Whether the Image of Christ Should Be Adored with the Adoration of
_Latria_?
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._
Obj. 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 (Rom. 1:23). Therefore Christ's image is not to
be adored with the adoration of _latria._
Obj. 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.
Obj. 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 Obj. 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 Obj. 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 Obj. 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 Obj. 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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