PART I
Three Treatises on the Divine Images · Saint John of Damascus
In the first place, then, before speaking to you, I beseech Almighty God, to whom all things lie open, who knows my small capacity and my genuine intention, to bless the words of my mouth, and to enable me to bridle my mind and direct it to Him, to walk in His presence straightly, not declining to a plausible right hand, nor knowing the left. Then I ask all God’s people, the chosen ones of His royal priesthood, with the holy shepherd of Christ’s orthodox flock, who represents in his own person Christ’s priesthood, to receive my treatise with kindness. They must not dwell on my unworthiness, nor seek for eloquence, for I am only too conscious of my shortcomings. They must consider the thoughts themselves. The kingdom of heaven is not in word but in deed. Conquest is not my object. I raise a hand which is fighting for the truth—a willing hand under the divine guidance. Relying, then, upon substantial truth as my auxiliary, I will enter on my subject matter.
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Now adversaries say: God’s commands to Moses the law-giver were, ‘Thou shalt adore the Lord thy God, and thou shalt worship him alone, and thou shalt not make to thyself a graven thing that is in heaven above, or in the earth beneath.’
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They err truly, not knowing the Scriptures, for the letter kills whilst the spirit quickens—not finding in the letter the hidden meaning. I could say to these people, with justice, He who taught you this would teach you the following. Listen to the law-giver’s interpretation in Deuteronomy: ‘And the Lord spoke to you from the midst of the fire. You heard the voice of His words, but you saw not any form at all.’ And shortly afterwards: ‘Keep your souls carefully. You saw not any similitude in the day that the Lord God spoke to you in Horeb from the midst of the fire, lest perhaps being deceived you might make you a graven similitude, or image of male and female, the similitude of any beasts that are upon the earth, or of birds that fly under heaven.’ And again, ‘Lest, perhaps, lifting up thy eyes to heaven, thou see the sun and the moon, and all the stars of heaven, and being deceived by error thou adore and serve them.’
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You see the one thing to be aimed at is not to adore a created thing more than the Creator, nor to give the worship of latreia except to Him alone. By worship, consequently, He always understands the worship of latreia. For, again, He says: ‘Thou shalt not have strange gods other than Me. Thou shalt not make to thyself a graven thing, nor any similitude. Thou shalt not adore them, and thou shalt not serve them, for I am the Lord thy God.’ And again, ‘Overthrow their altars, and break down their statues; burn their groves with fire, and break their idols in pieces. For thou shalt not adore a strange god.’ And a little further on: ‘Thou shalt not make to thyself gods of metal.’
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You see that He forbids image-making on account of idolatry, and that it is impossible to make an image of the immeasurable, uncircumscribed, invisible God. You have not seen the likeness of Him, the Scripture says, and this was St Paul’s testimony as he stood in the midst of the Areopagus: ‘Being, therefore, the offspring of God, we must not suppose the divinity to be like unto gold, or silver, or stone, the graving of art, and device of man.’
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Again, things which have taken place are expressed by images for the remembrance either of a wonder, or an honour, or dishonour, or good or evil, to help those who look upon it in after times that we may avoid evils and imitate goodness. It is of two kinds, the written image in books, as when God had the law inscribed on tablets, and when He enjoined that the lives of holy men should be recorded and sensible memorials be preserved in remembrance; as, for instance, the earthen jar and the staff in the ark. So now we preserve in writing the images and the good deeds of the past. Either, therefore, take away images altogether and be out of harmony with God who made these regulations, or receive them with the language and in the manner which befits them. In speaking of the manner let us go into the question of worship.
