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But in the whole creation this was much the best and the most pre-eminent in our Saviour, who said “The Father is in me:” there is also an image after the likeness of the Creator in each of those who imitate him as far as they can in these things, which they furnish by beholding God with a pure heart, being imitators of God. In fine, let all Christians endeavour to set up altars such as we describe, and images such as we have represented, not lifeless and insensible (images), nor the receptacles of greedy demons whoreside in lifeless (images), but (the receptacles”) of the Spirit of God who sojourns in the aforesaid images of virtue, and in that which is after the likeness of the Creator, as if they were his own; and thus also the Spirit of Christ rests upon those, who are, so to speak, fashioned like him.
Let him, therefore, who desires altars, examine together these which we have set forth with the altars which Celsus speaks of, and the images in the souls of those who reverence the universal God, with the images of Phidias, and Polyclitus and such like (artists): and he
* Atkruka seems to be here understood.
At the second Nicene Council a pious fraud supported the use and veneration of images by the authority of Athanasius, but Dupin shews that the writing was falsely attributed to Athanasius.
Nouvelle Bibliothèque des auteurs Ecclesiastiques, par M. L. E. Dupin. Tom. vi. p. 140. (Utrecht. 1731.)
On apporte ensuite une piéce supposée etfaussement attribuée a St. Athanase, qui contient que les Juifs de Beryte ayant fait a un image de Jesus coil tout ce qui est dit dans l'évangile que leurs Péres firent à Jesus Christ même, qu'ayant ensin percê son coté d'une lance il en sortit du sang et de l’eau, et qu'il s'y fit tant de miracles, qu'une infinité de Juifs en etant convaincus se convertirent et se firent baptiser. (II. Concile de Nice.)
Many quotations from other Fathers were cited at the same Council, of which very few were to the purpose, and among the rest two were made from Chrysostom, on which Dupin makes the following comments.
Ils citente ensuite un passage de S. Chrysostom, tiré du #. du S. Melece, qui prouve seulement que les déles, affectionés a ce Saint, ne se contentoient pas de repeter souvent son nom; mais qu'ils representoient aussi son rtrait sur des anneaux, sur des tasses, sur des phioles, sur es rideaux de leur lit, et en plusieurs autres endroits ; mais il ne parle nullement du culte publie des images de Melece.
L'autre passage qu'ils alleguent sous le nom de S. Chrysostome, est tirè de l'homelie pour montrer qu'il n'y a qu'un seul legislateur dans l'anciem et dans le nouveau testament, qui n'est point de ce Saint, comme nous avons fait voir dans la eritique de ses œuvres. (II. Concile de Nice.)
PoPE GREGORY THE GREAT.
Convocandi enim sunt dispersi ecclesiæ filii, eisque Seripturæ sacræ est testimoniis ostendendum, quia omne manufactum adorari non licet ; quoniam seriptum est, Dominum Deum tuum adorabis, et illi soli servies. Ac deinde subjungendum quia. pieturas imaginum, quæ ad aedifieatiqnem imperiti populi fuerint factæ, ut nescientes litteras ipsam historiam intendentes, quid actum sit discerent, quia transisse in adorationem videras, idcircò commotus es, ut eas imagines frangi præciperes. Atque eis dicendum, si ad hanc instructionem, ad quam imagines antiquitùs factæ sunt, habere vultis in ecclesiâ, eas modis omnibus et fieri et haberi permitto. Atque indiea quod non tibi ipsa visio historiæ, quæ pictura teste Èî; displicuerit, sed illa adoratio quæ picturis fuerat incompetenter exhibita. Atque in his verbis eorum mentes demulcens, eos ad concordiam tuam revoea. Et si quis imagines facere voluerit, minimé prohibe ; adorari verò imagines, omnibus modis veta.
Registri Epist. lib. ii. indict. iv. Epist. 13. ad Serenum Massiliensem Episcopum. (Benedict. edit. Parisiis, 1705.)
Concilium Eliberitanum XIX. Episcoporum. Æra 862. Capitula xxxvi.
Placuit picturas in ecclesiâ esse non debere ; ne quod colitur et adoratur in parietibus depingatur.
Sacros. Concil. studio P. Labbæi et G. Cossartii, Soc. Jes. Presb. Tom. i. p. 974. (Lutetiæ Paris. 1671.)
Among other evidencesto favour image worship, Romanists translate the passage in Genesis * Jacob worshipped the top of his staff;'' and they imply that he had an image om the top of his staff. But Chrysostom gives the right translation :—
Peter the Apostle prevented Cornelius, who desired to worship him, saying, “I also am a man.” The angel in the Apocalypse admonished John, who desired to worship him, saying, “See thou do it not; I am thy fellow-servant, and of thy brethren the prophets, and of them which ". the words of this book: worship God.” Therefore it appertains to God only to be worshipped, and the angels themselves are aware of this; for although they surpass others in glory, they are all creatures, and are not worshipped, but are worshippers of the Lord. The angel, therefore, admonished Manoah, the father of Samson, who wished to sacrifice
Tpooreveykov. - ( Oratio iii. to him, saying, offer not to
rov, rat rarepa row Buovrww to Him, to his God and our kara row \oyov row 0sov.– God, and to his Father, and (Origen. cont. Cels. lib. viii.) the Father of them who liveaccording to the word of God.
• “ For since they enjoined the worship of angels, he exhorts the contrary, so that they should adorn their words and works by the remem: brance of the Lord Jesus, and send up, he says, thanksgiving to God and the Father, through Him and not through angels. And the Council at Lao: dicea, following this rule, and wishing to obey that ancient feeling, ordained that (men) should not pray to angels, nor desert our Lord Jesus Christ."
WOL. II. M