The Institutes -- Book First -- Chapter Eleven [OPEN]

There are three leading divisions in this chapter. The first contains a refutation of those who ascribe a visible form to God (§ 1 and 2), with an answer to the objection of those who, because it is said that God manifested his presence by certain symbols, use it as a defence of their error (§ 3 and 4). Various arguments are afterwards adduced, disposing of the trite objection from Gregory’s expression, that images are the books of the unlearned (§ 5-7). The second division of the chapter relates to the origin of idols or images, and the adoration of them, as approved by the Papists (§ 8-10). Their evasion refuted (§ 11). The third division treats of the use and abuse of images (§ 12). Whether it is expedient to have them in Christian Churches (§ 13). The concluding part contains a refutation of the second Council of Nice, which very absurdly contends for images in opposition to divine truth, and even to the disparagement of the Christian name.

1. As Scripture, in accommodation to the rude and gross intellect of man, usually speaks in popular terms, so whenever its object is to discriminate between the true God and false deities, it opposes him in particular to idols; not that it approves of what is taught more elegantly and subtilely by philosophers, but that it may the better expose the folly, nay, madness of the world in its inquiries after God, so long as every one clings to his own speculations. This exclusive definition, which we uniformly meet with in Scripture, annihilates every deity which men frame for themselves of their own accord—God himself being the only fit witness to himself. Meanwhile, seeing that this brutish stupidity has overspread the globe, men longing after visible forms of God, and so forming deities of wood and stone, silver and gold, or of any other dead and corruptible matter, we must hold it as a first principle, that as often as any form is assigned to God, his glory is corrupted by an impious lie. In the Law, accordingly, after God had claimed the glory of divinity for himself alone, when he comes to show what kind of worship he approves and rejects, he immediately adds, “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth,” (Exod 20:4). By these words he curbs any licentious attempt we might make to represent him by a visible shape, and briefly enumerates all the forms by which superstition had begun, even long before, to turn his truth into a lie. For we know that the Sun was worshipped by the Persian. As many stars as the foolish nations saw in the sky, so many gods they imagined them to be. Then to the Egyptians, every animal was a figure of God. The Greeks, again, plumed themselves on their superior wisdom in worshipping God under the human form (Maximum Tyrius Platonic. Serm. 38). But God makes no comparison between images, as if one were more, and another less befitting; he rejects, without exception, all shapes and pictures, and other symbols by which the superstitious imagine they can bring him near to them.

2. This may easily be inferred from the reasons which he annexes to his prohibition. First, it is said in the books of Moses (Deut 4:15), “Take ye therefore good heed unto yourselves; for ye saw no manner of similitude in the day that the Lord spake unto you in Horeb, out of the midst of the fire, lest ye corrupt yourselves, and make you a graven image, the similitude of any figure,” &c. We see how plainly God declares against all figures, to make us aware that all longing after such visible shapes is rebellion against him. Of the prophets, it will be sufficient to mention Isaiah, who is the most copious on this subjects (Isaiah 40:18; 41:7,

29; 45:9; 46:5), in order to show how the majesty of God is defiled by an absurd and indecorous fiction, when he who is incorporeal is assimilated to corporeal matter; he who is invisible to a visible image; he who is a spirit to an inanimate object; and he who fills all space to a bit of paltry wood, or stone, or gold. Paul, too, reasons in the same way, “Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device,” (Acts 17:29). Hence it is manifest, that whatever statues are set up or pictures painted to represent God, are utterly displeasing to him, as a kind of insults to his majesty. And is it strange that the Holy Spirit thunders such responses from heaven, when he compels even blind and miserable idolaters to make a similar confession on the earth? Seneca’s complaint, as given by Augustine De Civit. Dei, c. 10, is well known. He says “The sacred immortal, and invisible gods they exhibit in the meanest and most ignoble materials, and dress them in the clothing of men and beasts; some confound the sexes, and form a compound out of different bodies, giving the name of deities to objects, which, if they were met alive, would be deemed monsters.” Hence, again, it is obvious, that the defenders of images resort to a paltry quibbling evasion, when they pretend that the Jews were forbidden to use them on account of their proneness to superstition; as if a prohibition which the Lord founds on his own eternal essences and the uniform course of nature, could be restricted to a single nation. Besides, when Paul refuted the error of giving a bodily shape to God, he was addressing not Jews, but Athenians.

