Institutes of the Christian Religion (Vol. 1 of 2). Jean Calvin
and wisely rejected them. This is asserted in express terms by Augustine: “When they are fixed,” says he, “in those places in an honourable elevation, to attract the attention of those who are praying and sacrificing, though they are destitute of sense and life, yet, by the very similitude of living members and senses, they affect weak minds, so that they appear to them to live and breathe,” &c.185 And in another place: “For that representation of members leads, and, as it were, constrains, the mind, which animates a body, to suppose that body to be endued with perception, which it sees to be very similar to its own,” &c. And a little after: “Idols have more influence to bow down an unhappy soul, because they have a mouth, eyes, ears, and feet, than to correct it, because they neither speak, nor see, nor hear, nor walk.” This indeed appears to be the reason of John's exhortation to “keep ourselves,” not only from the worship of idols, but “from idols” themselves. And we have found it too true, that, through the horrible frenzy, which, almost to the total destruction of piety, hath heretofore possessed the world, as soon as images are set up in churches, there is, as it were, a standard of idolatry erected; for the folly of mankind cannot refrain from immediately falling into idolatrous worship. But, even if the danger were less, yet, when I consider the use for which temples were designed, it appears to me extremely unworthy of their sanctity, to receive any other images, than those natural and expressive ones, which the Lord hath consecrated in his word; I mean Baptism, and the Supper of the Lord, and the other ceremonies, with which our eyes ought to be more attentively engaged, and more sensibly affected, than to require any others formed by human ingenuity. Behold the incomparable advantages of images! the loss of which, if you believe the papists, nothing can compensate.
XIV. The remarks already made on this subject, I think, would be sufficient, if it were not necessary to take some notice of the Council of Nice; not that very celebrated one, which was convened by Constantine the Great, but that which was held about eight hundred years ago, by the command, and under the auspices, of the Empress Irene. For that Council decreed, not only that images should be had in churches, but also that they should be worshipped. And, notwithstanding what I have advanced, the authority of the Council would raise a strong prejudice on the contrary side. Though, to confess the truth, I am not much concerned at this, as I am to show the reader their extreme madness, whose fondness for images exceeded any thing that was becoming in Christians. But let us despatch this point first: the present advocates for the use of images, allege the authority of that Nicene Council in their defence. There is a book extant, written in refutation of this practice, under the name of Charlemagne; which, from the diction, we may conclude was composed at the same time. In this work are recited the opinions of the bishops who attended the Council, and the arguments they used in the controversy. John, the delegate of the Eastern churches, said, “God created man in his own image;” and hence he inferred that we ought to have images. The same prelate thought that images were recommended to us by this sentence: “Show me thy face, for it is glorious.” Another, to prove that they ought to be placed on the altars, cited this testimony: “No man lighteth a candle, and putteth it under a bushel.” Another, to show the contemplation of these to be useful to us, adduced a verse from a Psalm: “The light of thy countenance, O Lord, is sealed upon us.” Another pressed this comparison into his service: “As the patriarchs used the sacrifices of the heathen, so Christians ought to have the images of saints, instead of the idols of the heathen.” In the same manner they tortured that expression, “Lord, I have loved the beauty of thy house.” But the most ingenious of all was their interpretation of this passage: “As we have heard, so have we seen;” that therefore God is known, not only by the hearing of his word, but by the contemplation of images. Similar is the subtlety of Bishop Theodore: “God is glorious in his saints.” And in another place it is said, “In the saints that are in the earth:” therefore this ought to be referred to images. But their impertinencies and absurdities are so disgusting, that I am quite ashamed to repeat them.
XV. When they dispute concerning adoration, they bring forward Jacob's worshipping of Pharaoh, and of the staff of Joseph, and of the inscription erected by himself; although, in this last instance, they not only corrupt the sense of the Scripture, but allege what is nowhere to be found. These passages also, “Worship his footstool;” “Worship in his holy hill;” and, “All the rich of the people shall supplicate thy face;” they consider as apposite and conclusive proofs. If any one wished to represent the advocates for images in a ridiculous point of view, could he possibly ascribe to them greater and grosser instances of folly? But, that no doubt of this might remain, Theodosius, bishop of Mira, defends the propriety of worshipping images from the dreams of his archdeacon, as seriously as if he had an immediate revelation from heaven. Now, let the advocates of images go and urge upon us the decree of that Council; as though those venerable fathers had not entirely destroyed all their credit by such puerile treatment of the sacred Scriptures, or such impious and shameful mutilation of them.
XVI. I come now to those prodigies of impiety, which it is wonderful that they ever ventured to broach; and more wonderful still, that they have not been opposed with universal detestation. It is right to expose this flagitious madness, that the worship of images may at least be deprived of the pretence of antiquity, which the papists falsely urge in its favour. Theodosius, bishop of Amorum, denounces an anathema against all who are averse to the worship of images. Another imputes all the calamities of Greece and the East to the crime of not having worshipped them. What punishments, then, did the Prophets, Apostles, and Martyrs deserve, in whose time images were unknown? They add further, If the image of the emperor be met by processions with perfumes and incense, much more is this honour due to the images of the saints. Constantius, bishop of Constance, in Cyprus, professes his reverence for images, and avows that he will pay them the same worship and honour as is due to the Trinity, the source of all life; and whoever refuses to do the same, he anathematizes and dismisses with the Manichees and Marcionites. And, lest you should suppose this to be the private opinion of an individual, they all declare their assent to it. John, the delegate of the Eastern churches, carried by the fervour of his zeal to still greater lengths, asserts it to be better to admit all the brothels of the world into one city, than to reject the worship of images. At length it was unanimously decreed, that the Samaritans were worse than all heretics, and that the adversaries of images were worse than the Samaritans. But, that the farce might not want its usual plaudit, they add this clause: “Let them rejoice and exult, who have the image of Christ, and offer sacrifice to it.” Where is now the distinction of latria and dulia, with which they attempt to deceive both God and men? For the Council gives the same honour, without any exception, to images and to the living God.
Chapter XII. God Contradistinguished From Idols, That He May Be Solely And Supremely Worshipped
We said, at the beginning, that the knowledge of God consists not in frigid speculation, but is accompanied by the worship of him. We also cursorily touched on the right method of worshipping him, which will be more fully explained in other places. I now only repeat, in few words, that whenever the Scripture asserts that there is but one God, it contends not for the bare name, but also teaches, that whatever belongs to the Deity, should not be transferred to another. This shows how pure religion differs from idolatry. The Greek word ευσεβεια certainly signifies right worship, since even blind mortals, groping in the dark, have always perceived the necessity of some certain rule, that the worship of God may not be involved in disorder and confusion. Although Cicero ingeniously and correctly derives the word religion from a verb signifying “to read over again,” or “to gather again;” yet the reason he assigns for it, that good worshippers often recollect, and diligently reconsider what is true, is forced and far-fetched. I rather think the word is opposed to a liberty of wandering without restraint; because the greater part of the world rashly embrace whatever they meet with, and also ramble from one thing to another; but piety, in order to walk with a steady step, collects itself within its proper limits. The word superstition also appears to me to import a discontent with the method and order prescribed, and an accumulation of a superfluous mass of vain things. But to leave the consideration of words, it has been generally admitted, in all ages, that religion is corrupted and perverted by errors and falsehoods; whence we infer, that when we allow ourselves any thing from inconsiderate zeal, the pretext alleged by the superstitious is altogether frivolous. Although this confession is in the mouths
Epist. 49. De Civ. Dei. lib. iv. cap. 31.