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Religious images in Christian theology have a role within the liturgical and devotional life of adherents of certain Christian denominations. 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 aniconism in Christianity.
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 ...
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 .
The walls and ceiling are white, the woodwork is pearl grey with gilded details, and the floor is covered with greyish tiles. Under the chairs, there is a slightly raised plank floor. Except for the altarpiece, only colours other than grey, white, and gold, are found on the organ facade, the cushions of the chairs and the kneeling.
An icon (from Ancient Greek εἰκών (eikṓn) 'image, resemblance') is a religious work of art, most commonly a painting, in the cultures of the Eastern Orthodox, Oriental Orthodox, and Catholic churches.
But images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but images of God the Father were not among them. [17] However, the general acceptance of icons and holy images began to create an atmosphere in which God the Father could be depicted. [citation needed]