Aesthetic jesus pictures

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Art in Meetinghouse Foyers and Entryways to Reflect a Deeper Reverence for Jesus Christ

When leaders of The Church of Jesus Christ of Latter-day Saints lift the temporary suspension of weekly worship services, Church members around the world will again enjoy the centrality of the meetinghouse to their Sabbath experience.

In a letter today, the First Presidency is asking local leaders to ensure that the aesthetic feel in the foyers and entryways to the faith’s weekly worship spaces reflects an even deeper reverence for the Lord Jesus Christ. This effort supports President Russell M. Nelson’s call over the past 18 months to emphasize that “Jesus Christ is at the center of His Church” (First Presidency letter, March 5, 2019).

Today’s letter says local leaders and facilities managers should work together to assess the placement and unobstructed display of Christ-focused art in the foyers and main entries of each of the faith’s meetinghouses around the world. Leaders can continue to choose from a selection of art that features the Savior of the world. Most of these paintings can be downloaded in the photo carousel below.

A document accompanying the letter includes the following five guidelines for a better Savior-focused experience for those entering a meetinghouse.

  1. Place existing artwork that depicts the Savior Himself or the Savior ministering to others in meetinghouse entries and foyers. Examine existing artwork to ensure that it is appropriately framed, displayed and in good condition.
  2. Move other artwork to another location within the facility or remove it altogether.
  3. Choose replacement art, if needed, from the Approved Selection of Foyer Artwork (attached to the First Presidency letter) and follow approved sizes and quality standards.
  4. Assess entries and foyers as part of an annual inspection to evaluate existing furnishings, artwork and finishes. Replace and update these items as needed to maintain a feeling of reverence for the Savior.
  5. Remove from the foyer areas distractions, such as display cases, bulletin boards, tables, easels, and damaged furniture.

In the Church’s temples, every furnishing adds to an atmosphere of peace, worship and reverence for Jesus Christ. The same principle applies to the Church’s meetinghouses. It is in chapels that Latter-day Saints partake of the sacrament of the Lord’s Supper — bread and water that symbolize the body and blood of Jesus. This is “the most universally received ordinance in the Church” and “the most sacred hour of the week,” Elder Jeffrey R. Holland of the Quorum of the Twelve Apostles said last year. Everything that surrounds this rite, including the artwork people see as they enter the chapel, should contribute to what the Apostle called “an increasingly sacred acknowledgment of Christ’s majestic atoning gift to all humankind.”

Sours: https://newsroom.churchofjesuschrist.org/article/art-foyers-entryways-reverence-jesus-christ

Religious images in Christian theology

Icons and symbols in Christianity

James the Just, whose judgment was adopted in the Apostolic Decreeof Acts 15:19–29, c. 50 AD: "...we should write to them [Gentiles] to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood..." (NRSV)

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.

In the early Church, Christians used the Ichthys (fish) symbol to identify Christian places of worship and Christian homes.[1] The Synod of Elvira (306 AD - 312 AD) "prohibited the exhibition of images in churches".[2] However, since the 3rd century AD, images have been used within Christian worship within parts of Christendom,[3] although some ancient Churches, such as the Church of the East, have apparently long traditions of not using images.[4]

Certain periods of Christian history have seen supporters of aniconism in Christianity, first with the movement of Byzantine Iconoclasm, in which Eastern Orthodox and Byzantine Emperors Michael II, as well as Theophilos, "banned veneration of icons and actively persecuted supporters of icons."[5] Later, during the Iconoclastic Fury, Calvinists removed statues and sacred art from churches that adopted the Reformed faith.[6][7]

Religious imagery today, in the form of statues, is most identified with the Roman Catholic and Lutheran traditions.[8]Icons are used extensively, and are most often associated with parts of Eastern Christianity,[9] although they are also used by Roman Catholics, Lutherans, and, increasingly, Anglicans.[10] Since the 1800s, devotional art has become very common in Christian homes, both Protestant and Catholic, often including wall crosses, embroidered verses from the Christian Bible, as well as imagery of Jesus.[11] In Western Christianity, it is common for believers to have a home altar,[12][13] while dwelling places belonging to communicants of the Eastern Christian Churches often have an icon corner.[14]

