APOLOGIA OF ST JOHN DAMASCENE AGAINST
THOSE WHO DECRY HOLY IMAGES.
PART III*
EVERY
one must recognise that a man who attempts to dishonour an image which has been
set up for the glory and remembrance of Christ, of His holy Mother, or one of
his saints, is an enemy of Christ, of His holy Mother, and the saints. It is
also set up to shame the devil and his crew, out of love and zeal for God. The
man who refuses to give this image due, though not divine, honour, is an
upholder of the devil and his demon host, showing by his act grief that God and
the saints are honoured and glorified, and the devil put to shame. The image is
a canticle and manifestation and monument to the memory of those who have fought
bravely and won the victory to the shame and confusion of the vanquished. I have
often seen lovers gazing at the loved [88] one's garment, and embracing it with
eyes and mouth as if it was himself. We must give his due to every man, St Paul
says "Honour to whom honour: to the king as excelling: or to governors as sent
by him," (Rom. 13.7) to each according to the measure of his dignity.
Where do you find in the Old Testament or in the Gospel the Trinity, or
consubstantiality, or one Godhead, or three persons,*
or the one substance of Christ, or His two natures, expressed in so many words?
Still, as they are contained in what Scripture does say, and defined by
the holy fathers, we receive them and anathematise those who do not. I prove to
you that in the old law God commanded images to be made, first of all the
tabernacle and everything in it. Then in the gospel our Lord Himself said to
those who asked Him, tempting, whether it was lawful to give tribute to Caesar,
"Bring me a coin," and they showed Him a penny. And He asked them whose likeness
it was, and they said to Him, Caesar's; and He said, "Give to Caesar that which
is Caesar's, and to God that which is God's." (Mt. 22.17-21) As the coin bears
the likeness of Caesar, it is his, [89] and you should give it to Caesar. So the
image bears the likeness of Christ, and you should give it Him, for it is His.
Our Lord called His disciples blessed, saying, "Many kings and prophets have
desired to see what you see, and have not seen it, and to hear what you hear and
have not heard it. Blessed are your eyes which see and your ears which hear."
(Mt. 13.16-17) The apostles saw Christ with their bodily eyes, and His
sufferings and wonders, and they listened to His words. We, too, desire to see,
and to hear, and to be blessed. They saw Him face to face, as He was present in
the body. Now, since he is not present in the body to us, we hear His words from
books and are sanctified in spirit by the hearing, and are blessed, and we
adore, honouring the books which tell us of His words. So, through the
representation of images we look upon His bodily form, and upon His miracles and
His sufferings, and are sanctified and satiated, gladdened and blessed.
Reverently we worship His bodily form, and contemplating it, we form some notion
of His divine glory. For, as we are composed of [90] soul and body, and our soul
does not stand alone, but is, as it were, shrouded by a veil, it is impossible
for us to arrive at intellectual conceptions without corporeal things. just as
we listen with our bodily ears to physical words and understand spiritual
things, so, through corporeal vision, we come to the spiritual. On this account
Christ took a body and a soul, as man has both one and the other. And baptism
likewise is double, of water and the spirit. So is communion and prayer and
psalmody; everything has a double signification, a corporeal and a spiritual.
Thus again, with lights and incense. The devil has tolerated all these things,
raising a storm against images alone. His great jealousy of them may be learnt
by what St Sophronius, Patriarch of Jerusalem, recounts in his "Spiritual
Garden." Abbot Theodore Aeliotes told of a holy hermit on the Mount of Olives,
who was much troubled by the demon of fornication. One day when he was sorely
tempted, the old man began to complain bitterly. "When will you let me alone?"
he said to the devil "be gone from me! you and I have grown old together." The
devil appeared to him, saying, [91] "Swear to me that you will keep what I am
about to tell you to yourself, and I will not trouble you any longer." And the
old man swore it. Then the devil said to him, "Do not worship this image, and I
will not harass you." The image in question represented Our Lady, the holy
Mother of God, bearing in her arms our Lord Jesus Christ. You see what those who
forbid the worship of images hate in reality, and whose instruments they are.
The demon of fornication strove to prevent the worship of Our Lady's image
rather than to tempt the old man to impurity. He knew that the former evil was
greater than fornication.
As we are treating of images and their worship, let us draw out the meaning
more accurately and say in the first place what an image is; (2) Why the
image was made; (3) How many kinds of images there are; (4) What may be
expressed by an image, and what may not; (5) Who first made images. Again, as to
worship: (1) What is worship; (2) How many kinds of worship there are; (3) What
are the things worshipped in Scripture; (4) That all worship is for God, who is
worshipful by nature; (5) That [92] honour shown to the image is given to the
original.
1st Point.--What is an Image?
An image is a likeness and
representation of some one, containing in itself the person who is imaged. The
image is not wont to be an exact reproduction of the original. The image is one
thing, the person represented another; a difference is generally perceptible,
because the subject of each is the same. For instance, the image of a man may
give his bodily form, but not his mental powers. It has no life, nor does it
speak or feel or move. A son being the natural image of his father is somewhat
different from him, for he is a son, not a father.
2nd Point.-For what purpose the Image is made.Every
image is a revelation and representation of something hidden. For instance, man
has not a clear knowledge of what is invisible, the spirit being veiled to the
body, nor of future things, nor of things apart and distant, because he is
circumscribed by place and time. [93] The image was devised for greater
knowledge, and for the manifestation and popularising of secret things, as a
pure benefit and help to salvation, so that by showing things and making them
known, we may arrive at the hidden ones, desire and emulate what is good, shun
and hate what is evil.
3rd Point.-How many kinds of Images there are.Images
are of various kinds. First there is the natural image. In everything the
natural conception must be the first, then we come to institution according to
imitation. The Son is the first natural and unchangeable image of the invisible
God, the Father, showing the Father in Himself. "For no man has seen God." (Jn.
1.18) Again, "Not that any one has seen the Father." (Jn. 6.46) The apostle says
that the Son is the image of the Father: "Who is the image of the invisible
God," (Col. 1.15) and to the Hebrews, "Who being the brightness of His glory,
and the figure of His substance." (Heb. 1.3) In the Gospel of St John we find
that He does show the Father in Himself. When Philip said to Him, "Show
us the Father and it is enough for us," [94] our Lord replied, "Have I been so
long with you and have you not known Me, Philip? He who sees Me, sees the
Father." (Jn. 14.8-9) For the Son is the natural image of the Father,
unchangeable, in everything like to the Father, except that He is begotten, and
that He is not the Father. The Father begets, being unbegotten. The Son is
begotten, and is not the Father, and the Holy Spirit is the image of the Son.
