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medieval art and architecture survived. Joseph Leo
Koerner has noted that Lutherans, seeing themselves in the tradition of the ancient, apostolic church, sought to defend as well as reform the use of images. "An empty, white-washed church proclaimed a wholly spiritualized cult, at odds with Luther's doctrine of Christ's real presence in the sacraments" (Koerner 2004, 58). In fact, in the 16th century some of the strongest opposition to destruction of images came not from Catholics but from Lutherans against Calvinists: "You black Calvinist, you give permission to smash our pictures and hack our crosses; we are going to smash you and your Calvinist priests in return" (Koerner 2004, 58). Works of art continued to be displayed in Lutheran churches, often including an imposing large crucifix in the sanctuary, a clear reference to Luther's
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which subvert the saving work of God in Christ. Orthodox and
Lutherans, however, have different histories. Lutherans have received the Nicaeno?Constantinopolitan Creed with the addition of the filioque. The Seventh Ecumenical Council, the Second Council of Nicaea in 787, which rejected iconoclasm and restored the veneration of icons in the churches, was not part of the tradition received by the Reformation. Lutherans, however, rejected the iconoclasm of the 16th century, and affirmed the distinction between adoration due to the Triune God alone and all other forms of veneration (CA 21). Through historical research this council has become better known. Nevertheless it does not have the same significance for Lutherans as it does for the Orthodox. Yet,
1076:, writes that, "Imagining God in our heads can be just as real a breach of the second commandment as imagining Him by the work of our hands." His overall concern is that "The mind that takes up with images is a mind that has not yet learned to love and attend to God's Word." In other words, image making relies on human sources rather than on divine revelation. Another typical Christian argument for this position might be that God was incarnate as a human being, not as an object of wood, stone or canvas, and therefore the only God-directed service of images permitted is the service of other people. During the period of Archbishop
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927:, and he applied that to any image. He said that if someone made an image of something in heaven, on the earth, or below the earth, then he is breaking the commandment and is guilty of idolatry. He certainly rejected the cult of saints, but he did not see pictures and statues as dangerous in themselves agreeing to the use of "importance of images as tools for instruction and aids to devotion". He stated that "If it is not a sin but good to have the image of Christ in my heart, why should it be a sin to have it in my eyes?" He permitted the commissioning of new Lutheran altarpieces, including those of the
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images, icons, and statues as tools to instruct and remind people of central elements of their faith. The crucifix is a constant reminder of the gospel. It is often placed in the sanctuary to remind both the pastor and the congregation that Christ and his cross are the center of the church's worship life. Churches use images of saints to remind the congregation of the great faith of those who have come before them, and to remind them of the unity of the church in heaven and on earth. It is a valuable picture of the communion of saints as expressed in the creed.
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of
Rubruck, in his journey across Asia from Southern Russia as far as the town of Karakorum, mentions several times that the Armenians and Nestorians whom he meet used the cross but not the crucifix. In response to Rubruck's questions they could only reply that it was their custom. Whatever the cause may have been it was apparently not due to any dislike of images or pictures in general. When the Roman Catholic missionaries went to Malabar they found that the Nestorian Christians there did not use images and said, "We are Christians. We do not worship idols".
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Christ, Mary, the mother of God, and the saints are seen, the more are those who see them drawn to remember and long for those who serve as models, and to pay these icons the tribute of salutation and respectful veneration. Certainly this is not the full adoration in accordance with our faith, which is properly paid only to the divine nature, but it resembles that given to the figure of the honored and life?giving cross, and also to the holy books of the gospels and to other sacred objects" (Definition of the Second
Council of Nicaea).
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949:, reflects "the devotional forms of fifteenth- and early sixteenth century northern art". Lutheran sacred art, however, gained a new function in addition to exciting one's mind to thoughts of the Divine by also serving a didactic purpose. He saw the Evangelical Lutheran Church as a continuation of the "ancient, apostolic church" and Lutherans therefore continued to worship in pre-Reformation churches, generally with few alterations to the interior.
1196:...early Christians, and remains a Christian symbol to this day. In early Christian art, fish represented the souls of believers, while fishermen imaged the apostles as founders of the Church and thus fishers of souls.35 But, paradoxically, the 'saved' fish are the ones caught in the net of the fisherman. As Jerome puts it: 'The apostles have fished for us and have drawn us out of the sea of this world that, from dead, we might become alive.'