A cult image is a human-made object that is venerated or worshipped for the deity, person or spirit that it embodies or represents.[15] It is also controversially and pejoratively used by some Protestants to describe the Eastern Orthodox (and, to a lesser extent, Catholic) practice of worshipping the Christian God through the use of icons, a charge which these Christians reject. In a similarly controversial sense, it is also used by some Protestants to pejoratively describe various Catholic devotional practices such as scapulars and the veneration of statues and flat images of the Virgin Mary and other saints, which Catholics do not consider idolatry.

Jewish origins[edit]

Main article: Idolatry in Judaism

Idolatry is prohibited by many verses in the Old Testament, 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 Yahweh (God).[citation needed]

The Israelites used various images in connection with their worship, including carved cherubim on the Ark of the Covenant (Exodus 25:18–22) which God instructed Moses to make, and the embroidered figures of cherubim on the curtain which separated the Holy of Holies in the Tabernacle tent (Exodus 26:31). Similarly, the Nehushtan, 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 Hezekiah destroyed the Serpent, which the Hebrew people had been burning incense to (2 Kings 18:4).

New Testament[edit]

See also: Council of Jerusalem

Judaism's animosity towards what they perceived as idolatry was inherited by Jewish Christianity. Although Jesus discussed the Mosaic Law in the Sermon on the Mount, 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 Shema in Christianity, Great Commandment, and Ministry of Jesus).

The Pauline Epistles contain several admonitions to "flee from idolatry" (1 Cor 5:11, 6:9–10, 10:7, 10:14, Gal 5:19–21, Eph 5:5, Col 3:5) A major controversy among Early Christians concerned whether it was permissible to eat meat that had been offered in pagan worship. Paul of Tarsus, who agreed to the Apostolic Decree, also wrote that it was permitted to do so, as long as a blessing was pronounced over it, and provided that scandal was not caused by it. However, he said that the gods worshiped in idolatry were in his belief demons, and that any act of direct participation in their worship remained forbidden (1 Corinthians 10:14-22).[16] See also the Law of Christ.

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 see the absolutization of an idea as idolatrous.[17] Therefore, undue focus on particular features of Christianity to the exclusion of others would constitute idolatry.

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 YHWHincarnate. In the Gospel of John, Jesus stated that because his disciples had seen him, they had seen God the Father (Gospel of John 14:7-9 [18]). Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15).[19] Theologians such as John of Damascus 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 Incarnation of Jesus.

Early Christianity grew in a society where religious images, usually in the form of statues, both large ones in temples and small ones such as lares and penates in the home, were a prominent feature of traditional pagan religions, such as traditional Ancient Roman religion, Ancient Greek religion and other forms of Eastern paganism. Many writings by Church fathers 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.[20]

The use of icons and symbols in Christian worship[edit]

Main article: Aniconism in Christianity

Early Christian art used symbolic and allegorical images mainly, partly no doubt to avoid drawing attention during the persecution of early Christians in the Roman Empire.[citation needed] In the Catacombs of Rome Jesus was represented indirectly by pictogram symbols such as the Ichthys (fish), peacock, Lamb of God, or an anchor (the Labarum or Chi-Rho was a later development). Later, personified symbols were used, including Jonah, whose three days in the belly of the whale pre-figured the interval between Christ's death and Resurrection, Daniel in the lion's den, or Orpheus charming the animals.

The image of "The Good Shepherd", a beardless youth in pastoral scenes collecting sheep, was the most common of these images, and was probably not understood as a portrait of the historical Jesus. The depiction of Jesus 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, along with images of saints, angels, prophets, and the Cross (though only portrayed in a bejewelled, glorified state).