For no one can say the Lord Jesus, except in the Holy Spirit. (I Cor. 12.3)
Through the Holy Spirit we know Christ, the Son of God and God, and in the Son
we look upon the Father. For in things that are conceived by nature,*
language is the interpreter, and spirit is the interpreter of language. The Holy
Spirit is the perfect and unchangeable image of the Son, differing only in His
procession. The Son is begotten, but does not proceed. And the son of any father
is his natural image. Thus, the natural is the first kind of image.
The second kind of image is that foreknowledge which is in God's mind
concerning future events, His eternal and unchanging counsel. God is immutable
and His counsel [95] without beginning, and as it has been determined from all
eternity, it is carried out at the time preordained by Him. Images and figures
of what He is to do in the future, the distinct determination of each, are
called predeterminations by holy Dionysius. In His counsels the things
predetermined by Him were characterised and imaged and immutably fixed before
they took place.
The third sort of image is that by imitation (kata
mimhsin) which God made, that is, man. For how can what is created be of
the same nature as what is uncreated, except by imitation? As mind, the Father,
the Word, the Son, and the Holy Spirit are one God, so mind and word and spirit
are one man, according to God's will and sovereign rule.
For God says: "Let us make man according to our own image and likeness," and
He adds, "I and let him have dominion over the fishes of the sea and the birds
of the air, and the whole earth, and rule over it." (Gen. 1.26)
The fourth kind of image are the figures and types set forth by Scripture of
invisible and immaterial things in bodily form, for a clearer apprehension of
God and the angels, [96] through our incapacity of perceiving immaterial things
unless clothed in analogical material form, as Dionysius the Areopagite says, a
man skilled in divine things. Anyone would say that our incapacity for reaching
the contemplation of intellectual things, and our need of familiar and cognate
mediums, make it necessary that immaterial things should be clothed in form and
shape. If, then, holy Scripture adapts itself to us in seeking to elevate us
above sense, does it not make images of what it clothes in our own medium, and
bring within our reach that which we desire but are unable to see? The
spiritual*
writer, Gregory, says that the mind striving to banish corporeal images reduces
itself to incapability. But from the creation of the world the invisible things
of God are made clear by the visible creation. We see images in created things,
which remind us faintly of divine tokens. For instance, sun and light and
brightness, the running waters of a perennial fountain, our own mind and
language and spirit, the sweet fragrance of a flowering rose tree, are images of
the Holy and Eternal Trinity.
[97] The fifth kind of image is that which is typical of the future, as the
bush and the fleece, the rod and the urn, foreshadowing the Virginal Mother of
God, and the serpent healing through the Cross those bitten by the serpent of
old. Thus, again, the sea, and water and the cloud foreshadow the grace of
baptism.
The sixth kind of image is for a remembrance of past events, of a miracle or
a good deed, for the honour and glory and abiding memory of the most virtuous,
or for the shame and terror of the wicked, for the benefit of succeeding
generations who contemplate it, so that we may shun evil and do good. This image
is of two kinds, either through the written word in books, for the word
represents the thing, as when God ordered the law to be written on tablets,
(Deut. 5.22) and the lives of God-fearing men to be recorded, (Ex. 17.14) or
through a visible object, as when He commanded the urn and rod to be placed in
the ark for a lasting memory, (Ex, 16.33-34; Num. 17.10) and the names of the
tribes to be engraved on the stones of the humeral. (Ex. 28.11-12) And also He
commanded the twelve stones to be taken from the Jordan as a sacred token. (Jos.
4.20ff) Consider the prodigy, the greatest which befell [98] the faithful
people, the taking of the ark, and the parting of the waters. So now we set up
the images of valiant men for an example and a remembrance to ourselves.
Therefore, either reject all images, and be in opposition to Him who ordered
these things, or receive each and all with becoming greeting and manner.
Fourth Chapter. What an Image is, what it is not; and how each Image is to
be set forth.
Bodies as having form and shape and colour, may
properly be represented in image. Now if nothing physical or material may be
attributed to an angel, a spirit, and a devil, yet they may be depicted and
circumscribed after their own nature. Being intellectual beings, they are
believed to be present and to energise in places known to us intellectually.
They are represented materially as Moses made an image of the cherubim who were
looked upon by those worthy of the honour, the material image offering them an
immaterial and intellectual sight. Only the divine nature is uncircumscribed and
incapable of being represented in form or shape, and incomprehensible.
[99] If Holy Scripture clothes God in figures which are apparently material,
and can even be seen, they are still immaterial. They were seen by the prophets
and those to whom they were revealed, not with bodily but with intellectual
eyes. They were not seen by all. In a word it may be said that we can make
images of all the forms which we see. We apprehend these as if they were seen.
If at times we understand types from reasoning, and also from what we see, and
arrive at their comprehension in this way, so with every sense, from what we
have smelt, or tasted, or touched, we arrive at apprehension by bringing our
reason to bear upon our experience.
We know that it is impossible to look upon God, or a spirit, or a demon, as
they are. They are seen in a certain form, divine providence clothing in type
and figure what is without substance or material being, for our instruction, and
more intimate knowledge, lest we should be in too great ignorance of God, and of
the spirit world. For God is a pure Spirit by His nature. The angel, and a soul,
and a demon, compared to God, who alone is incomparable, are bodies; but
compared to material [100] bodies, they are bodiless. God therefore, not wishing
that we should be in ignorance of spirits, clothed them in type and figure, and
in images akin to our nature, material forms visible to the mind in mental
vision. These we put into form and shape, for how were the cherubim represented
and described in image? But Scripture offers forms and images even of God.
Who first made an Image.
In the beginning God begot His only
begotten Son, His word, the living image of Himself, the natural and
unchangeable image of His eternity. And He made man after His own image and
likeness. (Gen. 1.26) And Adam saw God, and heard the sound of His feet as He
walked at even, and he hid in paradise. (Gen. 3.8) And Jacob saw and struggled
with God. It is evident that God appeared to him in the form of a man. (Gen.
