Ethics in Christianity is something essential. We can learn Christian ethics very well from the prophets, concerned for the abused, for the weak of the earth, for the oppressed, for the poor, for the foreigners, for the orphans and the widows who, in the Old Testament, were the prototypes of marginalized groups. Regarding religions, it could be affirmed that Christianity is the most ethical religion in the world, fundamentally with respect to the neighbor whom one must love, help and practice all kinds of solidarities. As for love, it is similar to the love of God.
Nevertheless, We could ask ourselves if in our churches today aesthetics predominates more than ethical commitment. The beauty of praise is sought, the expressiveness in the reactions with the hands, the palms, the face, the sensations of both beauty and well-being, of a search for aesthetic happiness. I believe that, faced with this, ethical questions, solidarity with the poorest and with the suffering of the earth, the effectiveness of Christians in a kind and merciful action with the world, the work to bring the values of the Kingdom that they are counterculture in an unjust world and with values alien to the biblical ones, without a doubt they are below the aesthetic concern. ´
The application of reason in a responsible way in the face of ethical responsibility in general, is far below aesthetic concerns. There is great concern that the instruments of the praise group are played well, the aesthetics of the cultic celebration are of concern, the rhythms, the modern music, much more emphasis is placed on the choruses than on the hymnals, the raising of hands, the gestures of the faces and body, the voice modeling in the aesthetics of the amens and hallelujahs, the contracted faces, seem to seek aesthetics much more than Christian responsibility in the face of an ethic that stems from biblical values.
It concerns and occupies the aesthetics of the celebration as if it were more in line with Christian spirituality than ethics itself, love in action before our neighbor who may need us in any social, economic, health or humanitarian context. Perhaps it is that the concern for ethics is a much harder and more complex responsibility in following the Master. Some may think that what happens is that what we call Christian ethics does not support the celebration, the joy, the cultic ritual, but biblically it is not like that. God, in the Bible, in the prophets, teaches us that he is deaf to the ritual that is not preceded by the search for justice and the practice of mercy.
To be in line with Christian ethics, one must reflect a lot on biblical themes, the values of the Kingdom, the concept of neighborliness, the injustices in the world, so much poverty and social exclusion to which the believer cannot be deaf or give the back to the cries of the suffering neighbor. However, seminaries, congregations, and individual believers must be encouraged not to limit themselves to cultic ritual based solely on aesthetics. You have to go much further in following the Master. Believing encourages us to live in commitment with our neighbor and not only and exclusively with God, although, logically, the commitment with God should lead us to the commitment with our neighbor. That would be the authentic experience of Christian spirituality.
We are not against aesthetics in the worship of God, but we are concerned about the much space and concern that is given to beauty in song, in liturgy, in the care of temples, in parties and decorations that they can be used on important holidays such as Christmas and others, but we think that it should have a balance with the ethical issue, with the Christian responsibility before the suffering neighbor, before the injustices of the world that demand the voice of believers. You can give all the space you want to the aesthetic, but do not forget the commitment to the Word that must have its space, also touching in a very special way the themes of commitment to others, of love for the suffering. We repeat that we must teach that love of neighbor must be in a similar relationship to love of God.
Also, too much emphasis on aesthetics and on bodily sensations and expressions can lead us to a kind of liturgy based on the psychic that leaves aside the ethical commitment to the man who needs us. Therefore, we encourage our congregations to give a much broader space to ethical issues, to issues of social commitment, to issues that enhance Christian solidarity in the face of human pain. For that it is not necessary to eliminate the concern for aesthetics. It would be very good if there were only a position of balance that did not mutilate the experience of authentic Christian spirituality at all.