3. It is true that the Lord occasionally manifested his presence by certain signs, so that he was said to be seen face to face; but all the signs he ever employed were in apt accordance with the scheme of doctrine, and, at the same time, gave plain intimation of his incomprehensible essence. For the cloud, and smoke, and flame, though they were symbols of heavenly glory (Deut 4:11), curbed men’s minds as with a bridle, that they might not attempt to penetrate farther. Therefore, even Moses (to whom, of all men, God manifested himself most familiarly) was not permitted though he prayed for it, to behold that face, but received for answer, that the refulgence was too great for man (Exod 33:20). The Holy Spirit appeared under the form of a dove, but as it instantly vanished, who does not see that in this symbol of a moment, the faithful were admonished to regard the Spirit as invisible, to be contented with his power and grace, and not call for any external figure? God sometimes appeared in the form of a man, but this was in anticipation of the future revelation in Christ, and, therefore, did not give the Jews the least pretext for setting up a symbol of Deity under the human form. The mercy-seat, also (Exod 25:17, 18, 21), where, under the Law, God exhibited the presence of his power, was so framed, as to intimate that God is best seen when the mind rises in admiration above itself: the Cherubim with outstretched wings shaded, and the veil covered it, while the remoteness of the place was in itself a sufficient concealment. It is therefore mere infatuation to attempt to defend images of God and the saints by the example of the Cherubim. For what, pray, did these figures mean, if not that images are unfit to represent the mysteries of God, since they were so formed as to cover the mercy-seat with their wings, thereby concealing the view of God, not only from the eye, but from every human sense, and curbing presumption? To this we may add, that the prophets depict the Seraphim, who are exhibited to us in vision, as having their faces veiled; thus intimating, that the refulgence of the divine glory is so great, that even the angels cannot gaze upon it directly, while the minute beams which sparkle in the face of angels are shrouded from our view. Moreover, all men of sound Judgment acknowledge that the Cherubim in question belonged to the old tutelage of the law. It is absurd, therefore, to bring them forward as an example for our age. For that period of puerility, if I may so express it, to which such rudiments were adapted, has passed away. And surely it is disgraceful, that heathen writers should be more skilful interpreters of Scripture than the Papists. Juvenal (Sat. 14) holds up the Jews to derision for worshipping the thin clouds and firmament. This he does perversely and impiously; still, in denying that any visible shape of Deity existed among them, he speaks more accurately than the Papists, who prate about there having been some visible image. In the fact that the people every now and then rushed forth with boiling haste in pursuit of idols, just like water gushing forth with violence from a copious spring, let us learn how prone our nature is to idolatry, that we may not, by throwing the whole blame of a common vice upon the Jews, be led away by vain and sinful enticements to sleep the sleep of death.

4. To the same effect are the words of the Psalmist (Psalms 115:4, 135:15), “Their idols are silver and gold, the works of men’s hands.” From the materials of which they are made, he infers that they are not gods, taking it for granted that every human device concerning God is a dull fiction. He mentions silver and gold rather than clay or stone, that neither splendour nor cost may procure reverence to idols. He then draws a general conclusion, that nothing is more unlikely than that gods should be formed of any kind of inanimate matter. Man is forced to confess that he is but the creature of a day (see Book 3 Chap. 9 § 2), and yet would have the metal which he has deified to be regarded as God. Whence had idols their origin, but from the will of man? There was ground, therefore, for the sarcasm of the heathen poet (Hor. Sat. I. 8), “I was once the trunk of a fig-tree, a useless log, when the tradesman, uncertain whether he should make me a stool, &c., chose rather that I should be a god.” In other words, an earth-born creature, who breathes out his life almost every moment, is able by his own device to confer the name and honour of deity on a lifeless trunk. But as that Epicurean poet, in indulging his wit, had no regard for religion, without attending to his jeers or those of his fellows, let the rebuke of the prophet sting, nay, cut us to the heart, when he speaks of the extreme infatuation of those who take a piece of wood to kindle a fire to warm themselves, bake bread, roast or boil flesh, and out of the residue make a god, before which they prostrate themselves as suppliants (Isaiah 44:16). Hence, the same prophet, in another place, not only charges idolaters as guilty in the eye of the law, but upbraids them for not learning from the foundations of the earth, nothing being more incongruous than to reduce the immense and incomprehensible Deity to the stature of a few feet. And yet experience shows that this monstrous proceeding, though palpably repugnant to the order of nature, is natural to man. It is, moreover, to be observed, that by the mode of expression which is employed, every form of superstition is denounced. Being works of men, they have no authority from God (Isa 2:8, 31:7; Hos 14:3; Mic 5:13); and, therefore, it must be regarded as a fixed principle, that all modes of worship devised by man are detestable. The infatuation is placed in a still stronger light by the Psalmist (Psalm 115:8), when he shows how aid is implored from dead and senseless objects, by beings who have been endued with intelligence for the very purpose of enabling them to know that the whole universe is governed by Divine energy alone. But as the corruption of nature hurries away all mankind collectively and individually into this madness, the Spirit at length thunders forth a dreadful imprecation, “They that make them are like unto them, so is every one that trusteth in them.” And it is to be observed, that the thing forbidden is likeness, whether sculptured or otherwise. This disposes of the frivolous precaution taken by the Greek Church. They think they do admirably, because they have no sculptured shape of Deity, while none go greater lengths in the licentious use of pictures. The Lord, however, not only forbids any image of himself to be erected by a statuary, but to be formed by any artist whatever, because every such image is sinful and insulting to his majesty.

5. I am not ignorant, indeed, of the assertion, which is now more than threadbare, “that images are the books of the unlearned.” So said Gregory: a but the Holy Spirit goes a very different decision; and had Gregory got his lesson in this matter in the Spirit’s school, he never would have spoken as he did. For when Jeremiah declares that “the stock is a doctrine of vanities,” (Jer 10:8), and Habakkuk, “that the molten image” is “a teacher of lies,” the general doctrine to be inferred certainly is, that every thing respecting God which is learned from images is futile and false. If it is objected that the censure of the prophets is directed against those who perverted images to purposes of impious superstition, I admit it to be so; but I add (what must be obvious to all), that the prophets utterly condemn what the Papists hold to be an undoubted axiom—viz. that images are substitutes for books. For they contrast images with the true God, as if the two were of an opposite nature, and never could be made to agree. In the passages which I lately quoted, the conclusion drawn is, that seeing there is one true God whom the Jews worshipped, visible shapes made for the purpose of representing him are false and wicked fictions; and all, therefore, who have recourse to them for knowledge are miserably deceived. In short, were it not true that all such knowledge is fallacious and spurious, the prophets would not condemn it in such general terms. This at least I maintain, that when we teach that all human attempts to give a visible shape to God are vanity and lies, we do nothing more than state verbatim what the prophets taught.

