Image worship

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Related to Image worship: idol worship
the worship of images as symbols; iconolatry distinguished from idolatry; the worship of images themselves.

See also: Image

Webster's Revised Unabridged Dictionary, published 1913 by G. & C. Merriam Co.
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(1) Though the actual purpose of these objects is unclear, and their immediate ritual context was not necessarily "Buddhist" in any meaningful sense (Wu 1986), textual evidence records Buddhist forms of image worship taking place among Chinese patrons of Buddhism as early as the late second century.
In the light of the foregoing observations it is clear that in the first centuries of the Christian era, while the Church was still under persecution, Christian apologists dealt extensively with image worship, which was idolatrous, but did not consider the legitimate Christian use of images as such.
The early Buddhists had no image worship. Vedic India has no image worship.
(5) There is some debate among scholars about this issue, but, due to the paucity of positive evidence, we cannot say there is any "allusion to the making of images of the early Vedic gods and worshipping them." (6) It seems most likely that the emergence of iconic images is intimately bound to the bhakti movement of devotional worship: "The rendering of one's homage was done by various acts of puja in which images were absolutely necessary; these were abhigamana or going to the temple of the deity with the speech, the body and the mind centred on him, upadana or collecting the materials of worship such as flowers, incense, sandal paste, offerings (naivedya)." (7) The popular piety of the bhakti movement is in many ways coextensive with image worship within Hinduism.
How did at least some Jews move in this direction, in particular after the destruction of the Temple, apparently rejecting a central feature of their history, its rejection of even the semblance of image worship?
Image worship is a good example for exploring the early history of imagination, where human ingenuity vividly manifests the divine in its own image, and acceptance of this image as alive becomes an initial ground for comprehending the transcendent.
45ff.; Hein 1972 puts it like this: "Jhanki thrive in a little frequented corner of representational art where drama and image worship meet" (p.
Puja or image worship is typically non-Aryan whereas sacrifice (yajna) is characteristically Aryan in origin.
The fourth chapter, "Image Worship," provides us history of worship of the Buddha's images.
Popular Piety and Art in the Late Middle Ages: Image Worship and Idolatry in England, 1350-1500.
Questioning the simplicity of the common assumption that nineteenth-century Hindu iconoclasm simply borrowed attitudes from Muslim and Protestant traditions, Hindu Iconoclasts delves deeper to explore the lives and words of such prominent figures of the era as Rammohun Roy and Dayananda Sarasvati, who sought to bring about reform by eliminating image worship. Hindu Iconoclasts stretches further beyond the initial scope of its premise, contemplating a link between religious image-rejection and the unification and modernization of society in a process Max Weber has termed "disenchantment of the world", in a seminal discourse highly recommended for religious history and studies shelves.
From her own critically neutral position, Kathleen Kamerick uses the phrase "image worship" to connote the entire range of responses available in the above distinctions.

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