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Idolatry is worship of a created object rather than the true
God. Naturally, different religions may
perceive each others' worship practices as idolatrous given that they conceive of deity in diverse ways. Nonetheless each religion considers it key to avoid what it considers idolatrous
because such worship is believed to interfere with the search for and obedience to the true God.
The term idolatry and its root words have other uses as well.
Comparative religion
Philosophers of comparative religion view "idolatry" as
'that which interferes with a direct spiritual relationship with God (or nature or other
similar names and terms).' This need not imply a physical object, such as an icon or statue. In other words, the purpose of an
act of worship is to bring one into connection with divinity or spirituality; that which generates confusion in this seeking may be called an idol.
Examples might include an attachment to a false (material) value-concept such as country (nationalism, perhaps), money, or fame. Some may consider that divinity and worship themselves can
become idols, although for them to be so would be an erroneous dogma. Islam and Judaism term "idols" physical objects or
works of art that represent God. The concept of giving undue worship to icons or images may be referred to as
iconolatry.
Etymology
The word idolatry comes from the Greek word
eidololatria, which is a compound of eidolon, "image" or "figure", and latreia, "worship". Although
the Greek appears to be a loan translation of the Hebrew phrase avodat elilim, which is attested in rabbinic literature (e.g., bChul., 13b, Bar.), the Greek term itself is not found in the Septuagint, Philo, Josephus, or in other Hellenistic Jewish writings. The term is also lacking in Greek pagan literature. In
the New Testament, the Greek word is found only in the letters of
Paul, 1 Peter, and Revelation, where it has a derogatory meaning. There are many Hebrew terms for idolatry
such as avodah zarah, "foreign worship", and avodat kochavim umazalot, "worship of planets and
constellations".
"The Adoration of the Golden Calf" by Nicolas Poussin
Idolatry in the Hebrew Bible
Main article Idolatry in Judaism
In a number of places the Hebrew Bible makes clear that God has no shape or form; thus no idol or image could ever capture God's essence. For example, when the Israelites are
visited by God in Deut. 4:25, they see no shape or form. Many verses in the Bible use literary anthropomorphisms to describe God,
(e.g. God's mighty hand, God's finger, etc.) but these verses are traditionally interpreted as poetic images rather than literal
descriptions.
Idolatry is prohibited by many verses in the Hebrew Bible. There is no one section that clearly defines idolatry; rather there
are a number of commandments on this subject spread through the books of the Hebrew Bible, some of which were written in
different historical eras, in response to different issues. Taking these verses together, idolatry in the Hebrew Bible is defined
as the worship of idols (or images); the worship of polytheistic gods by use of idols (or images) and even the use of idols in
the worship of God, the one deity worshipped by the Israelites.
Christian views of idolatry
See the main aricle on Idolatry in
Christianity.
The Christian view toward what is considered idolatry
and idol, is largely inherited from monotheist Judaism; Islam
adopted a similar view as well, albeit with differences. But Christianity brought what is considered a more relaxed view on
matters of law than a strict interpretation of Hebrew scripture dictated. This is seen by Christians not as a deviation from
Jewish traditions, but an deeper understanding of the law in the context of human life and a "personal relationship" with
God. Thus, in the Christian view, the idol and its worship is not so much the cause of sin,
as it is a symptom of a deeper deviation from God; one which can 'be reconciled through Christ,' or after which man 'can be
redeemed by the Holy Spirit.'
Paul of Tarsus would later interpret Jesus' teachings in a
culturally inclusive way; one that tends to somewhat overlook the stereotypical earmarks of "idolatry," and defines Christianity
as a universalist religion. This led also to the prostletyzing and missionary (or conversion) aspect of
Christianity, which could often cause a hostile relationship with pagan religions, rather
than inclusive one. Christian prostletysm would also at times have anti-Judaist aims for converting Jews, under the claim that the apparent Jewish exclusion of salvation, among other things, made a reverence for the written law a kind of idolatry.
Islam and Christianity would also quarrel with each other but on a much larger scale, due to their mutual universalism and (often
hostile) designs on conversion.
See the main aricle on Idolatry in
Christianity.
Muslim views of idolatry
Islam forbids idolatry and polytheism. Most sects of Islam forbid any artistic depictions of human figures, this being shirk, which originally means "partnership": the sin of associating some other being with
the one God, Allah. This is considered akin to idolatry, if not idolatry outright.
Eastern religious views of Idolatry
The Bible's discussion of paganism does not directly discuss the religions of
Buddhism, Hinduism, and Shintoism; however, these religions have often been held to be idolatry by Jews,
Christians and Muslims. Adherents of these faiths deny this characetrization of their religions.
A very small minority view holds that the symbols of the monotheistic Western religions are counterparts to the polytheistic
figures of some Eastern religions. For example, some Buddhists consider the Catholic saints, as well as Jesus, to be examples of bodhisattvas. Some early Catholic missionaries believed that Guan
Yin was a Chinese version of the Virgin
Mary.
Hindu views of idolatry
Ancient forms of Hinduism were henotheistic and monist, though debates continue.
