Countertopes At Menards

28 - L 'image of God

images of God and the Christian faith
"The artists of every age have given the contemplation and wonder of believers by the facts of the mystery of salvation, presenting it in the splendor of color and the perfection of beauty "(Cardinal Joseph Ratzinger, Introduction to the Compendium, 2005).

images easier access, understanding, and the transmission of content to people belonging to different languages, different ages and cultures: are easily legible and, therefore, with respect to the written word and, reach more people. This was the unifying element that brought patrons and artists of all ages to focus on the iconographic aspect in the transmission of knowledge, including that of religion, which in its educational function has enhanced the already stunning images of beautiful architecture of the churches.

On what basis are based religious images?

The images have various religious foundations complementary

Anthropological foundation: As
be unitary, that is composed of body and soul, man expresses himself through signs, words, gestures and symbols. He feels the same spiritual reality through signs and symbols materials. Dante in Paradiso (canto 4, verses 42-46) says that the intellect can not grasp the true nature of God without the use of the senses.

"In human life, signs and symbols occupy an important place. As to corporal and spiritual, man expresses and perceives spiritual realities through signs and symbols materials. As a social being, man needs signs and symbols to communicate with others through language, gestures and actions. The same thing happens in his relationship with God "(CCC, 1146).

sociological basis

1) As a social being, need and desire to relate to others, man needs to communicate with others, and does so through language, gestures, actions and images.

2) In addition we now live in a world very attentive to images, which have a particular role relevant person's life and society. Not for nothing that we speak of civilization of the image to indicate the current society, and why, now more than ever, in a culture of the sacred image can express "a lot more of the same word, since which is extremely effective and dynamic communication and transmission of the Gospel message "(Cardinal Joseph Ratzinger, Introduction to the Compendium of the CCC).

Foundation theological

1) There is a close relationship between the created world and God the creator. The world, in the Christian view, it was created by God, who wanted so demonstrate and communicate its goodness, truth and beauty. Therefore, God speaks to man through the visible creation, which is a reflection, albeit limited, of the infinite perfection of God's ultimate purpose of creation is that God, in Christ, might be "all in all" (1 Cor 15 28), for his glory and for our happiness "(Compendium, 53). "Everything owes its existence to God, from whom it receives own goodness and perfection, its own laws and its place in the universe "(Compendium, 62).

2) Man was created in God's image man himself is the image of God, therefore, to know God, man has provided himself with more knowledge of himself in his image be of God and in his action in accordance with that picture, God knows more at the same time, it is also equally true that knowing God in his being and in his works, the more man knows himself as well.

3) God made himself visible in Jesus Christ. He being the only Son of God, intimately united with God the Father - "I and the Father are one" (Jn 10:30). He makes known to us in a full, perfect and God the Father: "Whoever sees me sees the Father" (Jn 14:9). Jesus Christ is the perfect image of the invisible God visible.

"At one time, God, having no body or shape, could not in any way be represented by an image. But now that he showed up in the flesh and has lived with men, I can take a picture of what I saw of God "(St. John Damascene, De sacris imaginibus oratio, 1, 16: 17 PTS, 89 and 92) . So the Incarnation of Christ in Christianity justifies the implement, possess, the revered religious images.

Jesus used signs and symbols to express the divine human?
Jesus Himself as well as being the One in whom God is made present and visible, it is often used in his preaching and work here on earth two thousand years ago, the reality from the creation to make known, proclaim and communicate the mysteries of the kingdom of God Think of just the symbolic meaning of his parables and his miracles. Christ also has used elements from the world and signs up for the sacraments of the Church.

The human image is limited compared to the divine

course material should be noted that any image can never fully express the ineffable mystery of God, the reality signified (religious, spiritual) always exceeds the human image. However, about the material elements of this mystery does really perceive and feel.

At the same time gives us a foretaste of the Transfiguration, at the end of all time, the whole world to receive God's secular aspects, when they become a means of conveying religious content, are grown and represented in their positive aspects, but At the same time they need to be purified, and above all to be enriched and completed. And this is the case with Christian content, which contain and transmit images. This is also the mythologies and folk tales are taken, purified and transfigured by Christian faith, to become religious images.

What do they have the religious images, the holy?

The religious images:

1) easier access, understanding, and the transmission of content to people belonging to different languages, different ages and cultures: they are easy to read and therefore , compared to the written word and, reach more people.

