Page 127 - EMCAPP-Journal No. 8

Foundational Discussions in Christian Psychology

Beauty, Umberto Eco (2004:281) advocates sence of being. One cannot use them in order
very strongly for the rediscovery of the sublime to design a kind of description about the cha-
in nature. To recognize the sublime in nature is racter of being. Even substantial thinking does
inter alia to become aware of the deformation not suffice. The reference for example to ‘soul’
of nature in terms of ugliness, formlessness, ter- (nēphēsh) is then more a qualitative category
ror and exploitation. Beauty then demands ju- referring to the value of our being human in re-
stice. “For example, in answer to a question on lationship to God. It refers to the meaning and
the criterion for appraising beauty, the Delphic cause (telos) of life emanating from the encoun-
Oracle replied: ‘The most beautiful is the most ter between God and human beings. Categories
just.’ Even in the golden age of Greek art, beau- describing aspects of human life should be un-
ty was always associated with other values, like derstood in a complex network of relationships
‘moderation’, ‘harmony’ and ‘symmetry’” (Eco referring to the whole of life, thus the emphasis
2004:37). on a systemic approach that incorporates ste-
reometric thinking.
However, a spirituality of beauty probes deeper;
beauty is an ontological concept that refers to Stereometric thinking in a theological an-
the quality of being and the destiny of the cos- thropology: more than merely ‘soul’
mos. A stereometric approach to anthropology
In the words of De Gruchy (2001:8), art has to means that every aspect of our being human
do with that awakening that aesthetic existence represents the whole of life as determined by
becomes possible and transformation begins to the transcendental realm of the human spirit.
take place. Thus, the following thesis: practical The whole is represented in every aspect. Ho-
concern should be supplemented by practical wever, merely calculating all the different parts
art. Practical art then as the skill through which together does not imply that the whole of life is
we beautify the human soul, the place of land thus captured and grasped. The whole is always
and the space of creation via the mode of praÿs more than its parts. ‘Soul’ is therefore more than
― the creative power of humility (the habitus of reason and the ‘body’ more than psuchē. Both
eschatology) and the creative energy of hope. In body and soul are more than spiritus or flesh
practical art and hope, the endeavour is to beau- (sarx). Human beings are embodied souls and
tify life and to rediscover the beauty of creation. ensouled bodies. As a created in the image of
God, wholeness as a spiritual category implies
“Very good’ (the text adds מאד, meod - very) in Christian anthropology that human beings
in Genesis 1: 31 refers to appropriateness and are designed for the cause of doxa; i.e. to reflect
a kind of divine delight regarding the beauty divine destiny (telos), a humane mode of living
and purposefulness of creation. In Revelation 4: (Calvin: la principale fin de la vie humaine).
11 the connection honour, glory and power are
emphasising the connection between creation “Stereometry” is the overlay of images and mo-
and the reflection of the mind and will of God. tives that not only enhance the concreteness
Good, wisdom and Torah-thinking are inter- of special statements but also subject them to
related. According to Ecclesiastes 3:11: “He has a multiplicity of perspectives (thus, as it were,
made everything beautiful in its time. He has “exploding” their meaning). Words and texts
also set eternity in the human heart; yet no one are thus rendered semiotically transparent
can fathom what God has done from beginning to one another, thus disclosing one another‘s
to end.” A more free translation: “He has made meaning (by opening up semantic spaces). Ap-
everything appropriate in its time.” (Version of plied to Old Testament anthropology this im-
New American Standard Bible). plies such stereometric thinking “defines man‘s
Against this background, one should take into area of life in terms of characteristic organs, thus
consideration that ‘anthropological categories’ describing man as a whole.” On a conceptual
in scripture do not refer to a formal anthro- level, this wholeness also envisages talk about
pology or an abstract theory regarding the es- the complex and differentiated unity of persons

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