Conclusion
The further development of symbolism and iconography in the higher religions of the modern world is an open question. During much of the 20th century in the Christian communities, revivals of the liturgical traditions and of ritual symbolism were in progress, though criticized vigorously by many theologians. Liturgical symbolism became valued anew and stabilized. Theological systems, like that developed by Paul Tillich, were based on the concept of the symbol. On the other hand, during the 1960s some indifference toward symbols and pictures developed because of an emphasis on the moral and social tasks of religion. Symbols, myths, pictures, and anthropomorphic ideas of God were rejected by many theologians, and philosophical structures (e.g., the theory of the demythologization of the Bible, or the so-called Death of God theology) became substitutes for them. In the great non-Christian religions, this process seems to be less acute. Within the horizons of a secularized, skeptical, and agnostic society, religious symbols seem to be dispensable, but nonetheless a new and increasing interest in symbols was appearing, especially among the younger generations who came into contact with both Eastern and Western religious and cultural traditions with their rich sources of symbolic images and modes of thinking. Thus, a resurgence of understanding for the specific values of symbolism and iconography was recognized in the latter part of the 20th century and in the early 21st century, in spite of all apparently opposite trends.