Religious Images in Christian Theology - New Testament

New Testament

Judaism's animosity towards what they perceived as idolatry was inherited by Jewish Christianity. Although Jesus discussed the Mosaic Law in the Sermon on the Mount, he does not speak of issues regarding the meaning of the commandment against idolatry. His teachings, however, uphold that worship should be directed to God alone (Matthew 4:10 which is itself a quote of Deuteronomy 6:13, see also Shema in Christianity, Great Commandment, and Ministry of Jesus).

The Pauline Epistles contain several admonitions to "flee from idolatry" (1 Cor 5:11, 6:9–10, 10:7, 10:14, Gal 5:19–21, Eph 5:5, Col 3:5) A major controversy among Early Christians concerned whether it was permissible to eat meat that had been offered in pagan worship. Paul of Tarsus, who agreed to the Apostolic Decree, also wrote that it was permitted to do so, as long as a blessing was pronounced over it, and provided that scandal was not caused by it. However, he said that the gods worshiped in idolatry were in his belief demons, and that any act of direct participation in their worship remained forbidden (1 Corinthians 10:14-22) . See also the Law of Christ.

The New Testament also uses the term "idolatry" to refer to worship like passion for things such as wealth. One can see evidence of this in Colossians 3:5, "Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed which is idolatry." Some Christian theologians see the absolutization of an idea as idolatrous. Therefore, undue focus on particular features of Christianity to the exclusion of others would constitute idolatry.

The New Testament does contain the rudiments of an argument which provides a basis for religious images or icons. Jesus was visible, and orthodox Christian doctrine maintains that Jesus is YHWH incarnate. In the Gospel of John, Jesus stated that because his disciples had seen him, they had seen God the Father (Gospel of John 14:7-9 ). Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15 ). 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.

Early Christianity grew in a society where religious images, usually in the form of statues, both large ones in temples and small ones such as lares and penates in the home, were a prominent feature of traditional pagan religions, such as traditional Ancient Roman religion, Ancient Greek religion and other forms of Eastern paganism. Many writings by Church fathers contain strong denunciations of these practices, which seem to have included outright idol-worship.