After the end of persecution, and the adoption of Christianity by Constantine, large churches were built and from the start decorated with elaborate images of Jesus and saints in mosaic. Small carved reliefs were also found on sarcophagi like the Sarcophagus of Junius Bassus. However large monumental sculpture of religious subjects was not produced, and in Byzantine art and Eastern Orthodox art it is avoided to the current day. It only reappeared in Carolingian art, among peoples who had no memory of pagan religious statues.

Paintings of Old Testament scenes are found in Jewish catacombs of the same period, and the heavily painted walls of Dura Europos Synagogue in Syria.[21] Catholic and Orthodox historians affirm, on the basis of these archeological finds in the Catacombs, that the veneration of icons and relics had begun well before Constantine I.

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 Eucharist, which was, and in Catholicism, Lutheranism and Eastern Orthodoxy 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 disciple of Saint John the Apostle.

Significant periods of iconoclasm (deliberate destruction of icons) have occurred in the history of the Church, the first major outbreak being the Byzantine iconoclasm (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 Second Council of Nicaea in 787 AD (the Western Church was not represented, but approved the decrees later).

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 invisible God, but God as He appeared in the flesh.

The Libri Carolini are a response prepared in the court of Charlemagne, when under the mistaken impression that the Nicea Council had approved the worship as opposed to the veneration of images.

The emblem of the Moravian Churchdepicts an image of the Lamb of God(Agnus Deiin ecclesiastical Latin) with the flag of victory, surrounded by the Latin inscription: Vicit agnus noster, eum sequamur (English: "Our Lamb has conquered, let us follow Him").

Different understandings of the use of images[edit]

Catholics use images, such as the crucifix, the cross, in religious life and pray using depictions of saints. 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. The Ark of the Covenant was treated with great reverence and included images of cherubim on top of it (Exodus 25:18–22), and certain miracles were associated with it, yet this was not condemned.

Christianity 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. Christian theology offers the following explanations of liturgical practice that features images, icons, statues, and the like:

  • Gregory the Great 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 picture they who know no letters may vet read. Hence, for barbarians especially a picture takes the place of a book."[22]
  • Thomas Aquinas 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".[23] In the case of an image of a saint, the worship would not be latria but rather dulia, while the Blessed Virgin Mary receives hyperdulia. The worship of whatever type, latria, hyperdulia, or dulia, 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 ³). Adrian Fortescue 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 us."[22]
  • Orthodoxy teaches that the incarnation of Jesus makes it permissible to venerate icons, and even necessary to do so in order to preserve the truth of the Incarnation. Indeed, following from the Summa reference above, the veneration of icons is mandatory; to not venerate icons would imply that Jesus was not also fully God, or to deny that Jesus had a real physical body. Both of these alternatives are incompatible with the Christology defined at the Council of Chalcedon in 451 and summarized in the Chalcedonian Creed.
  • Both the literal worship of an inanimate object and latria, or sacrificial worship to something or someone that is not God, are forbidden; yet such are not the basis for Christian 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 (prototypa) 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" (Council of Trent, Sess. XXV, de invocatione Sanctorum).
  • The vast majority of Christian denominations hold that God particularized himself when he took on flesh and was born as Jesus; through this act God is said to have blessed material things and made them good again.[citation needed] By rising physically from the dead, ascending bodily into Heaven and promising Christians a physical resurrection, God thus indicates that it is not wrong to be "attached" to physical things, and that matter is not inherently evil, unlike the ancient teachings of Gnosticism.[citation needed]

A recent joint Lutheran-Orthodox statement made in the 7th Plenary of the Lutheran-Orthodox Joint Commission,[24] in July 1993 in Helsinki, reaffirmed the Ecumenical Council decisions on the nature of Christ and the veneration of images:

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 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, Lutherans and Orthodox 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, 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).