6. Moreover, let Lactantius and Eusebius be read on this subject. These writers assume it as an indisputable fact, that all the beings whose images were erected were originally men. In like manner, Augustine distinctly declares, that it is unlawful not only to worship images, but to dedicate them. And in this he says no more than had been long before decreed by the Libertine Council, the thirty-sixth Canon of which is, “There must be no pictures used in churches: Let nothing which is adored or worshipped be painted on walls.” But the most memorable passage of all is that which Augustine quotes in another place from Varro, and in which he expressly concurs:—“Those who first introduced images of the gods both took away fear and brought in error.” Were this merely the saying of Varro, it might perhaps be of little weight, though it might well make us ashamed, that a heathen, groping as it were in darkness, should have attained to such a degree of light, as to see that corporeal images are unworthy of the majesty of God, and that, because they diminish reverential fear and encourage error. The sentiment itself bears witness that it was uttered with no less truth than shrewdness. But Augustine, while he borrows it from Varro, adduces it as conveying his own opinion. At the outset, indeed, he declares that the first errors into which men fell concerning God did not originate with images, but increased with them, as if new fuel had been added. Afterwards, he explains how the fear of God was thereby extinguished or impaired, his presence being brought into contempt by foolish, and childish, and absurd representations. The truth of this latter remark I wish we did not so thoroughly experience. Whosoever, therefore, is desirous of being instructed in the true knowledge of God must apply to some other teacher than images.

7. Let Papists, then, if they have any sense of shame, henceforth desist from the futile plea, that images are the books of the unlearned—a plea so plainly refuted by innumerable passages of Scripture. And yet were I to admit the plea, it would not be a valid defence of their peculiar idols. It is well known what kind of monsters they obtrude upon us as divine. For what are the pictures or statues to which they append the names of saints, but exhibitions of the most shameless luxury or obscenity? Were any one to dress himself after their model, he would deserve the pillory. Indeed, brothels exhibit their inmates more chastely and modestly dressed than churches do images intended to represent virgins. The dress of the martyrs is in no respect more becoming. Let Papists then have some little regard to decency in decking their idols, if they would give the least plausibility to the false allegation, that they are books of some kind of sanctity. But even then we shall answer, that this is not the method in which the Christian people should be taught in sacred places. Very different from these follies is the doctrine in which God would have them to be there instructed. His injunction is, that the doctrine common to all should there be set forth by the preaching of the Word, and the administration of the sacraments,—a doctrine to which little heed can be given by those whose eyes are carried too and fro gazing at idols. And who are the unlearned, whose rudeness admits of being taught by images only? Just those whom the Lord acknowledges for his disciples; those whom he honours with a revelation of his celestial philosophy, and desires to be trained in the saving mysteries of his kingdom. I confess, indeed, as matters now are, there are not a few in the present day who cannot want such books. But, I ask, whence this stupidity, but just because they are defrauded of the only doctrine which was fit to instruct them? The simple reason why those who had the charge of churches resigned the office of teaching to idols was, because they themselves were dumb. Paul declares, that by the true preaching of the gospel Christ is portrayed and in a manner crucified before our eyes (Gal 3:1). Of what use, then, were the erection in churches of so many crosses of wood and stone, silver and gold, if this doctrine were faithfully and honestly preached—viz. Christ died that he might bear our curse upon the tree, that he might expiate our sins by the sacrifice of his body, wash them in his blood, and, in short, reconcile us to God the Father? From this one doctrine the people would learn more than from a thousand crosses of wood and stone. As for crosses of gold and silver, it may be true that the avaricious give their eyes and minds to them more eagerly than to any heavenly instructor.

8. In regard to the origin of idols, the statement contained in the Book of Wisdom has been received with almost universal consent—viz. that they originated with those who bestowed this honour on the dead, from a superstitious regard to their memory. I admit that this perverse practice is of very high antiquity, and I deny not that it was a kind of torch by which the infatuated proneness of mankind to idolatry was kindled into a greater blaze. I do not, however, admit that it was the first origin of the practice. That idols were in use before the prevalence of that ambitious consecration of the images of the dead, frequently adverted to by profane writers, is evident from the words of Moses (Gen 31:19). When he relates that Rachel stole her father’s images, he speaks of the use of idols as a common vice. Hence we may infer, that the human mind is, so to speak, a perpetual forge of idols. There was a kind of renewal of the world at the deluge, but before many years elapse, men are forging gods at will. There is reason to believe, that in the holy Patriarch’s lifetime his grandchildren were given to idolatry: so that he must with his own eyes, not without the deepest grief, have seen the earth polluted with idols—that earth whose iniquities God had lately purged with so fearful a Judgment. For Joshua testifies (Josh 24:2), that Torah and Nachor, even before the birth of Abraham, were the worshipers of false gods. The progeny of Shem having so speedily revolted, what are we to think of the posterity of Ham, who had been cursed long before in their father? Thus, indeed, it is. The human mind, stuffed as it is with presumptuous rashness, dares to imagine a god suited to its own capacity; as it labours under dullness, nay, is sunk in the grossest ignorance, it substitutes vanity and an empty phantom in the place of God. To these evils another is added. The god whom man has thus conceived inwardly he attempts to embody outwardly. The mind, in this way, conceives the idol, and the hand gives it birth. That idolatry has its origin in the idea which men have, that God is not present with them unless his presence is carnally exhibited, appears from the example of the Israelites: “Up,” said they, “make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wet not what is become of him,” (Exod 22:1). They knew, indeed, that there was a God whose mighty power they had experienced in so many miracles, but they had no confidence of his being near to them, if they did not with their eyes behold a corporeal symbol of his presence, as an attestation to his actual government. They desired, therefore, to be assured by the image which went before them, that they were journeying under Divine guidance. And daily experience shows, that the flesh is always restless until it has obtained some figment like itself, with which it may vainly solace itself as a representation of God. In consequence of this blind passion men have, almost in all ages since the world began, set up signs on which they imagined that God was visibly depicted to their eyes.

