Drawing Family Portraits at Theme Parks and Biblical Values
The practice of drawing family portraits, particularly in a theme park setting, does not directly intersect with specific biblical prohibitions or endorsements. However, biblical texts and subsequent theological traditions offer various perspectives on images, representation, and the appropriate focus of devotion that can inform a broader understanding.
The Old Testament contains strong prohibitions against the creation and worship of "graven images" or idols. The Hebrew term teraphim refers to images or idols [1]. For instance, the narrative of Micah in Judges 17 describes a man who creates a small sanctuary with images, which is presented within a period of significant disorder and corruption in Israel [3]. This account highlights a deviation from the prescribed worship of God alone. The concern in these prohibitions is typically not with the artistic creation itself, but with the potential for such images to become objects of worship, diverting devotion from God [3].
Augustine, in City of God and Christian Doctrine, discusses the interpretation of figurative signs. While his focus is on understanding biblical metaphors and symbols, his broader framework acknowledges that certain signs and images carry significant meaning and can be misinterpreted if their true purpose is not understood [2]. This suggests a theological sensitivity to how images are perceived and used, particularly in religious contexts.
Rabbinic tradition, as seen in the Babylonian Talmud, addresses various aspects of daily life and religious observance, including what is permissible during festivals. While the specific act of drawing portraits is not directly discussed, the Talmudic discussions often revolve around the appropriate conduct and focus during sacred times. For example, discussions in Moed Katan concern activities permitted or prohibited during the intermediate days of a festival, with considerations given to joy and sorrow [4, 5, 6]. These discussions illustrate a careful consideration of how human activities align with the sanctity of religious periods.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Teraphim — images; idols”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 16.--THE KNOWLEDGE BOTH OF LANGUAGE AND THINGS IS HELPFUL FOR THE UNDERSTANDING OF FIGURATIVE EXPRESSIONS. (part 1): 23. In the case of figurative signs, again, if ignorance of any of them should chance to bring the reader to a stand-still, their meaning is to be traced partly by the knowledge of languages, partly by the knowledge of things. The pool of Siloam, for example, where the man whose eyes our Lord had anointed with clay made out of spittle was commanded to wash, has a figurative significance, and undoubtedly conveys a s”
- Judges (Presbyterian) “Jamieson, Fausset & Brown on Judges 17 (introduction): MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4) a man of mount Ephraim--that is, the mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with Jdg 1:34. It relates to his foundation of a small sanctuary of his own--a miniature representation of the Shiloh tabernacle--which he stocked with images m”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Moed Katan 8a.16: Abaye said: Say that Rabbi Meir means that collecting and reinterring the bones of one’s parents is permitted on the intermediate days of a Festival, not because it causes one joy, but rather because the joy of the pilgrimage Festival is upon him. The pain of gathering the bones of his parents is overpowered by the joy of the Festival.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Moed Katan 58a.15:16: Abaye said: Say that Rabbi Meir means that collecting and reinterring the bones of one’s parents is permitted on the intermediate days of a Festival, not because it causes one joy, but rather because the joy of the pilgrimage Festival is upon him. The pain of gathering the bones of his parents is overpowered by the joy of the Festival.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Moed Katan 58b.15:16: Abaye said: Say that Rabbi Meir means that collecting and reinterring the bones of one’s parents is permitted on the intermediate days of a Festival, not because it causes one joy, but rather because the joy of the pilgrimage Festival is upon him. The pain of gathering the bones of his parents is overpowered by the joy of the Festival.”