32.24ff) And Moses saw as it were the back of a man, (Ex. 33.24ff) and Isaias
saw Him as a man seated on a throne. (Is. 6.1) And Daniel saw the likeness of a
man, and as the Son of Man coming to the ancient of days. (Dan. 7.9, 13) No one
saw the nature of God, but the type and image of what, was to be. For the Son
and Word of [101] the invisible God, was to become man in truth, that He might
be united to our nature, and be seen upon earth. Now all who looked upon the
type and image of the future, worshipped it, as St Paul says in his epistle to
the Hebrews: "All these died according to faith, not having received the
promises, but beholding them afar off, and saluting them." (Heb. 11.13) Shall I
not make an image of Him who took the nature of flesh for me? Shall I not
reverence and worship Him, through the honour and worship of His image? Abraham
saw not the nature of God, for no man ever saw God, but the image of God, and
falling down he adored. (Gen. 18.2) Josue saw the image of an angel, (Jos. 5.14)
not as he is, for an angel is not visible to bodily eyes, and falling down he
adored, and so did Daniel. Yet an angel is a creature, and servant, and minister
of God, not God. And he worshipped the angel not as God, but as God's
ministering spirit. And shall not I make images of Christ's friends? And shall I
not worship them as the images of God's friends, not as gods? Neither Josue nor
Daniel worshipped the angels they saw as gods. Neither do I worship the image as
God, but through [102] the image of the saints too, show my worship to God,
because I honour His friends, and do them reverence. God did not unite Himself
to the angelic nature, but to the human. He did not become an angel: He became a
man in nature, and in truth. It is indeed Abraham's seed which He embraces, not
the angel's. (Heb. 2.16)
The Son of God in person did not take the nature of the angels: He took the
nature of man. The angels did not participate in the divine nature, but in
working and in grace. Now, men do participate, and become partakers of
the divine nature when they receive the holy Body of Christ and drink His Blood.
For He is united in person to the Godhead,*
and two natures in the Body of Christ shared by us are united indissolubly in
person, and we partake of the two natures, of the body bodily, and of the
Godhead in spirit, or, rather, of each in both. We are made one, not in person,
for first we have a person and then we are [103] united by blending together the
body and the blood. How are we not greater than the angels, if through fidelity
to the commandments we keep this perfect union? In itself our nature is far
removed from the angels, on account of death and the heaviness of the body, but
through God's goodness and its union with Him it has become higher than the
angels. For angels stand by that nature with fear and trembling, as, in the
person of Christ, it sits upon a throne of glory, and they will stand by in
trembling at the judgment. According to Scripture they are not partakers of the
divine glory. For they are all ministering spirits, being sent to minister
because of those who are to be heirs of salvation, (Heb. 1.14) not that they
shall reign together, nor that they shall be together glorified, nor that they
shall sit at the table of the Father. The saints, on the contrary, are the
children of God, the children of the kingdom, heirs of God, and co-heirs of
Christ. (Rom. 8.17) Therefore, I honour the saints, and glorify the servants and
friends and co-heirs of Christ servants by nature, friends by their choice
friends and co-heirs by divine grace, as our Lord said in speaking to the
Father. (Jn. 17)
[104] As we are peaking of images, let us speak of worship also, and in the
first place determine what it is.
On Adoration. What is Adoration?
Adoration is a token of
subjection,--that is of submission and humiliation. There are many kinds of
adoration.
On the kinds of Adoration.
The first kind is the worship of
latreia, which we give to God, who alone is adorable by nature, and this worship
is shown in several ways, and first by the worship of servants. All created
things worship Him, as servants their master. "All things serve Thee," (Ps.
119.91) the psalm says. Some serve willingly, others unwillingly; some with full
knowledge, willingly, as in the case of the devout, others knowing, but not
willing, against their will, as the devil's. Others, again, not knowing the true
God, worship in spite of themselves Him whom they do not know.
The second kind is the worship of admiration and desire which we give to God
on account of His essential glory. He alone is worthy of praise, who receives it
from no one, being Himself the cause of all glory and all good, [105] He is
light, incomprehensible sweetness, incomparable, immeasurable perfection, an
ocean of goodness, boundless wisdom, and power, who alone is worthy of Himself
to excite admiration, to be worshipped, glorified, and desired.
The third kind of worship is that of thanksgiving for the goods we have
received. We must thank God for all created things, and show Him perpetual
worship, as from Him and through Him all creation takes its being and subsists.
(Col. 1.16-17) He gives lavishly of His gifts to all, and without being asked.
He wishes all to be saved, (I Tim. 2.4) and to partake of His goodness. He is
long-suffering with us sinners. He allows His sun to shine upon the just and
unjust, and His rain to fall upon the wicked and the good alike. (Mt. 5.45) And
being the Son of God, He became one of us for our sakes, and made us partakers
of His divine nature, so that "we shall be like unto Him," (I Jn. 3.2) as St
John says in his Catholic epistle.
The fourth kind is suggested by the need and hope of benefits. Recognising
that without Him we can neither do nor possess anything good, we worship Him,
asking Him to satisfy [106] our needs and desires, that we may be preserved from
evil and arrive at good.
The fifth kind is the worship of contrition and confession. As sinners we
worship God, and prostrate ourselves before Him, needing His forgiveness, as it
becomes servants. This happens in three ways. A man may be sorry out of love, or
lest he should lose God's benefits, or for fear of chastisement. The first is
prompted by goodness and desire for God himself, and the condition of a son: the
second is interested, the third is slavish.
What we find worshipped in Scripture, and in how many ways we show worship
to creatures
First, those places in which God, who alone is holy,
has rested, and His resting-place in the saints, as in the holy Mother of God
and in all the saints. These are they who are made like to God as far as
possible, of their own free will, and by God's indwelling, and by His abiding
grace. They are truly called gods, not by nature, but by participation; just as
red-hot iron is called fire, not by nature, but by participation in the fire's
action. He says: [107] "Be ye holy because I am holy." (Lev. 19.2) The first
thing is the free choice of the will. Then, in the case of a good choice, God
helps it on and confirms it. "I will take up my abode in them," (Lev. 26.12) He
says. "We are the temples of God, and the Spirit of God dwells in us." (I Cor.
3.16) Again, "He gave them power over unclean spirits, to cast them out, and to
heal all manner of diseases, and all manner of infirmities." (Mt. 10.1) And
again, "That which I do you shall do, and greater things." (Jn. 14.12) Again:
"As I live, God says, whosoever shall glorify Me, him will I glorify." (I Sam.
2.30) Again: "If we suffer with Him that we may be also glorified with Him.
