You Shall Not Bow Down

(Gospel e-Letter - May 2008)

Catholics and Protestants divide the 10 commandments differently. Following the early catholic church and the Orthodox Church, Protestants consider the prohibition against other gods and the prohibition against images as separate commandments. The Jews however considered them as a single commandment, and from the time of Augustine, the Latin church has also followed that tradition.

That does not mean that the Catholic Church has removed the second commandment. The Church does not delete the prohibition against images from Catholic Bible versions or its major catechisms.

But the prohibition against image worship is left out, and effectively hidden, in the abbreviated lists of the 10 commandments commonly used to teach children. While it is perfectly acceptable to summarize the commandments to facilitate memorization, it is wrong to present the abridged form as if it is the whole commandment. Many Catholic children, including myself, grew up without ever having heard that such a prohibition is part of God’s law.

Unlike the Jews (who do not worship images), the Catholic tradition contradicts the plain meaning of the commandment by permitting and encouraging the faithful to make, bow down before, and serve images. The Second Council of Nicea goes as far as condemning with a curse (anathema) those of us who do not salute such representations as standing for the Lord and his saints. [1]

Someone might object along these lines:

Catholics do not worship the Cross or images or relics. They use these physical objects to remind themselves of Christ and his special friends, the saints in heaven. The man who keeps a picture of his family in his wallet does not worship his wife and children, but honours them. (Karl Keating, Catholicism and Fundamentalism, Ignatius, 1988, pp 40, 41).

This kind of argument is popular and easily understood. Who would think that keeping a picture of your family is wrong? Surely Protestants too keep pictures of their loved ones. Why then should anyone object to pictures or statues to remind us of Christ?

I have often been told that an image of Christ is like a picture of my wife that I keep in my wallet to remind me of her. The analogy is misleading. The pictures of Christ are not really pictures of Christ; they are but the imagination of the artist. What is called “Christ” is not a likeness of Christ at all. My wife would not be particularly delighted if I keep a picture of another woman, kiss it, and call her my wife!

Besides, the popular argument for images is evasive and irrelevant; it does not do justice to the Catholic doctrine. It claims that “Catholics do not worship the Cross or images”, but St Thomas Aquinas states otherwise. “[The Cross] it is worshiped with the same adoration as Christ, viz. the adoration of latria.” And again, “we give the adoration of latria to the image of Christ” (Summa Theologica, Third Part, Question 25). [2]

As a Catholic, you do not use images merely to “remind” yourself of Christ and the saints. There’s nothing wrong with having pictures and statues to remind us of King David or the apostle Paul. But that is beside the point. You are called to do more than just remember. You are called to kiss images and even to bow down before them.

…because the honor which is shown them is referred to the prototypes which they represent, so that by means of the images which we kiss and before which we uncover the head and prostrate ourselves, we adore Christ and venerate the saints whose likeness they bear (Council of Trent, Session 25, On the Invocation, Veneration, Relics of Saints, and Sacred Images.) [3]

Your intention is undoubtedly right and noble -- you want to worship Christ. But our good intentions are not good enough when our actions contradict the clear teaching of God’s Word. God commands us how to worship and we would better listen: “You shall not carve idols for yourselves ... you shall not bow down before them or worship them.”

When the people of Israel were gathered at the foot of Mount Sinai, and Moses was delayed on the mountain, they demanded a visible representation of God. When Aaron produced the golden calf, the people acclaimed the appearance of their God: “This is your God, O Israel, who brought you out of the land of Egypt.” (Exodus 32 NAB) [4] They knew that the Lord God had delivered them from the slavery in Egypt, and accepted the newly-formed image as a representative of their powerful Redeemer. Evidently Aaron shared their belief because he went on to build an altar and proclaim a feast “to the LORD (Yahweh)”.

Immediately after those events, the Bible records God’s intense displeasure with his people because they worshipped “his” image. He had told them not to bow down before statues – how could they delude themselves in thinking that they would please God by contradicting his will?

We would be wise to learn from the mistakes of our forefather. If we bow down before the images of Christ and the saints, irrespective of our good intentions, we would be disobedient to the commandment of God: “You shall not bow down before them”! If we truly love our God, we should worship him only in the way he has revealed.

The Second Commandment

(Gospel e-Letter - April 2008)

You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments (Exodus 20:4-6).

How is the second commandment different from the first?

The first commandment ("You shall have no other gods before Me") forbids the worship of false gods, whereas the second forbids the false worship of God. The first tells us whom to worship; the second tells us how to worship him.

What is required in the second commandment?

The commandment forbids us to make and worship images of God. We are called to know God as he revealed himself, and to serve him according to his ordinances, not in any other way devised by human wisdom. "Whatever I command you, be careful to observe it; you shall not add to it nor take away from it" (Deuteronomy 12:32).

Does the second commandment prohibit the making or use of all images?

