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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 Catholic 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 ...
Church leaders defended images of Christ on the basis that they were representations of the true incarnation of God and clarified the relationship between an image and the one depicted by the image. The principle of respected worship is that, in honoring an image, the honor is to paid not to the image itself, but the one who is portrayed.
Hence Catholic sources will sometimes use the term "worship" not to indicate adoration, but only the worship of veneration given to Mary and the saints. [18] According to the Catechism of the Catholic Church: The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, "the honor rendered to an ...
God's work is further illuminated in the Marian dogmas of the Roman Catholic Church such as the Immaculate Conception and the Assumption, and are, in the Roman Catholic view, part of the apostolic tradition and divine revelation. [20] [21] Catholics distinguish veneration from worship.
Previous Catholic Church councils had rarely felt the need to pronounce on these matters, unlike Orthodox ones which have often ruled on specific types of images. The decree confirmed the traditional doctrine that images only represented the person depicted, and that veneration to them was paid to the person themselves, not the image, and ...
After the Edict of Milan in 313 Christians were permitted to worship and build churches openly. The generous and systematic patronage of Roman Emperor Constantine I changed the fortunes of the Christian church, and resulted in both architectural and artistic development. [44] The veneration of Mary became public and Marian art flourished.
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 bishops maintained that the worship of images became widespread after the Third Council of Constantinople of 680–681. [8] They argued that pictorial representation of God is impossible, because an icon of Christ either depicts his humanity alone or confuses his humanity and divinity; which they rule to be Nestorianism and monophysitism ...