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Worship is the symbol of veneration and of honour. Let us understand that there are different degrees of worship. First of all the worship of latreia, which we show to God, who alone by nature is worthy of worship. Then, for the sake of God who is worshipful by nature, we honour His saints and servants, as Josue and Daniel worshipped an angel, and David His holy places, when he says, ‘Let us go to the place where His feet have stood.’ Again, in His tabernacles, as when all the people of Israel adored in the tent, and standing round the temple in Jerusalem, fixing their gaze upon it from all sides, and worshipping from that day to this, or in the rulers established by Him, as Jacob rendered homage to Esau, his elder brother, and to Pharao, the divinely established ruler. Joseph was worshipped by his brothers. I am aware that worship was based on honour, as in the case of Abraham and the sons of Emmor. Either, then, do away with worship, or receive it altogether according to its proper measure.
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Of old, God the incorporeal and uncircumscribed was never depicted. Now, however, when God is seen clothed in flesh, and conversing with men, I make an image of the God whom I see. I do not worship matter, I worship the God of matter, who became matter for my sake, and deigned to inhabit matter, who worked out my salvation through matter. I will not cease from honouring that matter which works my salvation. I venerate it, though not as God. How could God be born out of lifeless things? And if God’s body is God by union (καθ’ ὑπόστασιν), it is immutable. The nature of God remains the same as before, the flesh created in time is quickened by a logical and reasoning soul. I honour all matter besides, and venerate it. Through it, filled, as it were, with a divine power and grace, my salvation has come to me. Was not the thrice happy and thrice blessed wood of the Cross matter? Was not the sacred and holy mountain of Calvary matter? What of the life-giving rock, the Holy Sepulchre, the source of our resurrection: was it not matter? Is not the most holy book of the Gospels matter? Is not the blessed table matter which gives us the Bread of Life? Are not the gold and silver matter, out of which crosses and altar-plate and chalices are made? And before all these things, is not the body and blood of our Lord matter? Either do away with the veneration and worship due to all these things, or submit to the tradition of the Church in the worship of images, honouring God and His friends, and following in this the grace of the Holy Spirit. Do not despise matter, for it is not despicable. Nothing is that which God has made. This is the Manichean heresy. That alone is despicable which does not come from God, but is our own invention, the spontaneous choice of will to disregard the natural law,—that is to say, sin. If, therefore, you dishonour and give up images, because they are produced by matter, consider what the Scripture says: And the Lord spoke to Moses, saying, ‘Behold I have called by name Beseleel, the son of Uri, the son of Hur, of the tribe of Juda. And I have filled him with the spirit of God, with wisdom and understanding, and knowledge in all manner of work. To devise whatsoever may be artificially made of gold, and silver, and brass, of marble and precious stones, and variety of wood. And I have given him for his companion, Ooliab, the son of Achisamech, of the tribe of Dan. And I have put wisdom in the heart of every skilful man, that they may make all things which I have commanded thee.’ And again: ‘Moses said to all the assembly of the children of Israel: This is the word the Lord hath commanded, saying: Set aside with you first fruits to the Lord. Let every one that is willing and hath a ready heart, offer them to the Lord, gold, and silver, and brass, violet, and purple, and scarlet twice dyed, and fine linen, goat’s hair, and ram’s skins died red and violet, coloured skins, selim-wood, and oil to maintain lights and to make ointment, and most sweet incense, onyx stones, and precious stones for the adorning of the ephod and the rational. Whosoever of you is wise, let him come, and make that which the Lord hath commanded.’ See you here the glorification of matter which you make inglorious. What is more insignificant than goat’s hair or colours? Are not scarlet and purple and hyacinth colours? Now, consider the handiwork of man becoming the likeness of the cherubim. How, then, can you make the law a pretence for giving up what it orders? If you invoke it against images, you should keep the Sabbath, and practise circumcision. It is certain that ‘if you observe the law, Christ will not profit you. You who are justified in the law, you are fallen from grace.’ Israel of old did not see God, but we see the Lord’s glory face to face.