The second commandment does not prohibit paintings and sculptures which are not intended to be used in the worship of God. This is clear from the words "you shall not bow down to them nor serve them". Moreover, shortly afterwards giving the Ten Commandments, God instructed Israel to make two cherubims of gold for the Ark of the Covenant, and later on, a bronze serpent (Exodus 25:28; Numbers 21:9). Solomon decorated the temple with twelve oxen, and its walls with carved images of cherubims (1 Kings 7:25; 6:29). In all these instances, the Israelites were not called to "bow down" or "serve" the images. When the Israelites began to burn incense to the bronze serpent, the godly king Hezekiah broke it to pieces.

Can we make an image of God?

We should not make any image of God. When God made a covenant with Israel, the Lord spoke to the people, and they heard the sound of his voice, but they did not see any form. God did so on purpose. "Take careful heed to yourselves, for you saw no form when the LORD spoke to you at Horeb out of the midst of the fire, lest you act corruptly and make for yourselves a carved image in the form of any figure: the likeness of male or female…" (Deuteronomy 4:15, 16). Elsewhere the Scripture reproves us, "To whom then will you liken God? Or what likeness will you compare to Him?" (Isaiah 40:18).

Can we make an image of Christ since he was made flesh?

No, not least because we do not know how he looked like. The hundreds of different pictures of Jesus testify against each other that they are false images. What is called a picture or a statue of Christ is not his true likeness. Like the idols of old, the modern portrayal of the Lord is "a teacher of lies" (Habakkuk 2:18).

Moreover, Jesus is the true God, and therefore the only appropriate response to seeing his image is worship and adoration. Sadly, the "Jesus" imprinted on the mind by artistic creations is "another Jesus" – an idol. False images lead to false worship.

Did God give us an image of himself?

God has revealed himself in his Son; "He is the image of the invisible God" (Colossians 1:15). Christ is the perfect icon of God.

But then, how can we know Christ in truth? The Lord himself answers, "You search the Scriptures, for in them you think you have eternal life; and these are they which testify of me" (John 5:39). We know Christ in Scripture, not in the imaginations of sculptors.

During our pilgrimage on earth, we are called to live by faith and not by sight (2 Corinthians 5:7). The apostle Peter reminds us that we believe and rejoice in him even though "now you do not see him"(1 Peter 1:8). Yet we have a living hope. Eagerly we await that glorious day when "we shall see him as he is" (1 John 3:2). Then our joy will be complete.

Why should we obey the second commandment?

God threatens severe punishments on those who disobey and promises great blessings on the obedient. If we love God, let us worship him as he has commanded. If however we attempt to worship him by graven images, contrary to his commandment, we are found to be haters of God and worthy of his wrath.

Do Catholics Worship Images of Christ?

(Gospel e-Letter - March 2008)

An article posted on a Catholic website begins with these striking words:

"Catholics worship statues!" People still make this ridiculous claim. [1]

Some Protestants continue to allege that Catholics worship images despite their constant denial. I happen to be one of those Protestants. Without referring to the Bible, I invite you to look at official Catholic sources, to show that the Catholic Church does in fact promote the worship of images.

So, what does the Catholic Church teach about images? The Catechism of the Catholic Church (2132) is a good place to start:

The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, "the honour rendered to an image passes to its prototype," and "whoever venerates an image venerates the person portrayed in it." The honour paid to sacred images is a "respectful veneration," not the adoration due to God alone: Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends towardthat whose image it is.[2]

We should note several important points:

1. We understand that Catholics are not supposed to honour the image itself, as a mere physical object that would be crass idolatry. However, they are called to venerate the image not as a thing, but only as far as it is an image. Can this distinction be made in practice; this is another point for further discussion.

2. The Church teaches that the honour given to the image passes on to the person represented by the image; or perhaps we can say, Catholics honour the saints and angels through honour rendered to their images. The Council of Trent (session 25) explains:

... the honor which is shown them is referred to the prototypes which they represent, so that by means of the images which we kiss and before which we uncover the head and prostrate ourselves, we adore Christ and venerate the saints whose likeness they bear. [3]

3. The church distinguishes between the worship and adoration of God (latria) and the lesser form of honour, or veneration (dulia), given to saints and angels. Thus a statue of St Paul should not be worshipped (latria) but simply honoured (dulia). On this account, it would be contrary to Catholic teaching to worship the image of a saint. The image of St Paul should be venerated, not worshipped. "The honour paid to sacred images is a 'respectful veneration,' not the adoration due to God alone."

At this point, a series of questions springs to mind:

What about images of Christ, who is God incarnate?

If the veneration given to the image of a saint passes on to the saint, what kind of honour should be given to the image of Christ?

Surely, Christ deserves more than mere veneration of the dulia type. Being God, Christ deserves to be honoured with the highest form of worship and adoration (latria). If Christ's image is merely venerated, isn't that honour far less than the adoration he is worthy to receive?

Shouldn't then the image of Christ – if Catholic theology is correct – be honoured with the highest form of worship (latria), given that this worship to the image passes on to the Person represented?

