The Christian concept of the Messiah differs significantly from the contemporary Jewish concept.
In the 2nd century Irenaeus addressed the issue and expounded on some attributes, e. Scripture, prevailing mysticism and popular piety. Immanence means that Christianity and our belief in god is involved in the world, and Christian teachings have long acknowledged his attention to human affairs.
They are essential qualities which exist permanently in his very Being and are co-existent with it. Any alteration in them would imply an alteration in the essential being of God. Hick goes on to consider the following additional attributes: Creator being the source of all that composes his creation "creatio ex nihilo" and the sustainer of what he has brought into being; Personal; Loving, Good; and Holy.
He then analyses a series of intellectual attributes: It was common in Late Antique art in both East and West, and remained the main way of symbolizing the actions or approval of God the Father in the West until about the end of the Romanesque period.
It also represents the bath Kol literally "daughter of a voice" or voice of God, just like in Jewish Art. This motif now, since the discovery of the 3rd century Dura Europos synagogueseems to have been borrowed from Jewish artand is found in Christian art almost from its beginnings.
The use of religious images in general continued to increase up to the end of the 7th century, to the point that inupon assuming the throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world.
For instance, while the eighty second canon of the Council of Trullo in did not specifically condemn images of The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures. Emperor Leo III —suppressed the use of icons by imperial edict of the Byzantine Empirepresumably due to a military loss which he attributed to the undue veneration of icons.
In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later.
The Second Council of Nicaea in effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general.
Even supporters of the use of icons in the 8th century, such as Saint John of Damascusdrew a distinction between images of God the Father and those of Christ. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see".
So what was true for the whole Trinity before Christ remains true for the Father and the Spirit but not for the Word. John of Damascus wrote: It is impossible to portray one who is without body: Although not well known during the Middle Ages, these books describe the key elements of the Catholic theological position on sacred images.
To the Western Churchimages were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves.
The Council of Constantinople considered ecumenical by the Western Church, but not the Eastern Church reaffirmed the decisions of the Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm.
Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book: For as through the language of the words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them.
But images of God the Father were not directly addressed in Constantinople in A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them. Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art.
A rationale for the use of a human is the belief that God created the soul of Man in the image of His own thus allowing Human to transcend the other animals.
It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human.
In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.
The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghibertibegun in use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer.
At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertramcontinued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ.
However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.
The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo as a reference to the Trinityor with a papal crown, specially in Northern Renaissance painting.
He is behind and above Christ on the Cross in the Throne of Mercy iconography.Nov 16, · I believe the God of Christianity irrespective of convenience. There are many times its not convenient to be christian, like if you are the only christian in the room for instance.
Yet it wouldn't change my belief or acceptance of the truth of christianity. The central tenet of Christianity is the belief in Jesus as the Son of God and the Messiah (Christ).
Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity and hold that Jesus' coming was the fulfillment of messianic prophecies of the Old Testament.
God in Christianity is the eternal being who created and preserves all things. western creeds started with an affirmation of belief in "God the Father of "divine truth" revealed to the faithful "that believe on his name" as in John or "walk in the name of the Lord our God" in Micah His presuppositional beliefs in God and creationism dictate that he reject any scientific evidence to the contrary.
He thinks that his god created the planet and therefore, nothing we can do as human beings could significantly damage it. The core Christian belief is that through the death and resurrection of Jesus, sinful humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.
The belief in the redemptive nature of Jesus' death predates the Pauline letters and goes back to the earliest days of Christianity and the Jerusalem church. Aug 14, · The basics of Christian beliefs. that through their belief in Jesus as the Son of God, and in his death and resurrection, they can have a right relationship with God whose forgiveness was made.