236:, but there is no one section that clearly defines idolatry. Rather there are a number of commandments on this subject spread through the books of the Hebrew Bible, some of which were written in different historical eras, in response to different issues. Idolatry in the Hebrew Bible is defined as the worship of idols (or images); the worship of polytheistic gods by use of idols (or images) and even the use of idols in the worship of
809:, or sacrificial worship to something or someone that is not God, are forbidden; yet such are not the basis for Catholic worship. The Catholic knows "that in images there is no divinity or virtue on account of which they are to be worshipped, that no petitions can be addressed to them, and that no trust is to be placed in them. . . that the honour which is given to them is referred to the objects (
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wall crosses and embroidered Bible quotes. Whether bought in the marketplace or handmade, Protestant art connected homes and families to God and Jesus. Catholics also displayed devotional art in homes. In the 1870s, Irish immigrants adapted protestant domestic religion. This home art often emulated church art.
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While
Germany and the Scandinavian countries adopted the Lutheran model of church and state, France, Switzerland, the Netherlands, Hungary, what is now the Czech Republic, and Scotland created Reformed Churches based, in varying ways, on the model Calvin set up in Geneva. Although England pursued the
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Throughout the ages, art has been a part of the church. God designed the temple, employing artisans to create its beautiful and ornate workmanship. Churches of old included stained-glass windows created to illustrate God’s word, and even the most simple country churches often include beautiful wooden
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7. As
Lutherans and Orthodox we affirm that the teachings of the ecumenical councils are authoritative for our churches. The ecumenical councils maintain the integrity of the teaching of the undivided Church concerning the saving, illuminating/justifying and glorifying acts of God and reject heresies
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says, "Worship of an idol, instead of opening the human heart to
Otherness, to a liberating relationship that permits the person to emerge from the narrow space of his own selfishness to enter the dimensions of love and of reciprocal giving, shuts the person into the exclusive and desperate circle of
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is, the central act of
Christian worship. Many stories of the earliest martyrs end with an account of how Christians would gather up the martyr's remains, to the extent possible, in order to retain the martyr's relics. This is shown in the written record of the martyrdom of Saint Polycarp, a personal
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The New
Testament also uses the term "idolatry" to refer to worship like passion for things such as wealth, as in Colossians 3:5, "Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed which is idolatry." Some Christian theologians
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Protestants also displayed devotional art as images and objects. Beginning in the 1830s, lithographers produced and sold cheap images for display in parlors. These included scenes of families reading the Bible, children praying, and Jesus preaching. Protestants also adorned their homes with handmade
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It is not uncommon to see icons of saints in
Lutheran households and churches. Many Lutherans also adopt a historic church calendar wherein certain feast days are held in remembrance of great saints. This includes both biblical saints as well as venerable figures in church history. ... Lutherans use
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argued "that God's taking on human form sanctified the human image, noting that the humanity of Christ formed an image of God; therefore, artists could use human images to depict the incarnate Word as well as human saints." As such, religious imagery today, in the form of statues, is most identified
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In modern times the Nestorians alone of all the Eastern Churches have abandoned he use of images, only using the cross to which they pay the greatest reverence. The use of a plain cross without the figure of Christ on it goes back at least as far as the middle of the thirteenth century, for William
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wrote, "...it is one thing to adore an image, it is quite another thing to learn from the appearance of a picture what we must adore. What books are to those who can read, that is a picture to the ignorant who look at it; in a picture even the unlearned may see what example they should follow; in a
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Catholicism interprets the commandment not to make "any graven image, or any likeness of any thing that is in heaven above" to mean to not "bow down and worship" the image in and of itself nor a false god through the image. Catholic theology offers the following explanations of liturgical practice
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This decision was based on the arguments including that the biblical commandment forbidding images of God was because no-one had seen God. But, by the Incarnation of Jesus, who is God incarnate in visible matter, humankind has now seen God. It was therefore argued that they were not depicting the
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already from the 3rd century included images very similar to what became the traditional image of Jesus, with a longish face and long straight hair. As the Church increased in size and popularity, the need to educate illiterate converts led to the use of pictures which portrayed biblical stories,
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in the Netherlands. Towards the end of the 16th century there were disputes between Lutherans and Calvinists, with the Lutherans offering strong opposition to Calvinist iconoclasm. Though both groupings did not object to book illustrations or prints of biblical events, or portraits of reformers,