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We proclaim Him also by our senses on all sides, and we sanctify the noblest sense, which is that of sight. The image is a memorial, just what words are to a listening ear. What a book is to the literate, that an image is to the illiterate. The image speaks to the sight as words to the ear; it brings us understanding. Hence God ordered the ark to be made of imperishable wood, and to be gilded outside and in, and the tablets to be put in it, and the staff and the golden urn containing the manna, for a remembrance of the past and a type of the future. Who can say these were not images and far-sounding heralds? And they did not hang on the walls of the tabernacle; but in sight of all the people who looked towards them, they were brought forward for the worship and adoration of God, who made use of them. It is evident that they were not worshipped for themselves, but that the people were led through them to remember past signs, and to worship the God of wonders. They were images to serve as recollections, not divine, but leading to divine things by divine power.
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And God ordered twelve stones to be taken out of the Jordan, and specified why. For he says: ‘When your son asks you the meaning of these stones, tell him how the water left the Jordan by the divine command, and how the ark was saved and the whole people.’ How, then, shall we not record on image the saving pains and wonders of Christ our Lord, so that when my child asks me, ‘What is this?’ I may say, that God the Word became man, and that for His sake not Israel alone passed through the Jordan, but all the human race gained their original happiness. Through Him human nature rose from the lowest depths of the earth higher than the skies, and in His Person sat down on the throne His Father had prepared for Him.
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But the adversary says: ‘Make an image of Christ or of His mother who bore Him (τῆς θεοτόκον), and let that be sufficient.’ O what folly this is! On your own showing, you are absolutely against the saints. For if you make an image of Christ and not of the saints, it is evident that you do not disown images, but the honour of the saints. You make statues indeed of Christ as of one glorified, whilst you reject the saints as unworthy of honour, and call truth a falsehood. ‘I live,’ says the Lord, ‘and I will glorify those who glorify Me.’ And the divine Apostle: therefore now he is not a servant, but a son. ‘And if a son, an heir also through God.’ Again, ‘If we suffer with Him, that we also may be glorified:’ you are not waging war against images, but against the saints. St John, who rested on His breast, says, that we shall be like to Him: just as a man by contact with fire becomes fire, not by nature, but by contact and by burning and by participation, so is it, I apprehend, with the flesh of the Crucified Son of God. That flesh, by participation through union (κἀθ’ ὑπόστασιν) with the divine nature, was unchangeably God, not in virtue of grace from God as was the case with each of the prophets, but by the presence of the Fountain Head Himself. God, the Scripture says, stood in the synagogue of the gods, so that the saints, too, are gods. Holy Gregory takes the words, ‘God stands in the midst of the gods,’ to mean that He discriminates their several merits. The saints in their lifetime were filled with the Holy Spirit, and when they are no more, His grace abides with their spirits and with their bodies in their tombs, and also with their likenesses and holy images, not by nature, but by grace and divine power.
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God charged David to build Him a temple through his son, and to prepare a place of rest. Solomon, in building the temple, made the cherubim, as the book of Kings says. And he encompassed the cherubim with gold, and all the walls in a circle, and he had the cherubim carved, and palms inside and out, in a circle, not from the sides, be it observed. And there were bulls and lions and pomegranates. Is it not more seemly to decorate all the walls of the Lord’s house with holy forms and images rather than with beasts and plants? Where is the law declaring ‘thou shalt not make any graven image’? But Solomon receiving the gift of wisdom, imaging heaven, made the cherubim, and the likenesses of bulls and lions, which the law forbade. Now if we make a statue of Christ, and likenesses of the saints, does not their being filled with the Holy Ghost increase the piety of our homage? As then the people and the temple were purified in blood and in burnt offerings, so now the Blood of Christ giving testimony under Pontius Pilate, and being Himself the first fruits of the martyrs, the Church is built up on the blood of the saints. Then the signs and forms of lifeless animals figured forth the human tabernacle, the martyrs themselves whom they were preparing for God’s abode.
