The Eastern Orthodox Church has differentiated between latria and dulia. A latria is the worship due God, and latria to anyone or anything other than God is doctrinally forbidden by the Orthodox Church; however dulia has been defined as veneration of religious images, statues or icons which is not only allowed but obligatory. [82] This distinction was discussed by Thomas Aquinas in section 3.25 of Summa Theologiae. [83] The veneration of images of Mary is called Marian devotion (above: Lithuania), a practice questioned in the majority of Protestant Christianity. [84] [85] Naidoo, Thillayvel (1982). The Arya Samaj Movement in South Africa. Motilal Banarsidass. p.158. ISBN 978-81-208-0769-3. Many Jewish scholars such as Rabbi Saadia Gaon, Rabbi Bahya ibn Paquda, and Rabbi Yehuda Halevi have elaborated on the issues of idolatry. One of the oft-cited discussions is the commentary of Rabbi Moshe ben Maimon ( Maimonides) on idolatry. [51] According to the Maimonidean interpretation, idolatry in itself is not a fundamental sin, but the grave sin is the denial of God's omnipresence that occurs with the belief that God can be corporeal. In the Jewish belief, the only image of God is man, one who lives and thinks; God has no visible shape, and it is absurd to make or worship images; instead man must worship the invisible God alone. [51] [52] Henry Ede Eze (2011). Images in Catholicism ...idolatry?: Discourse on the First Commandment With Biblical Citations. St. Paul Press. pp.11–14. ISBN 978-0-9827966-9-6. The earliest historic records confirming cult images are from the ancient Egyptian civilization, thereafter related to the Greek civilization. [36] By the 2nd millennium BC two broad forms of cult image appear, in one images are zoomorphic (god in the image of animal or animal-human fusion) and in another anthropomorphic (god in the image of man). [32] The former is more commonly found in ancient Egypt influenced beliefs, while the anthropomorphic images are more commonly found in Indo-European cultures. [36] [37] Symbols of nature, useful animals or feared animals may also be included by both. The stelae from 4,000 to 2,500 BC period discovered in France, Ireland through Ukraine, and in Central Asia through South Asia, suggest that the ancient anthropomorphic figures included zoomorphic motifs. [37] In Nordic and Indian subcontinent, bovine (cow, ox, -*gwdus, -*g'ou) motifs or statues, for example, were common. [38] [39] In Ireland, iconic images included pigs. [40]

Penalties For Serving Other Gods 7 Bible verses about Penalties For Serving Other Gods

Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is. [79] Hugh Goddard (2000). A History of Christian-Muslim Relations. Rowman & Littlefield. p.28. ISBN 978-1-56663-340-6. , Quote: "in some verses it does appear to be suggested that Christians are guilty of both kufr and shirk. This is particularly the case in 5:72 ... In addition to 9:29, therefore, which has been discussed above and which refers to both Jews and Christians, other verses are extremely hostile to both Jews and Christians, other verses are extremely hostile to Christians in particular, suggesting that they both disbelieve (kafara) and are guilty of shirk." a b Moshe Halbertal; Avishai Margalit; Naomi Goldblum (1992). Idolatry. Harvard University Press. pp. 39–40, 102–103, 116–119. ISBN 978-0-674-44313-6. Main articles: Religious images in Christian theology and Aniconism in Christianity St. Benedict destroying a pagan idol, by Juan Rizi (1600–1681)John Grimes (1994). Problems and Perspectives in Religious Discourse. State University of New York Press. pp.60–61. ISBN 978-0-7914-1791-1.

False Gods - Bible Reasons 21 Important Bible Verses About False Gods - Bible Reasons

a b Moshe Halbertal; Donniel Hartman (2007). Monotheism and Violence. Vol.Judaism and the Challenges of Modern Life. Bloomsbury Academic. pp.105–112. ISBN 978-0-8264-9668-3. Gruber, Mayer I. (2013). "Israel". In Spaeth, Barbette Stanley (ed.). The Cambridge Companion to Ancient Mediterranean Religions. New York: Cambridge University Press. pp.7 a b Christopher John Fuller (2004). The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press. pp.58–61. ISBN 978-0-691-12048-5. Rubiés, Joan Pau (2006). "Theology, Ethnography, and the Historicization of Idolatry". Journal of the History of Ideas. 67 (4): 571–596. doi: 10.1353/jhi.2006.0038. S2CID 170863835.

Then Samuel said to Saul, “The Lord sent me to anoint you as king over His people, over Israel; now therefore, listen to the words of the Lord. Thus says the Lord of hosts, ‘I will punish Amalek for what he did to Israel, how he set himself against him on the way while he was coming up from Egypt. Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.’” read more. Some Hindu movements founded during the colonial era, such as the Arya Samaj and Satya Mahima Dharma reject idolatry. [146] [147] [148] Jainism [ edit ] Gomateshwara Bahubali statue in Jainism. Swagato Ganguly (2017). Idolatry and The Colonial Idea of India: Visions of Horror, Allegories of Enlightenment. Routledge. ISBN 978-1138106161 a b John Cort (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford University Press. pp.3, 8–12, 45–46, 219–228, 234–236. ISBN 978-0-19-045257-5.