The psychology of art has had an enormous development since the middle of the last century; however, no much work has been done in association with religious and sacred art. This paper aims to provide a brief history of the use of images in the three great monotheistic religions, i.e., Judaism, Christianity, and Islam.All three religions have been influenced by the commandment (Exodus, 20:4), which prohibits idolatry. Nevertheless, when it comes to the use of images with religious content, the commandment is interpreted differently by the three. If in Judaism and Islam the use of images is not particularly widespread and is bound to precise conditions, in Christianity a strong relationship with the visual arts has developed, at least until the Reformation. After this split, the use of images was only encouraged by the Catholic Church even though, with the Enlightenment, religious and sacred art suffered a decline even in Catholic culture.It was not until the twentieth and twenty-first centuries that the Catholic Church returned to support and encourage art in the religious context. It will then be necessary to distinguish between religious art and sacred art because they serve different functions. Precisely because it is a field in which deepening is possible, it could be very interesting for the psychology of art to study the perception of religious and sacred images, for example investigating constructs associated with the perception of vitality and aesthetic judgment.

In the history of the Western world, there has always been an association between good and beautiful. Starting from a brief history of beauty, two questions arise: is beauty linked to good even in art? How important are people’s religious beliefs in aesthetic and vitality judgments? The psychology of art could answer these questions by studying people’s reactions to the images of Saints as testimonials of goodness. Moreover, the study of Saints’ paintings would allow us to investigate vitality, understood as one’s perception of a living being. The research aimed to investigate the aesthetic and vitality judgments of faces representing the dead, Saints and non-Saints. More than a hundred participants were asked to evaluate the aesthetics and vitality of these paintings; moreover, two tests assessing spirituality and religiosity were administered. Overall, these data suggest Saints were judged more beautiful than non-Saints, and non-Saints were judged more vital than Saints. This might suggest a relationship between ethics and aesthetics, also in the perception of art, and offers reflections on the theme of vitality. The religion and spirituality of participants are not correlated to aesthetic or vitality judgments; this fact could support that these judgments are linked to the basic bottom-up reactions to images.