IMAGES

In the religious sense of the word, there appears to have been little or no use of images in the Christian Church for the first three or four hundred years, as is evident from the silence of all ancient authors, and of the heathens themselves, who never recriminated, or charged the use of images on the primitive Christians. There are positive proofs in the fourth century, that the use of images was not allowed; particularly, the Council of Eliberis decrees that pictures ought not to be put in churches, lest that which is worshipped be painted upon the walls . Petavius gives this general reason for the prohibition of all images whatever at that time—because the remembrance of idolatry was yet fresh in men’s minds. About the latter end of the fourth century, pictures of saints and martyrs began to creep into the churches. Paul in us, bishop of Nola, ordered his church to be painted with Scripture histories, such as those of Esther, Job, Tobit, and Judith. And St. Augustine often speaks of the pictures of Abraham offering his son Isaac, and those of St. Peter and St. Paul, but without approving the use of them; on the contrary he tells us, the Church condemned such as paid a religious veneration to pictures, and daily endeavoured to correct them, as untoward children. It was not till after the second Council of Nice that images of God , or the Trinity, were allowed in churches. Pope Gregory II., who was otherwise a great stickler for images, in that very epistle which he wrote to the emperor Leo to defend the worship of them, denies it to be lawful to make any image of the Divine nature. Nor did the ancient Christians approve of ma y images, or statues of wood, metal, or stone, but only pictures or paintings to be used in churches, and those symbolical rather than any other. Thus, a lamb was the symbol of Jesus Christ , and a dove of the Holy Ghost . But the sixth general council forbade the picturing Christ any more under the figure of a lamb, and ordered that he should be represented by the effigies of a man. By this time, it is presumed, the worship of images was begun, anno 692. The worship of images occasioned great contests both in the Eastern and Western Churches. (See Iconoclasts .) Nicephorus, who had wrested the empire from Irene, in the year 802, maintained the worship of images. The emperor Michael, in 813, declared against the worship of images, and expelled Nicephorus, patriarch of Constantinople, The odor us Studita, Nicetas, and others, who had a erted it. Michael II., desiring to re-establish peace in the East, proposed to a emble a council, to which both the Iconoclasts (those who broke down images) and the a erters of image worship should be admitted; but the latter refusing to sit with heretics, as they called the Iconoclasts, the emperor found out a medium. He left all men free to worship or not worship images, and published a regulation, forbidding the taking of cro es out of the churches, to put images in their place; the paying of adoration to the images themselves; the clothing of statues; the making them godfathers and godmothers to children; the lighting candles before them, and offering incense to them, . Michael sent amba adors into the West to get this regulation approved. These ministers applied themselves to Louis le Debonnaire, who sent an emba y to Rome upon this subject. But the Romans, and Pope Pascal I., did not admit of the regulation; and a synod, held at Paris in 824, was of opinion, that though the use of images ought not to be prohibited, yet it was not allowable to pay them any religious worship. At length the emperor Michael settled his regulation in the East; and his son Theophilus, who succeeded him in the year 829, held a council at Constantinople, in which the Iconoclasts were condemned, and the worship of images restored. It does not appear that there was any controversy afterwards about images. The French and Germans used themselves, by degrees, to pay an outward honour to images, and conformed to the Church of Rome. Image worship is one great article of modern Popery. “No sooner is a man advanced a little forward into their churches, (says a modern author, speaking of the Roman Catholics,) and begins to look about him, but he will find his eyes and attention attracted by the number of lamps and wax candles, which are constantly burning before the shrines and images of their saints; a sight which will not only surprise a stranger by the novelty of it, but will furnish him with one proof and example of the conformity of the Romish with the Pagan worship, by recalling to his memory many pa ages of the heathen authors, where their perpetual lamps and candles are described as continually burning before the altars and statues of their deities.” The Romanists believe that the saint to whom the image is dedicated presides in a particular manner about its shrine, and works miracles by the intervention of its image; insomuch that, if the image were destroyed or taken away, the saint would no longer perform any miracle in that place. This is exactly the notion of Paganism, that the gods resided in their statues or images. “Minucius Felix, rallying the gods of the heathens, (they are M. Jurieu’s words,) says: Ecce funditur, fabricatur; nondum Deus est. Ecce plumbatur, construitur, erigitur: nec adhuc Deus. Ecce ornatur, consecratur, oratur; tum postremo Deus est . I am mistaken if the same thing may not be said of the Romish saints. They cast an image, they work it with a hammer; it is not yet a saint. They set it upright, and fasten it with lead; neither is it yet a saint. They adorn, consecrate, and dedicate it; behold, at last, a complete saint! ” By a decree of the Council of Trent, it is forbidden to set up any extraordinary and unusual image in the churches, without the bishop’s approbation first obtained. As to the consecration of images, they proceed in the same manner as at the benediction of a new cro . At saying the prayer, the saint, whom the image represents, is named: after which the priest sprinkles the image with holy water. But when an image of the Virgin Mary is to be ble ed, it is thrice incensed, besides sprinkling: to which are added the Ave Mary , psalms, and anthems, and a double sign of the cro . The Roman Catholics talk much of the miraculous effects of the images of their saints, forgetting that lying wonders are a sign of Antichrist. The image of Jesus Christ , which, feeling itself wounded with a dagger by an impious wretch, laid its hand upon the wound, is famous at Naples. The image of St. Catharine of Siena has often driven out devils, and wrought other miracles. Our Lady of Lucca, insolently attacked by a soldier, (who threw stones at her, and had nearly broken the holy child’s head, which she held on her right arm,) immediately set it on her left; and the child liked sitting on that arm so well, that, since that accident, he has never changed his situation.— Brought on.