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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.
Christianity may use the term bibliolatry to characterize either extreme devotion to the Bible or the doctrine of biblical inerrancy. [11] Supporters of biblical inerrancy point to passages (such as 2 Timothy 3:16–17 [12]), interpreted to say that the Bible, as received, is a complete source of what must be known about God.
Pre-Christian scriptures defined idolatry as worshipping of false gods. 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 Christian missionaries, particularly from the London Missionary Society such as John Williams, and others such as the Methodist Missionary Society, characterized these as idolatry, in the sense of islanders worshipping false gods. They sent back reports which primarily focussed on "overthrow of pagan idolatry" as evidence of their Christian ...
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Idolatry is one of three sins (along with adultery and murder) the Mishnah says must be resisted to the point of death. [61] By the time the Talmud was written, the acceptance or rejection of idolatry was a litmus test for Jewish identity: [62] "Whosoever denies idols is called a Jew". [63] "Whosoever recognizes idols has denied the entire ...
Sonnet 105 invokes a strongly religious tone and is read by most critics as decidedly Christian, as it denies claims of idolatry and strongly alludes to the trinity. In his analysis, Brian Gibbons emphasizes the importance of the speaker's denial of idolatry; the speaker is following the first two commandments by practicing monotheism and not ...
Idolatry is one of three sins (along with adultery and murder) the Mishnah says must be resisted to the point of death. [27] By the time the Talmud was written, the acceptance or rejection of idolatry was a litmus test for Jewish identity: [28] “Whosoever denies idols is called a Jew."
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