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Building off of yesterday’s post – I want to suggest that there is biblical precedent for the prophetic and subversive use of storytelling to challenge the powers that be.

In II Samuel we find David, secure in power and victorious over his neighbors. He has sent his army off to war against the Ammonites, but stays behind in his palace.

As the well-known story goes, David sees from his rooftop a beautiful woman bathing, has her brought to him, and then  – after finding out that she became pregnant that night – he conspires to deceive and eventually murder her husband.

No doubt David felt he had gotten away with his actions, the only people who knew were some close aids and of course Bathsheba who would be publicly shamed if the truth came out, and may have become aware of just how far David was willing to go to protect his power.

You are that regime!

Into this situation of injustice and exploitation walks the prophet Nathan. He tells the king a brilliant little story about a rich man who robs a poor man of his only beloved lamb. David is incensed by the story, drawn into it to the extent that he has unintentionally identified with his victim and against himself, and demands that the man be brought to justice.

To this Nathan famously responds, “You are the man!”

He then proceeds to share the words of God’s judgment against David. And David, who had testified against himself, breaks down in repentance.

Like the audience of V for Vendetta, David’s worldview was intentionally subverted by a story told from the underside of power, a story that subtly placed him in opposition to his own exploitation and abuse of authority.

Though we often think of prophesy as primarily a predictive act, most of the work of the Old Testament prophets is more like Nathan’s confrontation with David – performance art, poetry, and storytelling that challenges the powers to see things the way the truly are, and that then offers hope on the other side of repentance.

It is this sort of prophetic witness that I think the Church needs to reclaim in its art, its singing, and its storytelling.

Over the weekend I (re)watched V for Vendetta.

As I watched I was reminded that although the relentless noise of media can be used to numb people, good art can also jolt people out of their slumber.

This is of course why art and literature are among the first things to be censored in totalitarian regimes. The powers know artists are a threat, because they can make people see the world differently.  In the words of Evey, “Artists use lies to tell the truth.”

Through the power of story, moviegoers watching V for Vendetta find themselves sympathetic to the “terrorist” V, and opposed to a fictional government that is meant to be a parody of their own (nationalist, explicitly religious, homophobic, at war with Muslim extremists, etc.).

Similarly,  the film Avatar succeeded in subverting the ideology of whole theaters full of people, getting them to cheer against the side that was meant to represent their own military and economic exploitation of others. (On an artistic level I have mixed feelings about Avatar, but at that at least it was quite successful).

Now my point here is not to argue that the ideologies driving V for Vendetta or Avatar are correct, but rather to demonstrate the rather fascinating way such art forms can subvert the way we look at the world – often without us even realizing it at the time.

Which leads me to pose a question: how often does contemporary Christian art, film, or music serve to subversively jolt people out of their captivity to the story of empire?

If you would only need to change a few lines in most Christian films to make them indistinguishable from Hallmark channel specials, and replace “Jesus” with “baby” in  much of our music to make it light pop-ballads, are we really doing anything more than offering sanitized versions of cultural norms?

The Church needs art and artists, but we need to encourage those artists to challenge us like the prophets and poets of old, and to provoke our culture into seeing the world in a new light, the light of the Gospel.

Recently I’ve been contemplating place, beauty, and sacred space.

Admittedly, my low-church evangelical heritage has not well equipped me for such reflection.

Utilitarian cafa-gym-atorium sanctuaries do little to stir the soul, but reveal much about what we imagine the point of church to be, and how we think about God.

In all our talk of God being everywhere-present we seem to have forgotten that the God of the Bible is often made known in a special way in particular spaces and times.

Last night a friend pointed me to the words of YHWH during the dedication of Solomon’s Temple “Now my eyes will be open and my ears attentive to the prayers offered in this place.” (II Chronicles 7:15).

My theology of place is not well suited to process such a statement, but there it is. The God of the Bible uniquely indwells certain places (Sinai, Tabernacle, Temple) and, worryingly, also abandons them when they are misused.

Over the next week I plan to return to this topic a few times, but this morning I just want to start the conversation.

What, if anything, makes space sacred?

That we’ve been intentional about dedicating it to something and our spirit is more receptive to God as a result? The slow untraceable workings of use and time (like the feeling you get stepping into an old cathedral)? Simply the mysterious ways God has chosen to reveal his presence?

Today’s guest post is brought to you by Charles Peters. Charles is a student at Liberty University, blogs at charlespeters.net, and is the editor of online magazine Heretic Press.

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art is a creation. but art is also a way of seeing the world and so is faith. art shows us that things are beautiful and have meaning and so does faith. art brings us deeper into the world we live in and so does faith.

when you open the bible, it begins in genesis 1. it begins with a poem that tells of god creating, of making and of god calling something good. this poem shows exactly who god is, first and foremost he is a god who creates. he’s a god who sees the hope raising up out of nothing and breathing the possibility into existence. he calls what he made ‘good’. we can establish that this word ‘good’ is not a state of frozen perfection. it’s a statement of progress. this creation is the foundation of the whole bible. after all, it is ‘in the beginning’.

for most people the bible starts in genesis 3 with a fallen existence, a broken world and a sin nature. i say this is where the bible starts for most folks because, this is the focus and prime obsession of what it means to be a christian. to be a christian is to be a sinner who was saved. it’s a faith full of division where things either are saved or secular.

but that’s only a half-truth.

the bible clearly begins in genesis 1, where god began as a creator. and in the next chapter he calls the first people he made in his likeness to be co-labors, they were called to tend and to work the garden because things were well growing. and then sin enters the world.

god has not stopped being a creator. he has not stopped asking us to labor and work. he has not stopped seeing the possibility and bringing it into existence.

if we being with our faith in chapter 1 of genesis, we as a people are empowered. if we are made in his likeness doesn’t that make us creators? doesn’t that call us to bring the possibility into existence? i would say yes. being a creator, being creative, bleeds into our spirit and being spiritual.

we’re called to be artists not sinners. we’re called to be a people who are in awareness that they burst with creative potential. god tell us that we should ‘work against the ground’, to fight to get to some- thing beautiful like the garden we were made in. that’s what the first few chapters of genesis tell us versus that we’re all hopeless without a savior. but we are saved and we trying to be back to the gar- den.

it’s a faith that makes everything sacred. this realignment of our foundation helps us see that everything is sacred. in colossians it says:

He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

all things still means all things. it means that in this faith the secular is sacred. it mean that any creative expression is redeemed. for the christian there is no seperation on the billboard charts; for the christian all music is christian music. child-raising, business, politics and labor are creative endeavors that are all sacred spiritual work. they aren’t outside of faith, they’re all avenues within this view of the world.

if what colossians says and what we learn in genesis is true everything is being redeemed and everything is meant to be encountered. to be someone of this faith is be someone who creates.

For the past three years Grand Rapids has hosted Art Prize, a radically open art competition which fills downtown with over a thousand original works.

Though I’m not artistically gifted, I value the arts and look towards Art Prize each year with quite a bit of anticipation.

Because art can challenge our assumptions,


bring beauty into our lives,


help us to feel,


and let us imagine.


Art can even be an act of worship.

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