The Prohibition of Images in Religious Practice
The prohibition of images in different religions can have several reasons and arguments within such traditions as Judaism, Christianity, and Islam. According to Meyer et al. (2019), in the Second Commandment, such issues and considerations as monotheistic worship, idolatry avoidance, and focus on spiritual essence cause the ban on the presence of images. While some people believe that the figure of God cannot be represented because it is beyond their comprehension, others consider that avoidance of images can prevent societies from worshiping. Moreover, for some individuals, material representation of religion may demotivate them to focus on spiritual feelings and a sense of connectivity.
One of the common examples of monotheistic worship is related to Judaism. Novenson (2020) stated that in the Ten Commandments, the pure worship of the true God should be maintained. Another example is based on the history of Christianity when iconoclasts believed that images can lead to idolatry and demotivate believers from expressing the essence of God (Meyer et al., 2019). Finally, in Protestant Christianity, some reformers shared their opinion about being closer to God through sculptures rather than images.
Challenging the Prohibition: The Role of Images in Religious Traditions
Despite prohibitions, various image traditions challenged the appeared bans and the understanding of the spiritual essence. For instance, images can help individuals connect with abstract theological concepts and better understand what particular figures might look like. Even though it might be impossible for such aspects as love, friendship, and other related feelings to have a different visual representation, every person finds the most common image that forms their unique opinions. Pictures can also help to teach others and tell stories. In churches, many visual figures narrate biblical records. Finally, images can provide emotional comfort in times of distress to give some hope to believers.
The act of risking doing the forbidden can have cultural and historical roots. People take the risk because the use of images can open new opportunities. For example, the worship experience can be created through the knowledge shared between believers with a strong emotional connection to the religion.
Moreover, complex religious contexts like stories or history can be easily represented in the pictures. For many people, visual comprehension is more available and clearer in relation to education. Communities can also become stronger when people find powerful symbols for themselves and try to share their points of view with other people interested in religious studies. Furthermore, cognitive support can be provided to those who pray and meditate, as visuality can help to develop a sense of stability.
The Emotional and Spiritual Benefits of Images
The benefits retrieved from risk-taking can be massive as people can achieve psychological stability and spirituality. Artwork, icons, love, and protection can build comfort for believers and reduce the level of uncertainty. Additionally, even though religion is more about spirituality, tangible things in churches can increase the experience of worship and provide a specific purpose for praying.
People can sometimes observe and evaluate physical objects from different perspectives, and images may motivate them to start the unique spiritual journey and avoid the persuasive though of other believers. In this case, religious information can become more memorable and valuable. Images usually show one specific figure, which is common to different religions and may connect people more to their faith. Pictures can also raise the feeling of devotion and unique attraction to strengthen their spiritual connection and commitment to church activities.
References
Meyer, B., Whitehead, A., & Stordalen, T. (2019). Figurations and Sensations of the Unseen in Judaism, Christianity and Islam. Bloomsbury Publishing.
Novenson, M. (2020). Did Paul abandon either Judaism or Monotheism. The University of Edinburgh, 13, 1-21. Web.