(Rom. 8.17) And "God stood in the synagogue of the gods; in the midst of it He
points out the gods." (Ps. 82.1) As, then, they are truly gods, not by nature,
but as partakers of God's nature, so they are to be worshipped, not as
worshipful on their own account, but as possessing in themselves Him who
is worshipful by nature. Just in the same way iron when ignited is not by
nature hot and burning to the touch, it is the fire which makes it so. They are
worshipped as exalted by God, as through Him inspiring fear to His enemies, and
becoming benefactors to the faithful. It is love [108] of God which gives them
their free access to Him, not as gods or benefactors by nature, but as servants
and ministers of God. We worship them, then, as the king is honoured through the
honour given to a loved servant. He is honoured as a minister in attendance upon
his master--as a valued friend, not as king. The prayers of those who approach
with faith are heard, whether through the servant's intercession with the king,
or whether through the king's acceptance of the honour and faith shown by the
servant's petitioner, for it was in his name that the petition was made. Thus,
those who approached through the apostles obtained their cures. Thus the shadow,
and winding-sheets, and girdles of the apostles worked healings. (Acts 5.15)
Those who perversely and profanely wish them to be adored as gods are themselves
damnable, and deserve eternal fire. And those who in the false pride of their
hearts disdain to worship God's servants are convicted of impiety towards God.
The children who derided and laughed to scorn Elisseus bear witness to this,
inasmuch as they were devoured by bears. (II Kgs. 2.23)
Secondly, we worship creatures by [109] honouring those places or persons
whom God has associated with the work of our salvation, whether before our
Lord's coming or since the dispensation of His incarnation. For instance, I
venerate Mount Sinai, Nazareth, the stable at Bethlehem, and the cave, the
sacred mount of Golgotha, the wood of the Cross, the nails and sponge and reed,
the sacred and saving lance, the dress and tunic, the linen cloths, the swathing
clothes, the holy tomb, the source of our resurrection, the sepulchre, the holy
mountain of Sion and the mountain of Olives, the Pool of Bethsaida and the
sacred garden of Gethsemane, and all similar spots. I cherish them and every
holy temple of God, and everything connected with God's name, not on their own
account but because they show forth the divine power, and through them and in
them it pleased God to bring about our salvation. I venerate and worship angels
and men, and all matter participating in divine power and ministering to our
salvation through it. I do not worship the Jews. They are not participators in
divine power, nor have they contributed to my salvation. They crucified my God,
the King of [110] Glory, moved rather by envy and hatred against God their
Benefactor. "Lord, I have loved the beauty of Thy house," (Ps. 26.8) says David,
"we will adore in the place where his feet stood. And adore at His holy
mountain." (Ps. 132.7; 99.9) The holy Mother of God is the living holy mountain
of God. The apostles are the teaching mountains of God. "The mountains skipped
like rams, and the hills like the lambs of the flock." (I Cor. 10.11)
The third kind of worship is directed to objects dedicated to God, as, for
instance, the holy Gospels and other sacred books. They were written for our
instruction who live in these latter days. Sacred vessels, again, chalices,
thuribles, candelabra, and altars (trapezai) belong to
this category. It is evident that respect is due to them all. Consider how
Baltassar made the people use the sacred vessels, and how God took away his
kingdom from him. (Dan. 5.2ff)
The fourth kind of worship is that of images seen by the prophets. They saw
God in sensible vision, and images of future things, as Aaron's rod, the figure
of Our Lady's virginity, the urn, and the table. And Jacob worshipped [111] on
the point (epi to akron) of his rod. (Gen. 47.31) He
was a type of our Lord. Images of past events recall their remembrance. The
tabernacle was an image of the whole world. "See," God said to Moses, "the type
which was shown to thee on the mountain, and the golden cherubim, the work of
sculpturers, and the cherubim within the veil of woven work." (Ex. 25.40) Thus
we adore the sacred figure of the Cross, the likeness of our God's bodily
features, the likeness of her who bore Him, and all belonging to Him.
The fifth manner is in the worship of each other as having upon us the mark
of God and being made after His image, humbling ourselves mutually, (Eph. 5.21)
and so fulfilling the law of charity.
The sixth manner is the worship of those in power who have authority. "Give
to all men their dues," the apostle says; "give honour where it is due." (Rom.
13.7) This Jacob did in worshipping Esau as his elder brother, and Pharao the
ruler established by God.
In the seventh place, the worship of servants towards their masters and
benefactors, and of petitioners towards those who grant their favours, as in the
case of Abraham when he [112] bought the double cave from the sons of Emmor.
(Gen. 23.7, 12)
It is needless to say that fear, desire, and honour are tokens of worship, as
also submission and humiliation. No one should be worshipped as God except the
one true God. Whatever is due to all the rest is for God's sake.
You see what great strength and divine zeal are given to those who venerate
the images of the saints with faith and a pure conscience. Therefore, brethren,
let us take our stand on the rock of the faith, and on the tradition of the
Church, neither removing the boundaries laid down by our holy fathers of old,
(Prov. 22.28) nor listening to those who would introduce innovation and destroy
the economy of the holy Catholic and Apostolic Church of God. If any man is to
have his foolish way, in a short time the whole Organisation of the Church will
be reduced to nothing. Brethren and beloved children of the Church do not put
your mother to shame, do not rend her to pieces. Receive her teaching through
me. Listen to what God says of her: "Thou art all fair, O my love, and there is
not a spot in thee." (Cant. 4.7) Let us worship and adore our [113] God and
Creator as alone worthy of worship by nature, and let us worship the holy Mother
of God, not as God, but as God's Mother according to the flesh. Let us worship
the saints also, as the chosen friends of God, and as possessing access to Him.
If men worship kings subject to corruption, who are often bad and impious, and
those ruling or deputed in their name, as the holy apostle says, "Be subject to
princes and powers," (Tit. 3.1) and again, "Give to all their due, to one
honour, to another fear," (Rom. 13.7) and our Lord, "Give to Caesar that which
is Caesar's, and to God that which is God's," (Mt. 22.21) how much more should
we worship the King of Kings? He alone is God by nature; and we should worship
His servants and friends who reign over their passions and are constituted
rulers of the whole earth. "Thou shalt make them princes over all the earth,"
(Ps. 45.16) says David. They receive power against demons and against disease,
(Lk. 9.1) and with Christ they reign over an incorruptible and unchangeable
kingdom. Their shadow alone has put forth disease and demons. (Acts 5.16) Should
we not deem a shadow a slighter and weaker thing than an image? Yet it is a true
outline of the [114] original. Brethren, the Christian is faith.*
He who walks by faith gains many things. The doubter, on the contrary, is as a
wave of the sea torn and tossed; he profits nothing. (Jam. 1.6) All the saints
pleased God by faith. Let us then receive the teaching of the Church in
simplicity of heart without questioning. God made man sane and sound. It was man
who was over curious. (Eccl. 7.30) Let us not seek to learn a new faith,
destructive of ancient tradition, St Paul says, "If a man teach any other Gospel
than what he has been taught, let him be anathema." (Gal. 1.9) Thus, we worship
images, and it is not a worship of matter, but of those whom matter represents.
