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The original teaching of John's gospel is, "In the beginning was the Logos, and the Logos was with God, and the Logos was God. ... And the Logos became flesh and dwelt among us." [62] The final Christology of Chalcedon (confirmed by the Third Council of Constantinople) was that Jesus Christ is both God and man, and that these two natures are ...
Images of Jesus tend to show ethnic characteristics similar to those of the culture in which the image has been created. Beliefs that certain images are historically authentic, or have acquired an authoritative status from Church tradition, remain powerful among some of the faithful, in Eastern Orthodoxy, Lutheranism, Anglicanism, and Roman ...
Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15). [21] 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.
In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the Logos (Koine Greek for 'word') was "made flesh," [1] "conceived by the Holy Spirit and born of the Virgin Mary," [2] also known as the Theotokos (Greek for "God-bearer" or "Mother of God").
The pre-existence of Christ asserts the existence of Christ prior to his incarnation as Jesus.One of the relevant Bible passages is John 1 (John 1:1–18) where, in the Trinitarian interpretation, Christ is identified with a pre-existent divine hypostasis (substantive reality) called the Logos (Koine Greek for "word").
The whole image is a symbol of charity, forgiveness and love of God, referred to as the "Fountain of Mercy". According to Kowalska's diary, the image is based on her 1931 vision of Jesus. [1] Kowalska directed the painting of the first image in Vilnius by the artist Eugeniusz Kazimirowski.
God the Father on a throne, with the Virgin Mary and Jesus, Westphalia, Germany, late 15th century.. The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general. [13]
[148] [149] Images of Jesus as a healer replaced images of Asclepius and Hippocrates as the ideal physician. [149] Jesus, who was originally shown as clean-shaven, may have first been shown as bearded as a result of this syncretism with Asclepius, [150] [151] as well as other bearded deities such as Zeus and Serapis. [151]