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Of old they who did not know God, worshipped false gods. But now, knowing God, or rather being known by Him, how can we return to bare and naked rudiments? I have looked upon the human form of God, and my soul has been saved. I gaze upon the image of God, as Jacob did, though in a different way. Jacob sounded the note of the future, seeing with immaterial sight, whilst the image of Him who is visible to flesh is burnt into my soul. The shadow and winding sheet and relics of the apostles cured sickness, and put demons to flight. How, then, shall not the shadow and the statues of the saints be glorified? Either do away with the worship of all matter, or be not an innovator. Do not disturb the boundaries of centuries, put up by your fathers.
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If you bring forward certain practices, they do not inculpate our worship of images, but the worship of heathens who make them idols. Because heathens do it foolishly, this is no reason for objecting to our pious practice. If the same magicians and sorcerers use supplication, so does the Church with catechumens; the former invoke devils, but the Church calls upon God against devils. Heathens have raised up images to demons, whom they call gods. Now we have raised them to the one Incarnate God, to His servants and friends, who are proof against the diabolical hosts.
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If, again, you object that the great Epiphanius thoroughly rejected images, I would say in the first place the work in question is fictitious and unauthentic. It bears the name of some one who did not write it, which used to be commonly done. Secondly, we know that blessed Athanasius objected to the bodies of saints being put into chests, and that he preferred their burial in the ground, wishing to set at nought the strange custom of the Egyptians, who did not bury their dead under ground, but set them upon beds and couches. Thus, supposing that he really wrote this work, the great Epiphanius, wishing to correct something of the same kind, ordered that images should not be used. The proof that he did not object to images, is to be found in his own church, which is adorned with images to this day. Thirdly, the exception is not a law to the Church, neither does one swallow make summer, as it seems to Gregory the theologian, and to the truth. Neither can one expression overturn the tradition of the whole Church which is spread throughout the world.
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Accept, therefore, the teaching of Scripture and spiritual writers. If the Scripture does call the idols of heathens silver and gold, and the works of man’s hand, it does not forbid the adoration of inanimate things, or man’s handiwork, but the adoration of demons.
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Instead of attaching the common conception to images, we should look upon what they symbolise, and not despise the divine mark and character which they portray, as sensible images of mysterious and heavenly visions.
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We have taken the same line. On the one side, through the veiled language of Scripture and the help of oral tradition, intellectual things are understood through sensible ones, and the things above nature by the things that are. Forms are given to what is intangible and without shape, and immaterial perfection is clothed and multiplied in a variety of different symbols.
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Commentary.—If it be a good work to clothe with shape and form, according to our standard, that which is formless, shapeless, and without consistency, how shall we not make images to ourselves in the same way of things perceived through form and shape, so that we may bear them in mind, and be moved to imitate what they represent.
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Now, if the substances (ούσίαι) and orders above us, of which we have already made reverent mention, are without bodies, their hierarchy is intellectual and above sense.
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We supply by the variety of sensible symbols the visible order, which is according to our own measure. Those sensible symbols lead us naturally to intellectual conception, to God and His divine attributes. Spiritual minds form their own spiritual conceptions, but we are led to the divine vision by sensible images.
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Commentary.—If, then, it be rational that we are led to the divine vision by sensible images, and if Divine Providence mercifully clothes in form and image that which is without either for our benefit, what is there unseemly about imaging, according to our capacity, Him who graciously disguised Himself for us in shape and form?
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St Basil’s Sermon on the Martyr St Barlam, beginning, ‘In the first place the death of the saints.’
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Arise, you renowned painters of brave deeds, who set forth by your art a faint image of the General. My praise of the laurel-crowned victor is faint compared to the colours of your brush. I will give up writing on the excellencies of the martyr whom you have crowned. I rejoice at the victory won to-day by your strength. I contemplate the hand put out to the flames, more powerfully dealt with by you. I see the struggle more clearly depicted on your statue. Let demons be enraged even now, overcome by the martyr’s excellencies which you reveal. Let the powerful hand be again outstretched to victory. May Christ our Lord, the supreme Judge of the warfare, appear in picture. To Him be glory for ever and ever. Amen.