The honour given to the image is referred to the original, as holy Basil rightly
says.
And may Christ fill you with the joy of His resurrection, most holy flock of
Christ, Christian people, chosen race, body of the Church, and make you worthy
to walk in the footsteps of the saints, of the shepherds and teachers of the
Church, leading you to enjoy His glory in the brightness of the saints. May you
gain His glory for eternity, with the [115] Uncreated Father, to whom be praise
for ever. Amen.
Speaking on the distinction between images and idols, and defining what
images are, it is time to give proofs in question, according to our promise.*
[116] TESTIMONY OF ANCIENT AND LEARNED FATHERS CONCERNING IMAGES.
St Denis, Bishop of Athens, from his letter to St John the Apostle and
Evangelist.
Sensible images do indeed show forth invisible
things.
The same, from his Homily on the Ecclesiastical
Hierarchy.
The substances and orders to which we have already
alluded with reverence, are spirits, and they are set forth in spiritual and
immaterial array. We can see it when brought down to [117] our medium,
symbolised in various forms, by which we are led up to the mental contemplation
of God and divine goodness. Spirits think of Him as spirits according to their
nature, but we are led as far as may be by sensible images to the divine
contemplation.
Commentary.-If, then, we are led by the medium of sensible
images to divine contemplation, what unseemliness is there in making an image of
Him Who was seen in the form, and habit, and nature of man for our sakes?
St Basil, from his Homily on the Forty Martyrs.The
fortunes of war are wont to supply matter both for orators and painters. Orators
describe them in glowing language, painters depict them on their canvas, and
both have led many on to deeds of fortitude. That which words are to the ear,
that the silent picture points out for imitation.
The same, on the Thirty Chapters on the Holy Ghost to Amphilochios, 18th
Answer.
The image of the king is also called the king, and
there are not two kings. Neither power [118] is broken, nor is glory divided. As
we are ruled by one government and authority, so our homage is one, not many.
Thus the honour given to the image is referred to the original. That which the
image represents by imitation on earth, that the Son is by nature in Heaven.
Commentary.-Just, then, as "he who does not honour the Son does
not honour the Father who sent Him," (Jn. 5.23) as our Lord says, so he who does
not honour the image does not honour the original. Still some one says, "We
cannot refuse to honour the image of Christ, but we will not have the saints."
What folly! Listen to what our Lord says to His disciples: "He who receives you
receives Me," (Mt. 10.40) so that the man who does not honour the saints does
not honour Christ either.
St John Chrysostom, from his "Commentary on the Epistle to the
Hebrews."
How can what precedes be an image of what follows,
as, for instance, Melchisedech of Christ? just in the same way as a sketch would
be an outline of the picture. On this account the old law is called a shadow,
and the new-the truth and what is to come-certainties. Thus [119] Melchisedech,
who represents the law, is a foreshadowing of the picture. The new dispensation
is the truth; the picture fully completed shows forth eternity. We might call
the old dispensation a type of a type, and the new a type of the things
themselves.
From the Spiritual History of Theodore, Bishop of Cyrus. From the "Life
of St Simon Stylites."
It is superfluous to speak of Italy.
They say that this man became so well known in the great city of Rome, that
small statues were erected to him in all the porticos of workshops, as a certain
protection to them, and a guarantee of security.
St Basil, from his "Commentary on Isaias."When
the devil saw man made after God's image and likeness, as he could not fight
against God, he vented his wickedness on the image of God. In the same way an
angry man might stone the King's image, because he cannot stone the King,
striking the wood which bears his likeness.
Commentary.-Thus, every man who honours the image must
necessarily honour the original.
[120] The same.
Just as the man who shows contempt for
the royal image is held to show it for the King himself, so is he convicted of
sin who shows contempt for man made after an image.
St Athanasius, from the Hundred Chapters addressed to Antiochus, the
Prefect, according to Question and Answer.--Chap.
xxxviii.
Answer.-We, who are of the faithful, do
not worship images as gods, as the heathens did, God forbid, but we mark our
loving desire alone to see the face of the person represented in image. Hence,
when it is obliterated, we are wont to throw the image as so much wood into the
fire. Jacob, when he was about to die, worshipped on the point of Joseph’s
staff, not honouring the staff but its owner. just in the same way do we greet
images as we should embrace our children and parents to signify our affection.
Thus the Jew, too, worshipped the tablets of the law, and the two golden
cherubim in carved work, not [121] because he honoured gold or stone for itself,
but the Lord who had ordered them to be made.
St John Chrysostom, on the "Third Psalm, on David, and
Absalom."
Kings put victorious trophies before their conquering
generals; rulers erect proud monuments to their charioteers, and brave men, and
with the epitaph as a crown, use matter for their triumph. Others, again, write
the praises of conquerors in books, wishing to show that their own gift in
praising is greater than those praised. And orators and painters, sculpturers
and people, rulers, and cities, and places acclaim the victorious. No one ever
made images of the deserter or the coward.
St Cyril of A1exandria, from his "Address to the Emperor
Theodosius."
If images represent the originals, they should
call forth the same reverence.
The same, from his "Treasures."
Images are ever the
likenesses of their originals.
[122] The same, from his Poem, on the "Revelation of Christ being
signified through all the Teaching of Moses. On Abraham and
Melchisedech."--Chap. vi.
Images should be made after
their originals.
St Gregory of Nazianzen, from His Sermon on the "Son,"
ii.
An image is essentially a representation of its original.
St Chrysostom, from his Third "Commentary on the
Colossians."
The image of what is invisible, were it also
invisible, would cease to be an image. An image, as far as it is an image,
should be kept inviolably by us, owing to the likeness it represents.
The same, from his "Commentary on the Hebrews."-Chap.
xvii.
As in images the image presents the form of a man, though
not his strength, so the original and the likeness have much in common, for the
likeness is the man.
[123] Eusebius Pamphilius, from the Fifth Book of his Gospel Proofs, on
"God appeared to Abraham by the Oak of Mambre."
Hence, even now
the inhabitants cherish the place where visions appeared to Abraham, (Gen 18.1)
as divinely consecrated. The turpentine tree is still to be seen, and those who
received Abraham's hospitality are painted in picture, one on each side, and the
stranger of greatest dignity in the middle. He would be an image of our Lord and
Saviour, whom even rude men reverence, Whose divine words they believe. It was
He who, through Abraham, sowed the seeds of piety in men. In the likeness and
habit of an ordinary man He presented himself to Abraham,*
and gave him knowledge of His Father.
