Apologia of St John Damascene against those who decry holy images.
WITH the ever-present conviction of my own unworthiness, I ought to have kept silence and confessed my shortcomings before God, but all things are good at the right time. I see the Church which God founded on the Apostles and Prophets, its corner-stone being Christ His Son, tossed on an angry sea, beaten by rushing waves, shaken and troubled by the assaults of evil spirits. I see rents in the seamless robe of Christ, which impious men have sought to part asunder, and His body cut into pieces, that is, the word of God and the ancient tradition of the Church. Therefore I have judged it unreasonable to keep silence and to hold my tongue, bearing in mind the Scripture warning:--"If thou withdrawest thyself, my soul shall not delight in thee," (Heb. 10.38) and "If thou seest the sword coming and dost not warn thy brother, I shall require his blood at thy hand." (cf. Ez. 33.8) Fear, then, compelled me to speak; the truth was stronger than the majesty of kings. "I bore testimony to Thee before kings," I heard the royal* David saying, "and I was not ashamed." (Ps. 119.46) No, I was the more incited to speak. The King's command is all powerful over his subjects. For few men have hitherto been found who, whilst recognizing the power of the earthly king to come from above, have resisted his unlawful demands.
In the first place, grasping as a kind of pillar, or foundation, the teaching of the Church, which is our salvation, I have opened out its meaning, giving, as it were, the reins to a well caparisoned charger.† For I look upon it as a great calamity that the Church, adorned with her great privileges and the holiest examples of saints in the past, should go back to the first rudiments, and fear where there is no fear. It is disastrous to suppose that the Church does not know God as He is, that she degenerates into idolatry, for if she declines from perfection in a single iota, it is as an enduring mark on a comely face, destroying by its unsightliness the beauty of the whole. A small thing is not small when it leads to something great, nor indeed is it a thing of no matter to give up the ancient tradition of the Church held by our forefathers, whose conduct we should observe, and whose faith we should imitate.
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.
I have taken heed to the words of Truth Himself:- "The Lord thy God is one." (Deut. 6.4) And "Thou shalt fear the Lord thy God, and shalt serve Him only, and thou shalt not have strange, gods." (Deut. 6.13) Again, "Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath" (Ex. 20.4); and "Let them be all confounded that adore graven things." (Ps. 97.7) Again, "The gods that have not made heaven and earth, let them perish." (Jer. 10.11) In this way God spoke of old to the patriarchs through the prophets, and lastly, through His only-begotten Son, on whose account He made the ages. He says, "This is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou didst send." (Jn 17.3) I believe in one God, the source of all things, without beginning, uncreated, immortal, everlasting, incomprehensible, bodiless, invisible, uncircumscribed,* without form. I believe in one supersubstantial being, one divine Godhead in three entities, the Father, the Son, and the Holy Ghost, and I adore Him alone with the worship of latreia. I adore one God, one Godhead but three Persons, God the Father, God the Son made flesh, and God the Holy Ghost, one God. I do not adore creation more than the Creator, but I adore the creature created as I am, adopting creation freely and spontaneously that He might elevate our nature and make us partakers of His divine nature. Together with my Lord and King I worship Him clothed in the flesh, not as if it were a garment or He constituted a fourth person of the Trinity--God forbid. That flesh is divine, and endures after its assumption. Human nature was not lost in the Godhead, but just as the Word made flesh remained the Word, so flesh became the Word remaining flesh, becoming, rather, one with the Word through union (kaq upostasin). Therefore I venture to draw an image of the invisible God, not as invisible, but as having become visible for our sakes through flesh and blood. I do not draw an image of the immortal Godhead. I paint the visible flesh of God, for it is impossible to represent a spirit (yuch), how much more God who gives breath to the spirit.
Now adversaries say: God's commands to Moses the law-giver were, "Thou shalt adore shalt worship him the Lord thy God, and thou alone, and thou shalt not make to thyself a graven thing that is in heaven above, or in the earth beneath."
