Penyembahan berhala: Perbedaan antara revisi

'''Penyembahan berhala''' adalah istilah merendahkanmengagungkan untuk pemujaan berhala, benda fisik seperti [[gambar kultus]], sebagai [[dewa]],<ref>{{Cite web |url=http://mw2.merriam-webster.com/dictionary/idolatry |title=Salinan arsip |access-date=2011-06-07 |archive-date=2011-07-14 |archive-url=https://web.archive.org/web/20110714074723/http://mw2.merriam-webster.com/dictionary/idolatry |dead-url=yes }}</ref> atau praktik diyakini hampir pada ibadah, seperti memberikan kehormatan yang tidak semestinya dan memperhatikan bentuk membuat selain Tuhan.<ref>''Catechism of The Catholic Church'', passage 2113, pp.460, Geoffrey Chapman, 1999</ref> Dalam [[agama Abrahamik]] semua penyembahan berhala adalah sangat dilarang, meskipun dilihat sebagai apa yang merupakan penyembahan berhala mungkin berbeda di dalam dan di antara mereka. Dalam agama-agama lain penggunaan gambar kultus diterima, meskipun istilah "penyembahan berhala" tidak mungkin digunakan dalam agama, yang pada dasarnya tidak setuju. Gambar, ide, dan objek merupakan penyembahan berhala sering kali menjadi masalah perdebatan yang cukup besar, dan di dalam semua agama Abrahamik istilah ini dapat digunakan dalam pengertian yang sangat luas, dengan tidak ada implikasi bahwa perilaku menentang untuk benar-benar merupakan dari penyembahan religius dari objek fisik.

== PenyembahanLarangan menyembah berhala menurut agama ==

PenyembahanLarangan menyembah berhala di dalam [[agama Yahudi]] disebutkan dalam [[kitab keluaran]] pasal 20 ayat 4–5 dan termasuk [[sepuluh perintah Allah]]

Gagasan-gagasan di dalam agama Kristen berkenaan dengan penyembahanlarangan menyembah berhala dilandaskan pada perintah pertama [[Dasatitah]] yang berbunyi:

{{quote|Janganlah kamu membuat berhala bagimu, dan patung atau tugu berhala janganlah kamu dirikan bagimu; juga batu berukir janganlah kamu tempatkan di negerimu untuk sujud menyembah kepadanya, sebab Akulah TUHAN, Allahmu. Kamu harus memelihara hari-hari Sabat-Ku dan menghormati tempat kudus-Ku, Akulah TUHAN.|[[Kitab Imamat|Imamat]] {{Alkitab|Imamat 26:1-2|26:1-2}}<ref>{{cite book|author=Terrance Shaw|title=The Shaw's Revised King James Holy Bible|url=https://books.google.com/books?id=FAsMFyVX8_AC&pg=PA74|year=2010|publisher=TraffordPenerbit PublishingTrafford|isbn=978-1-4251-1667-5|page=74}}</ref>}}

Alkitab memberikan konsepsi bahwa penyembahan berhala merupakan perbuatan yang pelakunya harus diberi [[hukuman mati]]. [[Kitab Ulangan]] 17:2–7 membahas tentang hukuman mati untuk penyembah berhala.<ref>{{Cite book|last=Husaini|first=Adian|date=2005|title=Wajah Peradaban Barat: Dari Hegemoni Kristen ke Dominasi Sekuler Liberal|location=Jakarta|publisher=Gema Insani|isbn=978-602-250-517-4|pages=46|url-status=live}}</ref> Pandangan Kristen mengenai penyembahanlarangan menyembah berhala secara umum dapat dibedakan menjadi dua kategori besar, yakni pandangan [[Gereja Katolik|Kristen Katolik]] dan [[Gereja Ortodoks|Kristen Ortodoks]] yang menghalalkan citra-citra keagamaanreligius,<ref name="Flinn2007p358">{{cite book|author=Frank K. Flinn|title=Encyclopedia of Catholicism|url=https://books.google.com/books?id=gxEONS0FFlsC&pg=PA358|year=2007|publisher=Penerbit Infobase|isbn=978-0-8160-7565-2|pages=358–359}}</ref> dan pandangan banyak jemaat [[Protestanisme|Kristen Protestan]] yang mengharamkannya. Meskipun demikian, banyak umat Kristen Protestan yang memanfaatkan citra [[salib Kristen|salib]] sebagai lambang.<ref name="Leora Batnitzky 2009 147–156">{{cite book|author=Leora Batnitzky|title=Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered|url=https://books.google.com/books?id=_lZYGuU7wCAC&pg=PA147| year=2009| publisher=PrincetonLembaga UniversityPers PressUniversitas Princeton|isbn=978-1-4008-2358-1|pages=147–156}}</ref><ref name="Ryan K. Smith 2011 79–81">{{cite book|author=Ryan K. Smith|title=Gothic Arches, Latin Crosses: Anti-Catholicism and American Church Designs in the Nineteenth Century|url=https://books.google.com/books?id=OoMJo0kJQTsC&pg=PA79| year=2011| publisher=UniversityLembaga ofPers NorthUniversitas Carolina PressUtara|isbn=978-0-8078-7728-9|pages=79–81}}</ref>