In other words, if saints can be honoured (dulia) by honouring (dulia) their statues, should God incarnate by worshipped (latria) by worshipping (latria) his image?

That seems to be the logical conclusion!

Someone may say, "That's only your fallible interpretation, you are misrepresenting Catholic teaching." Well then, look again at the sentence quoted above from the Catechism.

Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate.

This statement denies images are worshipped "in themselves" and "as mere things". That is quite obvious: Catholics do not intentionally worship wood and stone, but the same sentence continues to affirm that images are worshipped "under their distinctive aspect as images". Images of God incarnate are worshipped according to the Catechism.

The Catechism is actually quoting from St Thomas Aquinas. In the same paragraph, Aquinas concludes that "religious worship is paid to the images of Christ." [4]

In his discussion of the question, "Whether the image of Christ should be adored with the adoration of latria", Thomas Aquinas is even more explicit. Excerpts:

The honour 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.

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.

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.

Among these traditions is the worship of Christ's image. [5]

One would hope that Catholic apologists would be as clear and honest as Thomas Aquinas in saying publicly, "we give the adoration of latria to the image of Christ." What they call "ridiculous" is in fact the teaching of their own Church! I appeal to Catholics and Evangelicals alike, not to be deceived by a watered-down version of Catholicism presented by modern apologists.

I have not tried to show from Scripture whether it is legitimate to worship images of Christ – that, Lord willing, we'll do another time.

The Dead Faith of Some ‘Evangelicals’

(Gospel e-Letter - November '07)

The gospel is constantly being assailed on every side. Catholics tend to err by relying on personal deeds to merit eternal life, while evangelicals are prone to wander to the opposite extreme, excluding good works altogether. They speak of "faith alone" as if good works have no obligatory place in Christianity.

More than 2/3 of the participants in an online poll think that "faith alone" implies that good works are either optional or desirable; only a third considers good works as an necessary aspect of the Christian life.

Catholics rightly expose barren faith as unbiblical, and I would add, it is also contrary to the historic Protestant position. For many modern evangelicals, the motto "faith alone" means something altogether different from what their forefathers understood.

The Protestant Confessions agree unanimously on justification by faith alone; they also insist that Good works are an essential part of the Christian experience. The Confessions are emphatic on this point:

This faith is bound to bring forth good fruits … it is necessary to do good works commanded by God (Lutheran).

It is impossible for this holy faith to be unfruitful (Reformed).

[Good works] do spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit (Anglican).

[Faith] is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love (Presbyterian, Baptist).

The Confessions are unified on the necessity of good works, and more importantly, they are in agreement with the testimony of Scripture, our ultimate authority.

Speaking by the mouth of Zachariah, the Holy Spirit announced the purpose of God's redemption before the birth of the Saviour. God delivers his people that we "might serve Him without fear, in holiness and righteousness before Him all the days of our life" (Luke 1:75). Believers are saved to serve God.

Jesus would not have any unprofitable servants; he disowns and casts them into the outer darkness. Jesus' true disciples are obedient. "If you abide in My word, you are My disciples indeed" (John 8:31); and again, "He who has My commandments and keeps them, it is he who loves Me" (John 14:21).

Many who profess to believe in Christ will be exposed and condemned on the Day of Judgement. Their unfruitful life will bear witness against their dead faith. "I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me" (Matthew 25:26-30). Worthless servants will be cast into hell, and undoubtedly many of them would be evangelicals who had hoped on a fake version of "faith alone".

Jesus' apostles taught the same truth. Paul says, "For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age" (Titus 2:11-14)). Whoever is saved by grace is also taught to say "No" to ungodliness and "Yes" to righteousness. Why? Because Christ died for that very reason: He "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works."

But someone might object, "Does not Paul say in Ephesians 2:8, 9 that we are saved by grace through faith and not of works?" Yes indeed he does exclude personal works as the meritorious cause of our salvation, but in the very next verse, Paul presents works as the goal of our salvation. The saved are "created in Christ Jesus for good works, which God prepared beforehand that we should walk in them." They who are not saved "by works" are saved "for good works". God had eternally determined that his children would do good works.

The apostle Peter presses the duty of godly living on all Christians: "As He who called you is holy, you also be holy in all your conduct, because it is written, Be holy, for I am holy" (1 Peter 1:14-16). Unless we pursue holiness, as we are commanded, we will not see he Lord.

James warns against the fatal delusion of merely hearing God's Word without obedience: "Be doers of the word, and not hearers only, deceiving yourselves" (James 1:21, 22). Who knows how many nominal Christians continue to live in sin and sloth, and yet presume to be saved! They have all eternity to regret their folly.

The apostle John puts it succinctly: "He who says, 'I know Him,' and does not keep His commandments, is a liar, and the truth is not in him" (1 John 2:4). Obedience is not optional; obedience is not merely desirable. An unfruitful life unmasks the phoney and worthless "faith" of the spiritually dead. Like breathing and a beating heart, good works are a vital sign of salvation.