Ángel
Manuel Rodríguez
I am seeing artistic
representations of Jesus in many Adventist churches. Does that violate
the second commandment?
This is a question church
members often ask, indicating an increased use of religious art in our
church buildings. Here I intend to look at the biblical evidence to find
some guidance, comment on the practice of the Christian church, and make
a suggestion.
1.
Biblical Evidence on the Use of Images: The Bible says very little
on the use of art in the private or collective life of God’s people.
It is not clear whether in the ancient world art was an expression of
creativity and individuality. In many of the ancient Near Eastern countries
the production of art was usually under the control of the palace or the temple and had the purpose of preserving cultural and religious
traditions and symbols. Originality
does not appear to have been an intrinsic element in ancient art.
In
the Old Testament religious decorative art was not forbidden. The skill
needed to produce it was considered a gift from God (Ex. 31:2-5). Some
of the furniture of the tabernacle was decorated with representations
of flowers and fruit (Ex. 25:31-36; 1 Kings 6:29), the curtain on the ceiling of the tabernacle and the
veil inside of it were mbroidered with figures
of cherubim (Ex. 26:1, 31), and there were two cherubim of gold on the
ark of the covenant (Ex. 25:17-20). In the Temple
of Solomon the ark was placed between two large cherubim (1 Kings
6:23), the large laver was supported by 12 metal bulls (1 Kings
7:25), and the movable stands had figures of lions, bulls, and
cherubim (verse 29). Art in the form of pomegranates and lilies was used
to decorate the building itself (verses 15-22). The king’s throne
had decorative art in the form of lions (1 Kings 10:19).
2.
Christianity and the Use of Images: Decorative images depicting religious motifs
(e.g., fish, doves, prophets, etc.) may have been common in early Christianity,
as indicated
by drawings in the catacombs and in some Christian meeting places. By
the end of the fourth century religious images were being introduced in
the church, and by the seventh century they played a significant role
in the Christian church. They were called “icons,” from the
Greek eikon (image), and usually
designated a sacred painting (Orthodox view) or image (Catholic) of Jesus,
Mary, the apostles, and other saints venerated by Christians. Although
there were controversies in the church concerning the use of such icons,
particularly with respect to the charge of idolatry, the practice revailed
and is still part of the religious life of the Eastern Orthodox and the
Roman Catholic churches. Both traditions argue that such veneration should
not be confused with idolatry, but distinguished from it on the basis
of the theology it expresses.
They
argue that the veneration of images is the veneration of the person portrayed
in it and designates the honor shown to the saint and not the adoration
that exclusively belongs to God. Hence the image is a vehicle of access
to God; it is not an end in itself. For them the best theological justification
for the use of icons is the reality of the Incarnation. The veneration of the icon,
they believe, witnesses to the reality of the Incarnation of the Savior.
The attempt to distinguish veneration from idolatry is laudable, but the
two are so close to each other that in the minds of those who venerate
them, one may easily merge into the other.
3.
Adventists and Images: The veneration of images or icons is not part
of the Adventist liturgy. We instinctively dislike
the veneration of objects that represent God and Christ because it suggests
the violation of the second commandment. The veneration of icons is based
on church traditions that lack biblical grounding. It is important for
us to examine the display of images in our churches to make sure that
we do not give the impression that we are in any way or form venerating
images. It is clear from the Scripture that decorative religious art is
not essentially bad. That’s why we feel safe using a significant
amount of religious art in our books and literature, and why some of our
churches have stained-glass windows with religious motifs. Having an image
is not necessarily wrong; after all, we are all living images of God.
10/9/03
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