The Christians Use of Images The Heidelberg Catechism, Lords Day 35 Q96: What does God require in the second Commandment? A96: That we in no way make any image of God,[1] nor worship Him in any other way than He has commanded us in His Word.[2] 1. Deut. 4:15-19; Isa. 40:18, 25; Rom. 1:22-24; Acts 17:29 2. I Sam. 15:23; Deut. 4:23-24; 12:30-32; Matt. 15:9; John 4:24 Q97: May we not make any image at all? A97: God may not and cannot be imaged in any way; as for creatures, though they may indeed be imaged, yet God forbids the making or keeping of any likeness of them, either to worship them or to serve God by them.[1] 1. Exod. 23:24-25; 34:13-14; Deut. 7:5; 12:3; 16:22; II Kings 18:4; John 1:18 Q98: But may not pictures be tolerated in churches as books for the people? A98: No, for we should not be wiser than God, who will not have His people taught by dumb idols,[1] but by the lively preaching of His Word.[2] 1. Jer. 10:8; Hab. 2:18-19 2. II Peter 1:19; II Tim. 3:16-17; Rom. 10:17 Man has an natural tendency to be tempted to idolatry. As God has commanded man to love him with ALL of our heart, there is no place for other gods. The Second Commandment prohibits 1. the making of anything in the image of God; and 2. the worship of anything but God. This means that man is forbidden to make ANY representation of God. Deut 4:15-19 Take ye therefore good heed unto yourselves; for ye saw no manner of form on the day that Jehovah spake unto you in Horeb out of the midst of the fire. Lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged bird that flieth in the heavens, the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth; and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which Jehovah thy God hath allotted unto all the peoples under the whole heaven. Isaiah 40:18-20 To whom then will ye liken God? or what likeness will ye compare unto him? The image, a workman hath cast it, and the goldsmith overlayeth it with gold, and casteth for it silver chains. He that is too impoverished for such an oblation chooseth a tree that will not rot; he seeketh unto him a skilful workman to set up a graven image, that shall not be moved. Isaiah 42:8 I am Jehovah, that is my name; and my glory will I not give to another, neither my praise unto graven images. Is 46:5-8 To whom will ye like me, and make me equal, and compare me, that we may be like? Such as lavish gold out of the bag, and weigh silver in the balance, they hire a goldsmith, and he maketh it a god; they fall down, yea, they worship. They bear it upon the shoulder, they carry it, and set it in its place, and it standeth, from its place shall it not remove: yea, one may cry unto it, yet can it not answer, nor save him out of his trouble. Remember this, and show yourselves men; bring it again to mind, O ye transgressors. Acts 17:29 Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. Romans 1:23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things. [ASV translation ] Consider what the Ephesians did when they were converted to Christianity. Acts 19:19 Zacharias Ursinus comments from his Commentary on the Heidelberg Catechism I. WHETHER, AND HOW FAR IMAGES ARE FORBIDDEN IN CHURCHES BY THIS COMMANDMENT. The Hebrew words zelem and themunah usually signify an image; pesel signifies a graven image, whilst Hhezebh signifies an idol, or statue, from Hhazabh, which signifies to trouble, to lament, to grieve, because an idol disturbs and agitates the conscience. The Greeks express the word image by eikon; and by eidolon, they express any likeness, and especially that which men make unto themselves for the purpose of representing and worshipping God, be it a solid statue, or a mere naked image or picture. Among the Latins imago signified any likeness represented or painted: statua signified a solid image either graven or cast: simulacrum signified the same thing; so also idolum, borrowed from the Greek. The Papists, that they may defend with greater plausibility their worshipping of images, make a distinction between idolum and simulacrum. The latter they contend signifies the image of something really existing, whilst the former is the image of something imaginary; from which they conclude that idols, and their worship are prohibited, but not images. That this distinction, however, is vain and of no force is apparent, 1. From the etymology of both words, according to which it appears that they do not differ any more than panis and agtos, both of which signify bread. The only difference is that the one is a Latin, the other a Greek word. For as eidolon, which means a form, is derived from the Latin formando, which means to form or fashion, so simulacrum is derived from simulando which means to counterfeit, according to the testimony of Lactantius. 2. The interpreters of the Scriptures use both words indiscriminately; for the Septuagint everywhere translates the Hebrew Hhezebh by eidolon, whilst the Latin interpreters translate it by simulacrum. 2. Both words are used indiscriminately by good and standard writers. Cicero, in his first book, de Finibus, uses these words in the same sense. Euripides calls the shades or ghosts of Palydorus and Achilles eidolon, which means an idol. An idol is, therefore, not only an image of something imaginary, but also of something real. So simulacrum is also used for the image of something imaginary. Pliny, for instance, calls the idol of Ceres an imaginary god, simulacrum: and Vitruvius calls the image or idol of Diana, simulacrum. Hence the distinction which is made between these words is ungrounded. So much concerning the words which express what we call an image. We must now proceed to the question itself, in regard to which we may remark, that this commandment does not absolutely forbid us to make, or to have images, likenesses and statues, because the art of painting, sculpture, casting and embroidery, is reckoned among the gifts of God which are good and profitable to human life, and God himself had certain images placed in the tabernacle; (Ex. 31:3; 35:30) and Solomon had upon his throne images of lions, and had figures of palm-trees and cherubims carved upon the walls of the temple by the command of God. (1 Kings 6:23, 29; 10:19, 20.) The reason of this is plain and easy to be perceived, inasmuch as writing and painting are profitable for reviving a recollection of something done, for ornament and for the enjoyment of life. The law does not, therefore, forbid the use of images, but their abuse, which takes place when images and pictures are made either for the purpose of representing or worshiping God, or creatures. Hence all images and likenesses are not simply and wholly forbidden, but only such as are unlawful, among which we may include, first, all images or likenesses of God, which are made for the purpose of representing, or worshipping God. That these are all positively forbidden in this commandment, may be argued, 1. From the design of this commandment, which is the preservation of the worship of God in its purity. 