9. After such a figment is formed, adoration forthwith ensues: for when once men imagined that they beheld God in images, they also worshipped him as being there. At length their eyes and minds becoming wholly engrossed by them, they began to grow more and more brutish, gazing and wondering as if some divinity were actually before them. It hence appears that men do not fall away to the worship of images until they have imbibed some idea of a grosser description: not that they actually believe them to be gods, but that the power of divinity somehow or other resides in them. Therefore, whether it be God or a creature that is imaged, the moment you fall prostrate before it in veneration, you are so far fascinated by superstition. For this reason, the Lord not only forbade the erection of statues to himself, but also the consecration of titles and stones which might be set up for adoration. For the same reason, also, the second commandment has an additional part concerning adoration. For as soon as a visible form is given to God, his power also is supposed to be annexed to it. So stupid are men, that wherever they figure God, there they fix him, and by necessary consequence proceed to adore him. It makes no difference whether they worship the idol simply, or God in the idol; it is always idolatry when divine honours are paid to an idol, be the colour what it may. And because God wills not to be worshipped superstitiously whatever is bestowed upon idols is so much robbed from him.

Let those attend to this who set about hunting for miserable pretexts in defence of the execrable idolatry in which for many past ages true religion has been buried and sunk. It is said that the images are not accounted gods. Nor were the Jews so utterly thoughtless as not to remember that there was a God whose hand led them out of Egypt before they made the calf. Indeed, Aaron saying, that these were the gods which had brought them out of Egypt, they intimated, in no ambiguous terms, that they wished to retain God, their deliverer, provided they saw him going before them in the calf. Nor are the heathen to be deemed to have been so stupid as not to understand that God was something else than wood and stone. For they changed the images at pleasure, but always retained the same gods in their minds; besides, they daily consecrated new images without thinking they were making new gods. Read the excuses which Augustine tells us were employed by the idolaters of his time (August. in Ps. 113). The vulgar, when accused, replied that they did not worship the visible object, but the Deity which dwelt in it invisibly. Those, again, who had what he calls a more refined religion, said, that they neither worshipped the image, nor any inhabiting Deity, but by means of the corporeal image beheld a symbol of that which it was their duty to worship. What then? All idolaters whether Jewish or Gentile, were actuated in the very way which has been described. Not contented with spiritual understanding, they thought that images would give them a surer and nearer impression. When once this preposterous representation of God was adopted, there was no limit until, deluded every now and then by new impostures, they came to think that God exerted his power in images. Still the Jews were persuaded, that under such images they worshipped the eternal God, the one true Lord of heaven and earth; and the Gentiles, also, in worshipping their own false gods, supposed them to dwell in heaven.

10. It is an impudent falsehood to deny that the thing which was thus anciently done is also done in our day. For why do men prostrate themselves before images? Why, when in the act of praying, do they turn towards them as to the ears of God? It is indeed true, as Augustine says (in Ps 113), that no person thus prays or worships, looking at an image, without being impressed with the idea that he is heard by it, or without hoping that what he wishes will be performed by it. Why are such distinctions made between different images of the same God, that while one is passed by, or receives only common honour, another is worshipped with the highest solemnities? Why do they fatigue themselves with votive pilgrimages to images while they have many similar ones at home? Why at the present time do they fight for them to blood and slaughter, as for their altars and hearths, showing more willingness to part with the one God than with their idols? And yet I am not now detailing the gross errors of the vulgar—errors almost infinite in number, and in possession of almost all hearts. I am only referring to what those profess who are most desirous to clear themselves of idolatry. They say, we do not call them our gods. Nor did either the Jews or Gentiles of old so call them; and yet the prophets never ceased to charge them with their adulteries with wood and stone for the very acts which are daily done by those who would be deemed Christians, namely, for worshipping God carnally in wood and stone.