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are in agreement that the Second Council of Nicaea confirms the christological teaching of the earlier councils and in setting forth the role of images (icons) in the lives of the faithful reaffirms the reality of the incarnation of the eternal Word of God, when it states: "The more frequently,
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Lutherans continued to worship in pre-Reformation churches, generally with few alterations to the interior. It has even been suggested that in Germany to this day one finds more ancient Marian altarpieces in Lutheran than in Catholic churches. Thus in Germany and in Scandinavia many pieces of
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states: "Idolatry not only refers to false pagan worship...Man commits idolatry whenever he honours and reveres a creature in place of God, whether this be gods or demons (for example satanism), power, pleasure, race, ancestors, the state, money etc." Speaking of the effects of idolatry,
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Iconoclastic incidents during the Calvinist 'Second Reformation' in Germany provoked reactive riots by Lutheran mobs, while Protestant image-breaking in the Baltic region deeply antagonized the neighbouring Eastern Orthodox, a group with whom reformers might have hoped to make common
1068:(1765), included discussions in a question and answer format detailing how the creation of images of God (including Jesus) was counter to their understanding of the Second Commandment's prohibition against creating images of worship in any manner. 20th century Calvinist theologian
2119:. ... In contrast, Reformed (Calvinist) churches are strikingly different. Usually unadorned and somewhat lacking in aesthetic appeal, pictures, sculptures, and ornate altar-pieces are largely absent; there are few or no candles; and crucifixes or crosses are also mostly absent.
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Without a doubt, then, liturgy and shared devotion are integrated in Eastern Christianity; icons are present in both private and public spaces. In the home, most Eastern Christians have an icon corner where members of the family and guests alike may "greet" the saints in
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Christian group that forbids the use of images in secular life. In their critiques these groups argue that such practices are in effect little different from idolatry, and that they localize and particularize God, who, they argue, is beyond human depiction.
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The Beeldenstorm, or Iconoclastic Fury, involved roving bands of radical Calvinists who were utterly opposed to all religious images and decorations in churches and who acted on their beliefs by storming into Catholic churches and destroying all artwork and
654:(730-787), motivated by a strictly literal interpretation of the second commandment and interaction with Muslims who have a very strict teachings against the creation of images. Iconoclasm was officially condemned by the Western and Eastern Churches at the
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contain strong denunciations of these practices, which seem to have included outright idol-worship. Statues on secular buildings, however, could serve as expression of secular power in various periods of Christianity, without implications of idol-worship.
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sums up Church teaching: "We should give to relics, crucifixes and holy pictures a relative honour, as they relate to Christ and his saints and are memorials of them. We do not pray to relics or images, for they can neither see nor hear nor help
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crosses and podiums. Writers, speakers and musicians have always taken part in worship services. Art is and always has been part of the church. It is simply another way in which people wonder at and express God’s creativity, love and majesty.
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Péter Bokody, "Idolatry or Power: St. Francis in Front of the Sultan," In Promoting the Saints: Cults and Their Contexts from Late Antiquity until the Early Modern Period, ed. Ottó Gecser and others (Budapest: CEU Press, 2010), 69-81.
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Some Lutherans designate a special place in the home where they can focus during personal devotions. This space could include a Bible, candles, and small colored paraments or hangings that change according to the seasons of the church
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A recent joint Lutheran-Orthodox statement made in the 7th Plenary of the Lutheran-Orthodox Joint Commission, in July 1993 in Helsinki, reaffirmed the Ecumenical Council decisions on the nature of Christ and the veneration of images:
308:, he does not speak of issues regarding the meaning of the commandment against idolatry. His teachings, however, uphold that worship should be directed to God alone (Matthew 4:10 which is itself a quote of Deuteronomy 6:13, see also
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In an episode known as the Great Iconoclasm, bands of Calvinists visited Catholic churches in the Netherlands in 1566, shattering stained-glass windows, smashing statues, and destroying paintings and other artworks they perceived as
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Devoutly Catholic but opposed to Inquisition tactics, they backed William of Orange in subduing the Calvinist uprising of the Dutch beeldenstorm on behalf of regent Margaret of Parma, and had come willingly to the council at her
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said, (Summa, III, 25, 3), but "no reverence is shown to Christ's image, as a thing---for instance, carved or painted wood: because reverence is not due save to a rational creature". In the case of an image of a saint, the
730:. They point to the Old Testament patterns of worship followed by the Hebrew people as examples of how certain places and things used in worship may be treated with reverence or venerated, without worshiping them. The
997:, and the Secretary of the Methodist Conference, the Revd Canon Gareth J Powell, writes that it features "vibrant expressions of God's love, and a whole range of conversations that are both missional and pastoral".