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From the same, from the Thirty Chapters to Amphilochios, on the Holy Ghost.—Chap. xviii.
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The image of the king is also called the king, and there are not two kings in consequence. Neither is power divided, nor is glory distributed. Just as the reigning power over us is one, so is our homage one, not many, and the honour given to the image reaches back to the original. What the image is in the one case as a representation, that the Son is by His humanity, and as in art likeness is according to form, so in the divine and incommensurable nature (άσυνθέτος) union is effected in the indwelling Godhead.
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Commentary.—If the image of the king is the king, the image of Christ is Christ, and the image of a saint the saint, and if power is not divided nor glory distributed, honouring the image becomes honouring the one who is set forth in image. Devils have feared the saints, and have fled from their shadow. The shadow is an image, and I make an image that I may scare demons. If you say that only intellectual worship befits God, take away all corporeal things, light, and fragrance, prayer itself through the physical voice, the very divine mysteries which are offered through matter, bread, and wine, the oil of chrism, the sign of the Cross, for all this is matter. Take away the Cross, and the sponge of the Crucifixion, and the spear which pierced the life-giving side. Either give up honouring these things as impossible, or do not reject the veneration of images. Matter is endued with a divine power through prayer made to those who are depicted in image. Purple by itself is simple, and so is silk, and the cloak which is made of both. But if the king put it on, the cloak receives honour from the honour due to the wearer. So is it with matter. By itself it is of no account, but if the one presented in image be full of grace, men become partakers of his grace according to their faith. The apostles knew our Lord with their bodily eyes; others knew the apostles, others the martyrs. I, too, desire to see them in the spirit and in the flesh, and to possess a saving remedy as I am a composite being. I see with my eyes, and revere that which represents what I honour, though I do not worship it as God. Now you, perhaps, are superior to me, and are lifted up above bodily things, and being, as it were, not of flesh, you make light of what is visible, but as I am human and clothed with a body, I desire to see and to be corporeally with the saints. Condescend to my humble wish that you may be secure on your heights. God accepts my longing for Him and for His saints. For He rejoices at the praises of His servant, according to the great St Basil in his panegyric of the Forty Martyrs. Listen to the words which he uttered in honour of the martyr St Gordion.
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The mere memory of just deeds is a source of spiritual joy to the whole world; people are moved to imitate the holiness of which they hear. The life of holy men is as a light illuminating the way for those who would see it. And again, when we recount the story of holy lives we glorify in the first place the Lord of those servants, and we give praise to the servants on account of their testimony, which is known to us. We rejoice the world through good report.
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Commentary.—The remembrance of the saints is thus, you see, a glory to God, praise of the saints, joy and salvation to the whole world. Why, then, would you destroy it? This remembrance is kept by preaching and by images, says the same great St Basil.
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Just as burning follows naturally on fire, and fragrance on sweet ointment, so must good arise from holy actions. For it is no small thing to represent past events according to life. Is it a dim memory of the man’s wrestlings which has come down to us, and does not the painter’s picture tally with our present conflict? Now, as painters draw images from images, they frequently depart from the original as much as the image itself does, and as we did not see what they represent, there is no little fear that we may injure the truth.
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The sun fills us with perpetual wonder, though always before us, so the memory of this man is ever fresh.
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Can the lover of the martyrs have too much of their memory? For the honour shown to the just, our fellow-men, is a testimony to the goodness of our common Lord.
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Recognise the blessedness of the martyr heartily, that you may be a martyr in will; thus, without persecutor, or fire, or blows, found worthy of the same reward.
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Commentary.—How, then, would you dissuade me from honouring the saints, and be envious of my salvation? Listen to what he says a little further on to show that he united the painter’s art to oratory.
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See, then, that setting them before us in representation, we are making them helpful to the living, exhibiting their holiness to us all as if in a picture.
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Commentary.—Do you understand that both image and sermon teach one lesson? He says: ‘Let us show them forth in a sermon as if in a picture.’ And again: Writers and painters point out the struggles of war; the first by the art of style, the second with their brush, and each induce many to be brave. That which a spoken account presents to the hearing, a silent picture portrays for imitation.