2. From the nature of God. God is incorporeal and infinite; it is impossible, therefore, that he should be expressed, or represented by an image which is corporeal and finite, without detracting from his divine majesty, according as it is said: “Who hath measured the waters in the hollow of his hand; and meted out heaven with a span,” &c. “To whom then will ye liken God? or what likeness will ye compare unto him?” “To whom will ye liken me, or shall I be equal? saith the Holy One.” “Who changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” (Is. 40:12, 18, 25. Rom. 1:23.) 3. From the command of God. “Take ye, therefore, good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire,) lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female; the likeness of any beast that is,” &c. (Deut. 4:15, 16.) 4. From the cause of this prohibition, which is that these images do not only profit nothing, but also injure men greatly, being the occasion and cause of idolatry and punishment. In short, God ought not to be represented by any graven image, because he does not will it, nor can it be done, nor would it profit any thing if it were done. There is a memorable saying which Plutarch records of Numa in his life, in these words: “Numa forbade the Romans to have images of any of the gods, which had the form of man or beast. Nor was there in former times among this people any image of God either painted or graven; and for the first 170 years, although they had temples, and sacred places which they had built, yet there was no image or picture of God formed; and that because it was regarded as a great crime to represent heavenly things by earthly, inasmuch as a knowledge of God can only be attained by the mind.” Damascenus writes, “That to attempt to represent God is a foolish and wicked affair,” although he elsewhere evidently defends the worship of, images. He is, therefore, condemned with other defenders of images in the seventh council held by Constantine and his son, Leo, which, council decreed, among other things, that no images of Christ should be painted or graven, not even as it respects his human nature; because nothing but his humanity could be expressed by art; and those who make such images, seem to establish again the error of Nestorius, or Eutyches. Secondly, those images and likenesses of creatures are unlawful which are set up in churches, at the corners of the streets, and elsewhere, for the worship of God, or for a perilous ornament. “Thou shalt not bow down thyself to them,” &c. “Keep yourselves from idols.” (1 John 5:21.) Those images of creatures, however, may be lawful which are made and kept away from the churches, which are without danger and appearance of idolatry, superstition, or offence, and which are for some political benefit, such as is historical or symbolical, or for some becoming ornament. The images of the lions upon the throne of Solomon, the image of Caesar stamped upon the coin, &c., were of this kind. Obj. 1. Thou shalt make no graven image. Therefore God forbids the art of sculpturing. Ans. He forbids the abuse, which occurs when we would make a representation of God, and bind the worship of God to images. Obj. 2. The Holy Scriptures attribute to God the different members of the human body, and thus declare his nature and properties. Therefore it is also lawful to represent God by images. Ans. There is a difference between these figurative expressions used in reference to God, and images; because in the former case there is always something connected with those expressions which guards us against being led astray into idolatry, nor is the worship of God ordinarily tied to those figurative expressions. But it is different in regard to images, for here there is no such safeguard, and it is easy for men to give adoration and worship to them. God himself, therefore, used those metaphors of himself figuratively, that he might help our infirmity, and permits us, in speaking of him, to use the same forms of expression; but he has never represented himself by images and pictures; neither does he desire us to use them for the purpose of representing him, but has, on the other hand, solemnly forbidden them. Obj. 3. God formerly manifested himself in bodily forms. Therefore it is lawful for us to represent him by similar signs or forms. Ans. God did indeed do this for certain considerations; but he has forbidden us to do the same thing. Nor is it difficult to perceive the reason of this prohibition. God may manifest himself in any way in which he may please to do so; but it is not lawful for any creature to represent God by any sign which he himself has not commanded. The examples are therefore not the same. Furthermore, those forms in which God anciently manifested himself had the promise of his presence in them, and that he would hear those to whom he revealed himself in this way. But this cannot be said of those images which are representations of God, without palpable idolatry. The saints of old, therefore, acted properly in adoring God at, or in those forms, as being present in a special manner in them; but to act thus in reference to images is wicked and idolatrous, seeing that it is done out of presumption and levity, without any divine command or promise. Lastly, those visible appearances in and through which God was pleased to reveal himself to his people of old, continued as long as God desired to make use of them, and as long as they did contribute to idolatry. But the images and pictures which men make in imitation of these ancient manifestations of God, have not been devised for the purpose of revealing God, nor are they representations of those ancient manifestations of God, and are therefore the object and occasion of idolatry. The Commentary of Dr. Zacharius Ursinus on the Heidelberg Catechism (Second American Edition: Columbus, Ohio 1852, pp. 525-28 Here is a link to Zacharias Ursinus comments from his Commentary on the Heidelberg Catechism which addresses this issue as well. Enjoy! the-highway/attachments/36016-WHETHER_AND_HOW_FAR_IMAGES_ARE_FORBIDDEN_IN_CHURCH.pdf
Posted on: Sat, 27 Dec 2014 11:54:45 +0000
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