Christ is the image of the invisible God, the firstborn of all creation...
Col. 1.15

Paul’s brief confession about Jesus of Nazareth as the image or icon of the Indivisible, Holy God sounds very provocative and controversial. Early Christianity, as a religious movement which took on many elements of the earlier Hebrew legacy, was very suspicious about any iconographic representations of God. John’s Gospel, just to use one example, does not begin with the proclamation: In the beginning was the image and the image was with God and the image was God, but in a very Hebrew spirit, says: In the beginning was the Word, and the Word was with God, and the Word was God. It is not surprising that earlier, in the 20 chapter of the Book of Exodus the second commandment clearly disallows the making of any image of what is in heaven above, or what is in earth beneath – no representation of angels, or humans, as these images may to lead to idolatry. None of the early Christian theologians or artists portrayed Jesus of Nazareth. The first symbol of Christ was a graffito with fish, because the Greek letters which make the word fish are the same as the first letters of the title ‘Jesus Christ the Son of God - Saviour’. None of the authors of the Gospels, nor even Paul himself made any sketch of Jesus’ physical appearance. They did not even provided us with information about the way Jesus looked – for instance, was he tall or short, slim or overweight, hairless or hairy? Early Christians were inspired by Jesus’ words and acts, not by his appearance. Paul, however, boldly claims that Jesus was the image of God. How can we understand his confession, if we do not see that image?

Paul’s short confession leads us towards the most personal way of being a Christian. In Paul’s school of religious Christian education, true Christianity is not about aesthetical inspiration by, for example, Jesus’ personal beauty. It is not about only emotional attachment to Jesus’ personal warmth. In Paul’s school we learn about Jesus’ perfect likeness to God not by seeing him, but rather through personal experience of the power of Jesus’ message. First, in the context of Paul’s testimony, in baptism we are submerged in the invisible water which cleans us from the ways of thinking of the present world. As Christians we are not a political party, social club, or religious cult with esoteric message. There is no membership fee for being a Christian. Therefore our Christianity is not yet another ideology, political and social viewpoint, yet another quest for divine. Christianity is about seeing that through Jesus each one of us is adopted by God as God’s child. Jesus, in Paul’s view, is the perfect mirror of God in which we can see the true image of ourselves as God’s children. Paul would argue that the world around us is like a hall of mirrors: each one of them offers an image of our body, which is funny but disfigured. Paul would say that only Jesus is the true and clean mirror in the light of whose life, words and actions you may see your true self.

Paul, however, says something more, Jesus is not the perfect image of our humanity and our humanity is not perfectly reflected in Jesus. Paul claims, as a Jew or a convert from Hebrew religious tradition and strict monotheism, that Jesus is the image of God. How can we understand this radical claim? Does not the beauty of this visible world reflect God’s beauty? Does not harmony in music perfectly echo to the harmony in the celestial, divine realm? What is so special about Jesus, in comparison with Moses or Buddha, which makes him the unique image of God? Here, the answer can come only from an individual, the most personal and honest experience. Each one of us, not at the same time as a choir, but individually, has to face this question and give our answer. Paul gave his, as for him Jesus was the only Saviour of the world, while Moses was the greatest prophet and signpost leading towards God. Paul’s answer came from his life, conversion, then suffering for Jesus and was confirmed by his martyrdom. What about our answers? I would like to encourage each one of us, in a moment of silent reflection, to search for the beginning of our answer to these crucial questions. They are at the centre of our religious life.

Amen.

Revd Dr Piotr Ashwin-Siejkowski
Richmond, St John the Divine