Is Veneration of Icons Idolatry? Essay

These idols are worthless and cannot compare to the power of God. God has absolute power over everything. “..The sovereignty of God bends his creatures to perform his will.” (Page 23) Youngblood explains that if it is God’s will, it will happen no matter what we think. We as Christians should be encouraged to trust in him and should not rely on our own strengths. Because if it is In God’s will, it will happen and there’s no way to avoid it. Youngblood states “God’s children are not permitted to do anything through their own strength or by means of their own resources to assist in the fulfillment of his promises.” (Page 27)

Throughout history The Church and a number of Christians including myself have found themselves defending their use of icons against the views of individuals who felt that the icons were a form of idolatry. These individuals also know as Iconoclasts have a staunch position against the use of icons. Their position is based on interpretation of the Old Testament law stated in Exodus 20:4 “You must not make for yourself an idol of any kind or an image of anything in the heavens or on the earth or in the sea”. Is this truly contrary to the Old Testament law or is it simply preserving through time the incarnation of Christ, the Gospels and the history of the Christian church? I will give you a brief history, and then offer my personal opinion to the subject.

For example images of Saints and the lives they lived give us something to aspire towards almost acting as a manual of how we can live a fulfilled life in participation with God.Saint John also argues that the commandment given to Moses that worship of idols and graven images is forbidden ( Exodus 20:3-4) is not applicable anymore as we are living in a new era ushered in by Christ who supports images and to show this he gives ( Matthew 22:17) as evidence.

Allegory fails if there is obscurity between the i) emblem, ii) the figurative construct. iii) the thing it really represents

John of Damascus argues in favor of Icons. He begins with a definition of images and worship. He argues that an image is a representation of “invisible and intangible things, on which they throw a faint light” (John of Damascus, 1). This definition is attractive, especially when applied to religious figures because it provides worshippers with a better understanding of God and His decrees. John argues that God permits images, such as the ark, the staff, and the tabernacle (2). John affirms, “I do not worship matter, I worship the God of matter, who became matter for my sake, and deigned to inhabit matter…” (2). According to John, God reduced himself to matter for worshippers to create visual representations of God. These images represent the

The three treatises by Damascus, are aimed “against those who rejected the use of icons.” Damascus argues that “the theological fact of the incarnation of Christ provides a solid formation for the use of icons in devotion.” Damascus explains many different physical items, such as icons, in worship and adoration. An example of one of the physical items he used as icons is, “Was not the triply blessed wood of the cross matter.”

life” (Visual Arts Cork). The Roman Catholics were criticized for having false images of the bible in their artworks and worshipping idols as if they were holy. This decreased the amount of paintings of idol figures from the Protestants Luther stated that anything that one imagines of God apart from Christ is only useless thinking and vain idolatry. “You are not to have no other Gods” (Exodus 20:3).

Many believe that the writings of early Church Fathers were lectured to different sects. In fact, one may assume that there are Similarities and differences between Tertullian and Justin Martyr. Particularly, let’s compare Tertullian’s and Justin Martyr perspective of faith, reason, and philosophy! Justin Martyr is Known as the defender of the faith (Tony lane), (p.10) He looked for truth in Greek philosophy. Likewise, his apology is in defense of the Christian faith and belief of Christianity. Of the writings that subsist, his First Apology (c. 155 c.e.; English translation, 1861) contains a resilient appeal for justice lectured to Antoninus. In that work, he clarifies Christian morals to influence his reader of Christian faithfulness and honesty. However, also central to this writing is his claim that Hebrew prophecy and Greek philosophy, both informed by the divine Logos (the Word), pointed to the coming of Christ. Through such dispute, he facilitated to institute the early Christian theme which faith is greater than Greek philosophy and is the result of Judaic belief. In Justin’s awareness, merely those who were controlled by fears failed to recognize these facts. His Second Apology (c.