| footer = Penghormatan terhadap BundaSanta Perawan Maria, Yesus Kristus, dan Madonna Hitam adalah amalan-amalan yang lumrah di dalam Gereja Katolik.

Gereja Katolik dan Gereja Ortodoks dari generasi ke generasi membela pemanfaatan ikon.<!-- ThePerdebatan debatemengenai onapa whatyang imagesdisiratkan signifycitra-citra anddan whetherapakah reverencepenghormatan withdengan thebantuan helpikon-ikon ofdi iconsdalam ingereja churchsetara isdengan equivalentdilarang tomenyembah idolatryberhala hassudah lastedberlangsung for manyberabad-abad centurieslamanya, particularlyteristimewa fromsejak theabad 7thke-7 centurysampai until thedengan [[ReformationReformasi Protestan]] inpada theabad 16th centuryke-16.<ref name="Halbertal1992p39">{{cite book|author1=Moshe Halbertal|author2=Avishai Margalit|author3=Naomi Goldblum|title=Idolatry |url= https://archive.org/details/idolatry00halb |url-access=registration|year=1992|publisher=HarvardLembaga UniversityPers PressUniversitas Harvard|isbn=978-0-674-44313-6|pages=[https://archive.org/details/idolatry00halb/page/39 39]–40, 102–103, 116–119}}</ref> ThesePerdebatan-perdebatan debatesini havemendukung supportedpenyertaan theikon-ikon inclusionYesus ofKristus, icons ofSanta JesusPerawan ChristMaria, thedan Virginpara MaryRasul, andyakni theikonografi Apostles,yang thediungkapkan iconographydalam expressedbentuk inkarya stainedseni glasskaca patri, regionalsanto-santa saintsdaerah, anddan otherberbagai symbolsmacam oflambang Christianiman faithKristen lainnya. ItPerdebatan-perdebatan hastersebut alsojuga supportedmendukung the practicesamalan-amalan suchseperti asmisa the Catholic massKatolik, burningpenyalaan oflilin candlesdi beforedepan picturesgambar-gambar, Christmashiasan-hiasan decorationsdan andperayaan-perayaan celebrationsNatal, andserta festivepawai-pawai orsukaria memorialmaupun processionspawai-pawai withperingatan statuesdengan ofmengusung patung tokoh-tokoh religiouspenting significancedalam toagama ChristianityKristen.<ref name="Halbertal1992p39"/><ref name="Craighen1914">{{cite book|author=L. A. Craighen|title=The Practice of Idolatry|url=https://books.google.com/books?id=K4tbAAAAMAAJ&pg=PA21|year=1914|publisher=Taylor & Taylor|pages=21–26, 30–31}}</ref><ref name="Vance1989p5">{{cite book|author=William L. Vance|title=America's Rome: Catholic and contemporary Rome |url=https://archive.org/details/americasrome00vanc |url-access=registration|year=1989|publisher=YaleLembaga UniversityPers PressUniversitas Yale|isbn=978-0-300-04453-9|pages=[https://archive.org/details/americasrome00vanc/page/5 5]–8, 12, 17–18}}</ref>