877:). There is a great deal of controversy over the question of what constitutes idolatry and this has bearing on the visual arts and the use of icons and symbols in worship, and other matters. As in other
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The Synod of Elvira (306-312) prohibited the exhibition of images in churches on the same terms as the participation of Christians in pagan games--obviously understanding both phenomena as kindred.
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One thing some families do is make a family altar with pictures of Jesus, candles, a crucifix, and other religious articles. This family altar reminds the family of the importance of prayer.
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Christian use of relics also dates to the catacombs, when Christians found themselves praying in the presence of the bodies of martyrs, sometimes using their tombs as altars for sharing the
100:, have apparently long traditions of not using images. However, there is also both literary and archaeological evidence for the early presence of images in the Church of the East tradition.
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Reformation ideal in its own way, leading to the formation of the Anglican Communion, the theology of the Thirty-Nine Articles of the Church of England were heavily influenced by Calvinism.
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The New Testament does contain the rudiments of an argument which provides a basis for religious images or icons. Jesus was visible, and orthodox Christian doctrine maintains that Jesus is
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813:) which they represent, so that through the images which we kiss, and before which we uncover our heads and kneel, we adore Christ and venerate the Saints whose likenesses they are" (
271:, which God commanded Moses to make and lift high to cure any Israelites who looked at it of snakebites, is God-ordained use of an image. However, as part of a later religious reform
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Although some reformers, such as John Calvin and Ulrich Zwingli, rejected all images, Martin Luther defended the importance of images as tools for instruction and aids to devotion.
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is a human-made object that is venerated or worshipped for the deity, person or spirit that it embodies or represents. It is also controversially and pejoratively used by some
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production of large-scale religious art virtually ceased in Protestant regions after about 1540, and artists shifted to secular subjects, ironically often including revived
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Reformed Christianity has been known at times for its simple, unadorned churches and lifestyles, as depicted in this photograph of the interior of a Calvinist church in
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see the absolutization of an idea as idolatrous. Therefore, undue focus on particular features of Christianity to the exclusion of others would constitute idolatry.
50:, c. 50 AD: "...we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood..." (
65:. The use of religious images has often been a contentious issue in Christian history. Concern over idolatry is the driving force behind the various traditions of
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argued that the connection between Jesus' incarnation and the use of images is so strong that to reject or prohibit the use of images is tantamount to denying the
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Third century visual and verbal evidence is not in disagreement; both reveal an early and generally accepted use of images in the settings of christian worship.
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696:) with the flag of victory, surrounded by the Latin inscription: Vicit agnus noster, eum sequamur (English: "Our Lamb has conquered, let us follow Him").
202:, a charge which these Christians reject. In a similarly controversial sense, it is also used by these Protestants to pejoratively describe various
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traditions, was always extremely hostile to all publicly displayed religious images, which were systematically destroyed by Calvinists, as in the
793:, can be considered to go through the icon, image, or statue: "The honor given to an image reaches to the prototype" (St. John Damascene in Summa
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In Greek and Russian Orthodox churches icons play a very significant part in the piety of ordinary believers who often pray before their icons.
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88:(306 AD - 312 AD) "prohibited the exhibition of images in churches". However, since the 3rd century AD, images have been used within
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However, in Anglican churches statues and images are far less prevalent than in Lutheran or Roman Catholic places of worship.
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151:. Since the 1800s, devotional art has become very common in Christian homes, both Protestant and Catholic, often including
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in Syria. Catholic and Orthodox historians affirm, on the basis of these archeological finds in the Catacombs, that the
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along with images of saints, angels, prophets, and the Cross (though only portrayed in a bejewelled, glorified state).
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14:7-9 ). Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15). Theologians such as
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picture they who know no letters may vet read. Hence, for barbarians especially a picture takes the place of a book."
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552:, was the most common of these images, and was probably not understood as a portrait of the historical Jesus. The
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Certain periods of Christian history have seen supporters of aniconism in Christianity, first with the movement of
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650:(deliberate destruction of icons) have occurred in the history of the Church, the first major outbreak being the
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Himself for the manifestation of His presence as well as physical manifestations of His Judgement and Glory.
