The only reason I bought the book 101 Key Terms in Philosophy and Their Importance for Theology was because an Internet search for a handful of keywords produced a passage from the book’s entry on aesthetics.
The word “aesthetics” can mean one or both of two things: (1) thinking about beauty and (2) thinking about the human experience of beautiful things. Aesthetics tends to be an academic discipline within philosophy.
I want to quote a significant passage from the passage on aesthetics in the book, which was written by two faculty members at Calvin College and one at Gordon-Conwell seminary.
Some of the following terms might be a little dense, so I’ll bold-face the easier-read, core parts:
“While strands of Christian, especially Protestant, theology have adopted the more rationalistic stance of Plato, throughout history many theologians have affirmed the aesthetics as a central medium of both revelation and truth, particularly Neoplatonic theologians such as Bonaventure. The emphasis on aesthetics has received renewed interest in contemporary theology due to the work of Hans Urs von Balthasar, Jean-Luc Marion, and Jeremy Begbie. At the core of these theological aesthetics (or aesthetic theologies) is a rejection of the rationalist axiom, which assumes that truth is communicated only in cognitive propositions. Rather, there is a mode of truth telling that is unique to the aesthetic or ‘affective,’ that cannot be reduced to cognitive propositions. Appeal is often made to the liturgy itself as an example of this, particularly the rich eucharistic liturgies of Orthodox and Catholic traditions, where all of the senses are engaged in order to communicate the truth of grace.” — Kelly James Clark, Richard Lints, and James K.A. Smith (bold-face added)