John of Antioch, also called Malala, from his Chronography concerning the
"Woman with the Issue of Blood, who erected a Monument to
Christ."
From that time John the Baptist became known to men,
and Herod, toparcha of the [124] Trachonitis region beheaded him in the city of
Sebaste, on the eighth day of the kalends of June, Flaccus and Ruffinus being
consuls. King Herod, Philip's son, in grief at this event, left Judea. A rich
woman, Berenice by name, who was also living at Paneada, sought him out wishing
as she had been cured by Jesus, to erect a monument to Him. Not daring to do it
without the king's consent, she presented a petition to King Herod, asking to be
allowed to erect a golden monument in that city to our Lord. The petition ran
thus:--
To the august Herod, toparcha, law-giver of Jews and Greeks, King of
Trachonitis, a suppliant petition from Berenice, an inhabitant of Paneada. You
are crowned with justice and mercy and all other virtues. Knowing this and in
good hope of success, I am writing to you. If you read my beginning you will
soon be instructed as to facts. From child hood I suffered with an issue of
blood, and spent my time and my substance on doctors, and was not cured. Hearing
of the wonderworking Christ, how He raised the dead to life again, put forth
devils, and cured the sick by one word, I also went to Him as to [125] God. And
approaching the crowd which surrounded Him fearing lest He should turn me away
in anger on account of my complaint, and that I should feel it more, I said to
myself, "If I could only touch the border of His garment, I should be cured." I
had no sooner touched it than the hemorrhage stopped, and I was cured on the
spot. And He, as if He had read my heart's desire, said aloud, "Who has touched
Me? Power has gone out of Me!" And I pale and trembling, thinking to throw off
my sickness the sooner, prostrated myself at His feet, bathing the ground with
my tears, and confessed my action. He in His goodness compassionating me,
assured me of my cure, saying: "Be of good heart, daughter, thy faith has healed
thee. Go in peace!" Do you now, august ruler, grant my righteous petition. King
Herod receiving this petition, was struck with wonder and in awe at the cure,
replied: "The cure wrought for you, O woman, deserves a splendid monument. Go
then and put up any memorial you like to Him, in praise of the Healer." And
immediately Berenice the sick woman of yore, set up in the midst of her own city
of Paneada a monument in bronze, [126] adorned with gold and silver. It is still
standing in the city of Paneada. Not long ago it was taken from the place where
it stood to the middle of the city, and placed in a house of prayer. One, Batho,
a converted Jew, found it mentioned in a book which contained an account of all
those who had reigned over Judea.
From the "Ecclesiastical History of Socrates," Book 1. Chap. xviii., on
the Emperor Constantine.
After this the Emperor Constantine,
being most zealous for the Christian religion, destroyed heathen observances,
and prohibited single combats, whilst he set up his images in the temples.
Stephen Bostrenus, against the Jews.--Chap. iv.We have
made the images of the saints for a remembrance of Abraham, Isaac, Jacob, Moses,
and Elias and Zachary, and of other prophets and holy martyrs, who gave their
life for Him. Every one who looks at their images may thus be reminded of them
and glorify Him who glorifies them.
[127] The same.
As to images let us take courage that
every work done in God's name is good and holy. Now as to idols and statues,
beware, they are all bad, both the things and their makers. An image of a holy
prophet is one thing, a statue or carved figure of Saturn or Venus, the sun or
the moon, quite another. As man was made after God's image, he is worshipped;
but the serpent as the image of the devil, is unclean and execrable. Tell me, O
Jew, if you reject man's handiwork, what is left on earth to be worshipped which
is not the work of his hand? Was not the ark made by hands, and the altar, the
propitiatory and the cherubim, the golden urn containing the manna, the table
and the inner tabernacle, and all that God ordered to be put in the holy of
Holies? Were not the cherubim the images of angels made by hands? Do you call
them idols? What do you say to Moses who worshipped them and to Israel? Worship
is symbolical of honour, and we sinners worship God, and glorify Him by the
divine worship of latreia which is due to Him, and we tremble before Him as our
[128] Creator. We worship the angels and servants of God for His sake, as
creatures and servants of God. An image is a name and likeness of him it
represents. Thus both by writing and by engraving we are ever mindful of our
Lord's sufferings, and of the holy prophets in the old law and in the new.
St Leontius of Naples, in Cyprus, against the Jews-Book
v.
Enter then heartily into our apology for the making of
sacred images, so that the mouths of foolish people speaking injustice may be
closed. This tradition comes from the old law, not from us. Listen to God's
command to Moses that he should make two cherubim wrought in metal to overshadow
the propitiatory. And again, God showed the temple to Ezechiel, with its carved
faces of lions, forms of palms and men from floor to ceiling. The command
is truly awe-inspiring. God, who enjoins Israel not to make any graven thing,
likeness or image of anything in heaven or on earth, also orders Moses to make
carved cherubim. God shows the temple to [129] Ezechiel, full of images and
sculptured likenesses of lions, palms, and men. And Solomon, in conformity to
the law, filled the temple with metal figures of oxen, palms, and men, and God
did not reproach him for it. Now, if you wish to reproach me concerning images,
you condemn God, who ordered these things to be made that they might remind us
of Himself.
The same, from the 3rd Book.
Again, atheists mock at us
concerning the Holy Cross and the worship of divine images, calling us idolators
and worshippers of wooden gods. Now, if I am a worshipper of wood, as you say, I
am a worshipper of many, and, if so, I should swear by many, and say, "By the
gods," just as you at the sight of one calf said, "These are thy gods, O
Israel." You could not maintain that Christian lips had used the expression, but
the adulterous and unbelieving synagogue is wont ever to cast infamy upon the
all-wise Church of Christ.
The same.
We do not adore as gods the figures and [130]
images of the saints. For if it was the mere wood of the image that we adored as
God, we should likewise adore all wood, and not, as often happens, when the form
grows faint, throw the image into the fire. And again, as long as the wood
remains in the form of a cross, I adore it on account of Christ who was
crucified upon it. When it falls to pieces, I throw them into the fire. just as
the man who receives the sealed orders of the king and embraces the seal, looks
upon the dust and paper and wax as honourable in their reference to the king's
service, so we Christians, in worshipping the Cross, do not worship the wood for
itself, but seeing in it the impress and seal and figure of Christ Himself,
crucified through it and on it, we fall down and adore.
The same.