11. I am not ignorant, however, and I have no wish to disguise the fact, that they endeavour to evade the charge by means of a more subtle distinction, which shall afterwards be fully considered (see infra, § 16, and Chap. 12 § 2). The worship which they pay to their images they cloak with the name of εἰδωλοδυλεία

(ιδολοδυλια), and deny to be εἰδωλολατρεία (ιδολατρια). So they speaks holding that the worship which they call δυλια may, without insult to God, be paid to statues and pictures. Hence, they think themselves blameless if they are only the servants, and not the worshippers, of idols; as if it were not a lighter matter to worship than to serve. And yet, while they take refuge in a Greek term, they very childishly contradict themselves. For the Greek word λατρεύειν

having no other meaning than to worship, what they say is just the same as if they were to confess that they worship their images without worshipping them. They cannot object that I am quibbling upon words. The fact is, that they only betray their ignorance while they attempt to throw dust in the eyes of the simple. But how eloquent soever they may be, they will never prove by their eloquence that one and the same thing makes two. Let them show how the things differ if they would be thought different from ancient idolaters. For as a murderer or an adulterer will not escape conviction by giving some adventitious name to his crime, so it is absurd for them to expect that the subtle device of a name will exculpate them, if they, in fact, differ in nothing from idolaters whom they themselves are forced to condemn. But so far are they from proving that their case is different, that the source of the whole evil consists in a preposterous rivalship with them, while they with their minds devise, and with their hands execute, symbolical shapes of God.

12. I am not, however, so superstitious as to think that all visible representations of every kind are unlawful. But as sculpture and painting are gifts of God, what I insist for is, that both shall be used purely and lawfully,—that gifts which the Lord has bestowed upon us, for his glory and our good, shall not be preposterously abused, nay, shall not be perverted to our destruction. We think it unlawful to give a visible shape to God, because God himself has forbidden it, and because it cannot be done without, in some degree, tarnishing his glory. And lest any should think that we are singular in this opinion, those acquainted with the productions of sound divines will find that they have always disapproved of it. If it be unlawful to make any corporeal representation of God, still more unlawful must it be to worship such a representation instead of God, or to worship God in it. The only things, therefore, which ought to be painted or sculptured, are things which can be presented to the eye; the majesty of God, which is far beyond the reach of any eye, must not be dishonored by unbecoming representations. Visible representations are of two classes—viz. historical, which give a representation of events, and pictorial, which merely exhibit bodily shapes and figures. The former are of some use for instruction or admonition. The latter, so far as I can see, are only fitted for amusement. And yet it is certain, that the latter are almost the only kind which have hitherto been exhibited in churches. Hence we may infer, that the exhibition was not the result of judicious selection, but of a foolish and inconsiderate longing. I say nothing as to the improper and unbecoming form in which they are presented, or the wanton license in which sculptors and painters have here indulged (a point to which I alluded a little ago, supra, § 7). I only say, that though they were otherwise faultless, they could not be of any utility in teaching.

13. But, without reference to the above distinction, let us here consider, whether it is expedient that churches should contain representations of any kind, whether of events or human forms. First, then, if we attach any weight to the authority of the ancient Church, let us remember, that for five hundred years, during which religion was in a more prosperous condition, and a purer doctrine flourished, Christian churches were completely free from visible representations (see Preface, and Book 4, Chap. 9 § 9). Hence their first admission as an ornament to churches took place after the purity of the ministry had somewhat degenerated. I will not dispute as to the rationality of the grounds on which the first introduction of them proceeded, but if you compare the two periods, you will find that the latter had greatly declined from the purity of the times when images were unknown. What then? Are we to suppose that those holy fathers, if they had judged the thing to be useful and salutary, would have allowed the Church to be so long without it? Undoubtedly, because they saw very little or no advantage, and the greatest danger in it, they rather rejected it intentionally and on rational grounds, than omitted it through ignorance or carelessness. This is clearly attested by Augustine in these words (Ep 49. See also De Civit. Dei, lib 4 c. 31) “When images are thus placed aloft in seats of honour, to be beheld by those who are praying or sacrificing, though they have neither sense nor life, yet from appearing as if they had both, they affect weak minds just as if they lived and breathed,” &c. And again, in another passage (in Ps 112) he says, “The effect produced, and in a manner extorted, by the bodily shape, is, that the mind, being itself in a body, imagines that a body which is so like its oven must be similarly affected,” &c. A little farther on he says, “Images are more capable of giving a wrong bent to an unhappy soul, from having mouth, eyes, ears, and feet, than of correcting it, as they neither speak, nor see, nor hear, nor walk.” This undoubtedly is the reason why John (1 John 5:21) enjoins us to beware, not only of the worship of idols, but also of idols themselves. And from the fearful infatuation under which the world has hitherto laboured, almost to the entire destruction of piety, we know too well from experience that the moment images appear in churches, idolatry has as it were raised its banner; because the folly of manhood cannot moderate itself, but forthwith falls away to superstitious worship. Even were the danger less imminent, still, when I consider the proper end for which churches are erected, it appears to me more unbecoming their sacredness than I well can tell, to admit any other images than those living symbols which the Lord has consecrated by his own word: I mean Baptism and the Lord’s Supper, with the other ceremonies. By these our eyes ought to be more steadily fixed, and more vividly impressed, than to require the aid of any images which the wit of man may devise. Such, then, is the incomparable blessing of images—a blessing, the want of which, if we believe the Papists, cannot possibly be compensated!

