Confronted with Beauty: an argument for the existence of God

“He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.” (Eccl. 3:11).

Majestic mountain vistas, trickling waterfalls, meandering trails lined with mossy stumps, stones and towering trees all move me in a way that is felt deeper than any of my five primary senses. I enjoy contemplating the growth of a plant or the transformation of a tadpole into a frog. When I visit an art gallery, I like to stand about 8 feet away from a painted canvas and loosely stare at the colors, the texture and the composition of the painting. Musicians performing genres as varied as classical, Celtic, jazz, and traditional folk have produced music that has given me goosebumps, yielded waves of joyful tears, or produced a deep-as-the-soul sense of peace. 

Have you ever experienced a contagious smile and found yourself smiling or laughing in response? Have you ever been able to look up at the stars on a cloudless night away from light pollution and felt an overwhelming sense of awe? Do you desire beauty in your life in any form? Impressions from nature, music, art, people, and spiritual experiences that prompt a deep longing for more all have something in common—they point to the reality of God.

One might call this the aesthetic argument for the existence of God. Logical arguments for God’s existence come in different forms. Most of them can be articulated in a rational statement or logical syllogism. For example, one form of the Teleological Argument for God goes something like this:

1. Everything that is designed must have a designer.
2. The universe shows evidence of design.
3. Therefore, the universe must have a Designer.

The first two points are premises. The third point is a conclusion. If both the premises are true, and the conclusion is a logical outflowing from the two premises, then the conclusion must be true. There will usually be counterarguments. In the end, we will accept or reject many truth-claims by faith. However, despite the inability to prove a particular premise with absolute certainty, these arguments help us to organize our thoughts and defend and articulate our beliefs.

Philosophers, scientists, theologians, and other thinkers have used arguments like this form to argue certain claims to be true for millennia. Dare we attempt to squeeze something so mystifying or subjective as beauty into such a dry, bare-bones formula?  I believe that we can. If nothing else, it helps us to simplify the complex and to state the obvious in very few terms. Then we can return to our hikes and other outdoor adventures and allow ourselves to be bewildered by God’s handiwork.

Aesthetic Argument for the Existence of God^text

Aesthetics is a philosophical study concerned with beauty and taste. Humans are drawn to beauty as if it were embedded into our DNA. It is a universal human experience, even though the experience itself varies widely from person to person. Textbooks and formal study can only take us so far in this endeavor. C. S. Lewis helps us to orient our thoughts away from this stale definition with elegance and more depth:

“We do not want merely to see beauty, though, God knows, even that is bounty enough. We want something else which can hardly be put into words — to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it.”²

Lewis is treading on holy ground. He understands it. In saying that it can “hardly be put into words” he reveals that he gets it better than most of us. There is a sense of awe and wonder that we experience in this life that goes beyond words. After Paul was taken up to the Third Heaven, he said that it was not lawful even to speak of the things he heard.³ 

There is no contradiction with reason here—only the acknowledgement that there are things difficult to express in words because we are inarticulate. There are those things that deeply move us in such a way that finding the best words only points us in the general direction of the idea. The words themselves get us into the arena, but not to a specific seat. If we choose to only dwell on the limitations of human language, we diminish the reality of this wondrous awe. From here on, I will refer to this deep feeling of inexplicable reverence, love, sadness, or nostalgia that sometimes happens when humans are confronted with beauty as “Awe.”

Do not think for a moment that we are proposing something so abstract and esoteric that it cannot be discussed. In fact, we can. We do this with God. There are certain truths that we can know about God. The Scriptures reveal that God is spirit. God is love. God is holy. These concepts are truthful, yet not comprehensive about God’s nature.

With the argument from aesthetics, we begin by acknowledging the existence of Awe. This is one of our premises. We know what it means. Unless you have lived under a stone or in a dark cinderblock room your entire life you have likely experienced it on some level. 

It is more than a feeling, although feelings may be present. Awe can move you to the point of tears or joyous laughter; however, I do not believe that feelings are a necessary component of the equation. It is also more than knowledge, although knowledge is present. It may even be in response to your intellectual understanding of the nature of a thing that results in Awe. Yet, it is more. It is longing, a deep ache—an ever-present part of our existence. It seems almost dormant at times, until we are confronted by beauty that leads to Awe. Then, once we have a taste of it, we want more. 

