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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 ...
Grigg, Robert. "Byzantine Credulity as an Impediment to Antiquarianism", Gesta, Vol. 26, No. 1 (1987), pp. 3–9, The University of Chicago Press on behalf of the International Center of Medieval Art, JSTOR; James Hall. A History of Ideas and Images in Italian Art, 1983, John Murray, London, ISBN 0-7195-3971-4; Hellemo, Geir.
The first is judicial and is carried out through the death of Christ, by which the believers are redeemed and reconciled to God. The second is organic and is carried out through the life of Christ, which causes the believers to grow, be transformed, and mature until they are conformed to the image of Christ (2 Cor. 3:18; Rom. 8:29; 1 John 3:2).
León palimpsest (7th century; extant verses 1 John 1:5–5:21, [25] including the text of the Comma Johanneum . [26] The Muratorian fragment, dated to AD 170, cites chapter 1, verses 1–3 within a discussion of the Gospel of John. [27] Papyrus 9, dating from the 3rd century, has surviving parts of chapter 4, verses 11–12 and 14–17. [28]
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).
[3] There is also a bright-eyed raptor that swoops down over the head of John and into the trees in the background. God's hands can be seen at the top of the painting coming from heaven as it opens up. [2] A dove and rays of sunlight shine through which symbolize the holy spirit shining above them revealing Jesus's divine nature. [2]
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Jesus' discourse with Nicodemus is related in John 3:1–21, [1] but not in the synoptic gospels. [2] For fear of the Jewish authorities a ruler in Israel, Nicodemus, one of the Pharisees, comes by night to see Jesus. Jesus explains to him that to enter the Kingdom of God, he must be born again of water and of the Spirit.