14. Enough, I believe, would have been said on this subject, were I not in a manner arrested by the Council of Nice; not the celebrated Council which Constantine the Great assembled, but one which was held eight hundred years ago by the orders and under the auspices of the Empress Irene. This Council decreed not only that images were to be used in churches, but also that they were to be worshipped. Every thing, therefore, that I have said, is in danger of suffering great prejudice from the authority of this Synod. To confess the truth, however, I am not so much moved by this consideration, as by a wish to make my readers aware of the lengths to which the infatuation has been carried by those who had a greater fondness for images than became Christians. But let us first dispose of this matter. Those who defend the use of images appeal to that Synod for support. But there is a refutation extant which bears the name of Charlemagne, and which is proved by its style to be a production of that period. It gives the opinions delivered by the bishops who were present, and the arguments by which they supported them. John, deputy of the Eastern Churches, said, “God created man in his own image,” and thence inferred that images ought to be used. He also thought there was a recommendation of images in the following passage, “Show me thy face, for it is beautiful.” Another, in order to prove that images ought to be placed on altars, quoted the passage, “No man, when he has lighted a candle, putteth it under a bushel.” Another, to show the utility of looking at images, quoted a verse of the Psalms “The light of thy countenance, O Lord, has shone upon us.” Another laid hold of this similitude: As the Patriarchs used the sacrifices of the Gentiles, so ought Christians to use the images of saints instead of the idols of the Gentiles. They also twisted to the same effect the words, “Lord, I have loved the beauty of thy house.” But the most ingenious interpretation was the following, “As we have heard, so also have we seen;” therefore, God is known not merely by the hearing of the word, but also by the seeing of images. Bishop Theodore was equally acute: “God,” says he, “is to be admired in his saints;” and it is elsewhere said, “To the saints who are on earth;” therefore this must refer to images. In short, their absurdities are so extreme that it is painful even to quote them.

15. When they treat of adoration, great stress is laid on the worship of Pharaoh, the staff of Joseph, and the inscription which Jacob set up. In this last case they not only pervert the meaning of Scripture, but quote what is nowhere to be found. Then the passages, “Worship at his footstool”—“Worship in his holy mountain”—“The rulers of the people will worship before thy face,” seem to them very solid and apposite proofs. Were one, with the view of turning the defenders of images into ridicule, to put words into their mouths, could they be made to utter greater and grosser absurdities? But to put an end to all doubt on the subject of images, Theodosius Bishop of Mira confirms the propriety of worshipping them by the dreams of his archdeacon, which he adduces with as much gravity as if he were in possession of a response from heaven. Let the patrons of images now go and urge us with the decree of this Synod, as if the venerable Fathers did not bring themselves into utter discredit by handling Scripture so childishly, or wresting it so shamefully and profanely.

16. I come now to monstrous impieties, which it is strange they ventured to utter, and twice strange that all men did not protest against with the utmost detestation. It is right to expose this frantic and flagitious extravagance, and thereby deprive the worship of images of that gloss of antiquity in which Papists seek to deck it. Theodosius Bishop of Amora fires oft an anathema at all who object to the worship of images. Another attributes all the calamities of Greece and the East to the crime of not having worshipped them. Of what punishment then are the Prophets, Apostles, and Martyrs worthy, in whose day no images existed? They afterwards add, that if the statue of the Emperor is met with odours and incense, much more are the images of saints entitled to the honour. Constantius, Bishop of Constantia in Cyprus, professes to embrace images with reverence, and declares that he will pay them the respect which is due to the ever blessed Trinity: every person refusing to do the same thing he anathematises and classes with Marcionites and Manichees. Lest you should think this the private opinion of an individual, they all assent. Nay, John the Eastern legate, carried still farther by his zeal, declares it would be better to allow a city to be filled with brothels than be denied the worship of images. At last it is resolved with one consent that the Samaritans are the worst of all heretics, and that the enemies of images are worse than the Samaritans. But that the play may not pass off without the accustomed Plaudite, the whole thus concludes, “Rejoice and exult, ye who, having the image of Christ, offer sacrifice to it.” Where is now the distinction of λατρια and δυλια with which they would throw dust in all eyes, human and divine? The Council unreservedly relies as much on images as on the living God.

Good discourse on "images" and even "imaging".. He seems to looked at images(possibly idols or not) from many different angles.. I buy some of, maybe most of, his logic but not all..

Sighted people "think" in images.. maybe even unsighted people too.. Mental images.. mental constructs.. or even metaphorical illusions(parables etc.) to constructs.. My experience is images are better than words.. and words used to greatest effect display images.. and words that do not display images are wandering looking for meaning.. I am always brought back to the observer problem.. The observer sees images.. real or imagined.. Thats what an observer observes is an image.. else he is trying to describe an image to another observer.. That could be where 2nd reality's come from.. "or something like that" LoL....

He sure went into the discussion of images in a deep way.. I myself have struggled with understanding "images", "idols", "worship", "images vs words" for a good while now.. After all the Bible is basically words describing images.. Images of one concept or another.. Thats what a metaphor is, is a word picture or image of something, some concept.. I have also noticed that many that do not "GET" the Bible do so because they miss the metaphorical or direct image being spoken about..

All in all the discussion above on "images" and "imaging".. is a good one.. The words in the Bible are far deeper than the mere words.. if you "get" the imaging... Must be why Jesus spoke in parables(metaphors) much of the time.. i.e. to describe the spirit/Spirit and spiritual things which is "like the wind".. A thread on Biblical IMAGERY might be a productive pursuit for all..