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Commentary.—What better proof have we that images are the books of the illiterate, the ever-speaking heralds of honouring the saints, teaching those who gaze upon them without words, and sanctifying the spectacle. I have not many books nor time for study, and I go into a church, the common refuge of souls, my mind wearied with conflicting thoughts. I see before me a beautiful picture and the sight refreshes me, and induces me to glorify God. I marvel at the martyr’s endurance, at his reward, and fired with burning zeal, I fall down to adore God through His martyr, and receive a grace of salvation. Have you not heard the same holy father in his homily on the beginning of the Psalms, say that the Holy Spirit, knowing the human race were obstinate and hard to lead, mixed honey with the psalm-singing? What do you say to this? Shall I not perpetuate the martyr’s testimony both by word and paint brush? Shall I not embrace with my eyes that which is a wonder to the angels and to the whole world, formidable to the devil, a terror to demons, as the same great Father says? Again, towards the end of his homily on the forty martyrs, he exclaims, ‘O sainted band! O sacred fraternity! O invincible army! protectors of the human race, solace of the troubled, hope of your petitioners, most powerful intercessors, light of the world, bloom both intellectual and material of the Churches! The earth has not hidden you from sight, heaven has received you. May its gates be opened to you. The spectacle is worthy of angels and patriarchs, prophets, and just.’
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Commentary.—How shall I not desire to see what the angels desire? St Basil’s brother, who is one with him in thought, St Gregory of Nyssa, shares his sentiments.
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Supplementary.—Just as in human fashion the image makers of the powerful grasp the character of the form and set forth the royal dignity with the insignia of the purple, and their handiwork is called image or king, so is it with human nature. As it was created to rule over other creations, it was made as an animated type or image, partaking of the original in dignity and name.
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The divine beauty is not set forth either in form or comeliness of design or colouring, but is contemplated in speechless blessedness, according to its virtue. So do painters transfer human forms to canvas through certain colours, laying on suitable and harmonious tints to the picture, so as to transfer the beauty of the original to the likeness.
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Commentary.—You see that the divine beauty is not set forth in form or shape, and on this account it cannot be conveyed by an image (οὑκ εἰκονίξεται): it is the human form which is transferred to canvas by the artist’s brush. If, therefore, the Son of God became man, taking the form of a servant, and appearing in man’s nature, a perfect man, why should His image not be made? If, in common parlance, the king’s image is called the king, and the honour shown to the image redounds to the original, as holy Basil says, why should the image not be honoured and worshipped, not as God, but as the image of God Incarnate?
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The same, from his Sermon at Constantinople on the Godhead of the Son and of the Spirit, and on Abraham.
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Then the father proceeds to bind his son. I have often seen paintings of this touching scene, and could not look at it with dry eyes, art setting it forth so vividly. Isaac is lying before the altar, his legs bound, his hands tied behind his back. The father approaching the victim, clasping his hair with the left hand, stoops over the face so piteously turned towards him, and holds in his right hand the sword, ready to strike. Already the point of the sword is on the body when the divine voice is heard, forbidding the consummation.
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Leo, Bishop of Neapolis in Cyprus. From his book against the Jews, on the Adoration of the Cross, and the Statues of the Saints, and on Relics.
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If you, O Jew, reproach me saying that I adore the wood of the Cross as God, why do you not reproach Jacob, who worshipped on the point of his staff (ἐπὶ τό ἄκρον τῆς ρἁβδου)? Now it is evident that he was not worshipping wood. So with us; we are worshipping Christ through the Cross, not the wood of the Cross.
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Commentary.—If we adore the Cross, made of whatever wood it may be, how shall we not adore the image of the Crucified?