St.Di [[Johndalam of Damascus]]makalahnya, in''Ihwal hisCitra "OnSuci'', theSanto Divine[[Yohanes Image",dari defendedDamaskus|Yuhana theAddimasyqi]] usemembela ofpemanfaatan iconsikon-ikon anddan images,citra-citra inuntuk directmenanggapi response to thegerakan [[Byzantineikonoklasme iconoclasmBizantium]] thatyang beganmemprakarsai widespreadpenghancuran destructioncitra-citra ofreligius religioussecara imagesbesar-besaran inpada theabad 8th century, withke-8 supportdengan fromdukungan emperordari [[Leo III theorang IsaurianIsauria|Kaisar Leo III]] andmaupun continued by his successorpenggantinya, [[ConstantineKonstantinus V|Kaisar Konstantinus V]], duringsaat aberlangsungnya periodperang ofagama religiousmelawan war with the invading[[Khilafah]] [[UmayyadBani Caliphate|UmayyadsUmayyah]].<ref>{{cite book|author=Stephen Gero|title=Byzantine Iconoclasm During the Reign of Leo III: With Particular Attention to the Oriental Sources |url=https://books.google.com/books?id=xIEwAAAAYAAJ |year=1973|publisher=Corpus scriptorum Christianorum Orientalium: Subsidia|pages=1–7, 44–45}}</ref> John"Saya ofberani Damascusmenggambar wrote,citra "IAllah ventureyang totidak drawkasatmata, anbukan imagedalam ofkeadaan-Nya theyang invisibletidak Godkasatmata, notmelainkan asdalam invisible,keadaan-Nya butsesudah asmenjadi havingkasatmata becomedemi visiblekita formelalui ourdaging sakesdan throughdarah," fleshungkap andSanto blood",Yuhana addingAddimasyqi thatdalam imagestulisannya. areIa expressionsmenambahkan "forpula remembrancebahwa eithercitra-citra ofadalah wonder,ungkapan-ungkapan or"kenangan anakan honormukjizat, orkehormatan, dishonorkenistaan, or goodkebajikan, ormaupun evilkejahatan", anddan thatbahwasanya a bookbuku isjuga alsomerupakan acitra writtenyang imagetersurat indalam anotherbentuk formlain.<ref>{{cite book|author=Saint John (of Damascus)|title=St. John Damascene on Holy Images: (pros Tous Diaballontas Tas Agias Eikonas)|url=https://books.google.com/books?id=ibnUAAAAMAAJ&pg=PA5|year=1898|publisher=T. Baker|pages=5–6, 12–17}}</ref><ref>{{cite book|author=Hans J. Hillerbrand|title=A New History of Christianity|url=https://books.google.com/books?id=pmBUIcGW4T4C&pg=PA367|year=2012|publisher=Abingdon|isbn=978-1-4267-1914-1|pages=131–133, 367}}</ref> HeIa defendedmembela thepemanfaatan religiouscitra-citra usedalam ofkegiatan-kegiatan imagesreligius basedatas ondasar thedoktrin ChristianKristen doctrinetentang ofYesus Jesus as ansebagai [[incarnationinkarnasi]] Firman Allah.<ref>{{cite book|author=Benedict Groschel|title=I Am with You Always: A Study of the History and Meaning of Personal Devotion to Jesus Christ for Catholic, Orthodox, and Protestant Christians|url=https://books.google.com/books?id=3Usg9r1NZjcC&pg=PA58|year=2010|publisher=Ignatius|isbn=978-1-58617-257-2|pages=58–60}}</ref>

St.Pernyataan Santo [[JohnYohanes the EvangelistPenginjil]] citedbahwa John"Firman 1:14,itu statingtelah thatmenjadi manusia"the Word({{Alkitab|Yohanes became1:14}}) flesh"mengisyaratkan indicatesbahwa thatAllah theyang tidak invisiblekasatmata God becamemenjadi visiblekasatmata, thatbahwasanya God'skemuliaan gloryAllah manifestedmengejawantah indalam God'sdiri onePutra andTunggal-Nya, onlyYesus SonKristus, asdan Jesusoleh Christ,karena anditu thereforeAllah Godmemilih choseuntuk tomembuat makeyang thetidak invisiblekasat intomata amenjadi visiblewujud formyang kasatmata, theyang spiritualrohani incarnatedberinkarnasi into themenjadi materialwujud formjasmani.<ref>{{cite book|author=Jeffrey F. Hamburger|title=St. John the Divine: The Deified Evangelist in Medieval Art and Theology|url=https://books.google.com/books?id=5S0lDQAAQBAJ |year=2002|publisher=UniversityLembaga ofPers CaliforniaUniversitas PressCalifornia|isbn=978-0-520-22877-1|pages=3, 18–24, 30–31}}</ref><ref>{{cite book|author=Ronald P. Byars|title=The Future of Protestant Worship: Beyond the Worship Wars|url=https://books.google.com/books?id=Yu_jMWKICzcC&pg=PA43|year=2002| publisher=Westminster John Knox Press| isbn=978-0-664-22572-8|pages=43–44}}</ref>

[[File:August Kraus Pius V verehrt den Gekreuzigten.jpg|thumb|right|upright|[[PopePaus Pius V]] prayingberdoa withmenggunakan a crucifixkrusifiks, paintinglukisan bykarya August Kraus]]

