How the Book ‘Visual Faith’ Helped Me Prepare for an Upcoming Mission Trip
As I read this week’s assignment for the DMinLGP program, I realized that some of the information in this book was extremely relevant to the team of 17 that I will take to Serbia this November. The following is written to these team members.
Serbia Mission Trip Team:
I know that you are excited about our upcoming trip to Eastern Europe. As you know, the main mission of our team is to support local pastors, missionaries, and church leaders as they seek to share the life-changing gospel of Jesus with the people of Serbia. Our goal is not to go as “Lone Rangers,” but to assist our coworkers in Serbia who are seeking to be salt and light in a country that has many needs.
The most common question that I get when I talk to people about missions in Serbia is this: “85% of Serbians belong to the Orthodox Church. Aren’t they already Christians?”
That is a good question. As evangelicals, we believe that neither church attendance, baptism, financial contributions, nor a confirmation class can insure salvation. We believe that salvation is only found through a personal decision to follow Christ. We believe that…
“If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)
I want to be clear. I am not saying that all members of the Orthodox Church will miss Heaven. Yet, my experience in Serbia and my conversations with Serbia evangelical Christians (and an Orthodox priest) gives evidence that there are many in Serbia who merely see the church as part of their culture. Very few Serbians own a Bible. If they do own one, it is probably not read. Many youth and young adults in Serbia will attend church services with their families but claim to be atheists.
As you prepare for this trip, I want you to be ready to have meaningful spiritual conversations with Serbian people. Attached is a monograph entitled “Witnessing to People of Eastern Orthodox Background: Turning Barriers into Bridges to Personal Faith.” I would like you to read through this in the coming weeks. If you find the concepts difficult, don’t’ try to read it in one sitting. In the end, though, I believe that it will help you gain an understanding of how to engage Serbian men and women in conversations regarding faith.
In addition to this, I would like to share with you some insights that I gained recently as I read the book, Visual Faith: Art, Theology, and Worship in Dialogue, by William A. Dyrness. This book is a terrific overview of the ways that Christians have viewed art across the generations. It goes into detail about the relationship between the visual arts (paintings, sculpture, drawings, etc.) and theology.
For example, during the Protestant Reformation, there was a widespread rejection of the visual arts which was prominent in the Catholic church. Reformer John Calvin wrote: “Whatever men learn of God in images is futile, indeed false, the prophets totally condemn the notion that images stand in the place of books…In the preaching of his Word and sacred mysteries [God] has bidden that a common doctrine be there set forth for all” (Dyrness, p. 52-53). Calvin and other Protestant theologians criticized the Catholics of substituting a veneration of artwork for Biblical preaching of the gospel.
Theological disagreements over artwork did not start with the reformers. Three hundred years before the separation of the Roman Catholic Church from the Eastern Orthodox Church, Christendom was rocked by the Iconoclastic Controversy. In the AD 700s, some Church leaders began to speak out against the worship of icons (portraits of Christ or various saints). This was based on deep theological differences as to the nature of salvation. For example, many in the West followed the teachings of Augustine who believed that salvation was defined as reconciliation with God through the cross. Yet, many in the East viewed salvation as a spiritual communion with God (Dyrness p. 33). Church leaders in the East taught that icons were a supernatural way that people could commune with God.
While this seems strange to modern evangelicals, Dyrness explains it this way…
“Venerating the image was not a veneration of the object but the person who was visible in and through the image. The image did not simply represent the one portrayed, but actually became transparent; that is, one could see through the image to the sacred presence it represented.” (Dyrness pg. 35).
In other words, by meditating on a picture of Christ, you are able to see Christ Himself and stand in His physical presence.
The worship of Christ and the saints via icons is just as important in today’s Orthodox Church. While evangelicals teach that we grow closer to Christ through studying the scriptures, the Orthodox church proposed a more mystical view.
This is also expressed in the different ways the church building is viewed. For Evangelicals, the church building is simply a place that is set aside for gatherings… worship, teaching, Bible study, etc. Contemporary Evangelicals are fond of saying “this building is not a church, the people inside the building is the church.”
Yet, the Orthodox concept is much different. Dyrness writes “In the Orthodox family of churches, this tradition has placed a great emphasis on the holy space, represented by the church building and the images or icons of Christ and the saints that adorn its walls…(though the beauty of the church building) the Orthodox believe we can be progressively changed into the image of these saints and their glorious beauty” (Dyrness p.88)
To be honest, my experience of watching men and women worship in an Orthodox Church in Eastern Europe reminded me of the worship I encountered in a Taoist Temple in East Asia. In Serbia, I saw men and women kneeling in front of a statue of a saint, hoping to become more like that saint. In Taiwan, I saw men and women kneeling in front of a statue of a revered Chinese scholar, hoping to become more like that scholar.