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Abraham worshipped the impious men who sold him the cave, and bent his knee to the ground, yet did not worship them as gods. Jacob praised Pharao, an impious idolator, yet not as God, and he fell down at the feet of Esau, yet did not worship him as God. And again, How does God order us to worship the earth and mountains? ‘Exalt the Lord your God and worship Him upon His holy mountain, and adore His footstool,’ that is, the earth. For heaven is My throne, He says, and the earth My footstool. How was it that Moses worshipped Jothor, an idolator, and Daniel, Nabuchodonosor? How can you reproach me because I honour those who honour God and show Him service? Tell me, is it not fitting to worship the saints, rather than to throw stones at them as you do? Is it not right to worship them, rather than to attack them, and to fling your benefactors into the mire? If you loved God, you would be ready to honour His servants also. And if the bones of the just are unclean, why were the bones of Jacob and Joseph brought with all honour from Egypt? How was it that a dead man arose again on touching the bones of Eliseus? If God works wonders through bones, it is evident that He can work them through images, and stones, and many other things, as in the case of Eliseus, who gave his staff to his servant, saying, ‘With this go and raise from the dead the son of the Sunamitess.’ With his staff Moses chastised Pharao, parted the waters, struck the rock, and drew forth the stream. And Solomon said, ‘Blessed is the wood by which justice cometh.’ Eliseus took iron out of the Jordan with a piece of wood. And again, the wood is the wood of life, and the wood of Sabec, that is, of remission. Moses humbled the serpent with wood and saved the people. The blossoming rod in the tabernacle confirmed the priesthood of Aaron. Perhaps, O Jew, you will tell me that God prescribed to Moses beforehand all the things of the testimony in the tabernacle. Now, I say to you that Solomon made a great variety of things in the temple in carvings and sculpture, which God had not ordered him to do. Nor did the tabernacle of the testimony contain them, nor the temple which God showed to Ezechiel, nor was Solomon to be blamed in this. He had had these sculptured images made for the glory of God as we do. You, too, had many and varied images and signs in the Old Testament to serve as a reminder of God, if you had not lost them through ingratitude. For instance, the rod of Moses, the tablets of the law, the burning bush, the rock giving forth water, the ark containing the manna, the altar set on fire from above (πυρενθεον), the lamina bearing the divine name, the ephod, the tabernacle overshadowed by God. If you had prepared all these things by day and by night, saying, ‘Glory be to Thee, O Almighty God, who hast done wonders in Israel through all these things’; if through all these ordinances of the law, carried out of old, you had fallen on your knees to adore God, you would see that worship is given to Him by images.
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Commentary.—Who is the faithful interpreter of blessed Epiphanius—Leontius, whose teaching adorned the island of Cyprus, or those who spoke according to their own conceits? Listen to the testimony of Severianus, Bishop of the Gabali.
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How was it that the image of the serpent worked salvation to the people in distress? Would it not have been more reasonable to say, ‘If any of you be bitten, let him look up to heaven, to God, and he shall be saved, or let him look towards the tabernacle of God’? Passing over this, he set up the image of the Cross alone. Why did Moses do this, who said to the people, ‘Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth’? However, why do I speak to unworthy people? Tell me, devout servant of God, will you do what is forbidden, and disregard what you are told to do? He who said, ‘Thou shalt not make to thyself a graven thing,’ condemned the golden calf, and you make a brazen serpent, and this not secretly, but most openly, so that it is known to all. Moses answers, I laid down that commandment in order to root out impiety, and to withdraw the people from all apostasy and idolatry; now, I have the serpent cast for a good purpose—as a figure of the truth. And just as I have put up a tabernacle, and everything in it, and cherubim, the likeness of the invisible powers, over the holy of holies, as a sign and figure of the future, so I have set up a serpent for the salvation of the people, to serve as a preliminary to the image of the Cross, and the redemption contained in it. As a confirmation of this, listen to the Lord saying, ‘As Moses exalted the serpent in the desert, so must you exalt the Son of Man, that every one believing in Him may not be lost, but may have eternal life.’