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Kaleidoscope Catechesis: Missionary Catechesis in Africa, Particularly in the Diocese of Wa in Ghana
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A Century of Giants, A.D. 1500 to 1600: In an Age of Spiritual Genius, Western Christendom Shatters
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used symbolic and allegorical images mainly, partly no doubt to avoid drawing attention during the
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of Reformed (Calvinist) Christianity, written in the 16th through 18th centuries, including the
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was not caused by it. However, he said that the gods worshiped in idolatry were in his belief
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397:. In the Gospel of John, Jesus stated that because his disciples had seen him, they had seen
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The Eclipse of Christianity in Asia: From the Time of Muhammad Till the Fourteenth Century
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concerned whether it was permissible to eat meat that had been offered in pagan worship.
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The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 15 July 2019
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The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success
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The Israelites used various images in connection with their worship, including carved
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https://www.academia.edu/1787059/Idolatry_or_Power_St._Francis_in_Front_of_the_Sultan
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in 787 AD (the Western Church was not represented, but approved the decrees later).
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Image as Insight: Visual Understanding in Western Christianity and Secular Culture
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Eating and Believing: Interdisciplinary Perspectives on Vegetarianism and Theology
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Christ's Subversive Body: Practices of Religious Rhetoric in Culture and Politics
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1985:"Bring the beauty of the arts to your church | United Methodist Communications"
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was treated with great reverence and included images of cherubim on top of it (
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Catechism of The Catholic Church, passage 2113, pp.460, Geoffrey Chapman, 1999
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have a role within the liturgical and devotional life of adherents of certain
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1289:"Images in the Church of the East: The Evidence from Central Asia and China"
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destroyed the Serpent, which the Hebrew people had been burning incense to (
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the meaning of the term has been extended very widely by theologians. The
186:, particularly certain Anabaptist and Reformed Christians, to describe the
119:, Calvinists removed statues and sacred art from churches that adopted the
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1650:(Grand Rapids: William B Eerdmans Publishing Company, 1982), vol. 2 p 794.
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The Early Medieval World: From the Fall of Rome to the Time of Charlemagne
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was a later development). Later, personified symbols were used, including
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1661:"1 Corinthians 10:14-22 KJV - Wherefore, my dearly beloved, flee from"
296:'s animosity towards what they perceived as idolatry was inherited by
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Lucas Cranach the Elder: Art and Devotion of the German Reformation
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After the end of persecution, and the adoption of Christianity by
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are used extensively, and are most often associated with parts of
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This article incorporates text from this source, which is in the
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images and liturgical objects by kissing, bowing, and making the
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grew in a society where religious images, usually in the form of
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to identify Christian places of worship and Christian homes. The
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Gardner's Art through the Ages: A Concise History of Western Art
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Icons in the Western Church: Toward a More Sacramental Encounter
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596:, among peoples who had no memory of pagan religious statues.
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art it is avoided to the current day. It only reappeared in
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Kurian, George Thomas; Lamport, Mark A. (10 November 2016).
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The Great Divide: A Lutheran Evaluation of Reformed Theology
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and other saints, which Catholics do not consider idolatry.
1716:"Colossians 1 NKJV - Greeting - Paul, an apostle of Jesus"
984:, Tricia Brown discusses the importance of sacred art:
1695:"John 14:7-9 NKJV - The Father Revealed - "If you had"
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Paintings of Old Testament scenes are found in Jewish
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and other forms of Eastern paganism. Many writings by
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The Methodist Modern Art Collection is housed by the
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of the same period, and the heavily painted walls of
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in the home, were a prominent feature of traditional
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contain several admonitions to "flee from idolatry" (
2102:. Rowman & Littlefield Publishers. p. 138.
1528:. Rowman & Littlefield Publishers. p. 707.
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Both the literal worship of an inanimate object and
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that features images, icons, statues, and the like:
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invisible God, but God as He appeared in the flesh.
423:, both large ones in temples and small ones such as
1943:"Encyclopedia of Martin Luther and the Reformation"
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persecution of early Christians in the Roman Empire
107:, in which Eastern Orthodox and Byzantine Emperors
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2100:Encyclopedia of Martin Luther and the Reformation
1526:Encyclopedia of Christianity in the United States
1414:Cohen, Yoel; Soukup, Paul A. (22 February 2023).
1409:
1407:
1180:Grumett, David; Muers, Rachel (3 November 2011).