Greek Orthodox Church is encompassed by Livingston’s working definition of religion. ​Every symbol in the Greek Orthodox Church is directly related to that which “sacred value and transforming power.” For example, during our visit to the church, we noticed that the main sanctuary was clearly divided into three sections by a wall with images of saints and icons, which is known as the iconostasis. I learned that the three different sections are the narthex, the nave, and the altar. Upon further research, the iconostasis symbolizes the link between heaven and Earth, the gate which we will one day be able to cross. There are typically paintings of saints and icons on the iconostasis, which that also holds meaning for the church goers. Because this area is typically not accessible by the church goes, it provides a clear indication for what we should strive for: to someday access heaven. Thus, this corresponds to one of the types of theodicies that Livingston presents. Greek Orthodox believe in an other-worldly theodicy. They believe that they will eventually be rewarded after death in another world. During Orthros, only the reverend can be behind the iconostasis. This area, known as the altar or sanctuary, is one of the holiest space within the church and not many are allowed to enter

During the reign of King Seleucus IV, he allowed the Jews to worship in their temples, and also allow them to keep their traditions. In 164BCE, a revolt erupted when Seleucus IV brother, Antiochus IV Epiphanes, succeeded the throne. Antiochus IV Epiphanes ordered a repeal of the Jews rights in religious freedom. Some people took it upon themselves to bring false idols to worship, along with prostitution into the temple. When it came to Sabbath and other traditional festivities they were outlawed due to the overturned agreement. At the same time, some Jews were extremist they would seek justice for any Jewish believers who violated their religions bylaws. Royal officials burned anything that represented Jewish practices, and were order to execute

Before the Incarnation, when God's declaration to humanity was partial and developing. This means that God uses physical appearance to reveal himself to us. St. John of Damascus (730 AD) describes the value of material things in knowing the invisible God. In the Old Testament, we encounter blessings, washings, kissings, ritual meals, circumcision, etc, all of which involve God providing his grace and revelation using created things, rituals, and symbols. At the heart of sacramental theology that is based on reflection on the liturgical ceremony of these rites throughout history,the incarnation, that God becomes a human in Jesus Christ. It is the most complete, and final, revelation of God to mankind. When God became human, he sanctified all

Leo III, the Byzantine emperor, started to come up with a theory of why the Muslims were having such great military success against him after the siege of Constantinople. He knew that the Muslims had removed any religious images from their mosques and that in the Ten Commandments it says “Thou shalt not bow down thyself to them nor serve them” (Exodus 20:5). Leo III saw the Muslims victories as a reward from God for ridding the images from their life and thus started a program of “iconoclasm” (destroying religious images). He removed images of Christ from the Imperial Palace and in 730 required all religious images removed from churches. Following the removal of said images, Leo III had a succession of victories over the Muslims and had a very long reign of 25 years (Sayre

By the profession of the evangelical counsels the characteristic features of Jesus — the chaste, poor and obedient one — are made constantly "visible" in the midst of the world and the eyes of the faithful are directed towards the mystery of the Kingdom of God already at work in history, even as it awaits its full realization in heaven.” (Vita) This is very important because it shows that faith is very important, and Pope John Paul II wants this deeper connection. He wants people to find this deeper connection which in his mind been lost. This is a very important change in the Church that used to have these types of mystical and religious experience that have been lost.

This essay starts with the use of Roman architecture to practice Christianity. Then I will write about how the image of the Roman emperors became the inspiration for the image of the Jesus. Finally I will discuss the way Romans used the same iconography and narrative they already had as a formula to image the bible.

Vivid images, from visions, to detailed explanation and accounts of places and events, to symbolic imagery used to explain parables, or teach and encourage the first century churches are driving forces within the Biblical text. Metaphorical language, by virtue of the fact that it preserves the literal meaning of the symbol, while intending an analogical secondary meaning, is able to communicate profound truths about reality, mainly by creating an alternative, symbolic way of seeing and understanding the world. (Liubinskas, Susann. 404) Throughout the New Testament of the Bible the most commonly used images are the: body of Christ, and vine imagery. These images work together to create a powerful example of the necessity for unity among individual believers, and that unity tying them Christ.