of the imagination, he is only the nature of the imagination made objective.[1]
It is clear from this, how blinded by prejudice dogmatic speculation is, when, entirely overlooking the inward genesis of the Son of God as the Image of God, it demonstrates the Son as a metaphysical ens, as an object of thought, whereas the Son is a declension, a falling off from the metaphysical idea of the Godhead;—a falling off, however, which religion naturally places in God himself, in order to justify it, and not to feel it as a falling off. The Son is the chief and ultimate principle of image worship, for he is the image of God; and the image necessarily takes the place of the thing. The adoration of the saint in his image, is the adoration of the image as the saint. Wherever the image is the essential expression, the organ of religion, there also it is the essence of religion.
The Council of Nice adduced amongst other grounds for the religious use of images, the authority of Gregory of Nyssa, who said that he could never look at an image which represented the sacrifice of Isaac without being moved to tears, because it so vividly brought before him that event in sacred history. But the effect of the represented object is not the effect of the object as such, but the effect of the representation. The holy object is simply the haze of holiness in which the image veils its mysterious power. The religious object is only a pretext, by means of which art or imagination can exercise its dominion over men unhindered. For the religious consciousness, it is true, the sacredness of the image is associated, and necessarily so, only with the sacredness of the object; but the religious consciousness is not the measure of truth. Indeed, the Church itself, while insisting on the distinction between the image and the object of the image, and denying that the worship is paid to the image, has at the same time made at least an indirect admission of the truth, by itself declaring the sacredness of the image.[2]
But the ultimate, highest principle of image-worship is the
- ↑ Let the reader only consider, for example, the Transfiguration, the Resurrection, and the Ascension of Christ.
- ↑ “Sacram imaginem Domini nostri Jesu Christi et omnium Salvatoris aequo honore cum libro sanctorum evangeliorum adorari decernimus . . . Dignum est enim ut . . . propter honorem qui ad principia refertur, etiam derivative imagines honorentur et adorentur.”—Gener. Const Conc. viii. Art. 10. Can. 3.
