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Objection 1: It would seem that Christ's image should not be
adored with the adoration of "latria." For it is written (Ex.
20:4): "Thou shalt not make to thyself a graven thing, nor the
likeness of anything." But no adoration should be given against the
commandment of God. Therefore Christ's image should not be adored
with the adoration of "latria."
Objection 2: Further, we should have nothing in common with the
works of the Gentiles, as the Apostle says (Eph. 5:11). But
the Gentiles are reproached principally for that "they changed the
glory of the incorruptible God into the likeness of the image of a
corruptible man," as is written (Rm. 1:23). Therefore
Christ's image is not to be adored with the adoration of "latria."
Objection 3: Further, to Christ the adoration of "latria" is due
by reason of His Godhead, not of His humanity. But the adoration
of "latria" is not due to the image of His Godhead, which is
imprinted on the rational soul. Much less, therefore, is it due to
the material image which represents the humanity of Christ Himself.
Objection 4: Further, it seems that nothing should be done in the
Divine worship that is not instituted by God; wherefore the Apostle
(1 Cor. 11:23) when about to lay down the doctrine of the
sacrifice of the Church, says: "I have received of the Lord that
which also I delivered unto you." But Scripture does not lay down
anything concerning the adoration of images. Therefore Christ's
image is not to be adored with the adoration of "latria."
On the contrary, Damascene (De Fide Orth. iv, 16) quotes
Basil as saying: "The honor given to an image reaches to the
prototype," i.e. the exemplar. But the exemplar
itself---namely, Christ---is to be adored with the adoration of
"latria"; therefore also His image.
I answer that, As the Philosopher says (De Memor. et Remin.
i), there is a twofold movement of the mind towards an image: one
indeed towards the image itself as a certain thing; another, towards
the image in so far as it is the image of something else. And between
these movements there is this difference; that the former, by which
one is moved towards an image as a certain thing, is different from the
movement towards the thing: whereas the latter movement, which is
towards the image as an image, is one and the same as that which is
towards the thing. Thus therefore we must say that no reverence is
shown to Christ's image, as a thing---for instance, carved or
painted wood: because reverence is not due save to a rational
creature. It follow therefore that reverence should be shown to it,
in so far only as it is an image. Consequently the same reverence
should be shown to Christ's image as to Christ Himself. Since,
therefore, Christ is adored with the adoration of "latria," it
follows that His image should be adored with the adoration of
"latria."
Reply to Objection 1: This commandment does not forbid the making
of any graven thing or likeness, but the making thereof for the purpose
of adoration, wherefore it is added: "Thou shalt not adore them nor
serve them." And because, as stated above, the movement towards the
image is the same as the movement towards the thing, adoration thereof
is forbidden in the same way as adoration of the thing whose image it
is. Wherefore in the passage quoted we are to understand the
prohibition to adore those images which the Gentiles made for the
purpose of venerating their own gods, i.e. the demons, and so it is
premised: "Thou shalt not have strange gods before Me." But no
corporeal image could be raised to the true God Himself, since He is
incorporeal; because, as Damascene observes (De Fide Orth. iv,
16): "It is the highest absurdity and impiety to fashion a figure
of what is Divine." But because in the New Testament God was made
man, He can be adored in His corporeal image.
Reply to Objection 2: The Apostle forbids us to have anything in
common with the "unfruitful works" of the Gentiles, but not with
their useful works. Now the adoration of images must be numbered among
the unfruitful works in two respects. First, because some of the
Gentiles used to adore the images themselves, as things, believing
that there was something Divine therein, on account of the answers
which the demons used to give in them, and on account of other such
like wonderful effects. Secondly on account of the things of which
they were images; for they set up images to certain creatures, to whom
in these images they gave the veneration of "latria." Whereas we
give the adoration of "latria" to the image of Christ, Who is true
God, not for the sake of the image, but for the sake of the thing
whose image it is, as stated above.
Reply to Objection 3: Reverence is due to the rational creature for
its own sake. Consequently, if the adoration of "latria" were shown
to the rational creature in which this image is, there might be an
occasion of error---namely, lest the movement of adoration might
stop short at the man, as a thing, and not be carried on to God,
Whose image he is. This cannot happen in the case of a graven or
painted image in insensible material.
Reply to Objection 4: The Apostles, led by the inward instinct of
the Holy Ghost, handed down to the churches certain instructions
which they did not put in writing, but which have been ordained, in
accordance with the observance of the Church as practiced by the
faithful as time went on. Wherefore the Apostle says (2 Thess.
2:14): "Stand fast; and hold the traditions which you have
learned, whether by word"---that is by word of mouth---"or by
our epistle"---that is by word put into writing. Among these
traditions is the worship of Christ's image. Wherefore it is said
that Blessed Luke painted the image of Christ, which is in Rome.
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