Then it was brought to my attention (after a falling away from being a believer) about the Council of Nicea in AD 325. When I broke away from Catholicism and became Protestant, I certainly welcomed the difference I sure felt like I was following the bible as preferred to before. I am formerly Catholic and formerly protestant Trinitarian. So all Protestantism ultimately "split off from Catholicism". Never heard anyone but you ever "lump Lutheranism and Catholicism together".ĪLL of Protestantism came into existence when Luther sparked the Protestant Reformation. Yes, but if look at things historically and not denominationally, they're an off-shoot of Catholicism, therefore when talking historically they'll always be lumped together. The second commandment is the same "no graven image." You do know that Lutherans didn't exist for another 1500 years, right? The early Christians and Jesus Himself used the Septuagint translation.
No Trinitarian Christian believes Jesus is a demi-god compared to the Father. It's almost as if the early Christians realized their worship of Jesus could be a violation, so they 'edited' the 2nd to fit their agenda. Thou shalt not make unto thee any graven image"Ĭatholic/Luthern: "Thou shalt not take the name of the Lord thy God in vain" Talmudic: "Thou shalt have no other gods before me. That said, the Catholic/Lutheran version of the 2nd is very different from the Talmudic one. Or theoretically, even the sign of the cross before an image of Jesus at Sunday Mass could be seen in the same vein.Īssuming we believe Jesus is the son of God, he would be a demi-god aside from God, and therefore sacrilege to idol worship under the ten commandments. Not too many people worship, say, Michelangelo's David like it's a god.How many is "too many"?Ĭonsider also Michelangelo's interpretation of the Pietà - people do pray to it, give gifts to it, and in these ways, they worship it as well. We ask for their prayers, just as I could ask one of you for your prayers. And no, we don't pray "to" the Saints and the Virgin Mary strictly speaking. Icons are also known as "windows to heaven" because they depict the Saints in their glorified state (hence the "halo" or mandorla). The Holy Spirit is depicted as a dove, but only in the icon of Christ's baptism.Ĥ) The oldest extant Christian icons date to the 2nd century and are found on the walls of tombs where early Christians celebrated services at the graves of martyrs. NOTE: We don't depict God the Father because He is not incarnate.
Every icon is a reminder of the Incarnation, especially the icon of Christ and his Mother, because it reminds us of our belief that He fully took on human flesh from her while still being fully God.
We Orthodox believe that not only can we depict him, but how could we not? So, we consider icons not only permissible, but necessary to worship in fullness. Just as if you had a photo of a loved one and you kissed it, it's not an act of love for the paper and ink, but for the person depicted.ģ) When the Second Person of the Holy Trinity, who we believe is Jesus Christ, became incarnate, it was a complete game changer. Basil the Great (4th century) said, the honor passes to the prototype. Walk into an Orthodox church and you will see people venerating everything in sight-kissing crosses, icons, relics, each other-but it is not worship.Ģ) When we venerate an icon or pray towards one, it's not the wood and the paint that is the object of that veneration. Failing to appreciate this has led many to believe, erroneously, that Roman Catholics and Orthodox, among other things, worship the Virgin Mary, the Saints, icons, etc. 1) The distinction MUST be made between worship and veneration.