Martin Luther defended the use of "importance of images as tools for instruction and aids to devotion".[25] 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?"[26] He permitted the commissioning of new Lutheran altarpieces, including those of the Last Supper. The Schneeberg Altarpiece was placed at the high altar of St. Wolfgang im Salzkammergut and as Lutheran sacred imagery, reflects "the devotional forms of fifteenth- and early sixteenth century northern art".[26] 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.[26]

Writing for the United Methodist Church, Tricia Brown discusses the importance of sacred art:[27]

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 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.[27]

The Methodist Modern Art Collection is housed by the Methodist Church of Great Britain, 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".[28]

Calvinist criticism[edit]

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 Semarang.

John Calvin, the progenitor of the Reformed tradition of Christianity that influenced the Continental Reformed, Congregational, Anglican and Presbyterian traditions,[29] was always extremely hostile to all publicly displayed religious images, which were systematically destroyed by Calvinists, as in the Beeldenstorm in the Netherlands.[30] Towards the end of the 16th century there were disputes between Lutherans and Calvinists, with the Lutherans offering strong opposition to Calvinist iconoclasm.[31][32] Though both groupings did not object to book illustrations or prints of biblical events, or portraits of reformers, production of large-scale religious art virtually ceased in Protestant regions after about 1540, and artists shifted to secular subjects, ironically often including revived classical mythology.

The earliest catechisms of Reformed (Calvinist) Christianity, written in the 16th through 18th centuries, including the Heidelberg (1563), Westminster (1647) and Fisher's (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 J. I. Packer, in Chapter 4 of his book Knowing God, 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."[33] 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."[34] 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 William Laud's conflicts with Puritans within the Church of England, the use of ritual implements prescribed by the Book of Common Prayer was a frequent cause of conflict. (See vestments controversy)

Non-use by Amish[edit]

The Amish are an Anabaptist 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.

Differentiation from idolatry[edit]

Idolatry is consistently prohibited in the Hebrew Bible, including as one of the Ten Commandments (Exodus 20:3–4) and in the New Testament (for example 1 John 5:21, most significantly in the Apostolic Decree recorded in Acts 15:19–21). 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 Abrahamic religions the meaning of the term has been extended very widely by theologians. The Catechism of the Catholic Church 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."[35] Speaking of the effects of idolatry, Benedict XVI 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 self-seeking"[36]

See also[edit]

References[edit]

