Lamb of God (Greek:Ἀμνὸς τοῦ Θεοῦ,romanized: Amnòs toû Theoû;Latin:Agnus Dei,Ecclesiastical Latin:[ˈaɲ.ɲusˈde.i]) is atitle for Jesus that appears in theGospel of John. It appears atJohn 1:29, whereJohn the Baptist sees Jesus and exclaims, "Behold the Lamb of God whotakes away thesin of the world."[1] It appears again inJohn 1:36.
Christian doctrine holds that adivine Jesus chose to suffercrucifixion atCalvary to save the world from its sins. He was given up bydivine Father, as an "agent and servant ofGod" in carrying away the sins of the world.[2][3] InChristian theology theLamb of God is viewed as both foundational and integral to the message of Christianity.[4][5]
A lion-like lamb that rises to deliver victory after being slain appears several times in theBook of Revelation.[6] It is also referred to in Pauline writings;1 Corinthians 5:7 suggests thatSaint Paul intends to refer to the death of Jesus, who is the Paschal Lamb, using the theme found inJohannine writings.[7]
The Lamb of God title is widely used in Christian prayers. The Latin version,Agnus Dei, and translations are a standard part of theCatholic Mass, as well as the classical Western Liturgies of theAnglican andLutheran churches. It is also used inliturgy and as a form ofcontemplative prayer.[8][9] TheAgnus Dei also forms a part of the musical setting for the Mass.
As a visual motif the lamb has been most often represented since the Middle Ages as a standing haloed lamb with a foreleg cocked "holding" a pennant with a red cross on a white ground, though many other ways of representing it have been used.
The titleLamb of God for Jesus appears in theGospel of John, with the initial proclamation: "Behold the Lamb of God who takes away the sin of the world" inJohn 1:29, the title reaffirmed the next day inJohn 1:36.[1] The second use of the title Lamb of God takes place in the presence of the first twoapostles of Jesus, who immediately follow him, address him asRabbi with respect and later in the narrative bring others to meet him.[10]
These two proclamations of Jesus as the Lamb of God closely bracket the Baptist's otherJohn 1:34: "I have borne witness that this is the Son of God". From aChristological perspective, these proclamations and the descent of theHoly Spirit as a dove inJohn 1:32 reinforce each other to establish the divine element of thePerson of Christ.[1] In Johannine Christology the proclamation "who takes away the sin of the world" begins the unfolding of thesalvific theme of the redemptive and sacrificial death of Jesus followed by his resurrection which is built upon in other proclamations such as "this is indeed the Saviour of the world" uttered by the Samaritans inJohn 4:42.[11][12]
TheBook of Revelation includes over twenty-nine references to a lion-like lamb ("slain but standing") which delivers victory in a manner reminiscent of the resurrected Christ.[6] In the first appearance of the lamb in Revelation (5:1–7) only the lamb (which is of the tribe of Judah, and the root of David) is found worthy to take the judgment scroll from God and break the seals.[6] The reference to the lamb inRevelation 5:6 relates it to theSeven Spirits of God which first appear inRevelation 1:4 and are associated with Jesus who holds them along with seven stars.[13]
In Rev. 19:6-9, the lamb is said to be having awedding feast, and that his bride's pure linen garment is said to be the "righteous acts of the saints."[14] A wedding feast, in Jewish law, is an obligatory banquet after a Jewish wedding.[15] InJewish eschatology, the messiah will hold a wedding feast with the righteous of everynation (people), called aSeudat Chiyat HaMatim, wherein the messiah and his wedding guests will feast on the flesh of theLeviathan.[16] The identity of the lamb's bride is not specified in the passage, but theChristian Church is referred to as thebride of Christ elsewhere in the New Testament.
