There is a tendency, in the Church today, toward adopting the manner and dress of the world. For instance, it is not uncommon to see tattooed and pierced persons in the pew on Sunday. Often these are not new Christians recently saved from the kingdom of darkness, but second and third generation Church goers, young (and no so young), people raised in Christian homes.

One way that the Church has chosen to deal with this growing phenomena is to down-play the significance of these demonic symbols. That isn't because the older generation actually approves of tattoos and facial piercing; it is because the older generation doesn't really have a well thought out objection to the practices.

For the most part those Christians who oppose "body art" do so simply because it is not "Christian." They're right, but when a young decorated Church goer asks why it isn't Christian, the undecorated can only say that it is worldly and un-Christlike. At which point the hipster will ask what it is about body art that is worldly and un-Christlike. Typically this leaves the artless one speechless. To the conservative Bible believing Christian, tattoos and piercings1 are plainly contrary to Christ's example and one's identity as the temple of the Holy Spirit. Yet he finds that he cannot really articulate a convincing argument as to why. The reason Joe conservative Christian cannot articulate his belief is because in "modern rationalistic Western society, men do not understand the power of non-verbal symbols and of dress."2 In other words, because your average Christian does not understand the significance and prevalence of symbolism he cannot formulate an argument against the misuse of symbols.

James Jordan has written that:

Symbolism, then, is not some secondary concern, some mere curiosity. In a very real sense, symbolism is more important that anything else for the life of man.3

Jordan's thesis is that all of creation is designed by God to tell us about Him and to teach us about reality, by means of symbols. In other words, the world does not exist for its own sake nor ultimately for the sake of man; but it was brought into being in order to disclose God in the symbols of creation.

For instance, God is a shepherd (Ps. 23:1), a fire (Heb. 12:29), like a lion and like a flock of birds (Is. 31:4-5). He is an eagle (Deut. 32:11), a lamb (Is. 53:7, Rev. 5:6), a hen (Matt. 23:37), the morning star (Rev. 22:16), food, drink and bread (Is. 55:1, John 6:35), a rock (Deut 32:4), and a tower (Prov. 18:10). Thus the Christian view of the universe must be fundamentally symbolic.4 We look at a flower, a rock or an eagle in flight and say, "here is wisdom, here is God on display." These things are expressions or symbols that help us to discover God and to learn to see through God's eyes, so to speak. Or to put it another way, the stuff of creation allows us to peer into the (ultimately incomprehensible), character of the Creator and teaches us to think in terms of symbols.

This is how Jesus thought. Take the time to reread the Gospels and you will be reminded that Jesus constantly used symbolic language and stories (parables), to convey truth. If symbols are not important, than nothing Jesus said is important. It seems that everything he taught was explained with symbols. Hence, the kingdom of God is like a mustard seed, a dragnet and a pearl of great price. His followers must take up the cross, take on His yoke and let go of their lives.