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Commentary.—Notice that His commandment not to make any graven thing was given to draw the people from idolatry, to which they were prone, and that the brazen serpent was an image of our Lord’s suffering.
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Listen to what I am going to say as a proof that images are no new invention. It is an ancient practice well known to the best and foremost of the fathers. Elladios, the disciple of blessed Basil and his successor, says in his Life of Basil that the holy man was standing by the image of Our Lady, on which was painted also the likeness of Mercurius, the renowned martyr. He was standing by it asking for the removal of the impious apostate Julian, and he received this revelation from the statue. He saw the martyr vanish for a time, and then reappear, holding a bloody spear.
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Blessed John loved the epistles of St Paul exceedingly. … He had an image of the apostle in a place where he was wont to retire now and then on account of his physical weakness, for he outdid nature in watchings and vigils. As he read through St Paul’s epistles, he had the image before him, and spoke to the apostle as if he had been present, praising him, and directing all his thoughts to him. …
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When Proclus had finished speaking, gazing intently at the image of the apostle, and recognising the likeness to the man he had seen, saluting John, he said, pointing to the image: ‘Forgive me, father; the man I saw talking to you is very like this statue. In fact, I should say he is the same.’
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In the life of St Eupraxia we are told that her Superior showed her the likeness of our Lord.
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In all the past array of Christian priests and kings, wise and pious, conspicuous by teaching and example, in so many councils of holy and inspired fathers, how is it that no one has pointed out these things? We are not advocating a new faith. The law shall come out of Sion, the Holy Ghost said prophetically, and the word of the Lord from Jerusalem. We do not advocate one thing at one time, and another at another, nor that the faith should become a laughing-stock to those outside. We will not allow the king’s commands to overturn the tradition handed down from the fathers. It is not for pious kings to overturn ecclesiastical boundaries. These are not patristic ways. Things done by force are impositions, and do not carry persuasion. A proof of this was given in the 2nd Council of Ephesus, when a decree, which has never been recognised as valid, was enforced by the emperor’s hand, and blessed Flavian was put to death. Councils do not belong to kings, as the Lord says: ‘Wherever one or two are gathered together in My name, there I am in the midst of them.’ Christ did not give to kings the power to bind and to loose, but to the apostles, and to their successors and pastors and teachers. ‘If an angel were to teach you a different gospel to what you have received,’ St Paul says—but we will be silent about what follows, in the hope of their conversion. And if we find the warning disregarded, which may God avert, we will then add the rest. Let us hope it will not be needed.
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If any one should enter a house and should see on the walls a history in painting of Moses and Aaron, perchance he might ask about the people who are walking across the sea as if it were dry land. ‘Who are they?’ he asks. What would you say? ‘Are they not the sons of Israel?’ ‘Who is dividing the sea with his rod?’ Would you not say ‘Moses’? So if a man makes an image of Christ crucified, and you are asked who he is, you reply, ‘It is Christ our Lord, who became incarnate for us.’ Yes, O Lord, we adore all that belongs to Thee, and we take to our hearts Thy Godhead, Thy power and goodness, Thy mercy towards us, Thy condescension and Thy Incarnation. And as men fear touching red-hot iron, not because of the iron but because of the heat, so do we worship Thy flesh, not for the nature of flesh, but through the Godhead united to that flesh according to substance. We worship Thy sufferings. Who has ever known death worshipped, or suffering venerated? Yet we truly worship the physical death of our God and His saving sufferings. We adore Thy image and all that is Thine; Thy servants, Thy friends, and most of all Thy Mother, the Mother of God.
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We beseech, therefore, the people of God, the faithful flock, to hold fast to the ecclesiastical traditions. The gradual taking away of what has been handed down to us would be undermining the foundation stones, and would in no short time overthrow the whole structure. May we prove steadfast, unflinching, immovable, founded on the solid Rock which is Christ, to whom be praise, glory, and worship, with the Father and the Holy Ghost, now and for ever. Amen.
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