On this account I depict Christ and His
sufferings in churches, and houses, and public places, and images, on clothes,
and store-houses, and in every available place, so that ever before me, I may
bear them in lasting memory, and not be unmindful, as you are, of my Lord God.
In worshipping the book of the [131] law, you are not worshipping parchment or
colour, but God's words contained in it. So do I worship the image of Christ,
neither wood nor colouring for themselves. Adoring an inanimate figure of Christ
through the Cross, I seem to possess and to adore Christ. Jacob received
Joseph's cloak of many colours from his brothers who had sold him, (Gen.
37.32ff) and he caressed it with tears as he gazed at it. He did not weep over
the cloak, but considered it a way of showing his love for Joseph and of
embracing , him. Thus do we Christians embrace with our lips the image of
Christ, or the apostles, or the martyrs, whilst in spirit we deem that we are
embracing Christ Himself or His martyr. As I have often said, the end in view
must always be considered in all greeting and worship. If you upbraid me because
I worship the wood of the Cross, why do you not upbraid Jacob for worshipping on
the point of Joseph's staff? (epi to akron thV
rabdou). It is evident that it was not the wood he honoured by his
worship, but Joseph, as we adore Christ through the Cross. Abraham worshipped
impious men who sold him the cave, and bent [132] his knee to the ground, yet he
did not worship them as gods. And again, Jacob magnified impious Pharao and
idolatrous Esau seven times, yet not as God. How many salutations and
worshippings I have put before you, both natural and scriptural, which are not
to be condemned, and you no sooner see any one worshipping the image of Christ
or His Immaculate (panagiaV) Mother or a saint than you
are angry and blaspheme and call me an idolator. Have you no shame, seeing me as
you do day by day pulling down the temples of idols in the whole world and
raising churches to martyrs? If I worship idols, why do I honour martyrs, their
destroyers? If I glorify wood, as you say, why do I honour the saints who have
pulled down the wooden statues of demons? If I glorify stones, how can I glorify
the apostles who broke the stone idols? If I honour the images of false
gods, how can I praise and glorify and keep the feast of the three children at
Babylon who would not worship the golden statue? How greatly foolish people err,
and how blind they are! What shamelessness is yours, 0 -Jew! what impiety! You
sin indeed against the [133] truth. Arise, O God, and justify Thy cause. judge
and justify us from people, not all people, but from senseless and hostile
people who constantly provoke Thee.
The same.
If, as I have often said, I worshipped wood
and stone as God, I too, should say to each, "Thou hast brought me forth." (Jer.
2.27) If I worship the images of the saints, or rather the saints, and worship
and reverence the combats of the holy martyrs, how can you call these idols,
senseless man? For idols are likenesses of false gods and adulterers, murderers
and luxurious men, not of prophets or apostles. Listen whilst I take a telling
and most true example of Christian and heathen images. The Chaldeans in Babylon
had all sorts of musical instruments for the worship of idols who were devils,
and the children of Israel had brought musical instruments from Jerusalem, which
they hung upon the willow trees, and the instruments of both lutes and stringed
instruments and flutes gave forth their music, these for the glory of God, the
others for the service of devils. So must you look upon images and [134] idols
of heathens and Christians. Heathen idols were for the glory and remembrance of
the devil; Christian images are for the glory of Christ, and of His apostles and
martyrs and saints.
The same.
When, then, you see a Christian worshipping
the Cross, know that his adoration is not given to the wood, but to Christ
Crucified. We might as well worship all wood, as Israel worshipped woods and
trees, saying, "Thou art my God, and Thou hast brought me forth." It is not so
with us. We keep in churches and in our houses a remembrance and a
representation of our Lord's sufferings and of those who fought for Him, doing
everything for our Lord's sake.
Once more. Tell me, O Jew, what law authorised Moses to worship Jethor, his
brother-in-law, and an idolator? Or Jacob to worship Pharao, and Abraham the
sons of Emmor? They were just men and prophets. Again, Daniel worshipped the
impious Nabuchodonosor. For if they so acted on account of life in this world,
why do you reproach [135] me for worshipping the holy memories of the saints,
whether in books or pictures, their combats and sufferings, which arc a daily
source of good to me, and will help me to lasting and eternal life?
Saint Athanasius against the Arians.--Book
iii.
The Son being of the same substance as the Father, He can
justly say that He has what the Father has. Hence it was fitting and proper that
after the words "I and the Father are one," (Jn. 10.30) he should add, "that you
may know that I am in the Father and the Father in Me." (Jn. 14.11) He had
already said the same thing. "He who sees Me sees the Father." (Jn. 14.9) There
is one and the same mind in these three sayings. To know that the Father and the
Son are one is to know that he is in the Father and the Father in the Son. The
Godhead of the Son is the Godhead of the Father. The man who receives this
understands "that he who sees the Son sees the Father." For the Godhead of the
Father is seen in the Son. This will be easier to understand from the example of
the king's image which shows [136] forth his form and likeness. The king is the
likeness of his image. The likeness of the king is indelibly impressed upon the
image, so that any one looking at the image sees the king, and again, any one
looking at the king recognises that the image is his likeness. Being an
indelible likeness, the image might answer a man, who expressed the wish to see
the king after contemplating it, by saying, "The king and I are one. I am in him
and he is in me. That which you see in me you see in him, and the man who looks
upon him looks at the same in me." He who worships the image worships the king
in it. The image is his form and likeness.
The same, to Antiochus the Ruler.
What do our
adversaries say to these things, they who maintain that we should not worship
the effigies of the saints, which are preserved amongst us for a remembrance of
them.
St Ambrose of Milan, to the Emperor Gratian concerning the Incarnation of
God the Word.
God before flesh was made, and God in the [137]
flesh. There is a fear lest, abstracting the double principle of action and
wisdom from Christ, we should glorify a mutilated Christ. Now, is it possible to
divide Christ whilst we adore His Godhead and His flesh? Do we divide Him when
we adore at once the image of God and the Cross? God forbid.
St Cyril of Jerusalem, twelfth Instruction.If you seek
the cause of Christ's presence, go back to the first chapter of Scripture. God
made the world in six days, but the world was made for man. The most brilliant
sun glowing with light was made for man. And all living things were created for
our service, trees and flowers for our enjoyment. All created things were
beautiful, yet only man was the image of God. The sun arose by command alone:
man was moulded by the Divine Hand. "Let us make man to our image and likeness."
The wooden image of an earthly king is honoured, how much more the rational
image of God?
St John Chrysostom, on the Machabees.