It is this desire for more that the Enemy often uses to his advantage. He knows we were made for something Higher, and he offers attractive substitutes. Too often, we fall for it. The power of this argument is in the experience itself, even when we fall for the lesser substitutes that the Enemy would place in our path. 

To the one that has experienced pure Awe, it more clearly points to our Creator. To the one who has not (or will not admit it), the argument weakens, but is not invalid.

Nature

One would expect to find beauty and experiences like we are addressing in a universe that did not come about by random chance but was created by an intelligent being who loves His creatures. There really is no point in passionate love of beauty for humans if the only point in our existence is survival. Before we dive deeper into this topic, let’s address a common critique—that beauty in nature is simply for the propagation of various species.

This syllogism stands in contradiction to that critique:

1. The recognition of and appreciation of beauty is a universal human experience.
2. Natural causes do not account for many examples of this experience.
3. Therefore, there is a supernatural origin for the human appreciation of beauty.

The second premise is a target of critique by some of our friends in the scientific community. Naturalistic evolutionists propose that beauty in the animal and plant kingdom is largely a result of the need for sexual reproduction. Mates need to attract other mates (or pollinators). Yet, this argument fails. As far as we can tell, animals do not have a taste for beauty. Pollinators, like hummingbirds and honeybees, are simply drawn to a certain color or a certain shape.⁴ There is no process of thought that says, “This is a pretty flower. I bet it has good nectar.” When we speak of beauty in the animal and plant kingdoms, we are talking about a human experience, not the experience of a plant or animal.

There are certain visual traits that distinguish male and female animals. Some of these, like the bright colors of many male birds, are quite attractive to human eyes. It has been suggested that the male colors of birds are bright enough to catch the attention of a predator, like a feral cat. This is a practical trait; there is nothing to suggest that the female bird of the same species is mesmerized by her mate’s beauty. A pretty, red berry is just as likely to be healthy and tasty as it is to be toxic to an animal (based on color alone). Animals are more likely to rely on pheromones to find their mates.⁵ Even if the display of color of a male bird of paradise catches a potential mate’s attention, it is on practical rather than aesthetic terms.

There are useful reasons for some butterflies’ color. The bright orange hue and variegated patterns of the monarch butterfly wings warn potential predators that it is toxic. Several other butterfly species practice mimicry—their wing colors and patterns look similar to the monarch. Predators leave those butterflies alone as well, based on their color. Most people find these butterflies beautiful.

People also find wonder and beauty in various things like lightning storms, barren deserts, volcanic eruptions, and other natural phenomena that are clearly without practical benefit and may even be dangerous.

None of these examples get us close to why we humans find so many aspects of the natural world beautiful. Not only do we find flowers, birds, and butterflies beautiful, but many of us find waterfalls, starry nights, and distant mountain ranges breathtaking.

Science cannot adequately explain why people find traits in living things beautiful. Why do people find ANYTHING beautiful? Why does beauty produce in us a longing for something more? It does no good to talk about beauty as a purely subjective idea. There is a general consensus about many things that we find beautiful. The subjective taste we may have about various natural wonders fails to explain why there is a general recognition of natural beauty among humans. 

We should also be asking why we can distinguish beautiful things from those we find hideous. Even those who deny the existence of God, are usually quick to admit that along with all the suffering and ugliness in this universe, that beauty exists. If you can find that rare person who says that the world is ONLY ugly, he is admitting a standard by which he can call something ugly. 

Visual Art and Music

There is such a diversity of opinions about what makes great visual art or music that we could easily pass over this category. However, most people can admit to some piece of music or art that has moved them deeply. Many of us have very strong opinions about the kind of music, art, or dance that we find to be beautiful or aesthetically pleasing. While this is a very helpful observation, and points to the existence of beauty, there is another perspective here that is too often overlooked—that of the creator. 