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." (Deut. 4.12) 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." (Deut. 4.15-17) 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." (Deut. 4.19)
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." (Deut. 5.7-9) 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." (Deut. 12.3) And a little further on: "Thou shalt not make to thyself gods of metal." (Ex. 34.17)
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." (Acts 17.29)
These injunctions were given to the Jews on account of their proneness to idolatry. Now we, on the contrary, are no longer in leading strings. Speaking theologically, it is given to us to avoid superstitious error, to be with God in the knowledge of the truth, to worship God alone, to enjoy the fulness of His knowledge. We have passed the stage of infancy, and reached the perfection of manhood. We receive our habit of mind from God, and know what may be imaged and what may not. The Scripture says, "You have not seen the likeness of Him." (Ex. 33.20) What wisdom in the law-giver. How depict the invisible? How picture the inconceivable? How give expression to the limitless, the immeasurable, the invisible? How give a form to immensity? How paint immortality? How localize mystery? It is clear that when you contemplate God, who is a pure spirit, becoming man for your sake, you will be able to clothe Him with the human form. When the Invisible One becomes visible to flesh, you may then draw a likeness of His form. When He who is a pure spirit, without form or limit, immeasurable in the boundlessness of His own nature, existing as God, takes upon Himself the form of a servant in substance and in stature, and a body of flesh, then you may draw His likeness, and show it to anyone willing to contemplate it. Depict His ineffable condescension, His virginal birth, His baptism in the Jordan, His transfiguration on Thabor, His all-powerful sufferings, His death and miracles, the proofs of His Godhead, the deeds which He worked in the flesh through divine power, His saving Cross, His Sepulcher, and resurrection, and ascent into heaven. Give to it all the endurance of engraving and color. Have no fear or anxiety; worship is not all of the same kind.
Abraham worshipped the sons of Emmor, impious men in ignorance of God, when he bought the double cave for a tomb. (Gen. 23.7; Acts 7.16) Jacob worshipped his brother Esau and Pharao, the Egyptian, but on the point of his staff.* (Gen 33.3) He worshipped, he did not adore. Josue and Daniel worshipped an angel of God; (Jos. 5.14) they did not adore him. The worship of latreia is one thing, and the worship which is given to merit another. Now, as we are talking of images and worship, let us analyze the exact meaning of each. An image is a likeness of the original with a certain difference, for it is not an exact reproduction of the original. Thus, the Son is the living, substantial, unchangeable Image of the invisible God (Col. 1.15), bearing in Himself the whole Father, being in all things equal to Him, differing only in being begotten by the Father, who is the Begetter; the Son is begotten. The Father does not proceed from the Son, but the Son from the Father. It is through the Son, though not after Him, that He is what He is, the Father who generates. In God, too, there are representations and images of His future acts,-that is to say, His counsel from all eternity, which is ever unchangeable. That which is divine is immutable; there is no change in Him, nor shadow of change. (James 1.17) Blessed Denis, (the Carthusian [i.e., Pseudo-Dionysius]) who has made divine things in God's presence his study, says that these representations and images are marked out beforehand. In His counsels, God has noted and settled all that He would do, the unchanging future events before they came to pass. In the same way, a man who wished to build a house would first make and think out a plan. Again, visible things are images of invisible and intangible things, on which they throw a faint light. Holy Scripture clothes in figure God and the angels, and the same holy man (Blessed Denis) explains why. When sensible things sufficiently render what is beyond sense, and give a form to what is intangible, a medium would be reckoned imperfect according to our standard, if it did not fully represent material vision, or if it required effort of mind. If, therefore, Holy Scripture, providing for our need, ever putting before us what is intangible, clothes it in flesh, does it not make an image of what is thus invested with our nature, and brought to the level of our desires, yet invisible? A certain conception through the senses thus takes place in the brain, which was not there before, and is transmitted to the judicial faculty, and added to the mental store. Gregory, who is so eloquent about God, says that the mind, which is set upon getting beyond corporeal things, is incapable of doing it. For the invisible things of God since the creation of the world are made visible through images. (Rom. 1.20) We see images in creation which remind us faintly of God, as when, for instance, we speak of the holy and adorable Trinity, imaged by the sun, or light, or burning rays, or by a running fountain, or a full river, or by the mind, speech, or the spirit within us, or by a rose tree, or a sprouting flower, or a sweet fragrance.
Again, an image is expressive of something in the future, mystically shadowing forth what is to happen. For instance, the ark represents the image of Our Lady, Mother of God,* so does the staff and the earthen jar. The serpent brings before us Him who vanquished on the Cross the bite of the original serpent; the sea, water, and the cloud the grace of baptism. (I Cor. 10.1)
Again, things which have taken place are expressed by images for the remembrance either of a wonder, or an honor, or dishonor, 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. (Ex. 34.28; Heb. 9.4) 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.
Worship is the symbol of veneration and of honor. 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. When, for the sake of God who is worshipful by nature, we honor His saints and servants, as Josue and Daniel worshipped an angel, and David His holy places, when be says, "Let us go to the place where His feet have stood." (Ps. 132.7) 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, (Gen. 33.3) and to Pharaoh, the divinely established ruler. (Gen. 47.7) Joseph was worshipped by his brothers. (Gen. 50.18) I am aware that worship was based on honor, as in the case of Abraham and the sons of Emmor. (Gen. 23.7) Either, then, do away with worship, or receive it altogether according to its proper measure.
