Objections
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It is said that one must not make an image of God. Therefore, any veneration of images is idolatry. Cf. Ex 20:4-5; Deut 4:15-18.
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In the Bible, one may only bow down before God. Whoever kneels before an icon worships it as if it were God.
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God is invisible. An image cannot represent Him. Therefore, any depiction is a distortion of the faith, especially regarding Christ.
Sed Contra
God Himself commands images in His holy dwelling in the Old Covenant. Cherubim on the Ark of the Covenant. Images in the Temple. The bronze serpent for healing. Cf. Ex 25:18-22; 1 Kings 6:29; Num 21:8-9.
In the New Covenant, the Church confesses the incarnation of the Word. The Son is the image of the invisible God. Cf. John 1:14; Col 1:15; Heb 1:3; 1 John 4:2.
Respondeo
According to Thomas Aquinas, religion is based on a virtue that renders to God the highest honor due to Him. This highest honor is called Latria and belongs to God alone. Cf. STh II-II q.81; q.84. The honor given to creatures because of their relation to God is called Dulia. Mary receives in a unique way Hyperdulia, but this remains infinitely below the worship of God. Cf. STh II-II q.103; III q.25 a.5.
Regarding images, Thomas teaches two things.
First, the ratio imaginis. An image is not the thing itself, but is oriented toward the original. Therefore, the honor shown to an image is not directed to the material, but to the person depicted. Cf. STh III q.25 a.3. When a Christian kneels before an icon of Christ, he intends to honor Christ. The matter—wood or paint—receives no worship. The honor is directed to Christ, and Christ alone receives worship. For images of saints, the honor is directed to the saint and is Dulia, not Latria.
Second, the justification in the Incarnation. Because the Son of God truly took on flesh, it is right to depict His human face. We do not claim to depict the divine nature, but the human nature of Christ, which was truly visible. This is what Scripture confesses. Cf. John 1:14; 1 John 4:2. Therefore, images are a legitimate and even pedagogically effective means of making salvation present. The prohibition in Ex 20 is directed against idols, not against every image whatsoever. This is proven by the divine command for images in the sanctuary. Cf. Ex 25:18-22; 1 Kings 6:29; Num 21:8-9.
Reason confirms this distinction. One and the same external gesture can mean different things, depending on inner intention and object. The Bible knows bowing down as worship of God, but also as a sign of honor toward kings and prophets. Jacob bows before Esau. Nathan bows before David. Cf. Gen 33:3; 1 Kings 1:23. Peter forbids Cornelius to worship him, and the angel forbids John the same confusion. Cf. Acts 10:25-26; Rev 19:10; 22:8-9. It follows: not every kneeling is Latria. What matters is to whom the highest honor is inwardly directed.
Biblical facts thus speak against the accusation.
First. God forbids idols, not every image. The context mentions images that are served and worshipped as gods. Cf. Ex 20:4-5; Wis 15. The same Torah at the same time commands cultic images. Cf. Ex 25:18-22. Contradiction is excluded. Therefore, the meaning of the prohibition is the rejection of the worship of creatures.
Second. God uses an image for the healing of Israel. The bronze serpent is looked at and brings healing by divine will. Later it is removed when it is abusively turned into an idol. Cf. Num 21:8-9; 2 Kings 18:4. This shows: images are good, idolatry is evil.
Third. The New Covenant completes the question of images in Christ. The invisible Word has a visible face. Whoever contemplates the face of Christ is directed toward God. Cf. Col 1:15; Heb 1:3; John 14:9.
Fourth. The communion of saints is attested in the Bible. We stand in their company and may honor them because God has done great things in them. Mary is called blessed by all generations. Cf. Heb 12:1; Lk 1:48. Religious veneration of the saints remains Dulia, never Latria. Their images receive relative honor, which refers to the person.
Answers to the Objections
To the first. Ex 20 forbids making images as gods and serving them. Since God in the same Pentateuch commands images for His worship, a general prohibition of images is excluded. The prohibition is against false worship, not against didactic and cultic signs. Cf. Ex 20:4-5; Ex 25:18-22.
To the second. Scripture distinguishes gestures of veneration. The same external gesture can mean worship or honor. Bowing before God is Latria. Bowing before kings is civilis honor. Cf. Gen 33:3; 1 Kings 1:23. Peter and the angel reject worship of creatures. Cf. Acts 10:25-26; Rev 19:10. Catholic practice follows exactly this distinction. Before an icon of Christ, the highest honor is given to Christ. Before an icon of a saint, honor is given to the friends of God, not worship.
To the third. We do not claim to depict the divine essence. We depict what God has revealed. The Son became man and is therefore depictable in His assumed nature. Therefore, the icon is theologically permitted and meaningful. Cf. John 1:14; 1 John 4:2; Heb 1:3.
Summary. Worship is called Latria and is due to God alone. This is attested by reason and Scripture. Images are permitted by God and serve as signs. The honor shown to the image is directed to the original. Images of Christ stand in the light of the Incarnation. Images of saints receive Dulia, not worship.
Whoever says we venerate icons as God confuses worship and veneration. Thomas Aquinas: The honor given to the image is referred to the original. Cf. STh III q.25 a.3.