There has long been a tension between image and word in our churches. Historically, that tension was not as one-sided as it is now. For centuries, the Church was rich with artists and imagery. The Church even constructed church buildings designed to astound visitors and to spur the imagination towards the wonderment of God. Then something changed.
Presently, many churches occupy brown boxes, devoid of wonder and awe, and cleansed of all but a few stained glass windows. For most of the last 300 years, the majority of Protestant churches rejected the use of imagery in their worship services—no icons, no statues, no ornate painted ceilings. Also Post-Reformation, the Church devoted itself to the intellect. We, the Church, embraced thinkers instead of artists, and systematic theologies instead of canvases. But all of that is changing once again with the proliferation of the projector. In fact, a lot of churches are taking part in this shift without realizing it.
The advent of the projector marks the reintroduction of visual imagery into the Church. According to a recent poll, the number of churches using a large screen projection system is now more than six in 10. In other words, more churches than not are using projection. I wonder, though, if they use projection because they approve of visuals in the worship experience or because they can save a few bucks on printing out song lyrics on the worship bulletins. My guess is that the answer is more pragmatic than spiritual. After all, new technologies are often viewed as neutral, meaning they don’t require any additional critical thought.
Although projectors are a modern invention, religious imagery has a rich history in the Church—both in its acceptance and rejection. Widespread rejection of imagery began with the Reformation, when theological accuracy was an important focus. For many years the Church was defined in terms of historical continuity through the succession of the pope from the apostles. The Reformers argued for a change in that definition. They wanted the Church to be defined through theological continuity through the succession of beliefs from the apostles. This conviction led the Reformers to rely solely on the Scriptures as the source of doctrine and reject anything extra-biblical. John Calvin called this idea sola Scriptura. Calvin said, “Therefore, if we would have Him approve our worship, this rule, which He everywhere enforces with the utmost strictness, must be carefully observed … God disapproves of all modes of worship not expressly sanctioned by His word.”
In his book How Then Shall We Worship, John MacArthur emphasizes the importance of sola Scriptura by asserting that the abandonment of the principle has resulted in “[gross abuses], including honky-tonk church services, the carnival sideshow atmosphere, and wrestling exhibitions.” MacArthur also says, “Scripture is wholly sufficient to meet every need of the human soul.” This is often interpreted in an intellectual way, meaning we ought to gain knowledge from Scripture. Your experience probably echoes this. The most important part of most worship services is the sermon, the segment that intentionally imparts knowledge.
For MacArthur, the danger of moving away from an intellect-based worship service is that we are no longer anchored to the established tradition of Scripture-based worship. And when one is no longer bound to an ideal, there exists the possibility of forsaking it altogether. Hence, we’ve arrived at what professor and author Tex Sample calls the “spectacle of modern worship,” by which he means the performance-based culture of a media-centered society. The danger with spectacle, especially in the worship service, is its potential to distract from true reality. Entertainment provides no basis for any true and lasting transformation.
Additionally, many Protestants have seen imagery itself as dishonoring to God. Specifically, the Reformers viewed images of Jesus as idolatrous because any image would inevitably fall short of a true representation, and God would thus be dishonored. Calvin, as quoted by J.I. Packer, said, “A true image of God is not to be found in all the world; and hence … His glory is defiled, and His truth corrupted by the lie, whenever He is set before our eyes in a visible form.” In essence, Calvin believed any image of Jesus could, at best, only capture His humanity, but fail to remotely capture His deity.
Despite centuries of post-Reformation precedent, the Church now finds itself in another period of transition. Our culture is shifting from knowing and understanding to experiencing, from post-Reformation to post-modern. Mike Slaughter, pastor of Ginghamsburg Church, wrote: “We live in a post-modern, post-Christian, post-literate age. For the post-modern, fact is out—feeling is in!” Slaughter goes on to say our post-literate age suggests the need for more relevant, experience-driven worship services: “Post-literate means that we can no longer afford to pursue our ministry in the old, tired, linear, literate way. The sight and sound generation calls for a multi-sensory experience.”
Proponents of visual imagery explain that videos and graphics can illustrate God’s timeless truths in a way that the common man can easily understand. The statement, “A picture is worth a thousand words,” often holds true in our worship services. Likewise we often use analogies to explain truths when direct explanations fall short. Author and religion professor David Morgan observes that despite the historical lack of imagery in Protestant churches, images were often still used for children’s services. This trend effectively demonstrates that imagery can be used to reinforce abstract ideas, especially for those who struggle with exclusively verbal presentations.
There’s no doubt that visuals can impact us in ways words cannot. Imagery has the ability to connect to both the intellect and the emotions. Ultimately, most of you have probably already decided whether to use or reject imagery in your church. If you’re reading this article, chances are you’re already using visual imagery to some extent. Across the spectrum of evangelical churches, many are adopting imagery without evaluating it. Many have never considered the theological implications of using a projector. For them, and maybe for you, it’s a matter of dollars and cents. If that’s the case, I challenge you to avoid reducing such a vital part of your worship services to a pragmatic decision. Instead, decide what you believe regarding visual imagery and act accordingly. “Test everything. Hold on to the good.” —1 Thessalonians 5:21
Brian Holt attended Cedarville University and currently serves as a media producer at Ginghamsburg Church in Tipp City, OH. He resides in Tipp City with his wife, Anna, and son, Landon.