The royal effigies
are shown forth not only on [138] gold and silver, and the most costly
materials, but the royal form itself, even on copper. The difference of matter
does not affect the dignity of the character impressed, nor does a viler
material diminish the honour of what is great. The royal figure is always a
consecration; not lessened by matter, it exalts matter.
The same, against Julian the Apostate.--1st
Book.
What does this new Nabuchodonosor want? He has not shown
himself kinder to us than Nabuchodonosor of old, whose furnace still pierces us
through, although we have escaped from its flames. Do not the shrines of saints
in churches, inviting the worship of the faithful, show forth the destruction of
the body?*
The same, on the Piscina.
Just as when the royal effigy
and image is sent or carried into the city, rulers and people go out to meet it
with respect and reverence, not honouring the wooden receptacle, or the waxen
representation, but the person of the king; so is it with created things.
[139] Severianus of the Gabali, on the
Cross.
Fourth Homily.-"Moses struck the rock
twice." Why twice? If he was obeying God's commands, what need was there of
striking a second time? If without, not two, or ten, or a hundred strikings
would have unlocked nature: if it was simply God's work without the mystery of
the Cross, one striking, or nod, or word would have sufficed. But it is meant to
be an image of the Cross. Moses, the Scripture says, struck once and then again,
in the sign of the Cross, not for actual necessity, so that inanimate nature
might reverence the symbol. If in the king's absence his image supplies his
place, rulers worship, and festivals are held, and princes go out to meet it,
and people prostrate themselves, not looking at the material, but at the figure
of the king shown forth in representation not seen in nature, how much more
shall the image of the Eternal King break open the heavens and the whole
universe, not the rock alone.
[140] Jerome, Priest of Jerusalem, On The Holy
Trinity.
As the Scripture nowhere enjoins you to worship the
Cross, what makes you adore it? Tell us, Jews and heathens, and all inquiring
people.
Answer.-On this account, O slow and foolish of heart, God
allowed the people, who revered Him, to worship what was on earth, the handiwork
of man, so that they should not be able to reproach Christians concerning the
Cross and the worship of images. Now just as the Jew adored the ark of the
covenant, and the two carved cherubim of gold, and the two tablets of Moses,
although there is nowhere an order from God to worship or revere them, so is it
with Christians. We do not revere the Cross as God; we show through it what we
truly feel about the Crucified One.
Simeon of Mount Thaumastus on Images.Possibly a
contentious unbeliever will maintain that we worshipping images in our churches
are convicted of praying to lifeless idols. Far [141] be it from us to do this.
Faith*
makes Christians, and God, who cannot deceive, works miracles. We do not rest
contented with mere colouring. With the material picture before our eyes we see
the invisible God through the visible representation, and glorify Him as if
present, not as a God without reality, but as God who is the essence of being.
Nor are the saints whom we glorify fictitious. They are in being, and are living
with God; and their spirits being holy, they help, by the power of God, those
who deserve and need their assistance.
Athanasius, Archbishop of Antioch, to Simeon, Bishop of the
Bostri, on the Sabbath.
Just as in the king's absence his image
is worshipped, so in his presence it is extravagant to leave the original to pay
homage to the image. It is disregarded, because the original on whose account it
is honoured is present, but that is no reason for dishonouring it. It is
much the same, I think, with the shadow or letter of the law. The apostle [142]
calls it a figure. In so far as grace anticipated the reign of truth, the saints
were types, contemplating the truth as in a glass. When the promises were
fulfilled, it was no longer desirable to live according to types, nor to follow
them. In the presence of the realisation the type vanishes into insignificance.
Still they did not dishonour nor deride types; they honoured them, and judged
those who treated them with contumely impious, and deserving of death and severe
chastisement.
The same--3rd Homily.
A man worships the king's image
for the honour due to the king, the image itself being mere wax and paint.
St Athanasius of Mount Sinai on the New Sabbath, and on St Thomas the
Apostle.
Those who saw Christ in the flesh looked upon Him as a
prophet. We, who have not seen Him, have confessed Him from our childhood to be
the great and Almighty God Himself, the Creator of eternity, and splendour of
the Father. We listen with faith to His Gospel, as if we saw Christ Himself
speaking. [143] And receiving the pure treasure of His body, we believe that
Christ Himself is acting in us. And if we see only the image of His
divine form, as if looking down upon us from heaven, we prostrate and adore.
Great is now the faith of Christ.
From the Life of the Abbot Daniel, on Eulogius the
Quarryman.
Then he went away dejected, and threw himself before
an image of Our Lady, and crying out, he said: "Lord, enable me to pay what I
promised this man."
From the Life of St Mary of Egypt.
As I was
weeping, I lifted up my eyes and saw the image of Our Lady, and I said to her
:--
"O Virgin, Mother of God (qeotoke despoina), who
didst give birth to God the Word, I know that it is neither fitting nor seemly
that one so defiled and so covered with guilt as I should look up to thy image,
O ever Virgin. It is fitting that I should be hated and shunned by thy purity.
Yet as He who was born of thee became man on purpose to call sinners to [144]
repentance, help me, for I have no other succour. Let me also find an entrance.
Do not refuse me a sight of the wood on which God the Word, thy Son, suffered
according to the flesh, who shed His own precious blood for me. Grant, O Queen,
that I may be admitted to worship the sacred Cross, and I will promise thee as
surety to the God whom thou didst bring forth that I will keep myself ever
undefiled, When I see the Cross of thy Son, I will at once renounce the world
and the things of the world, and forthwith follow wherever thou shalt lead."
Saying this, taking faith's token as a conviction, encouraged by Our Lady's
clemency, I left that place where I had made my petition, and returned again to
join those who were entering the edifice. No one thrust me aside, and no one
prevented me from going into the church. Then I was seized with horror and fear
and trembling in all my limbs. Throwing myself on the ground, and worshipping
that holy floor, I came out, and went to her who had promised to be my security.
When I came to the place in which the agreement had been signed, I knelt down
before the [145] blessed Virgin, Mother of God, and addressed her in these words
:-
"O loving Queen (filagaqe despoina), thou hast shown
me thy goodness; thou didst not despise the petition of my unworthiness. have
seen glory which sinners do not see. Praise be to God who receives the
repentance of sinners through thee."
St Methodius, Bishop of the Patari (patarwn), on the Resurrection.
The images
of earthly kings, even if they are not made of finest gold and silver, command
at once honour from all. As men are not honouring matter, they do not choose the
most precious from the less precious; they honour the image, whether made of
putty or of copper. A derider of either, whether he shows contempt to the image
of plaster or of gold, will be held to show contempt to his lord and king. We
make golden images of His angels, principalities, or powers, for His honour and
glory.