1088:, the use of ritual implements prescribed by the
718:, in religious life and pray using depictions of
448:The use of icons and symbols in Christian worship
1684:(New York: Charles Scribner’s Sons, 1977), 145.
986:
584:of religious subjects was not produced, and in
1357:. Random House Publishing Group. p. 176.
96:, although some ancient Churches, such as the
1212:. Northwestern University Press. p. 60.
701:Different understandings of the use of images
232:Idolatry is prohibited by many verses in the
8:
1978:
1976:
1903:
1901:
1899:
1768:
1766:
1443:. Eerdmans Publishing Company. p. 125.
1439:Thiessen, Gesa Elsbeth (20 December 2004).
474:("fish of the living"), early 3rd century,
1416:The Handbook of Religion and Communication
1386:. Christian History Project. p. 297.
1773:Fortescue, Adrian. "Veneration of Images"
1648:International Standard Bible Encyclopedia
1499:. Wipf and Stock Publishers. p. 91.
1240:. Wipf and Stock Publishers. p. 48.
2032:Picken, Stuart D.B. (16 December 2011).
1094:was a frequent cause of conflict. (See
951:
837:, a medieval-era Lutheran parish of the
824:
675:
669:are a response prepared in the court of
457:
1916:. University Press of America. p.
1467:Holm, Jean; Bowker, John (1 May 1994).
1236:Miles, Margaret R. (1 September 2006).
1208:Solovieva, Olga V. (15 November 2017).
1172:
167:, it is common for believers to have a
1941:Love-Rodgers, Christine (2018-01-01).
59:Religious images in Christian theology
1582:Hahn, Kimberly; Hasson, Mary (1996).
1418:. John Wiley & Sons. p. 42.
619:had begun well before Constantine I.
7:
1328:Frassetto, Michael (14 March 2013).
1296:Bulletin of the John Rylands Library
1024:of Christianity that influenced the
493:Jesus was represented indirectly by
42:, whose judgment was adopted in the
2131:Marshall, Peter (22 October 2009).
2098:Lamport, Mark A. (31 August 2017).
2069:Kleiner, Fred S. (1 January 2010).
2036:Historical Dictionary of Calvinism
1353:Stark, Rodney (18 December 2007).
849:is consistently prohibited in the
710:Catholics use images, such as the
214:of statues and flat images of the
25:
2194:The Icon FAQ (Orthodox Christian)
2073:. Cengage Learning. p. 254.
1618:Visel, Jeana (6 September 2016).
1555:The Lutheran Handbook on Marriage
1495:Cooper, Jordan (27 August 2015).
995:Methodist Church of Great Britain
943:St. Wolfgang's Church, Schneeberg
27:Icons and symbols in Christianity
1776:
1682:Principles of Christian Theology
1622:. Liturgical Press. p. 22.
1125:
925:one should make no graven images
884:Catechism of the Catholic Church
845:The Catholic Church states that
781:. The worship of whatever type,
2180:Knowing God, IVP, 1973, Page 43
2171:Knowing God, IVP, 1973, Page 42
1818:General Audience. June 15, 2011
794:
431:religions, such as traditional
300:. Although Jesus discussed the
1557:. Augsburg Books. p. 84.
1184:. A&C Black. p. 474.
194:) practice of worshipping the
155:, embroidered verses from the
1:
2013:. Methodist Church in Britain
1471:. A&C Black. p. 39.
829:A 1512 altarpiece adorns the
206:devotional practices such as
1851:"Luther and the Iconoclasts"
1264:Browne, Laurence E. (1933).
869:, most significantly in the
578:Sarcophagus of Junius Bassus
355:) A major controversy among
139:traditions. Two dimensional
2204:Idolatry and cult of saints
2040:. Scarecrow Press. p.
1879:. Peter Lang. p. 114.
1875:Naaeke, Anthony Y. (2006).
1072:, in Chapter 4 of his book
2240:
1590:. Ignatius Press. p.
1553:Skrade, Kristofer (2006).
1270:Cambridge University Press
923:read the commandment that
853:, including as one of the
468:
451:
286:
225:
190:(and, to a lesser extent,
2199:Idolatry and Christianity
1332:. ABC-CLIO. p. 327.