InRevelation 21:14 the lamb is said to have twelve apostles.[6] The handing of thescroll (i.e. the book containing the names of those who will be saved) to the risen lamb signifies the change in the role of the lamb. In Calvary, the lamb submitted to the will of the Father to be slain, but now is trusted with the judgment of mankind.[17]
From the outset, the book of Revelation is presented as a "revelation of Jesus Christ" and hence the focus on the lamb as both redeemer and judge presents the dual role of Jesus: he redeems man through self-sacrifice, yet calls man to account on the day of judgment.[18]
The concept of the Lamb of God fits well withinJohn's "agentChristology", in which sacrifice is made as anagent of God orservant of God for the sake of eventual victory.[3][19]
The theme of asacrificial lamb which rises in victory as theResurrected Christ was employed in early Christology. For example, in 375Saint Augustine wrote: "Why a lamb in his passion? Because he underwent death without being guilty of any iniquity. Why a lion in his passion? Because in being slain, he slew death. Why a lamb in his resurrection? Because his innocence is everlasting. Why a lion in his resurrection? Because everlasting also is his might."[20]
The 11th century Christology of SaintAnselm of Canterbury specifically disassociates the Lamb of God from theOld Testament concept of ascapegoat, which is subjected to punishment for the sins of others without knowing it or willing it.[2] Anselm emphasized that as Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of the Father.[2]
John Calvin presented the same Christological view, of "The Lamb as the agent of God", by arguing that in histrial before Pilate and while atHerod's Court Jesus could have argued for his innocence, but instead remained mostly quiet and submitted tocrucifixion in obedience to the Father, for he knew his role as the Lamb of God.[21][22]
In modernEastern Orthodox Christology,Sergei Bulgakov argued that the role of Jesus as the Lamb of God was "pre-eternally" determined by the Father, before the creation of the world, by considering the scenario that it would be necessary to send The Son as an agent to redeem humanity disgraced by the fall of Adam, and that this is a sign of His love.[23]
Multiple hypotheses about the suitable symbolism for the Lamb of God have been offered, within various Christological frameworks, ranging from the interpretation of Old Testament references to those of the Book of Revelation.[24] One view suggests the symbolism ofLeviticus 16 asscapegoat, coupled withRomans 3:21–25 for atonement, while another view draws parallels with thePaschal Lamb inExodus 12:1–4, coupled with John 1:29–36, and yet another symbolism relies on Revelation 5:5–14 in which the lamb is viewed as a lion who destroys evil.[24][25] However, as above, the view adopted by Saint Anselm and John Calvin rejects the scapegoat symbolism. They view Jesus as making a knowing sacrifice as an agent of God, unlike an unwitting scapegoat.[2][21][22]
In modern Roman Catholic Christology,Karl Rahner has continued to elaborate on the analogy that the blood of the Lamb of God, and the water flowing from the side of Christ onCalvary, had a cleansing nature, similar tobaptismal water. In this analogy, the blood of the Lamb washed away the sins of humanity in a new baptism, redeeming it from the fall of Adam.[26]
In theMass of theRoman Rite and also in theEucharist of theAnglican Communion, theLutheran Church, and theWestern Rite of theEastern Orthodox Church theAgnus Dei is the invocation to the Lamb of God sung or recited during thefraction of theHost.[27] It is said to have been introduced into the Mass byPope Sergius I (687–701).[28]
Agnus Dei has been set to music by many composers, usually as part of aMass setting.[29][30]
InChristian iconography, an Agnus Dei is a visual representation of Jesus as a lamb, since theMiddle Ages, usually carrying ahalo and holding a standard or banner with across and symbolizing the victory.[31] This normally rests on the lamb's shoulder and is held in its right foreleg. Often the cross will have a white banner suspended from it charged with a red cross (similar toSt George's Cross), though the cross may also be rendered in different colors. Sometimes the lamb is shown lying atop a book withseven seals hanging from it. This is a reference to the imagery in theBook of Revelation5:1–13, ff. Occasionally, the lamb may be depicted bleeding from the area of the heart (Cf.Revelation 5:6), symbolizing Jesus' shedding of hisblood to take away the sins of the world (Cf.John 1:29,1:36).
InEarly Christian art the symbol appears very early on. Severalmosaics in churches include it, some showing a row of twelve sheep representing the apostles flanking the central Agnus Dei, as inSanti Cosma e Damiano, Rome (526–30).Agnus Dei is standing on a hill with fourrivers of Paradise flowing out underneath.[31]
TheMoravian Church uses an Agnus Dei as their seal with the surrounding inscriptionVicit agnus noster, eum sequamur ("Our Lamb has conquered, let us follow him").
Although the depiction of Jesus as the Lamb of God is of ancient origin, it is not used in the liturgicaliconography of theEastern Orthodox Church. The reason for this is that the depictions of Jesus in the Orthodox Church are anthropomorphic rather than symbolic, as a confession of the Orthodox belief in theIncarnation of theLogos. However, there is no objection to the application of the term "Lamb of God" to Jesus. In fact, the Host used in the OrthodoxDivine Liturgy is referred to as theLamb (Greek:άμνος,romanized: amnos;Church Slavonic:Агнец,romanized: Agniets). In 692 AD theSynod of Constantinople prohibited using a depiction of lamb as a symbol of Christ, a point which was adopted in the East but not the West.[31]
Lamb of God is also part ofEaster decorations.[32]
Apaschal lamb is a charge used in heraldry, for example as thecrest of theDavie Baronets, and isblazoned:a paschal lamb[33] This charge is depicted as a lamb standing with body facing towards thedexter (viewer's left), withnimbus, and with head facing forwards (or turned looking backwards tosinister, termedreguardant) holding under its right foreleg a flagpole, tipped with a small cross, resting at a diagonal angle over its shoulder, flying a banner of theCross of St. George (except inPerth's coat of arms, where it flies a banner of theCross of St Andrew).
In theRoman Catholic Church, anAgnus Dei is a disc of wax, stamped with an image of Jesus as a lamb bearing a cross, that isconsecrated by thepope as asacramental.[34] These were often set in jewelry, and might be worn round the neck on a chain, or as a brooch.
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