  1. ^Grumett, David; Muers, Rachel (3 November 2011). Eating and Believing: Interdisciplinary Perspectives on Vegetarianism and Theology. A&C Black. p. 474. ISBN .
  2. ^Solovieva, Olga V. (15 November 2017). Christ's Subversive Body: Practices of Religious Rhetoric in Culture and Politics. Northwestern University Press. p. 60. ISBN .
  3. ^Miles, Margaret R. (1 September 2006). Image as Insight: Visual Understanding in Western Christianity and Secular Culture. Wipf and Stock Publishers. p. 48. ISBN .
  4. ^Browne, Laurence E. (1933). The Eclipse of Christianity in Asia: From the Time of Muhammad Till the Fourteenth Century. Cambridge University Press. p. 79.
  5. ^Frassetto, Michael (14 March 2013). The Early Medieval World: From the Fall of Rome to the Time of Charlemagne. ABC-CLIO. p. 327. ISBN .
  6. ^Stark, Rodney (18 December 2007). The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success. Random House Publishing Group. p. 176. ISBN .
  7. ^Byfield, Ted (2002). A Century of Giants, A.D. 1500 to 1600: In an Age of Spiritual Genius, Western Christendom Shatters. Christian History Project. p. 297. ISBN .
  8. ^Thiessen, Gesa Elsbeth (20 December 2004). Theological Aesthetics. Eerdmans Publishing Company. p. 125. ISBN .
  9. ^Holm, Jean; Bowker, John (1 May 1994). Worship. A&C Black. p. 39. ISBN .
  10. ^Cooper, Jordan (27 August 2015). The Great Divide: A Lutheran Evaluation of Reformed Theology. Wipf and Stock Publishers. p. 91. ISBN .
  11. ^Kurian, George Thomas; Lamport, Mark A. (10 November 2016). Encyclopedia of Christianity in the United States. Rowman & Littlefield Publishers. p. 707. ISBN .
  12. ^Skrade, Kristofer (2006). The Lutheran Handbook on Marriage. Augsburg Books. p. 84. ISBN .
  13. ^Hahn, Kimberly; Hasson, Mary (1996). Catholic Education. Ignatius Press. p. 312. ISBN .
  14. ^Visel, Jeana (6 September 2016). Icons in the Western Church: Toward a More Sacramental Encounter. Liturgical Press. p. 22. ISBN .
  15. ^Geoffrey W. Bromiley International Standard Bible Encyclopedia (Grand Rapids: William B Eerdmans Publishing Company, 1982), vol. 2 p 794.
  16. ^"1 Corinthians 10:14-22 KJV - Wherefore, my dearly beloved, flee from". Bible Gateway. Retrieved 2013-09-20.
  17. ^John MacQuarrie, Principles of Christian Theology (New York: Charles Scribner’s Sons, 1977), 145.
  18. ^"John 14:7-9 NKJV - The Father Revealed - "If you had". Bible Gateway. Retrieved 2013-09-20.
  19. ^"Colossians 1 NKJV - Greeting - Paul, an apostle of Jesus". Bible Gateway. Retrieved 2013-09-20.
  20. ^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. https://www.academia.edu/1787059/Idolatry_or_Power_St._Francis_in_Front_of_the_Sultan
  21. ^"The Icon FAQ". Orthodoxinfo.com. Retrieved 2013-09-20.
  22. ^ abFortescue, Adrian. "Veneration of Images" The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 15 July 2019Public DomainThis article incorporates text from this source, which is in the public domain.
  23. ^Summa Theologica text
  24. ^"lutheran orthodox". Helsinki.fi. Retrieved 2013-09-20.
  25. ^Naaeke, Anthony Y. (2006). Kaleidoscope Catechesis: Missionary Catechesis in Africa, Particularly in the Diocese of Wa in Ghana. Peter Lang. p. 114. ISBN .
  26. ^ abcNoble, Bonnie (2009). Lucas Cranach the Elder: Art and Devotion of the German Reformation. University Press of America. p. 67-69. ISBN .
  27. ^ abBrown, Tricia (2018). "Bring the beauty of the arts to your church | United Methodist Communications". United Methodist Church. Retrieved 30 April 2018.
  28. ^Powell, Gareth J. "Introduction". Methodist Church in Britain. Retrieved 30 April 2018.
  29. ^Picken, Stuart D.B. (16 December 2011). Historical Dictionary of Calvinism. Scarecrow Press. p. 1. ISBN .
  30. ^Kleiner, Fred S. (1 January 2010). Gardner's Art through the Ages: A Concise History of Western Art. Cengage Learning. p. 254. ISBN .
  31. ^Lamport, Mark A. (31 August 2017). Encyclopedia of Martin Luther and the Reformation. Rowman & Littlefield Publishers. p. 138. ISBN .
  32. ^Marshall, Peter (22 October 2009). The Reformation. Oxford University Press. p. 114. ISBN .
  33. ^Knowing God, IVP, 1973, Page 42
  34. ^Knowing God, IVP, 1973, Page 43
  35. ^Catechism of The Catholic Church, passage 2113, pp.460, Geoffrey Chapman, 1999
  36. ^General Audience. June 15, 2011

External links[edit]

Sours: https://en.wikipedia.org/wiki/Religious_images_in_Christian_theology
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Jesus photos -- Jesus Christ photos.

One of the most powerful messengers of love and humanity Jesus Christ is a favorite icon for artists. Everywhere you see depictions of Jesus, be it in an old church, a painting hanging inside a home, or a huge artwork on a wall, you can see how the light is constantly present making His features glow. His eyes shine with kindness and compassion while He holds out His arms in a gentle welcome inviting all to come and be blessed. When you look at a picture of Jesus Christ you simply cannot overlook that divine light and majesty that tell you He is the true Son of God.

