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Growing up in a church context where religious visuals are not part of the tradition, both our last week\u2019s reading on visual faith<\/em> by William Dyrness and this week\u2019s reading by David Morgan, The Sacred Gaze: Religious Visual Culture in Theory and Practice<\/em> have stretched my perception about visuals in the Christians worship. After reading these books, I am realizing the necessity of incorporating images in the worship service. Speaking of the connection between visuals and beliefs, Morgan states, \u201cBelief happens in and through things and what people do with them \u201d(p.8). So, Morgan argues, \u201cIgnoring this wealth of evidence means ignoring most of what people do and how what they do shapes what religion does and means for them.\u201d (9.) Thus, religious visuals are not only images we hang on the wall or icons but whatever visual images we use that fits to our religious context. As Morgan states clearly, \u201cReligious belief has a powerful way of becoming the preeminent banner or symbol in whose name people organize themselves inwardly and understand their relations with other groups outwardly\u201d (p.115) However, this is changing in some mission contexts. For instance, in some countries that are closed to Christianity, believers are choosing to remain in their community and simply follow Jesus without adopting Christianity\u2019s religious cultures.<\/p>\n I also appreciate the aspects of vision and imagery Morgan indicates in various religious traditions. He defines, \u201cA sacred gaze is the manner in which a way of seeing invests an image, a viewer, or an act of viewing with spiritual significance \u201d(p.3). Morgan goes on to describe gaze as a \u201c practice, something that people do, conscious or not, and a way of seeing that viewers share \u201d(p.5). The author also highlights how we view religious imagery impacts our perceptions about images in others religions.<\/p>\n Another important point, which resonates with me, is the idea of learning to meditate. Morgan says \u201cfor it is only through meditation that you can undertake the journey to discover your true nature, and so find the stability and confidence you will need to live, and die, well\u201d (p.2). There is some truth in this statement. It reminds me of God\u2019s command to his people, “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success\u201d (Joshua 1:8 NASB). So for the people of God, the book of the law<\/em> is the visual object that they can meditate on to do things according to God\u2019s law. The command to meditate is true for today\u2019s followers of Jesus who believe that their true self is hidden in Christ. The word of God is our primary visual source to discover our true identity in Christ and our relationship with creation. As I write, I kept thinking why is it so difficult in our day to meditate on Scripture communally and personally? People can work around their busy schedule to attend social events but not to study scripture or attend communal prayer meetings together.<\/p>\n Finally, I appreciate Morgan\u2019s points that images are not the only objects of contemplation, but also \u201cmusic, running, gardening, reading, chanting, chopping wood or slow walks in the woods \u201d(p,2). So there is not a need to trying to adapt only certain objects, but people need to discern and discover what works best for them.<\/p>\n