ThePembelaan earlyterdahulu defenseterhadap ofpemanfaatan imagescitra-citra includedmencakup exegesiseksegesis ofPerjanjian OldLama andmaupun NewPerjanjian TestamentBaru. EvidenceBukti forpemanfaatan thecitra-citra usereligius ofdidapati religiousdi imagesdalam is[[seni foundrupa indan [[Earlyarsitektur Christiangereja perdana|seni artrupa]] anddan documentarypeninggalan-peninggalan recordstertulis Kristen purba. ForSebagai examplecontoh, thepenghormatan venerationterhadap ofmakam-makam thedan tombspatung-patung andpara statues[[martir]] ofadalah martyrsperbuatan wasyang commonjamak amongdilakukan earlykomunitas-komunitas ChristianKristen communitiespurba. InPada tahun 397, St.Santo [[AugustineAgustinus ofdari Hippo|Agustinus dari Hipo]], indi hisdalam [[ConfessionsPengakuan-pengakuan (St. Augustine)Agustinus|Confessions''Confessiones'']] bagian 6.2.2, tells the story ofbercerita histentang motherkebiasaan makingibunya offeringsmenyiapkan forpersembahan theuntuk statuespatung-patung anddan tombsmakam-makam ofpara martyrsmartir.<ref>{{cite book|author=Kenelm Henry Digby|title=Mores Catholici : Or Ages of Faith|url=https://books.google.com/books?id=joxbnoov0EkC&pg=PA408| year=1841|publisher=Catholic Society |pages=408–410}}</ref>

|source = — [[PopePaus GregoryGregorius I]], 7thabad centuryke-7<ref name="Seaman2012p23"/>

ThePembelaan CatholicKristen defenseKatolik mentionsmengungkit textualbukti-bukti evidencetekstual ofdari externallaku actspenghormatan oflahiriah honorterhadap towards iconsikon-ikon, arguingdengan thatberargumen therebahwa areada "different kindsbermacam-macam ofbentuk worshipibadat" anddan thatbahwasanya thepenghormatan honoryang shownditunjukkan toterhadap iconsikon-ikon differssama entirelysekali fromberbeda thedari adorationpemujaan ofterhadap GodAllah. CitingSembari themengutip Oldayat-ayat TestamentPerjanjian Lama, theseargumen-argumen argumentsini presentmenyajikan examplescontoh of forms ofbentuk-bentuk "honorpenghormatan" suchseperti asdalam in Genesis{{Alkitab|Kejadian 33:3,|ayat withke-3 thedari argumentbab that33 "adorationKitab isKejadian}}, onedengan thing,alasan andbahwa that"pemujaan whichadalah issatu offeredhal intersendiri, lain halnya dengan orderpemujaan toyang honordilakukan somethingdemi ofmenghormati greatsesuatu excellenceyang isluar anotherbiasa". TheseArgumen-argumen argumentsini assert,menegaskan bahwa "thepenghormatan honoryang givendiberikan tokepada thecitra imagetertentu issesungguhnya transferredteralihkan tokepada its prototypepurwarupanya", anddan thatbahwasanya veneratingtindakan anmenghormati imagesebuah ofcitra ChristKristus doestidak notterhenti terminatepada atcitra theitu image itselfsendiri&nbsp;– themateri materialcitra ofitu thesendiri imagebukanlah isobjek not the object of worshippenyembahan&nbsp;– rather it goestetapi beyondmelampaui thecitra imagetersebut, tosampai thekepada prototypepurwarupanya.<ref>{{cite book|author1=Horst Woldemar Janson|author2=Anthony F. Janson|title=History of Art: The Western Tradition|url=https://books.google.com/books?id=MMYHuvhWBH4C&pg=PT386|year=2003|publisher=Prentice Hall|isbn=978-0-13-182895-7|page=386}}</ref><ref name="Seaman2012p23">{{cite book|author1=Natasha T. Seaman|author2=Hendrik Terbrugghen|title=The Religious Paintings of Hendrick Ter Brugghen: Reinventing Christian Painting After the Reformation in Utrecht|url=https://books.google.com/books?id=LngM5fhurbMC&pg=PA23|year=2012|publisher=Ashgate|isbn=978-1-4094-3495-5|pages=23–29}}</ref><ref>{{cite book|author=Henry Ede Eze|title=Images in Catholicism ...idolatry?: Discourse on the First Commandment With Biblical Citations|url=https://books.google.com/books?id=2h3gcuWJTlcC&pg=PA11 |year=2011|publisher=St. Paul Press|isbn=978-0-9827966-9-6|pages=11–14}}</ref>

