Truth, beauty, goodness—these three words have been the subject of much thought and controversy among philosophers throughout the ages. They still hold considerable challenge to our thinking in these days of confused values and gross materialism.
Most of us are content with common-sense definitions of these three words, and we are satisfied that we know their meaning. At least this may be true of the words "truth" and "goodness." We appeal to the Bible for such inspired statements as "I am the way, and the truth, and the life" (John 14:6, R.S.V.). "And Jesus said to him, 'Why do you call me good? No one is good but God alone'" (Luke 18:19, R.S.V.). We equate truth and goodness with Jesus Christ, who is the revelation in His own Person of these attributes.
We use the word "truth" quite freely to mean that which is according to the facts, that which corresponds to nature and the world as we are able to see it. observe it, measure it, and report it. We think of truth as that which actually happened in the past, as distinct from that which one might conjecture as having happened. The scientist is searching for truth, the principles and laws that govern the material universe and which may be verified by some reliable means either in the laboratory or by some accurate means of observation. "Truth" and "science" are words that are closely associated.
"Prove all things; hold fast that which is good" (1 Thess. 5:21). Protestants have always been strong believers in testing their beliefs and their doctrines by the Word of God. Our denomination has developed a logical system of doctrines that are proved by the Bible, and which we often label the "truth." To the average Seventh-day Adventist there is not much question as to the meaning of the word "truth."
The meaning of the word "goodness" is about as clear in the minds of Christians as the word "truth." We think of perfect obedience to the moral law of Ten Commandments as exemplifying perfect goodness. Goodness refers to conduct above reproach, without sin. It refers to a life filled with the love of God and expressed in unselfish deeds of kindness and mercy. This we think of as goodness.
The word "good" is used also for material things, for concerning Creation the record says that "God saw every thing that he had made, and, behold, it was very good" (Gen. 1:31). This means evidently that the material Creation was without flaw or imperfections of any kind, that nature functioned as God intended it should.
The words "truth" and "goodness" do not bother the average Christian too much, for he has a general idea of their meaning for him, but the word "beauty" is not so easily understood.
What does the word "beauty" mean? We read "He has made everything beautiful in its time; also he has put eternity into man's mind, yet so that he cannot find out what God has done from the beginning to the end" (Eccl. 3:11, R.S.V.). There are very few people who would confess that they do not know what is commonly meant by beauty. To many it simply means attractiveness, pleasant sensations to the eye or ear, or some kind of pleasing appeal to our senses. But Solomon tells us that "charm is deceitful, and beauty is vain" (Prov. 31:30, R.S.V.). And this has caused confusion among Christians.
In other words, can we trust beauty at all times? The Puritans and other religious groups were exceedingly distrustful of beauty, going so far as to exclude almost everything beautiful in the service of worship. There are some today who have a strong distrust of anything beautiful in connection with worship services.
We must remember that beauty in itself does not have moral qualities. Beauty as a value is neither right nor wrong. A thing of beauty is not necessarily true or good. Truth, beauty, and goodness are not synonyms today, although in the original creation of God they may have been. And it might be correct to say that God in the beginning is the originator of truth, beauty, and goodness.
God created Lucifer, and it is said of him, "You were the signet of perfection, full of wisdom and perfect in beauty" (Eze. 28:12, R.S.V.). It is also said of Lucifer, "Your heart was proud because of your beauty" (verse 7).
Works of art, which are an expression by man of his concepts of beauty, are often used to lead men away from God. This has been true in some church services.
The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people, and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture appeal to the love of beauty. The ear also is captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence.
This outward splendor, pomp, and ceremony. that only mocks the longings of the sin-sick soul, is an evidence of inward corruption. The religion of Christ needs not such attractions to recommend it. In the light shining from the cross, true Christianity appears so pure and lovely that no external decorations can enhance its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of 1, alue with God.
Brilliancy of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refinement of taste, often exist in minds that are earthly and sensual.—The Great Controversy, pp. 566, 567.
In this quotation we see that beauty is associated with a false system of worship. The fault is not with the beauty, but with the lack of a true submission to Jesus and His gospel of salvation. All the artistic values are worthless without the true spirit of worship, and the religion of Jesus Christ is complete without any additional artistic touches.Some may think that we should give no time to beauty and artistic things since the arts are not absolutely essential and since they have been used in false religions and even for evil purposes. Such thinking shows a lack of understanding and appreciation of the great contribution that the several arts have made to beautify and enhance the services of true worship. While God may be worshiped sincerely in the most primitive surroundings, He gave His approval to David and Solomon in their erection of the most beautiful Temple they were able to build for the worship of God.
Many of the masterpieces of music have been inspired by religion, and many an inspired musician has dedicated his great talent to the honor and glory of God. The arts are capable through the medium of beauty of tone, or through some other medium, of expressing a richness of feeling that could not be expressed in any other way. One gets insights through the music of Handel's Messiah, through the tenderness of the choruses in Brahms's Requiem, and through the sublime Sanctus chorus from Bach's Mass in B Minor, which have enriched the religious music of the world. Truly we would be the poorer without music of this noble expression.
In these days values are confused and rn;sleading. Religious words and religious titles do not make music beautiful or artistically worth while.
Beauty as expressed in the arts of music, painting, sculpture, and architecture, is not to be confused with religious truth and goodness. Neither should goodness or truth in itself be confused with beauty. Everything that is good is not also beautiful, nor is all truth beautiful.
Some of the "favorite" hymns of the church are neither beautiful poetry nor music. The type of organ music sometimes used is often anything but beautiful. It might be called sentimental, emotional, theatrical, entertaining, but not beautiful.
Too often we have confused beauty with a religious emotion, and if the music serves some religious purpose we think it is automatically beautiful. Here is where we need to take a serious look at our musical offerings to see that they are not only religious but also beautiful.
The church has at her command a wealth of beauty in music which she can use to the honor and glory of God—choral music, hymns, chorales, and organ music. Herein clergy and congregations should show themselves willing to offer to God a more excellent oblation of music and praise.
Some cultured persons might even be turned from the church that refuses to elevate its standards of religious music. It would be unfortunate for the church to present a lower standard in music than is expected of it by the educated people of the world. Our church today need not come behind in its music.
For example, the congregation that learns to sing with enthusiasm and religious fervor hymn No. 90, "Now Thank We All Our God," has made progress toward a higher standard of hymnody. The same might be said of other hymns, such as numbers 15, 20, 27, 42, 43, 45, 87, 260, 676. These are by no means all the good hymns that might be mentioned, but they represent a better selection than is sometimes used in our churches.
For organ music, the choral preludes of J. S. Bach, the slow movements of Mendelssohn's sonatas, and the music found in the three volumes of Musica Divina by Kreckel and the two volumes of Melodia Sacra by Kreckel, all represent a good type of service music that is not too difficult nor intricate, and genuine worship music of real beauty.
We do not worship God through music any more than we worship Him through a bouquet of roses or by admiring a sunset. Things of beauty in art and nature have their place and we should make use of them by all means. But we should never lose sight of the real core of worship—the personal relationship between the individual soul and his God.
Yes, there is truth, goodness, and beauty, and we should unite the three closely in our service to God.
