DO CATHOLICS WORSHIP THE PICTURES AND CARVED IMAGES IN OUR CHURCHES, ALTARS, ETC.?

Many question our faith because they believe we are worshipping pictures and images of Jesus, Mama Mary, the angels and saints. But the truth is, we worship the Living God being represented by His pictures and images. We pay respect to Mama Mary, the angels and saints and not their picture and images. These just help remind us of the Being or person they are representing.

It's like the picture of your Mom or Dad, or your loved ones. When you dearly look at it, or touch it, or kiss it, you do not do that to the picture itself, but you intend to do that to the person being shown in the picture because you are reminded of him or her through it. The picture just helps you to remember your loved ones.

When we bow, kneel and pray before those pictures and carved images, that does not mean we worship and pray to them. Though bowing can be used as a posture in worship, not all bowing is worship. In Japan, people show respect by bowing in greeting (the equivalent of the Western handshake). Similarly, a person can kneel before a king without worshipping him as a god. In the same way, a Catholic who may kneel in front of a statue while praying isn’t worshipping the statue or even praying to it, any more than the Protestant who kneels with a Bible in his hands when praying is worshipping the Bible or praying to it. ( http://www.catholic.com/tracts/do-catholics-worship-statues )

But didn't God forbid carving images and worshiping them? It was written clearly in the Bible:

Exodus 20:3-4 (GNT)   Worship no god but me.  Do not make for yourselves images of anything in heaven or on earth or in the water under the earth.

 Deuteronomy 4:16-17 (GNT)    that you do not sin by making for yourselves an idol in any form at all—whether man or woman, animal or bird,

Acts 17:29 (GNT)    Since we are God's children, we should not suppose that his nature is anything like an image of gold or silver or stone, shaped by human art and skill.

What God forbids are the pagan gods like the golden calf and the following:

From the Old Testament:

• Baal (1 Kings 18:16-40)
• Asherah (1 Kings 18:19)
• Molech (Leviticus 18:21)
• Dagon (Judges 16:23)
• Astarte (1 Kings 11:5)
• Chemosh (1 Kings 11:7)
• Sucoth-Benoth, Nerga, Ashima, Nibhaz, Tartak, Adrammalech and Anammelech (2 Kings 17:29-31)

 From the New Testament:

• Molech and Rephan (Acts 7:43)
• Zeus and Hermes (Acts 14:11-12)
• Artemis (Acts 19:27)

 God Himself instructed Moses to carve images of angels:

Exodus 25:17-22 (GNT)    Make a lid of pure gold, 45 inches long and 27 inches wide. Make two winged creatures of hammered gold, one for each end of the lid. Make them so that they form one piece with the lid. The winged creatures are to face each other across the lid, and their outspread wings are to cover it. Put the two stone tablets inside the Box and put the lid on top of it. I will meet you there, and from above the lid between the two winged creatures I will give you all my laws for the people of Israel.

Numbers 21:8 (GNT)      Then the Lord told Moses to make a metal snake and put it on a pole, so that anyone who was bitten could look at it and be healed.

 The pagans at that time were the ones forbidden by God to worship gods. It was a big business because some of their carved images were made up of gold, silver and bronze.

The teachings of the Catholic Church regarding images are stated as follows in the Catechism of the Catholic Church:

1159 The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and incomprehensible God, but the incarnation of the Son of God has ushered in a new "economy" of images:

Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of God . . . and contemplate the glory of the Lord, his face unveiled. (St. John Damascene)

1160 Christian iconography expresses in images the same Gospel message that Scripture communicates by words. Image and word illuminate each other:

We declare that we preserve intact all the written and unwritten traditions of the Church which have been entrusted to us. One of these traditions consists in the production of representational artwork, which accords with the history of the preaching of the Gospel. For it confirms that the incarnation of the Word of God was real and not imaginary, and to our benefit as well, for realities that illustrate each other undoubtedly reflect each other's meaning. (Council of Nicea II)

1161 All the signs in the liturgical celebrations are related to Christ: as are sacred images of the holy Mother of God and of the saints as well. They truly signify Christ, who is glorified in them. They make manifest the "cloud of witnesses" (Hebrew 12:1) who continue to participate in the salvation of the world and to whom we are united, above all in sacramental celebrations. Through their icons, it is man "in the image of God," finally transfigured "into His likeness" (Romans 8:29; 1 John 3:2), who is revealed to our faith. So too are the angels, who also are recapitulated in Christ:

Following the divinely inspired teaching of our holy Fathers and the tradition of the Catholic Church (for we know that this tradition comes from the Holy Spirit who dwells in her) we rightly define with full certainty and correctness that, like the figure of the precious and life-giving cross, venerable and holy images of our Lord and God and Savior, Jesus Christ, our inviolate Lady, the holy Mother of God, and the venerated angels, all the saints and the just, whether painted or made of mosaic or another suitable material, are to be exhibited in the holy churches of God, on sacred vessels and vestments, walls and panels, in houses and on streets. (Council of Nicaea II)

1162 "The beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God" (St John Damascene). Similarly, the contemplation of sacred icons, united with meditation on the Word of God and the singing of liturgical hymns, enters into the harmony of the signs of celebration so that the mystery celebrated is imprinted in the heart's memory and is then expressed in the new life of the faithful.