Real Pictures of Jesus by master artists:

Real Pictures of Jesus drawn by master artists all point to His beauty and grace. You can find many pictures where Jesus has a burning red heart to show His infinite love and greatness. Light is also a common theme in many pictures of Jesus Christ. With a halo around the head, lines of clear light streaming from the heart, or eyes aglow with light, the pictures of Jesus are touched by beauty. You can also see pictures where powerful red and white beams of light and love shine from the heart of Jesus. With His messages telling of the beauty of God and His features filled with gentle wisdom, Jesus Christ preaches to people in a mountainous valley in one picture, while another picture shows Him revealing His divinity before a crowd. Pictures of Jesus Christ also finds place in modern life in the world of denim trousers, busy city streets, and rapid construction projects. Take a look at these pictures.

If you like this article, you might be interested in some of our other articles on Pictures of Black Jesus, Virgin Mary Pictures, Jesus Optical Illusions and Pictures of Famous People.

Sweet Jesus

Jesus overflows with real love and compassion for all of humanity as you see in this beautiful picture. Just pictures of Jesus can make the viewer feel the Lord’s eternal love.

Sweet Jesus

Sweet Jesus

Jesus By The River

Jesus walks by the river as His disciples sit looking at Him from a large boat in this picture. Pictures of Jesus like this reminds us that he led a human life where he went around the commoners. This also causes one to remember that his disciples did not come from noble families but were simple fisherfolk.

Jesus By The River

Jesus By The River

Jesus Divine Picture

There are now many pictures of Jesus Christ with His hands raised in the air and a halo around His head. Here, Jesus is hailed as the true Son of God. His disciples all kneel before Him as they strengthen their faith in Him.

Jesus Divine Picture

Jesus Divine Picture

Picture Of Jesus Preaching

The real message of God comes through in the sermons of Jesus as He sits preaching to a crowd. Pictures of Jesus with children and the commonfolk make a very strong image that He does not choose who he hangs out with. Instead, He shares the Word of God with everyone who wants to listen.

Picture Of Jesus Preaching

Picture Of Jesus Preaching

Old Picture Jesus

This black and white picture shows Jesus Christ on the Cross in an old church with beautiful wall patterning. Pictures of Jesus on the cross usually elicits from its viewers reverence and a strong amount of love.

Old Picture Jesus

Old Picture Jesus

Real Church Window

This glorious church window depicts the story of Jesus in rich colors. See how the black outlines bring out the beautiful shades used in the glass art. Glass art is an art that is becoming rarer and rarer. This exquisite piece is truly one of its own.

Real Church Window

Real Church Window

Jesus With A Crowd

These pictures of Jesus revealing His real divinity in a crowd of people is truly an amazement to behold. Note the drama of red and blue in His clothes in the fine painting.Jesus With A Crowd

Jesus With A Crowd

Real Picture

Welcome to the real world where a Last Supper painting is placed carelessly as a pot slowly heats up for supper at a construction site. Funny yet still tasteful pictures of Jesus are far and few in between.

Real Picture

Real Picture

Our Father In Heaven

In a quiet mood, Jesus prays to His father for guidance in this realistically painted black and white artwork. Pictures of Jesus Christ in the Garden of Gethsemane truly captures the emotions that he was feeling prior to his trial and eventual crucifixion.

Our Father In Heaven

Our Father In Heaven

Jesus Of My Heart

It is not uncommon to see pictures of Jesus Christ with red and white beams shining forth from His heart which embodies His eternal love and grace towards humanity.

Jesus Of My Heart

Jesus Of My Heart

Jesus Real Street

Pictures of Jesus Christ can elicit a lot of reverence even when they are placed in the middle of a busy street. Many still pay their respects towards this beautifully framed picture of Jesus.Jesus Real Street

Jesus Real Street

Jesus Looks

Even with a lookalike picture placed beside, there’s simply no question which is the real Jesus. There are a lot of lookalike pictures of Jesus surfacing but no one can really dispute that His face stands out from all the fakes.