According to theMenurut ''[[CatechismKatekismus ofGereja the Catholic ChurchKatolik]]'', "Idolatrymenyembah notberhala onlytidak referssekadar tomengacu falsekepada ibadat pagan worshipyang batil. ManOrang commitsmenyembah idolatryberhala wheneverkapan hesaja ia [[venerationvenerasi|honoursmenghormati]] anddan [[reverencememuliakan (attitude)|reveres]]sesuatu ayang creaturelain insebagai place ofganti [[GodAllah]], whetherbaik this beberupa [[pantheon (gods)panteon|godsdewa-dewi]], ormaupun demonsroh-roh jahat (for examplemisalnya [[TheisticSetanisme Satanismteistis|satanismsetanisme]]), [[authoritykewenangan|powerkekuasaan]], [[hedonismhedonisme|pleasurekesenangan]], [[racismrasisme|raceras]], [[ancestorpenghormatan worshiporang yang telah meninggal|ancestorsnenek moyang]], [[governmentpemerintah|the statenegara]], [[MammonMamon|moneyuang]], etcdsb."<ref name=Catechism>''Catechism of The Catholic Church'', passage 2113, phlm. 460, Geoffrey Chapman, 1999</ref> ThePembuatan manufacturecitra-citra ofYesus imagesKristus, ofSanta Perawan JesusMaria, thedan Virgin[[orang Marykudus|para andaulia ChristianKristen]] saints,bersama alongdengan withdoa-doa prayersyang directedditujukan tokepada thesemereka hassudah beenmenyebar widespreadluas amongdi thekalangan Catholicumat Kristen faithfulKatolik.<ref name="Jones1898p1">{{cite book|author=Thomas W. L. Jones|title=The Queen of Heaven: Màmma Schiavona (the Black Mother), the Madonna of the Pignasecea: a Delineation of the Great Idolatry|url=https://books.google.com/books?id=TEQQAAAAIAAJ|year=1898|pages=1–2}}</ref>

====Orthodox ChurchKristen Ortodoks ====

The [[EasternGereja OrthodoxOrtodoks ChurchTimur]] has differentiated betweenmembedakan ''[[latria]]'' anddari ''[[dulia]]''. A ''latriaLatria'' is the [[latria|worship]]adalah duemenyembah GodAllah, anddan ''latria'' toterhadap anyonesegala orsesuatu anythingselain otherAllah thandiharamkan Goddalam isajaran doctrinallyGereja forbiddenOrtodoks. byDi thelain Orthodox Church; howeverpihak, ''dulia'', hasyang beendidefinisikan definedsebagai aspenghormatan venerationterhadap of religious imagescitra-citra, statuespatung-patung oratau iconsikon-ikon whichreligius, istidak notsaja onlydiperbolehkan allowedtetapi butjuga obligatorydiwajibkan.<ref>{{cite book|author1=Kathleen M. Ashley|author2=Robert L. A. Clark|title=Medieval Conduct|url=https://books.google.com/books?id=z6M_9muo654C&pg=PA211 |year=2001|publisher=University of Minnesota Press|isbn=978-0-8166-3576-4|pages=211–212}}</ref> ThisPerbedaan distinctionantara was''latria'' discusseddan ''dulia'' bydijabarkan [[Thomas AcquinasAquinas|Tomas Aquinas]] indi section 3.25 ofdalam ''[[Summa Theologiae]]'' bagian 3.25.<ref>{{cite book|author=Bernard Lonergan|title=The Incarnate Word: The Collected Works of Bernard Lonergan, Volume 8 |url=https://books.google.com/books?id=RnqMCwAAQBAJ&pg=PA310 |year=2016|publisher=University of Toronto Press|isbn=978-1-4426-3111-3|pages=310–314}}</ref>

[[File:Ostrabrama-prayer.jpg|thumb|upright=0.8|ThePenghormatan venerationterhadap ofcitra-citra imagesMaria, ofyang Mary is calleddisebut [[Mariandevosi devotions|Mariankepada devotionBunda Maria]] (above: Lithuania), aadalah practiceamalan questionedyang indipermasalahkan thesebagian majoritybesar ofumat ProtestantKristen ChristianityProtestan.<ref>{{cite book|author=Rev. Robert William Dibdin|title=England warned and counselled; 4 lectures on popery and tractarianism|url=https://archive.org/details/englandwarnedan00dibdgoog|year=1851|publisher=James Nisbet|page=[https://archive.org/details/englandwarnedan00dibdgoog/page/n38 20]}}</ref><ref>{{cite book|author=Gary Waller|title=Walsingham and the English Imagination|url=https://books.google.com/books?id=qzHL_q84028C&pg=PA153|year=2013|publisher=Ashgate|isbn=978-1-4094-7860-7|page=153}}</ref>]]

