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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 that features images, icons, statues, and the like:
Acts 13 is the thirteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Cyprus and Pisidia . The book containing this chapter is anonymous , but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of ...
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under earth: Thou shalt not bow down thyself to them, nor serve them: for I the L ORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing ...
The phrase "image of God" is found in three passages in the Hebrew Bible, all in the Book of Genesis 1–11: . And God said: 'Let us make man in our image/b'tsalmeinu, after our likeness/kid'muteinu; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.'
God the Father is symbolized in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam (whose image of near touching hands of God and Adam is iconic of humanity, being a reminder that Man is created in the Image and Likeness of God ).God the Father is depicted as a powerful figure, floating in the ...
In the Acts of the Apostles, Paul the Apostle draws on the prophecy of Isaiah in his preaching announcing Jesus as the Messiah Acts 13:47 Acts 26:23. This has been related to Jesus' identification of himself with the light of the world in John's Gospel, [9] saying; "I am the light of the world. Whoever follows me will not walk in darkness, but ...
From this perspective, God alone possesses free-will in the sense of ultimate self-determination. [30] Moreover, God acts through voluntarism in its nominalist sense. [31] This means, what God does is good not because it is guided by his character or moral structure within his nature, but only because God wants it. [32]
Where the Cappadocian Fathers used social analogies to describe the triune nature of God, Augustine of Hippo used psychological analogy. He believed that if man is created in the image of God, he is created in the image of the Trinity. Augustine's analogy for the Trinity is the memory, intelligence, and will in the mind of a man.