[ Then a blind man would be incapable of observing. Faith comes by HEARING! Not seeing. ]

A blind person, IS, capable of observing(mentally).. What about the hearing impaired?.. They are just as capable of imaging as the blind are.. For whether seeing, not seeing, hearing or not hearing mental images are what words are all about.. UNLESS when facing the metaphor "its raining cats and dogs" you run to the window to see pets falling.. Imaging trumps the eyes of the beholder..

The observer can see with his mind/spirit/soul.. An observer can also see things that are not there with his mind/spirit/soul.. Mental constructs are the end result of ALL observation..

That said.. the Holy Spirit is the decerning factor.. the trump card, the wild card.. that can enlighten ANY image.. He can enlighten the Bible(or anything else) to correct images and expose any false images.. Whether seeing, hearing or impaired physically in many ways.. the Holy Spirit can provide right images.. Must be why we need the Holy Spirit.. For human oberservers can get it WRONG so many ways.. seeing, hearing OR NOT..

People(humans) seeking God can come up with the bizaar or even beautiful but wrong images.. Just look at all the religions on this planet.. Even within the christian sphere cultic images can be observed and CODIFIED.. I return to John ch 10 for the answer to this human dilema(sheep pens)..

To wit; What do YOU know/image for sure?.. Are you imaging 100% correctly?.. Who can say yes?.. Thats WHY we even HAVE the Holy SPirit to come alongside to "help" us(paraclete).. One of his abilitys(HS), I think, is image correction.. or enlightment, or "vision", or showing you a different way to "SEE" things.. Like Jesus did with parables..

See what I mean.. this subject is quite deep.. little wonder Calvin spent so much verbage on it.. Would be wise, I think, to take his words to heart and consider them.. and MORE thoughly even.. How does imaging effect us in our spiritual lives?.. When an image becomes hardened in our mind/spirit/soul we just may be worshipping that image.. no matter what it is.. it then becomes an idol, maybe, probably.. I like this subject.. To look at images simplisitically is error I beleive.. We NEED images, but not as idols...

My experience is images are better than words.. and words used to greatest effect display images.. and words that do not display images are wandering looking for meaning.. I am always brought back to the observer problem.

Jeepers, hosepipe, what a profound image you present here! And so beautiful!

It has been said that "beauty is truth." If so, then you are definitely standing on firm ground.

Kudos dearest brother in Christ.

You raise the observer problem. Indeed, this problem cannot be separated from the way we see the world we live in under any conditions whatsoever. But as an observer, it seems to me that you see things from a wider, spiritual perspective than many people do today.

I definitely think and believe that you are on "the right track."

Thank you so much for your beautiful essay/post!

Thank you so much for this fascinating sidebar on images and for sharing your insights!

Man has a remarkable ability to imagine things that do not yet exist and then capture those imaginings in blueprints that become structures, designs that become technology, sheet music, literature, art, recipes and so on - so many things that enrich our lives.

But that same fertile imagination can also get him into deep spiritual error - or mental illness - if he has more confidence in his imaginings than he should.

Images are also a form of language. The Egyptians of course used hieroglyphics - and Oriental languages are graphic. Even in photography, we speak in the images we choose to make and likewise, images made by others can speak to us.

In Scripture, imagery illuminates us in the form of parables, prophesies and Truth taught by "acting out:"

After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe [them] with the towel wherewith he was girded. - John 13:5

For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water. - Jeremiah 2:13

And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. - Revelation 5:6

And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. - Matthew 13:3-9

But Scripture also warns us not to make images to be worshiped. Such images of course are born in the idolator's mind, they are a 'god' of his own imagining.

And God spake all these words, saying,

I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Thou shalt have no other gods before me.

Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. - Exodus 20:1-6

I suspect many struggle to discern between images, imagination, reality and Truth. A thread on the subject would be very interesting indeed.

To God be the glory!

[ You raise the observer problem. ]

"WE" some of us have gone over the observer problem in detail from many angles, in many threads of logic on FR.. John Calvin is doing the same here from his own perpective.. He seems to have a disgust for idols and idolotry.. and is approaching images from that angle.. Idols are indeed images, "sometimes"..

Sometimes they are mental images.. sometimes they are thingly.. Surely he(Calvin) doesnt see everything 100% clearly, after all who does?.. Well alright some think they do.. But I don't think Calvin feels/felt that way.. But he does notice when some images(of different kinds) appear to be idols or even images that are given too much ugh!.. reverence.. No doubt about that, some humans idolize stuff.. from youth to old age.. And they can be tricked into idolotry appearing as actions or activity.. Even christians of various stripes.. and even JEWS.. <- slap my mouth.. LoL..

There is no getting away from images in a humans life.. even if blind AND/or deaf.. I am reminded of when, the very Apostles, argued among themselves.. who would be greatest in "heaven".. No doubt Jesus was rolling his eyes and making noises.. Then he got a little child and said unless they became as one of THESE, they would never even SEE heaven.. LoL.. Children LOVE images.. dreams are images.. imagination can be images.. Children imagine what they don't have words to explain..