InDi Orthodoxdalam kesusastraan [[apologeticsapologetika|apologeticapologetis]] literatureortodoks, thepemanfaatan propermaupun andpenyalahgunaan impropercitra-citra usedibahas ofsecara imagespanjang islebar. extensivelyKesusastraan discussed.eksegesis ExegeticalOrtodoks orthodoxmerujuk literaturekepada pointsikon-ikon todan icons[[Nehushtan|patung andular thetembaga]] manufactureyang bydibuat MosesMusa (underatas God'sperintah commandmentAllah) ofdi [[Nehushtandalam {{Alkitab|theBilangan Bronze21:9|ayat Snake]]ke-9 indari Numbersbab 21:9 Kitab Bilangan}}, whichyakni hadpatung theyang gracemengandung andrahmat powerdan ofkuasa GodAllah tountuk healmenyembuhkan thoseorang-orang bittenyang bydigigit realular-ular snakessungguhan. Similarly,Demikian thepula [[ArkTabut of the CovenantPerjanjian]] wasdikedepankan citedsebagai asbukti evidencedari of thebenda ritual objectyang abovedi whichatasnya Yahweh was presenthadir.<ref>{{cite book|author=Sebastian Dabovich|title=The Holy Orthodox Church: Or, The Ritual, Services and Sacraments of the Eastern Apostolic (Greek-Russian) Church|url=https://books.google.com/books?id=5jJDAAAAIAAJ&pg=PA21|year=1898|publisher=American Review of Eastern Orthodoxy|pages=21–22}}</ref><ref>{{cite book|author1=Ulrich Broich|author2=Theo Stemmler|author3=Gerd Stratmann|title=Functions of Literature|url=https://books.google.com/books?id=YNs9AAAAIAAJ|year=1984|publisher=Niemeyer|isbn=978-3-484-40106-8|pages=120–121}}</ref>

VenerationPenghormatan ofterhadap iconsikon-ikon throughmelalui laku ''[[proskynesisproskinesis]]'' wasdiundangkan codifiedpada intahun 787 ADMasehi by theoleh [[SeventhKonsili EcumenicalNicea CouncilII|Konsili Ekumene yang ke-7]].<ref name=giakalis1>{{cite book|author=Ambrosios Giakalis|title=Images of the Divine: The Theology of Icons at the Seventh Ecumenical Council|url=https://books.google.com/books?id=x6bYAAAAMAAJ |year=2005|publisher=Brill Academic|isbn=978-90-04-14328-9|pages=viii–ix, 1–3}}</ref><ref>{{cite book|author=Gabriel Balima|title=Satanic Christianity and the Creation of the Seventh Day |url=https://books.google.com/books?id=pNfqjbX2GQgC&pg=PA72 |year=2008|publisher=Dorrance|isbn=978-1-4349-9280-2|pages=72–73}}</ref> ThisKeputusan wastersebut triggereddipicu byoleh thekontroversi Byzantineikonoklasme IconoclasmBizantium controversyyang thatmencuat followedsesudah ragingmeletusnya Christianperang-perang Kristen-Muslim warsdan andmunculnya agerakan periodikonoklasme ofdi iconoclasmAsia in West AsiaBarat.<ref name=giakalis1/><ref>Patricia Crone (1980), Islam, Judeo-Christianity and Byzantine Iconoclasm, ''Jerusalem Studies in Arabic and Islam'', VolumeJld. 2, pagesHlmn. 59–95</ref> ThePembelaan defenseterhadap ofcitra-citra imagesmaupun andsumbangsih thesarjana roleKristen ofasal theSuriah, SyrianYuhana scholarAddimasyqi, Johnbenar-benar ofpenting Damascuspada waszaman pivotal during this perioditu. TheGereja EasternOrtodoks OrthodoxTimur churchsejak hassaat everitu sincememuliakan celebratedpenggunaan theikon-ikon usedan of icons and imagescitra-citra. [[EasternGereja-Gereja Rite Catholic Churches|Eastern-riteKatolik CatholicsTimur]] alsojuga acceptsmenerima iconskehadiran inikon-ikon di dalam theirperayaan [[DivineLiturgi LiturgySuci]] mereka.<ref>{{cite book|author=James Leslie Houlden|title=Jesus in History, Thought, and Culture: An Encyclopedia|url=https://books.google.com/books?id=17kzgBusXZIC&pg=PA369|year=2003|publisher=ABC-CLIO|isbn=978-1-57607-856-3|pages=369–370}}</ref>