So, do we worship the pictures and carved images themselves in our churches, altars, etc.? Of course not! They are just representations to remind us of our Living God and the holy people who points us to Him.

SOURCES:

- Going by the Truth, Catholic Beliefs and Practices (Questions and Answers) by Sr. Ines Atendido Tan, FMM, pp. 19-21

- Catechism of the Catholic Church ( http://www.scborromeo.org/ccc/p2s1c2a1.htm#II )

RELATED POST:

- What is the Difference Between "Worship," "Adoration" and "Veneration"?   http://iamacatholicbyheart.blogspot.com/2012/08/what-is-difference-between-worship.html

FOR MORE ABOUT THIS:

- Catholic Answers  http://www.catholic.com/tracts/do-catholics-worship-statues

- Catholic Apologetics http://www.theworkofgod.org/Library/Apologtc/R_Haddad/Course/Book2A.htm#STATUES%20AND%20IMAGES

- Catholic Apologetics  http://www.catholicapologetics.info/apologetics/general/images.htm

IS THERE POWER IN THE SIGN OF THE CROSS?

We often make the Sign of the Cross as we begin and end our prayers, when we celebrate the Holy Mass, for others when they leave their homes or before driving their cars, or even when passing by a church. There are those who even do it mechanically and in a hurry. Making the Sign of the Cross has been a part of our lives.

Actually, the Sign of the Cross is in itself a very short prayer. With it, we appeal to God to make our prayers worthwhile and, at the same time, we profess two truths: the first is the deepest mysteries of the Christian faith which is the Holy Trinity - the Father, Son, and Holy Spirit. When we say "In the name of," we profess that we believe that there is one God. We don't say "In the names of" stating it in singular and not plural.  When we say, "the Father, and of the Son, and of the Holy Spirit," we state that we believe that in one God there are three Divine Persons. The second truth that we profess is the saving work of Christ on the Cross. This is shown as we trace the cross from our forehead to our breast and from our shoulder to shoulder. This short prayer of words and action is not just a statement of our belief, but it is a vow to defend that belief, even if it means taking our own cross to follow Jesus, our Lord and Savior.

In the Catholic Church there are three Signs of the Cross. All of them represent the Cross where Jesus died:

1. The gesture which Catholic faithful cross themselves. The symbolism of this gesture is as mentioned above.
2. The one that the priest uses to bless the Congregation done in large gesture in the air done during the Mass and other rituals of the church
3. The small ones which the priest or deacon will inscribe on the book of the Gospel using his thumb before it is opened and read, after which he repeats the gesture on his forehead, lips, and breast together with the Catholic congregation immediately before the reading of the Gospel in the Holy Mass. This is to pray the Word of God to be read may be instilled in the mind and the heart and be spoken by the mouth

Christ's death transformed the Cross from an instrument of disgrace and death to a symbol of victory and life. When we make the Sign of the Cross, we do not only pray, but we also profess the message of the two truths mentioned above.

In 1 Corinthians 1:18 (NABRE), it states: ^"The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

 
Yes, there is power in the Sign of the Cross because it carries with it the message of God and in this message is God’s power.

By the way, just a loving reminder: the first of the ten (10) Commandments states not to put the Name of God in vain. This demands respect and honor be given to the Name of God. So, the next time we say, "In the Name of the Father, the Son, and the Holy Spirit, Amen," together with the gesture of the Sign of the Cross, let us do it with reverence and let us keep in mind that we are professing our belief in the Holy Trinity and the salvation that Jesus gave us, and that we are making a vow to defend this belief.

SOURCES:

- About.com: Catholicism  http://catholicism.about.com/b/2008/08/29/reader-question-why-do-catholics-make-the-sign-of-the-cross.htm

-   Catholic Soul - Concise Essays in Catholic Apologetics by Edgardo C. de Vera
-   The Faith Explained by Leo Trese
-  Catechism of the Catholic Church (CCC) 232 - 237   http://www.scborromeo.org/ccc/p1s2c1p2.htm#I

I BELIEVE…WHAT IS THE VALUE OF THE CREEDS?

I couldn’t remember when was the first time I recited this prayer in full as a kid. I often prayed this in the rosary and in the Holy Mass, especially as I grew up. I know that this summarized the faith of Catholics, but what did it truly signify?

The word creed comes from the Latin word: credo which means "I believe." Creeds are "symbols of faith" or "professions of faith" since they summarize the faith that Christians profess. When we say "I believe," we say "I pledge myself to what we believe." We are in communion in our faith with other Christians using a common language of faith, confessing the same faith  (CCC 187, 185 http://www.scborromeo.org/ccc/p1s2.htm ).

The Apostles' Creed is the declaration of faith of Catholics. It contains the principal truths taught by Christ which the Catholic Church has compacted together into this creed. It is called as such because it is rightly considered to be a faithful summary of the Apostles' faith (CCC 194 http://www.scborromeo.org/ccc/p1s2.htm ).