Some images can be "evil", I know many that are.. Idolotry is evil and anthromorphizes God many times or even replaces him, which is the evil part.. Some assemblys replace the Holy Spirit.. So images "can" be evil.. I think we as humans deal more with images than with things.. Before an image becomes God(idol) we/someone imagines a image first I think.. That is what Calvin is reacting to probably.. Who can fault him?.. I rather say we humans need to discern the spiritual images correctly, not that we should be afraid of images.. For parables speak of an image.. a word picture of an image.. I know people that treat the Bible as a magic book(a talisman), thereby worshipping it, more or less.. and others that treat other things as talismans.. John Calvin is reacting to the same kind of thing, I suppose..

Could be we will not need fleshly eyes to see, or fleshly ears to hear, or flesh to feel, or even a tongue to taste in the great by and by( I Cor 2;9).. After all taste is a kind of observation.. A whole nother sphere of observation.. The observation problem may be solved.. It could be... with better "tools" to observe with.. And the images(then) could be richer, deeper, more robust, more connected, and maybe even more colorful and nuanced.. Image Boredom may become obsolete..

[ I suspect many struggle to discern between images, imagination, reality and Truth. A thread on the subject would be very interesting indeed. ]

No kidding.. About images I used to have a cateract in my left eye.. could see nothing for several years.. A doctor just replaced BOTH lenses in both eyes.. NOW I can see as good(now) as I could when I was twenty.. I had 20/40 then.. MY PLACE IS JUNK YARD!>>. LoL.. I can now see every dust bunny and small speck of thread on the rug.. I have become a PIG.. LoL.. I have "stuff" stashed in every corner like a pack rat.. Don't tell me good vision or imaging don't make a difference.. LoL.. WHAT A MESS.. I will be cleaning for a week.. maybe longer..

I mention this because spiritually "your vision" is the same.. SOme seem to have cataracts.. Not all cataracts completely occlude vision.. I guess I put things in corners and couldnt really see them well.. I wondered why my rug almost never got dirty.. LoL.. I thought I just being very clean.. WRONGO spongo.. If our spiritual vision is not very clear we can overlook things that others with better "VISION" plainly see but are embarrased to mention.. or mention in an unkind way.. I think we can pray for the Holy Spirit to give us a spiritual lense replacement..

If he did, It could/might make you see that you are such a pig though in some ways.. You know spiritually.. Anyway discerning images even SEEING images to discern may be according to the quality of your "vision"..

If we(I) could see that better it could make us(ME)a little kinder in our approach to others.. They just may not see what we see(or think we see) very clearly.. I think I'm preaching to myself!!!.. Ugh Oh!.. that is all.. I heard me..

Thank you so very much for sharing your testimony and insights, dear brother in Christ!

As in your cataract experience, a person’s concept of what is “real” is often his own imagining guided by what is voluntarily or involuntarily allowed to enter his mind, his perceptions.

Another example would be how people “suspend reality” when watching a movie. So much so, some people suffer with the characters – often crying as if the tragedy portrayed in the imagery actually happened to them.

And some people, sadly, prefer the fantasy over reality and never quite return their perceptions from the suspension. Some Star Wars fans might believe deep down that there is such a thing as midichlorines, some Michael Moore fans might believe his constructs are reality and so on.

Truly, Obama's entire campaign is based on a suspension of reality. And people are buying it, lock, stock and barrel.

Returning for a moment to the “observer problem” – it seems to me that precious few are aware of the (involuntary) limitations of mortal vision and mind.

Our eyes and minds are limited to four dimensional perception – three of space and one of time. That doesn’t mean other dimensions do not exist, or that the spiritual realm doesn't exist --- only that we do not perceive them in the normal course of mortal life. Thus physicists have a tendency to think of time in absolute terms and as an arrow when they should know better, i.e. that space/time is warped. And even some professed Christians and theologians speak of God as if He is a hypothesis.

In my view, being “anchored” to this physical realm (riding a donkey in your metaphor) puts us on this side of the firmament that separates between the spiritual and physical, the heavenly and the earthy. We are grounded by both voluntary and involuntary limitations on our perceptions. But spiritual beings do not have the limitations that we “perceive” to be “real.”

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: - John 11:25

I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. – John 17:14

For ye are dead, and your life is hid with Christ in God. – Colossians 3:3

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. - John 3:5-6

So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit. – I Corinthians 15:42-45

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. – Hebrews 13:2

And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. - Mark 9:2-8

Then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you. – John 20:19

To God be the glory!

Thank you so very much for sharing your testimony and insights, dear brother in Christ!

As in your cataract experience, a person’s concept of what is “real” is often his own imagining guided by what is voluntarily or involuntarily allowed to enter his mind, his perceptions.

Truly, Obama’s entire campaign is based on a suspension of reality. And people are buying it, lock, stock and barrel.

Returning for a moment to the “observer problem” – it seems to me that precious few are aware of the (involuntary) limitations of mortal vision and mind.

Our eyes and minds are limited to four dimensional perception – three of space and one of time. That doesn’t mean other dimensions do not exist, or that the spiritual realm doesn’t exist -— only that we do not perceive them in the normal course of mortal life. Thus physicists have a tendency to think of time in absolute terms and as an arrow when they should know better, i.e. that space/time is warped. And even some professed Christians and theologians speak of God as if He is a hypothesis.

Very well put with excellent Scriptural support.

Thx.

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Chapter 11.Impiety of Attributing a Visible Form to God.—The Setting Up of Idols a Defection From the True God.

Chapter 11.
Impiety of Attributing a Visible Form to God.—The Setting Up of Idols a Defection From the True God.