====Protestantism Kristen Protestan ====

ThePerdebatan idolatryseputar debatemenyembah hasberhala beensudah onemenjadi ofsalah thesatu definingfaktor differencespembeda betweenajaran PapalKristen CatholicismKatolik andyang Anti-papalpro paus dari ajaran Kristen Protestan yang anti terhadap Protestantismpaus.<ref name="Milton2002p186">{{cite book|author=Anthony Milton|title=Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought |url=https://books.google.com/books?id=stwluHDJsQgC&pg=PA186 |year=2002|publisher=Cambridge University Press|isbn=978-0-521-89329-9|pages=186–195}}</ref> The antiPenulis-papalpenulis writersyang havemenolak prominentlypaus questionedmempertanyakan theamalan-amalan worshipperibadatan practicesdan andcitra-citra imagesyang supporteddidukung byumat Catholics,Kristen withKatolik. manyBanyak Protestantsarjana scholarsProtestan listingmenggolongkan itamalan-amalan peribadatan dan citra-citra asKatolik thesebagai "onekekeliruan religiousyang errorlebih largerbesar thandaripada allsemua others".kekeliruan Thelain subdalam kehidupan beragama." Amalan-listamalan ofKristen erringKatolik practicesyang havedinilai includedkeliru amongoleh otherumat thingsKristen theProtestan venerationmencakup ofpenghormatan Virginterhadap Mary,Santa thePerawan CatholicMaria, misa massKatolik, thememinta invocationsyafaat oforang-orang saintskudus, andserta thepenghormatan reverenceyang expecteddiharapkan formaupun andyang expressedditunjukkan toterhadap PopeSri himselfPaus.<ref name="Milton2002p186"/> TheTudingan chargespenyembahan ofberhala supposedterhadap idolatryumat againstKristen theKatolik Romandilontarkan Catholicsoleh wereberbagai leveledmacam bygolongan aumat diverseKristen group of ProtestantsProtestan, frommulai thedari [[ChurchGereja of EnglandInggris]] tosampai [[JohnYohanes Calvin|Yohanes Kalvin]] indi GenevaJenewa.<ref name="Milton2002p186"/><ref>{{cite book|author=James Noyes|title=The Politics of Iconoclasm: Religion, Violence and the Culture of Image-Breaking in Christianity and Islam|url=https://books.google.com/books?id=VmcBAwAAQBAJ |year=2013|publisher=Tauris|isbn=978-0-85772-288-1|pages=31–37}}</ref>

[[File:Altar and bible st Johns Lutheran.jpg|thumb|right|upright|Alkitab dan [[Altarcrucifix|krusifiks]] withdi Christian Bible andatas [[crucifixaltar]] onsebuah it,gereja inProtestan ayang berhaluan Lutheran Protestant church]]

ProtestantsUmat didKristen notProtestan abandontidak allmeninggalkan iconssemua andikon symbolsdan oflambang agama ChristianityKristen. TheyDalam typicallysegala avoidmacam thekonteks usepenghormatan, ofmereka images,biasanya exceptmenghindari thepemanfaatan crosscitra-citra, inkecuali anycitra context suggestive of venerationsalib. TheSalib crosstetap remainedmenjadi theirikon centralutama iconmereka.<ref name="Leora Batnitzky 2009 147–156"/><ref name="Ryan K. Smith 2011 79–81"/> TechnicallyMenurut both[[Carlos majorEire]], branchesseorang ofprofesor Christianitykajian havedan hadsejarah their iconsagama, statessecara [[Carlos Eire]]teknis, acabang-cabang professorutama ofagama religiousKristen studiesmemiliki andikon historymereka masing-masing, buttetapi itsmaknanya meaningberbeda-beda hasdari beensatu differentcabang toke eachcabang andlain, dan "oneapa yang dianggap devosi oleh yang satu man'smerupakan devotionpenyembahan wasberhala anotherbagi man'syang idolatrylain".<ref name="Eire1989p5">{{cite book|author=Carlos M. N. Eire|title=War Against the Idols: The Reformation of Worship from Erasmus to Calvin |url=https://books.google.com/books?id=95sDFZbl4S4C |year=1989|publisher=Cambridge University Press|isbn=978-0-521-37984-7|pages=5–7}}</ref> ThisCarlos wasEire particularlymenegaskan truebahwa nothal onlyini intidak thesaja intra-Christianterbukti debate,dalam statesdebat Eireantar-Kristen, buttetapi alsojuga whendalam soldierstindakan ofpara Catholicprajurit kingsraja-raja replacedKatolik menggantikan "horribleberhala-berhala [[AztecAztek]] idolsyang menyeramkan" indi thedaerah-daerah Americanjajahan coloniesmereka withdi "beautifulBenua crossesAmerika anddengan images"salib-salib ofdan [[Protestantcitra-citra viewsMaria onserta Mary|Mary]]orang-orang andkudus theyang saintsindah-indah".<ref name="Eire1989p5"/>