1146:Christianity and Paganism
967:in a Methodist church in
454:Aniconism in Christianity
379:10:14-22). See also the
67:aniconism in Christianity
1020:, the progenitor of the
819:de invocatione Sanctorum
684:depicts an image of the
656:Second Council of Nicaea
544:", a beardless youth in
159:, as well as imagery of
18:Idolatry in Christianity
2141:Oxford University Press
1989:United Methodist Church
1959:10.1108/RR-03-2018-0050
982:United Methodist Church
947:Lutheran sacred imagery
646:Significant periods of
63:Christian denominations
1983:Brown, Tricia (2018).
1908:Noble, Bonnie (2009).
1441:Theological Aesthetics
1014:
991:
972:
918:
842:
697:
605:Dura Europos Synagogue
537:charming the animals.
533:in the lion's den, or
479:
437:Ancient Greek religion
433:Ancient Roman religion
76:, Christians used the
55:
2224:Christian iconography
1646:Geoffrey W. Bromiley
1382:Byfield, Ted (2002).
1096:vestments controversy
1091:Book of Common Prayer
1008:
955:
934:Schneeberg Altarpiece
904:
897:Lutheran and Orthodox
828:
679:
476:National Roman Museum
466:with the inscription
461:
310:Shema in Christianity
33:
1855:Lutheran Reformation
1308:10.7227/BJRL.78.3.11
1026:Continental Reformed
694:ecclesiastical Latin
652:Byzantine iconoclasm
626:, which was, and in
582:monumental sculpture
513:, or an anchor (the
497:symbols such as the
411:Incarnation of Jesus
363:, who agreed to the
289:Council of Jerusalem
165:Western Christianity
145:Eastern Christianity
105:Byzantine Iconoclasm
1830:"lutheran orthodox"
1287:Parry, Ken (1996).
1133:Christianity portal
1047:classical mythology
879:Abrahamic religions
775:Blessed Virgin Mary
732:Ark of the Covenant
572:were also found on
483:Early Christian art
306:Sermon on the Mount
298:Jewish Christianity
249:Ark of the Covenant
228:Idolatry in Judaism
198:through the use of
2009:Powell, Gareth J.
1752:. Orthodoxinfo.com
1586:Catholic Education
1080:'s conflicts with
1022:Reformed tradition
1015:
973:
961:votive candle rack
937:was placed at the
843:
698:
680:The emblem of the
639:disciple of Saint
554:depiction of Jesus
548:scenes collecting
480:
417:Early Christianity
267:). Similarly, the
126:The church father
98:Church of the East
56:
1947:Reference Reviews
1680:John MacQuarrie,
1425:978-1-119-67155-8
1156:Idolatry in Islam
1086:Church of England
957:Madonna and Child
751:Gregory the Great
728:sign of the cross
636:Eastern Orthodoxy
542:The Good Shepherd
491:Catacombs of Rome
425:lares and penates
318:Ministry of Jesus
314:Great Commandment
117:Iconoclastic Fury
90:Christian worship
16:(Redirected from
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815:Council of Trent
799:Adrian Fortescue
641:John the Apostle
590:Eastern Orthodox
580:. However large
473:
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407:John of Damascus
365:Apostolic Decree
357:Early Christians
325:Pauline Epistles
188:Eastern Orthodox
128:John of Damascus
92:within parts of
44:Apostolic Decree
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568:. Small carved
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540:The image of "
452:Main article:
449:
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441:Church fathers
403:Gospel of John
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257:Holy of Holies
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861:) and in the
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1857:. 2016-06-09
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1399:invitation.
1141:Bibliolatry
1084:within the
1074:Knowing God
1064:(1647) and
1062:Westminster
1018:John Calvin
929:Last Supper
867:1 John 5:21
769:but rather
706:Catholicism
686:Lamb of God
671:Charlemagne
632:Lutheranism
628:Catholicism
562:Constantine
511:Lamb of God
377:Corinthians
345:Gal 5:19–21
216:Virgin Mary
184:Protestants
173:icon corner
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1756:2013-09-20
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1701:2013-09-20
1667:2013-09-20
1167:References
1151:Heterodoxy
1112:Anabaptist
1058:Heidelberg
1054:catechisms
939:high altar
787:hyperdulia
779:hyperdulia
648:iconoclasm
609:veneration
574:sarcophagi
329:1 Cor 5:11
302:Mosaic Law
287:See also:
261:Tabernacle
212:veneration
180:cult image
169:home altar
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976:Methodism
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1994:30 April
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712:crucifix
546:pastoral
273:Hezekiah
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1370:finery.
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316:, and
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238:Yahweh
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