Answer me this question. Is there only one God? You answer, "Yes, there is only one Law-giver." Why, then, does He command contrary things? The cherubim are not outside of creation; why, then, does He allow cherubim carved by the hand of man to overshadow the mercy-scat? Is it not evident that as it is impossible to make an image of God, who is uncircumscribed and impassible, or of one like to God, creation should not be worshipped as God. He allows the image of the cherubim who are circumscribed, and prostrate in adoration before the divine throne, to be made, and thus prostrate to overshadow the mercy-seat. It was fitting that the image of the heavenly choirs should overshadow the divine mysteries. Would you say that the ark and staff and mercy-seat were not made? Are they not produced by the hand of man? Are they not due to what you call contemptible matter? What was the tabernacle itself? Was it not an image? Was it not a type and a figure? Hence the holy Apostle's words concerning the observances of the law, "Who serve unto the example and shadow, of heavenly things." As it was answered to Moses, when he was to finish the tabernacle: "See" (He says), "that thou make all things according to the pattern which was shown thee on the Mount." (Heb. 8.5; Ex. 25.40) But the law was not an image. It shrouded the image. In the words of the same Apostle, "the law contains the shadow of the goods to come, not the image of those things." (Heb. 10.1) For if the law should forbid images, and yet be itself a forerunner of images, what should we say? If the tabernacle was a figure, and the type of a type, why does the law not prohibit image-making? But this is not in the least the case. There is a time for everything. (Eccl. 3.1)
Of old, God the incorporeal and uncircumscribed was never depicted. Now, however, when God is seen clothed in flesh, and conversing with men, (Bar. 3.38) 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 honoring 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 (kaq upostasin), 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 honor 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 Sepulcher, 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, honoring 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 dishonor 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." (Ex. 31.1-6)  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, colored 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." (Ex. 35.4-10) See you here the glorification of matter which you make inglorious. What is more insignificant than goat's hair or colors? Are not scarlet and purple and hyacinth colors? Now, consider the handiwork of man becoming the likeness of the cherubim. How, then, can you make the law pretense for giving up what it orders? If you invoke it against images, you should keep the Sabbath, and practice 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." (Gal. 5.2-4) Israel of old did not see God, but "we see the Lord's glory face to face." (IICor. 3.18)
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.
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." (Jos. 4.21-22) 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.
But the adversary says: "Make an image of Christ or of His mother who bore Him (thV qeotokou) 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 honor of the saints. You make statues indeed of Christ as of one glorified, whilst you reject the saints as unworthy of honor, and call truth a falsehood. "I live," says the Lord, "and I will glorify those who glorify Me." (I Sam. 2.30) And the divine Apostle: therefore now he is not a servant, but a son. "And if a son, an heir also through God." (Gal. 4.7) Again, "If we suffer with Him, that we also may be glorified:" (Rom. 8.17) 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" (I Jn. 3.2): 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 (kaq upostasin) 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, (Ps. 82.1) 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.
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. (I Kgs. 6.28-29) 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, (Heb. 9.13) so now the Blood of Christ giving testimony under Pontius Pilate, (I Tim. 6.13) 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.