ProtestantsUmat oftenKristen accuseProtestan Catholicskerap ofmenuduh idolatryumat Kristen Katolik menyembah berhala, [[iconolatryikonolatria|menyembah ikon]], andbahkan evenmenganut [[paganismpaganisme|kepercayaan pagan]];. inTuduhan thesemacam [[Protestantini Reformation]]sudah suchlumrah languagediwacanakan wassemua commongolongan toKristen allProtestan Protestantspada zaman [[Reformasi Protestan]]. InDalam somekasus-kasus casestertentu, such asmisalnya thekasus [[Puritan|Kaum Puritan]] groupsdi denouncedInggris, allsegala formsmacam ofbenda religiousreligius objectsdiharamkan, whetherbaik inyang three-dimensionalberwujud ortiga two-dimensionaldimensi form,maupun includingyang berwujud dua dimensi, thetermasuk [[Christiansalib crossKristen|salib]].<ref>{{cite book |last=Richardson |first=R. C. |title=Puritanism in north-west England: a regional study of the diocese of Chester to 1642 |year=1972 |publisher=[[Manchester University Press]]|location=Manchester, England|page=[https://archive.org/details/puritanisminnort0000rich/page/26 26]|isbn=978-0-7190-0477-3|url=https://archive.org/details/puritanisminnort0000rich|url-access=registration }}</ref>

The [[crucifix|bodyCitra oftubuh ChristKristus onpada the crosssalib]] isadalah anlambang ancientkuno symbolyang useddigunakan withindi thegereja-gereja CatholicKatolik, Eastern OrthodoxOrtodoks, [[AnglicanAnglikan]], anddan [[Lutheran]] churches, inberbeda contrastdari withsejumlah somejemaat ProtestantKristen groups, whichProtestan useyang onlyhanya amenggunakan simplesalib crosspolos. InDalam Judaismagama Yahudi, thepenghormatan reverenceterhadap toikon theKristus icondalam ofbentuk Christsalib indipandang thesebagai form of cross has been seen asmenyembah idolatryberhala.<ref name="Batnitzky2000p145">{{cite book|author=Leora Faye Batnitzky|title=Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered|url=https://books.google.com/books?id=tOvdLMZLghUC&pg=PA145|year=2000|publisher=Princeton University Press|isbn=978-0-691-04850-5|page=145}}</ref> HoweverMeskipun demikian, somesejumlah Jewishsarjana scholarsYahudi disagreetidak andberpandangan considerdemikian. ChristianityMenurut tomereka, beagama basedKristen onberdiri Jewishdi beliefatas andlandasan keyakinan notagama Yahudi, dan sesungguhnya bukan trulypenyembahan idolatrousberhala.<ref name="OU-Avoda Zarah">{{cite web|last=Steinsaltz|first=Rabbi Adin|title=Introduction - Masechet Avodah Zarah|url=http://www.ou.org/ou/print_this/73452|work=The Coming Week's Daf Yomi|accessdate=31 MayMei 2013}}, Quote: "Over time, however, new religions developed whose basis is in Jewish belief – such as Christianity and Islam – which are based on belief in the Creator and whose adherents follow commandments that are similar to some Torah laws (see the uncensored Rambam in his Mishneh Torah, Hilkhot Melakhim 11:4). All of the rishonim agree that adherents of these religions are not idol worshippers and should not be treated as the pagans described in the Torah."</ref>-->

Di dalam [[agama Islam]] penyembahanmenyembah berhala adalah salah satu perbuatan [[syirik]] yang membatalkan [[tauhid uluhiyah]]. Dan dakwah Rasulullah dari awal sampai akhir hayat beliau mementingkan tauhid dan memerangi syirik.<ref>{{Cite book|last=Jawas|first=Yazid bin Abdul Qodir|date=Zulhijjah 1441 / Juli 2020|title=MULIA DENGAN MANHAJ SALAF|location=Bogor|publisher=Pustaka At-Taqwa|isbn=9789791661133|pages=279|url-status=live}}</ref>