As you prepare for this trip, I encourage you to learn as much as you can about the culture, history, and beliefs of the Serbian people. At the same time, focus on your own soul. In what ways is your faith alive and growing? What role does God’s word have in your life? Are you able to give a clear explanation of how you came to place your faith in Jesus?
William A. Dryness. Visual Faith: Art, Theology, and Worship in Dialogue. Engaging Culture, Grand Rapids, MI: Baker Academic, 2001.
PHOTOS FROM SERBIA
Singing in an Orthodox Church in Serbia
About the Author
Stu Cocanougher
10 responses to “How the Book ‘Visual Faith’ Helped Me Prepare for an Upcoming Mission Trip”
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Stu,
what a neat post! Very interesting to see how you took what we are learning and have applied it to the work you are already doing.
Interesting to think too, what can we learn and gain from the different perspectives – or in the case of the Icons, etc. that you talk about with the Orthodox church – a different way of seeing. How can that way of seeing both challenge us and strengthen our understanding of God’s truth and relationship with Jesus?
“How can that way of seeing both challenge us and strengthen our understanding of God’s truth and relationship with Jesus?”
Contemplating this question leads me to ask a bigger question. “What is idolatry?” To be honest, when I read the Old Testament, idolatry is mentioned everywhere. But I have no first hand experience of what it is like to bow down before a statue…expecting that statue to do something for me.
In Laos, I watched a woman bow down in front of s statue of a 5 headed snake to worship…presenting an offering of fruit. I have no idea what was running through her mind, but it may have been “I need help, bless my family, etc.”
Now, imagine this, if I walked over to her, removed the snake statue, and replaced it with the statue of a Saint, or maybe an icon of Jesus… would her idolatry turn into true worship?
At what point does mysticism become idolatry?
Stu,
I loved the letter and how you have woven our reading assignment in it. And of course, I love the pictures.
Your statement “In other words, by meditating on a picture of Christ, you are able to see Christ Himself and stand in His physical presence,” does raise a question. I mentioned in my blog about the images of Jesus and how people are lead to believe that is what he really looks like. I encourage people to see God through what he has created rather than what we created as his image. He told us he made the sun, stars, moon, rivers, mountains, clouds, etc. In nature we see him.
Stu, great modern example of a very old practice. Even as a former Roman Catholic I can relate to the idea that people venerate the saints. The pictures I enjoy seeing are the ones that are historically accurate. It’s fun to imagine what St. Francis of Assisi might have looked like. I agree with Lynda that we should be careful of our images of Jesus.
Really loved the pictures of Serbia. Thanks for posting them.
Nice connection into the value of understanding past and present variations in the Christian tradition. And practically, to connect it with your current ministry role. I’m curious how you would approach the role of visual faith (or lack thereof) within our own American evangelical churches; do you see the value in incorporating it into our own traditions, as Dyrness advocates?
Regarding the role of visual art in worship. In a sense, churches with more modern worship styles often utilize visuals in worship. Some of them via images projected on the walls by hi-resolution video projectors. Others utilize live artists who draw/paint during the service.
We have utilized both in the services at our church. Many who are are more visual learners say that this really helps them focus on God.
The difference is that these are used to convey an emotional / non verbal dimension to worship…but this is different than the way that Orthodox Christians view art.
In a way, Orthodox Christians view icons the way that Catholics view the Eucharist.
Good connection b/t Orthodox icons and Catholic Eucharist. What do you think would be comparable for Evangelicals?
Stu- I think you could have written this book with all the travel experiences you’ve had. Just listening to how you compare all the worship services you’ve attended and participated in reminds me how very big the church really is. Of all your experiences, what has been some of your favorite and have left a lasting impression on you?
To the contrary, I have visited Orthodox churches in Russia and Serbia, but the book Visual Faith was extremely helpful in explaining to me how Orthodox Christians view art and worship.
Most memorable worship experience?
At a mid week worship service in Pattaya Thailand at the Tamar Center… singing praises to God alongside women who have been rescued out of prostitution.
https://www.youtube.com/watch?v=v13WyMfVnCg
Stu, you did a great job connecting Dyrness to your experience visiting Serbia and the Orthodox church. I appreciate the fact that you highlighted how space is important for worship. The singing was wonderful and draws attention to even the importance of acoustics in worship. The architectural structure that lends to that great sound can be seen visually and appreciated acoustically. Enjoyed your post.