Whether we are observing a classical guitar player, a ballet dancer, a Monet painting, or a bluegrass quartet playing an emotional waltz, we must consider the intent of the artist. I believe that I can comment on this as one who not only appreciates art, but one who has also produced much art and music in my lifetime. Musicians and artists generally have two purposes in their art—the fulfillment of a personal pleasure and the desire to please others. We see a myriad of psychological elements that we could discuss with more space, but most of them would fall under these two categories. For example, the artist may hope to find love and acceptance through his art. The dancer may be working through some personal issues. The musician may find her craft to be personally therapeutic. He or she creates something that brings (or attempts to bring) a sense of wholeness or peace. 

Often, the creative process produces something that other people find aesthetically pleasing. Deep down, I feel that most artists desire to reach this point. Sometimes, no one else ever discovers it. Yet, the creative experience can be very pleasing—enough for many to continue their craft.

Those who create find a deep satisfaction in the process of creating, even when there is not a practical benefit in the creation itself (art or music sales, fame or recognition from others). 

In summary, a creative person creates. Very often, the result is something that others find aesthetically pleasing. In some cases, masterful creators have produced art and music that has the power to move masses of people to Awe.

Image-Bearers of God

Those who create are participating in something that points to the Creator. We are made in God’s image. As his image-bearers, we are driven to create. Most of those of us who do not create at a high level appreciate others who do. And nearly everyone appreciates beauty on some level.

Beauty both points to the Creator and that we were created. What else accounts for all the beauty in this universe—beauty that humans are especially equipped to appreciate? Yet, it is more than just beauty that can be objectified. The subjective nature of the experience points to something deeper—to the Awe that drives us forward in our individual souls in our quest for meaning, wholeness, peace, and joy. I feel at this point that the more I say, the less I say, so let’s move on to a syllogism:

1. The recognition of and appreciation of beauty is a universal human experience.
2. Humans experience Awe through beauty.
3. Universal human experiences, such as the recognition of beauty and the experience of Awe, require an explanation.
4. Natural causes alone cannot adequately explain the universal human experience of beauty and the accompanying sense of Awe.
5. Therefore, there is a transcendent reality that is responsible for beauty and the Awe it inspires, which we can attribute to God.

“Awe” is understood to be a transcendent experience that countless humans have experienced and articulated in many ways. It is the beauty of which Lewis describes that we want to bathe in and become a part of. It is what Dostoevsky expressed when he wrote, 

Look around you — the clear sky, the pure air, the tender grass, the birds; nature is beautiful and sinless, and we, only we, are foolish and we don’t understand that life is heaven, for we have only to understand that and it will at once be fulfilled in all its beauty, we shall embrace each other and weep.⁶ 

Conclusion

A few days ago. I was at a music festival where almost everyone present was a musician. Some are better than others, but most are quite adept at their craft. Some were truly in the virtuoso category. I was present to witness one of these talented musicians who was performing late one breezy clear-skied night, under a large tent. He was playing his fiddle with rare skill when a giant, beautiful moth began to swoop around his head, attracted to the light above him. The genius musician creatively responded by increasing the musical intensity even while ducking, interacting with the audience, and dancing with the moth. The combination of sights, sounds, smells, and joyful responses of the audience gave rise to an exhilarating and deep Awe within my soul. I will never forget it. 

Those humans who have experienced Awe in nature via an encounter with beauty have experienced something that is very real to them. This opens the door for conversations about God as a creator of beautiful things. The Bible has a lot to say about this. Solomon wrote that God has “made everything beautiful in its time” (Eccl. 3:11). He acknowledges that there are things “pleasant for the eyes” (Eccl. 11:7). The Bible also points to the fact that humans can produce beauty through art or music. We can sing a joyful noise to the Lord (Ps. 89:15; 95:1; 100) and can play well on instruments (Ps. 150; Ezek. 33:32). It is presumptuous to discount the aesthetic argument because some details of the human experience of beauty are subjective. We are not judging the object of beauty, but the universal nature of the experience itself. The fact that there is a universal recognition and appreciate for beauty strongly points to something Beyond—something that makes no sense in a purposeless universe. Even more weighty is the common and deeply profound sense of Awe that so many of us have experienced when confronted with beauty.