We depict Christ as our King and Lord, and do not deprive Him of His army. The saints constitute the Lord's army. Let the earthly king dismiss his army before he gives up his King and Lord. Let him put off the purple before he takes honor away from his most valiant men who have conquered their passions. For if the saints are heirs of God, and co-heirs of Christ, (Rom. 8.17) they will be also partakers of the divine glory of sovereignty. If the friends of God have had a part in the sufferings of Christ, how shall they not receive a share of His glory even on earth? "I call you not servants," our Lord says, "you are my friends." (Jn. 15.15) Should we then deprive them of the honor given to them by the Church? What audacity! What boldness of mind, to fight God and His commands! You, who refuse to worship images, would not worship the Son of God, the Living Image of the invisible God, (Col. 1.15) and His unchanging form. I worship the image of Christ as the Incarnate God; that of Our Lady (thV qeotokou), the Mother of us all, as the Mother of God's Son; that of the saints as the friends of God. They have withstood sin unto blood, and followed Christ in shedding their blood for Him, who shed His blood for them. I put on record the excellencies and the sufferings of those who have walked in His footsteps, that I may sanctify myself, and be fired with the zeal of imitation. St Basil says, "Honoring the image leads to the prototype." If you raise churches to the saints of God, raise also their trophies. The temple of old was not built in the name of any man. The death of the just was a cause of tears, not of feasting. A man who touched a corpse was considered unclean, (Num. 19.11) even if the corpse was Moses himself. But now the memories of the saints are kept with rejoicings. The dead body of Jacob was wept over, whilst there is joy over the death of Stephen. Therefore, either give up the solemn commemorations of the saints, which are not according to the old law, or accept images which are also against it, as you say. But it is impossible not to keep with rejoicing the memories of the saints. The Holy Apostles and Fathers are at one in enjoining them. From the time that God the Word became flesh He is as we are in everything except sin, and of our nature, without confusion. He has deified our flesh forever, and we are in very deed sanctified through His Godhead and the union of His flesh with it. And from the time that God, the Son of God, impassible by reason of His Godhead, chose to suffer voluntarily He wiped out our debt, also paying for us a most full and noble ransom. We are truly free through the sacred blood of the Son pleading for us with the Father. And we are indeed delivered from corruption since He descended into hell to the souls detained there through centuries (I Pet. 3.19) and gave the captives their freedom, sight to the blind, (Mt. 12.29) and chaining the strong one.* He rose in the plenitude of His power, keeping the flesh of immortality which He had taken for us. And since we have been born again of water and the Spirit, we are truly sons and heirs of God. Hence St Paul calls the faithful holy; (I Cor. 1.2) hence we do not grieve but rejoice over the death of the saints. We are then no longer under grace, (Rom. 6.14) being justified through faith, (Rom. 5.1) and knowing the one true God. The just man is not bound by the law. (I. Tim. 1.9) We are not held by the letter of the law, nor do we serve as children, (Gal. 4.1) but grown into the perfect estate of man we are fed on solid food, not on that which conduces to idolatry. The law is good as a light shining in a dark place until the day breaks. Your hearts have already been illuminated, the living water of God's knowledge has run over the tempestuous seas of heathendom, and we may all know God. The old creation has passed away, and all things are renovated. The holy Apostle Paul said to St Peter, the chief of the Apostles:* "If you, being a Jew, live as a heathen and not a Jew, how will you persuade heathens to do as Jews do?" (Gal. 2.14) And to the Galatians: "I will bear witness to every circumcised man that it is salutary to fulfil the whole law." (Gal. 5.3)
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? (Gal. 4.8-9) 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, (Gen. 32.30) 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. (Acts 5.15) 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. (Prov. 22.28)
It is not in writing only that they have bequeathed to us the tradition of the Church, but also in certain unwritten examples. In the twenty-seventh book of his work, in thirty chapters addressed to Amphilochios concerning the Holy Spirit, St Basil says, "In the cherished teaching and dogmas of the Church, we hold some things by written documents; others we have received in mystery from the apostolical tradition." Both are of equal value for the soul's growth. No one will dispute this who has considered even a little the discipline of the Church. For if we neglect unwritten customs, as not having much weight we bury in oblivion the most pertinent facts connected with the Gospel. These are the great Basil's words. How do we know the Holy place of Calvary, or the Holy Sepulchre? Does it not rest on a tradition handed down from father to son? It is written that our Lord was crucified on Calvary, and buried in a tomb, which Joseph hewed out of the rock; (Mt. 27.60) but it is unwritten tradition which identifies these spots, and does more things of the same kind. Whence come the three immersions at baptism, praying with face turned towards the east, and the tradition of the mysteries?* Hence St Paul says, "Therefore, brethren, stand fast, and hold the traditions which you have learned either by word, or by our epistle." (II Thess. 2.15) As, then, so much has been handed down in the Church, and is observed down to the present day, why disparage images?
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.
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.
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," (Ps. 135.15) it does not forbid the adoration of inanimate things, or man's handiwork, but the adoration of demons.
We have seen that prophets worshipped angels, and men, and kings, and the impious, and even a staff. David says, "And you adore His footstool." (Ps. 99.5) Isaias, speaking in God's name, says, "The heavens are my throne, and the earth my footstool." (Is. 66.1) Now, it is evident to everyone that the heavens and the earth are created things. Moses, too, and Aaron with all the people adored the work of hands. St Paul, the golden grasshopper* of the Church, says in his Epistle to the Hebrews, "But Christ being come, a high priest of the good things to come, by a greater and more perfect tabernacle not made by hand," that is "not of this creation." And, again, "For Jesus is not entered into the Holies made by hands, the patterns of the true; but into heaven itself." (Heb. 9.11, 24) Thus the former holy things, the tabernacle, and everything within it, were made by hands, and no one denies that they were adored.