It is an ancient prayer that goes back to the early days of Christian beginnings. We can be sure that when we begin, "I believe in God, the Father Almighty..." we are reciting in substance the very profession of faith which the first converts to Christianity - Cornelius and Apollos and Aquila and Priscilla and all the rest - so proudly recited and so joyfully sealed with their blood (http://www.catholicapologetics.info/thechurch/catechism/ApostlesCreed00.shtml).

The Creed seems to be divided into three principal parts:

1. One describing the First Person of the Divine Nature, and the stupendous work of the creation

 I believe in God the Father Almighty,

Creator of heaven and earth.

2. Another, the Second Person, and the mystery of man's redemption

 I believe in Jesus Christ, His only Son, our Lord, 
who was conceived by the Holy Spirit,  
 born of the Virgin Mary,   
suffered under Pontius Pilate, 
 crucified, died and was buried;   
He descended into hell; 
on the third day he rose again from the dead; 
He ascended into heaven, 
and is seated at the right hand of God the Father Almighty;   
from there He will come to judge the living and the dead. 

3. A third, the Third Person, the head and source of our sanctification

I believe in the Holy Spirit, 

the holy Catholic Church, 

the communion of saints, 

the forgiveness of sins,

the resurrection of the body, 

and life everlasting. Amen.

The whole of this is being expressed in various and most appropriate Articles and can be seen in the Catechism of the Catholic Church, Part 1, Section 2, 185-1065 (http://www.scborromeo.org/ccc/ccc_toc2.htm)

The Creed ends with the Hebrew word amen, which comes from the same root as the word "believe." This root expresses solidity, trustworthiness, faithfulness. The Creed's  final "Amen" repeats and confirms its first words: "I believe." To believe is to say "Amen" to God's words, promises and commandments; to entrust oneself completely to him who is the "Amen" of infinite love and perfect faithfulness. The Christian's everyday life will then be the "Amen" to the "I believe" of our baptismal profession of faith: May your Creed be for you as a mirror. Look at yourself in it, to see if you believe everything you say you believe. And rejoice in your faith each day.  (CCC1061, 1062, 1064 http://www.scborromeo.org/ccc/p123a12.htm#amen)

Uttering each word of this creed is truly a profession of faith that manifests what we believe in, not only in mind and heart, but also in action as we stand firm for it.

THE NICENE CREED

What is this Creed? This creed is most widely used in the holy Mass. It is called as such because, in its original form, it was adopted in the city of Nicea by the first Ecumenical Council which met in 325 because of the Arian controversy. Arius, a Libyan presbyter in Alexandria, taught that although Jesus was divine, He was also a created being and only God the Father existed before, thus making Jesus lesser than Him. This teaching provoked a serious crisis during that time. Nontrinitarian churches persisted. 

The council was held to settle the matter once and for all. When some of the writings of Arius was read before the council, most participants denounced them as blasphemous. Majority of the bishops ultimately agreed upon a creed which was called the Nicene Creed. This affirmed the divinity of Jesus.


It was revised at the Second Ecumenical Council, held at Constantinople in 381 as a response to the Macedonian or Pneumatomachian heresy, which denied the divinity of the Holy Spirit.

The Niceno-Constantinopolitan Creed (381)

I believe in one God, the Father Almighty

Maker of heaven and earth, of all things visible and invisible:

 I believe in one Lord Jesus Christ.

the Only Begotten Son of God, 

born of the Father before all ages;

God from God, Light from Light, true God from true God,

begotten, not made, consubstantial with the Father;

through Him all things were made.

For us men and for our salvation

He came down from heaven,

and by the Holy Spirit was incarnate

of the Virgin Mary, and became man.

For our sake He was crucified under Pontius Pilate,

He suffered death and was buried,

and rose again on the third day

in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory

to judge the living and the dead

and His kingdom will have no end.

I believe in the Holy Spirit, the Lord, the Giver of life,

who proceeds from the Father and the Son,

who with the Father and the Son is adored and glorified,

who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.

I confess one baptism for the forgiveness of sins

and I look forward to the resurrection of the dead

and the life of the world to come. Amen.

Comparatively,  the Apostles' Creed is a summary of the faith expressed by the original Apostles of Jesus Christ as read in the New Testament while the Nicene Creed stems from the Ecumenical Councils of 325 and 381 A.D. and is common to many Eastern and Western Christian and Catholic churches.

For more information about:

- Catechism on the Creed (Part 1) on The Word Exposed by Archbishop Luis Antonio G. Cardinal Tagle:

- Catechism on the Creed (Part 2) on The Word Exposed by Archbishop Luis Antonio G. Cardinal Tagle:

- Catechism on the Creed (Part 3) on The Word Exposed by Archbishop Luis Antonio G. Cardinal Tagle:

- The Apostles' Creed visit Catholic Answers, The Original Catholic Encyclopedia http://oce.catholic.com/index.php?title=Apostles%27_Creed
-  The Nicene Creed (Wikipedia  http://en.wikipedia.org/wiki/Nicene_Creed)
- Arius  (Wikipedia  http://en.wikipedia.org/wiki/Arius)