2) If seen, understood, interpreted, enjoyed with the particular vision that comes from the Christian faith then you can grasp the particular catechetical message, that the artists wanted to convey with the images religiosity

In that sense, the images have a catechetical purpose?

Since there is a strong correlation between image and symbol, and between the visible and invisible, it becomes logical and justified to proclaim the mystery of God by means of symbolic images. Thus we can understand the flourishing along the centuries of Christian iconography, where the intent evangelizing and catechetical s'accompagna indeed closely intertwined with the pictorial and aesthetic appearance.

Through the image you want to write down the Gospel message, Sacred Scripture communicates through the Word. "The centuries-old tradition that we learn to reconcile the image is preaching the Gospel" (Cardinal Joseph Ratzinger, Introduction to the Compendium of the CCC).

Indeed, history teaches us that Christians, to proclaim the gospel message and teaching catechism to the people, are served in a special way of so-called Biblia pauperum, namely images, visual catechism, catechism made of images and iconographic , even before the catechisms written.

"Images and words are thus mutually enlightening.

Art Always "speak" at least implicitly, of the divine, the infinite beauty of God, reflected in par excellence: Christ the Lord, the Image of the invisible God. Sacred images, with their beauty, are also proclaiming the Gospel and express the splendor of Catholic truth, showing the supreme harmony between the good and the beautiful, between the street and the street pulchritudinis veritatis. As evidence of the fruitful tradition of secular and Christian, we urge all, believers or not, to discover and contemplate the inexhaustible fascination of the mystery of redemption, always giving fresh impetus to the lively process of its inculturation in time "(Pope Benedict XVI Speech presentation Compendium of the Church and the world, 28/06/2005). They are a special form of catechesis popular books open to all without words, a bridge between the faithful and the mystery, and adorn, decorate sacred spaces, making it more welcoming and inviting to prayer.

The religious images are in that relationship with Christ?

Christian iconography, all images have as their objective to announce the person, the message, the work of Christ, He being the perfect revelation of God the Father and the Savior of man one definitive and the world. "The image of Christ is an icon for excellence. The other, representing the Madonna and saints signify Christ, who is glorified in them "(Compendium, n. 240), and, proclaiming Christ, help to create and grow the faith and love towards Him venerate the saints means recognizing that God is the source, the center and summit of their holiness: the Saints have hosted, with the help of the Holy Spirit, God's holiness in faith and holiness of God that have meekly paid a holy life, following and imitating Christ, the ultimate image of the invisible God.

The holy Easter are especially connected with the main event in the life of Christ, as well as the fundamental pillar of our faith: his death and resurrection. Then help us to better understand the different and complementary moments of the event, capturing the profound meaning of salvation, for us and for all humanity.

who venerate the image?

The Christian worship:

1) not the image itself, which is simply a material object (a statue, an image, a symbol, an amulet): If you venerate the object, it would fall into idolatry;

2) but he who purports to represent the image, the 'Person' that the pictures show: Jesus Christ, the Madonna, Saints. (My dad told me, "taking home a photo of our deceased loved ones will keep their memory and the memory of what they have done well for us, this means that the photo represents them" - Wisdom peasant). In Indeed, "the honor rendered to an image belongs to who is represented" and "whoever venerates an image venerates the reality of who is playing in it" (St. Basil the Great, Liber de Spiritu Sancto, 18, 45: SC 17A, 406). The honor paid to sacred images is a "respectful veneration," not a worship that is useful only to God: "The acts of worship are not intended to images considered in themselves, but because they are used to represent God incarnate. Now, the motion that turns the image as image, does not stop on it, but it tends to the reality that it represents "(St. Thomas Aquinas, Summa Theologiae, II-II, q. 81, a. 3 , ad 3).

The images are also a call to prayer?

course. Christian art and iconography, as well as being drafted into the service of evangelization and catechesis, have always been and still are a call to prayer: "The beauty and color of the images are a stimulus to my prayer. It's a feast for my eyes, as well as the spectacle of the campaign opens my heart to give glory to God "(St. John Damascene, De sacris imaginibus oratio 1, 47). The contemplation of sacred images, combined with listening to the Word of God, it helps to impress upon the memory of the heart of the mystery that is perceived by seeking to transform it into prayer and witness in that newness of life, which comes from the Christian faith and who is centered on Christ.