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They also venerate images and liturgical objects by kissing, bowing, and making the sign of the cross. 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.
Images flourished within the Christian world, but by the 6th century, certain factions arose within the Eastern Church to challenge the use of icons, and in 726-30 they won Imperial support. [citation needed] The Iconoclasts actively destroyed icons in most public places, replacing them with the only religious depiction allowed, the cross.
Byzantine Iconoclasm, Chludov Psalter, 9th century. [10]Christian worship by the sixth century had developed a clear belief in the intercession of saints. This belief was also influenced by a concept of hierarchy of sanctity, with the Trinity at its pinnacle, followed by the Virgin Mary, referred to in Greek as the Theotokos ("birth-giver of God") or Meter Theou ("Mother of God"), the saints ...
Within the Catholic Church, the charismatic movement has had much less influence, although modern Christian hymnody is found in some parishes, owing a large part to a movement known as the Catholic Charismatic Renewal. [5] [6] [7] Worship practices in the Eastern Churches have largely remained traditional.
Moses Indignant at the Golden Calf, painting by William Blake, 1799–1800. Idolatry is the worship of an idol as though it were a deity. [1] [2] [3] In Abrahamic religions (namely Judaism, Samaritanism, Christianity, Islam, and the Baháʼí Faith) idolatry connotes the worship of something or someone other than the Abrahamic God as if it were God.
This is self-evident, in one sense, but “religious pictures” refers to more than just a certain range of subject matter; it means that the pictures existed to meet institutional ends. The Church commissioned artwork for three main reasons: The first was indoctrination, clear images were able to relay meaning to an uneducated person.
As people are also made in God's images, people are also considered to be living icons, and are therefore "censed" along with painted icons during Orthodox prayer services. According to John of Damascus, anyone who tries to destroy icons "is the enemy of Christ, the Holy Mother of God and the saints, and is the defender of the Devil and his ...
As such, "Lutheran worship became a complex ritual choreography set in a richly furnished church interior." [12] Lutherans proudly employed the use of the crucifix as it highlighted their high view of the Theology of the Cross. [11] [13] Thus, for Lutherans, "the Reformation renewed rather than removed the religious image."