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God the Father turning the press and the Lamb of God at the chalice. Prayer book of 1515–1520. The image was first used c. 1108 as a typological prefiguration of the crucifixion of Jesus and appears as a paired subordinate image for a Crucifixion, in a painted ceiling in the "small monastery" ("Klein-Comburg", as opposed to the main one) at Comburg.
The second verse of the hymn contains the line, "Till on that cross as Jesus died, the wrath of God was satisfied," which adheres to the satisfaction theory of atonement. This line has hence made the song a subject of criticism by opponents of satisfaction theory.
Héliodore Pisan after Gustave Doré, "The Crucifixion", wood-engraving from La Grande Bible de Tours (1866). It depicts the situation described in Luke 23.. The illustrations for La Grande Bible de Tours are a series of 241 wood-engravings, designed by the French artist, printmaker, and illustrator Gustave Doré (1832–1883) for a new deluxe edition of the 1843 French translation of the ...
In this image the figure of Christ was typical of the Byzantine forerunners of the Man of Sorrows, at half length, with crossed hands and head slumped sideways to the viewer's left. The various versions of the Man of Sorrows image all show a Christ with the wounds of the Crucifixion, including the spear-wound. Especially in Germany, Christ's ...
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.
This verse is the beginning of a tirade by John the Baptist. This lecture is also found in Luke, with this verse being very similar to Luke 3:7.This section is not found in Mark and most scholars believe that Matthew and Luke are both copying from the hypothetical Q.
John's more often use of Son of God as complementary to the synoptic gospel's more often use of Son of Man. They see use of "Son of God" is integral to demonstrating Jesus's unique relationship with the Father, which is a central theme of the Gospel and not merely a reflective lens but as inherent to Jesus’s identity as understood by John. [24]