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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

The Purpose of Art

Fr. David Friel · February 26, 2017

ESTHETICS, the so-called “science of art,” is a subject that interests me greatly. This branch of philosophy explores art and beauty and the manner in which they relate to sense perception. The field has a long history, having received consideration from several of the ancient philosophers, most notably Aristotle, and it is an area that continues to attract attention from philosophers, art historians, and others.

A recent inquiry brought me to the aesthetics section of the stacks in the library at CUA. There I picked up Leo Tolstoy’s short work, What Is Art? Inside, I found a series of terrific reflections on the meaning, value, and purpose of art.

This passage, from section IV, 1 particularly caught my attention:

Beauty, or that which pleases us, can in no way serve as the basis for defining art, and a series of objects that gives us pleasure can in no way be an example of what art should be.

To see the aim and purpose of art in the pleasure we derive from it is the same as to ascribe the aim and significance of food to the pleasure we derive from eating it, as is done by people who stand at the lowest level of moral development (savages, for instance).

Just as people who think that the aim and purpose of food is pleasure cannot perceive the true meaning of eating, so people who think that the aim of art is pleasure cannot know its meaning and purpose, because they ascribe to an activity which has meaning in connection with other phenomena of life the false and exclusive aim of pleasure. People understand that the meaning of eating is the nourishment of the body only when they cease to consider pleasure the aim of this activity.

So it is with art. People will understand the meaning of art only when they cease to regard beauty—that is, pleasure—as the aim of this activity.

The wonderfully concise definition given by St. Thomas Aquinas for beauty is id quod visum placet (“that which, on being seen, gives pleasure”). 2 If we read Aquinas and Tolstoy together, then we can conclude that pleasure is intimately bound up with beauty—indeed, part of its very definition—but not its aim.

The purpose of art, whether sacred or otherwise, is not to incite pleasure. The artfulness of choral harmony, therefore, does not consist simply in the fact that it charms the listener. The artistry of a Rembrandt consists in more than just the fact that it catches the eye.

What, then, shall we say is the authentic purpose of art? Tolstoy reaches the rather unfulfilling conclusion that the purpose of art is to elicit feeling, which he defines quite broadly. Unsatisfied with this notion, I gave the question further consideration, and I have a suggestion of my own. Perhaps it is best to understand art as a means of reflecting Godliness. As the Creator of the universe and “the original source of beauty” (Wisdom 13:3), God is, Himself, an Artist. By making art, therefore, the human artist advances along the way of imitating the divine.

Do you find this to be a satisfactory explanation of the purpose of art? Would you suggest a different understanding?



NOTES FROM THIS ARTICLE:

1   Leo Tolstoy, What Is Art?, trans. Richard Pevear and Larissa Volokhonsky (New York: Penguin Books, 1995), 35.

2   See Thomas Aquinas, Summa Theologica, Ia, q. 5, art. 4, ad 1. The text actually renders the definition in this way: “Pulchra enim dicuntur quae visa placent.”

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Beauty Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “7 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article is called: “Professor Bouyer’s Regret.”
    —Jeff Ostrowski
    Cardinal Ranjith on “Active Participation”
    From 2005–2009, Malcolm Cardinal Ranjith served as Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments. He was considered ‘papabile’ during the last conclave. On 8 December 2008, he wrote this powerful statement concerning Gregorian Chant, participatio actuosa, celebration “ad orientem,” and other subjects. When it comes to the question of what “sacred” means, Monsignor Robert A. Skeris provides a marvelous answer.
    —Jeff Ostrowski
    “Music List” • 22nd in Ordinary Time (Year C)
    Some have expressed interest in perusing the ORDER OF MUSIC I’ve prepared for 31 August 2025, which is the 22nd Sunday in Ordinary Time (Year C). If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the spectacular feasts website alongside the official texts in Latin.
    —Jeff Ostrowski

Quick Thoughts

    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed
    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed

Random Quote

“The main place should be given, all things being equal, to gregorian chant, as being proper to the roman Liturgy. Other kinds of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.”

— ‘2011 GIRM, §41 (Roman Missal, 3rd Edition)’

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