The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.
Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.
This text review continues...
Five sources of Christian tradition (iv)
5) Church Art (vii)
The text notes (paraphrased) that this might be a surprising entry. (vii). I agree, although I can understand the artistic connection to icons. The importance of art is listed as within a holistic approach. (vii).
Iconography is listed as important. (vii). Such as portrayals of Jesus Christ, Mary, and the Saints. (viii).
Church music is also vital within Orthodoxy, including chants in liturgical services. (vii).
Architecture is also a sacred historical aspect of Orthodoxy. The traditional build of Orthodox Churches connects to the history of this Christian faith. (vii).
Moving ahead in this text, the issue of Icons and possible idolatry is dealt with. (xvi).
Do the icons of Orthodoxy border on idolatry? (xvi).
Again, as I documented in an earlier entry, I can accept the Orthodox claim the icons are never worshipped, only venerated, as in historical characters depicted, shown respect. (xvi). The text explains its view that Orthodoxy is very serious in regards to obeying the second commandment from the Hebrew Bible that (paraphrased) prohibits forms of idolatry, such as the worship of a craved image. (xvi).
I have referenced my Protestant, Reformed different theology in regard to veneration:
New American Standard Bible (examples)
Hebrews 9: 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.
Hebrews 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
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In regard to reverence, related to prayer, Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of atonement and resurrection, and this eliminates the need for any human, finite mode of veneration.
My deduction is veneration to the Saints is also a form of mediation in some cases, at least, and this type of mediation is presented in the book of Hebrews as taking place through Jesus Christ that is both God and incarnated perfect man. Mediation should be directed toward God.
Further, as well as God the Son, God the Holy Spirit is also worthy of prayer, veneration and for mediation, this also eliminates the need for Saints in this process.
Romans 8:26-27 New American Standard Bible (NASB) (example)
26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the [a]saints according to the will of God.
Footnotes: Romans 8:27 Or holy ones
Also, within the Protestant tradition, especially Reformed and Evangelical, I would deduce, Mary the Mother of Jesus Christ is not given any special theological priority. As a biblical, Reformed theologian and philosopher of religion, I honestly cannot see reasonable, biblical, premises that would support a significant Mariology that is listed as a primary or even secondary key doctrine.
Mary should simply be respected as a servant of God as would many other historical characters from the Hebrew Bible and New Testament.
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