Hinduism has never been polytheistic, however, as it has always held that a singular entity is the source of all. Early Rig
Vedic monism was realized in the Upanishads and Hinduism has multiple streams of thought that range from monotheist to
monist. The multiple Hindu divinities ("divine aspects", or "gods") represent different aspects of one natural power, or more accurately, a singular being-non-being Brahman. For this reason, murti, or icon worship, is very much a practice for most Hindus, who choose to connect through bhakti, loving devotion, with God. Some Hindu sects like Arya
Samaj do not believe in veneration or worshipping statues. Other sects argue that the human mind needs an Ishta Deva (chosen deity) to help him to concentrate on the divine principle during
sadhana (spiritual excercise). Some Hindu sects like ISKCON will only consent to worship of icons that they consider the supreme God or its avatars.
Shinto views of idolatry
Shintoism is a religion which worships
kami or nature spirits; it often uses various objects to represent these spirits in its
shrines, which often gives the appearance of idolatry to westerners. Claims of idolatry are present.
Buddhist views of idolatry
The question of whether Buddhism, and Chinese folk religion, consists
of worshipping a God or veneration of a saint was important to the Catholic church during the Chinese Rites controversy of the early 18th century. This dispute was between the Dominicans who argued that Buddhism and Chinese folk religion was worship, and therefore incompatible with
Catholicism, and the Jesuits which argued the reverse. The pope ultimately ruled in favor of the Dominicans; a decision which greatly reduced the role of Catholic missionaries
in China.
Buddhist art employed different measures to represent the Buddha. Empty gaps were firstly used in murals or in another case, a footprint. Statues actually appeared half
a century later within the Mahayana school and were often used to represent
Gautama Buddha in his exact pose during Enlightenment under the
bodhi tree. Since a Buddha comes only by the
form of a man, this practice was not considered idolatry by the remaining schools; it was the (exemplar) human being
represented and not the Nirvanic state (which is unconditioned, unmade; formless)
that the Enlightened One would enter. This tradition partly grew and developed dramatically from the influence of Greek sculpture accidentally by Alexander the Great, who by trade introduced Greek statuary into what is now Afghanistan, from which the practice spread eastward to influence other religious
art. Buddhists do not venerate the objects themselves, but rather the meaning and symbolism represented by the object, which is
the beneficial practice of meditation. Often Buddhists will bow before the statue, not as an act of literal worship for the
carved image, but to evoke faith and respect in the individual towards what the statue symbolizes; the doctrine and discipline
that Gautama Buddha founded. It is considered a grave error, in
Buddhist thought, to risk ones life (or the life of another) to rescue a statue, let alone worship one.
Polytheistic views of idolatry (in general)
Adherents of polytheism and animism reject the charge of idolatry, often from monotheists, as an inaccurate description of
their religious beliefs and practices. Polytheists generally do not believe that their statues (or other physical objects) are
gods; rather, they are symbols of immaterial gods. Rather, they maintian that physical idols are simply the
representational form of a divine deity — the act of "worship" is not for the object, but for the divinity that the object is believed
to represent. The traditionally Western view of Eastern religion or Earth religion's ("pagan") "idol-worshipping" is still often
misunderstood.
Polytheistic and Animistic beliefs that have given rise to the charge of idolatry
include:
- Certain objects or places have supernatural powers independent of
God.
- Prayer or rituals within the presence of
certain objects or places are likelier to have an effect then when performed elsewhere.
- Prayer is paid to images, paintings or statues of polytheistic pantheons, or to
relics of polytheistic religious figures.
These beliefs are generally held to be at variance with monotheism, which holds that all power comes from God alone, and not
from any other gods or agents. In such systems, "God" at best is only the stronger of many other gods, and thus God would not be
omnipotent or omniscient.
Scholars of religion generally do not equate idolatry with polytheism, primarily because polytheists accused of idolatry
usually do not have the beliefs ascribed to them. Specifically, most polytheists hold that their idols or icons are only symbols
of the gods they worship, and these idols or icons do not possess supernatural powers.
See also
religious pluralism
Other meanings of idolatry
The term idol is commonly used in a non-religious sense; as in reference to a popular celebrity. (See teen idol for an example.) "Idolatry" may refer to a social 'reverence' for people with
great social influence, often called "idols". Idol may also refer to television programs in the Idol series, like Pop Idol and American
Idol.
For psychology, "idolatry" may be the philosophical and religious antecedent
of attachment theory, which refers to the problems that develop in attributing
exaggerated importance to symbols, which is thought to lead to a state of crippling
"attachment." 'Putting something upon a pedestal' is a relevant idiom.
References and footnotes
- "Idolatry", article in "The Encyclopedia Judaica", Keter Publishing
- "The Worship of the Golden Calf: A Literary Analysis of a Fable on Idolatry" Herbert Chanan Brichto in Hebrew Union
College Annual, Volume 54, 1983.
- "The Religion of Israel: From its Beginnings to the Babylonin Exile" Yehezkel Kaufman, translated by Moshe Greenberg, Univ.
of Chicago Press, 1960
- "Judaism and the Varieties of Idolatrous Experience" by Bary S. Kogan in "Proceedings of the Academy for Jewish Philosophy"
Ed. David Novak and Norbert M. Samuelson, University Press of America, 1992
- "Judaism and Idolatry: In Defense of Images" by Elliot N. Dorff in "Proceedings of the Academy for Jewish Philosophy" Ed.
David Novak and Norbert M. Samuelson, University Press of America, 1992
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