. As Augustine found, the beauties and wonders of nature themselves will never be enough to satisfy our longing for Him and our longing for our heart’s true home and our soul’s true rest. They will be the signposts and markers along the way, but they will never come close to meaning as much as the final destination will. Our hearts will always be hungry as we roam this earth, awaiting the fullness of beauty in eternity.
[1] Louis Markos, Restoring Beauty (US: InterVarsity Press, 2012), Ch 1.
[2] CS Lewis, The Great Divorce, 80.
[4] Augustine and Chadwick, Confessions, 201.
[5] Augustine and Chadwick, Confessions, 289.
[7] Ed Rybarczyk, For Him Who Has Eyes To See, 89.
[8] Rodney Holder, The Heavens Declare: Natural Theology and the Legacy of Karl Barth. (US: Templeton Press, 2012), 45.