Jesus Looks

Jesus Looks

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Wall Picture Jesus

An old wall with flaking plaster holds this really beautifully shaded picture of Jesus on the Cross. Despite the ageing that this painting has experienced, it still holds the essence of Jesus’ sacrifice, getting crucified and dying on the cross to save humanity from their sins.

Wall Picture Jesus

Wall Picture Jesus

Holy Jesus

Pictures of Jesus Christ with His hands held out, Jesus is motioning for us to come to Him for He is ready to welcome anyone who’ll come to Him. See how His red heart burns with real love and mercy.

Holy Jesus

Holy Jesus

Jesus Picture At Home

The bare walls of this house look perfectly adorned with this gorgeous framed picture of Jesus. It has been a tradition for Christian households to have several pictures of jesus christ all over the house.

Jesus Picture At Home

Jesus Picture At Home

Mosaic Jesus Christ

Done with real art and craftsmanship this is an intricate depiction of Jesus Christ in blue and yellow mosaic patterns. Art depicting pictures of Jesus Christ are extremely beautiful and truly a wonder to behold as it is able to capture the love that He graciously gives towards humanity.

Mosaic Jesus Christ

Mosaic Jesus Christ

On The Cross

The colors of muted orange and cream bring out the sorrowful and grave mood in this picture showing the Passion of Christ. When Christians see pictures of Jesus on the cross, they are truly astounded by His sacrifice for our sins.

On The Cross

On The Cross

Jesus Welcomes All

This is another common pictures of Jesus Christ, surrounded by light on all sides and clad in a white robe Jesus, the real messenger of love and peace stands in this picture to welcome everyone.

Jesus Welcomes All

Jesus Welcomes All

Jesus With Me

Real-life and Jesus Christ go hand in hand in this picture showing a framed Jesus portrait against a backdrop of a denim jacket. It has become customary to incorporate pictures of Jesus on everyday things as could be seen in this example.

Jesus With Me

Jesus With Me

Christ Church Picture

Classical Latin script is etched on both sides of this old and partly damaged wall painting of Jesus Christ. Pictures of Jesus Christ, despite the damage still manage to portray Jesus’ eternal love for us.

Christ Church Picture

Christ Church Picture

Real Fresco Art

Medieval churches are known for showcasing real artistry and the skills of ancient artists. Properly maintained pictures of Jesus Christ on churches are one of the true wonders that the previous generations have left us. See this marvelous fresco painting of Jesus on the domed ceiling of a church for example.

Real Fresco Art

Real Fresco Art

Jesus Stormy Background

The stormy background sets off the black robes in this sober gold-framed picture of Jesus Christ. The sombre atmosphere in this picture is carefully depicted in every fine brush stroke of the artist.

Jesus Stormy Background

Jesus Stormy Background

Jesus Black And White Picture

Clear lines of light shine from this dazzling wall picture of Jesus as viewers watch admiringly. You don’t need colored pictures of Jesus to properly show His Grace. This classic black and white picture does pretty much it.

Jesus Black And White Picture

Jesus Black And White Picture

The Real Ceremony

The baptismal ceremony as seen here is one of the intensely real landmarks in the journey of Jesus on earth. Pictures of Jesus with John the Baptist are one of the best ways to show that Jesus, despite having no sins of His own, was humble enough to follow the sacraments laid down by God for man.

The Real Ceremony

The Real Ceremony

Artwork Jesus

Although partly damaged this wall painting in rich blue and gold still gives an idea of the beauty of the original artwork. Because pictures of Jesus Christ lds has been in existence for hundreds of years, it is understandable that some of them would get damaged. However, a few repairs and restoration efforts will get it back to its old form.

Artwork Jesus

Artwork Jesus

Sours: https://designpress.com/inspiration/real-pictures-of-jesus/

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Pictures Of Jesus

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