What we find worshipped in Scripture, and in how many ways we show worship to creatures.
First, those places in which God, who alone is holy, has rested, and His resting-place in the saints, as in the holy Mother of God and in all the saints. These are they who are made like to God as far as possible, of their own free will, and by God’s indwelling, and by His abiding grace. They are truly called gods, not by nature, but by participation; just as red-hot iron is called fire, not by nature, but by participation in the fire’s action. He says: [pg 107] ‘Be ye holy because I am holy.’ The first thing is the free choice of the will. Then, in the case of a good choice, God helps it on and confirms it. ‘I will take up my abode in them,’ He says. ‘We are the temples of God, and the Spirit of God dwells in us.’ Again, He gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities. And again, ‘That which I do you shall do, and greater things.’ Again: ‘As I live,’ God says, ‘whosoever shall glorify Me, him will I glorify.’ Again: If we suffer with Him that we may be also glorified with Him. And ‘God stood’ in the synagogue of the gods; in the midst of it He points out the gods. As, then, they are truly gods, not by nature, but as partakers of God’s nature, so they are to be worshipped, not as worshipful on their own account, but as possessing in themselves Him who is worshipful by nature. Just in the same way iron when ignited is not by nature hot and burning to the touch, it is the fire which makes it so. They are worshipped as exalted by God, as through Him inspiring fear to His enemies, and becoming benefactors to the faithful. It is love [pg 108] of God which gives them their free access to Him, not as gods or benefactors by nature, but as servants and ministers of God. We worship them, then, as the king is honoured through the honour given to a loved servant. He is honoured as a minister in attendance upon his master—as a valued friend, not as king. The prayers of those who approach with faith are heard, whether through the servant’s intercession with the king, or whether through the king’s acceptance of the honour and faith shown by the servant’s petitioner, for it was in his name that the petition was made. Thus, those who approached through the apostles obtained their cures. Thus the shadow, and winding-sheets, and girdles of the apostles worked healings. Those who perversely and profanely wish them to be adored as gods are themselves damnable, and deserve eternal fire. And those who in the false pride of their hearts disdain to worship God’s servants are convicted of impiety towards God. The children who derided and laughed to scorn Elisseus bear witness to this, inasmuch as they were devoured by bears.
Secondly, we worship creatures by honouring [pg 109] those places or persons whom God has associated with the work of our salvation, whether before our Lord’s coming or since the dispensation of His incarnation. For instance, I venerate Mount Sinai, Nazareth, the stable at Bethlehem, and the cave, the sacred mount of Golgotha, the wood of the Cross, the nails and sponge and reed, the sacred and saving lance, the dress and tunic, the linen cloths, the swathing clothes, the holy tomb, the source of our resurrection, the sepulchre, the holy mountain of Sion and the mountain of Olives, the Pool of Bethsaida and the sacred garden of Gethsemane, and all similar spots. I cherish them and every holy temple of God, and everything connected with God’s name, not on their own account, but because they show forth the divine power, and through them and in them it pleased God to bring about our salvation. I venerate and worship angels and men, and all matter participating in divine power and ministering to our salvation through it. I do not worship the Jews. They are not participators in divine power, nor have they contributed to my salvation. They crucified my God, the King of [pg 110] Glory, moved rather by envy and hatred against God their Benefactor. ‘Lord, I have loved the beauty of Thy house,’ says David, ‘we will adore in the place where His feet stood. And adore at His holy mountain.’ The holy Mother of God is the living holy mountain of God. The apostles are the teaching mountains of God. ‘The mountains skipped like rams, and the hills like the lambs of the flock.’
The third kind of worship is directed to objects dedicated to God, as, for instance, the holy Gospels and other sacred books. They were written for our instruction who live in these latter days. Sacred vessels, again, chalices, thuribles, candelabra, and altars (τράπεζαι) belong to this category. It is evident that respect is due to them all. Consider how Baltassar made the people use the sacred vessels, and how God took away his kingdom from him.
The fourth kind of worship is that of images seen by the prophets. They saw God in sensible vision, and images of future things, as Aaron’s rod, the figure of Our Lady’s virginity, the urn, and the table. And Jacob worshipped [pg 111] on the point (έπὶ το ἄκρον) of his rod. He was a type of our Lord. Images of past events recall their remembrance. The tabernacle was an image of the whole world. ‘See,’ God said to Moses, ‘the type which was shown to thee on the mountain, and the golden cherubim, the work of sculpturers, and the cherubim within the veil of woven work.’ Thus we adore the sacred figure of the Cross, the likeness of our God’s bodily features, the likeness of her who bore Him, and all belonging to Him.
The fifth manner is in the worship of each other as having upon us the mark of God and being made after His image, humbling ourselves mutually, and so fulfilling the law of charity.
The sixth manner is the worship of those in power who have authority. ‘Give to all men their dues,’ the apostle says; ‘give honour where it is due.’ This Jacob did in worshipping Esau as his elder brother, and Pharao the ruler established by God.
In the seventh place, the worship of servants towards their masters and benefactors, and of petitioners towards those who grant their favours, as in the case of Abraham when he [pg 112] bought the double cave from the sons of Emmor.
It is needless to say that fear, desire, and honour are tokens of worship, as also submission and humiliation. No one should be worshipped as God except the one true God. Whatever is due to all the rest is for God’s sake.
You see what great strength and divine zeal are given to those who venerate the images of the saints with faith and a pure conscience. Therefore, brethren, let us take our stand on the rock of the faith, and on the tradition of the Church, neither removing the boundaries laid down by our holy fathers of old, nor listening to those who would introduce innovation and destroy the economy of the holy Catholic and Apostolic Church of God. If any man is to have his foolish way, in a short time the whole organisation of the Church will be reduced to nothing. Brethren and beloved children of the Church do not put your mother to shame, do not rend her to pieces. Receive her teaching through me. Listen to what God says of her: ‘Thou art all fair, O my love, and there is not a spot in thee.’ Let us worship and adore our [pg 113] God and Creator as alone worthy of worship by nature, and let us worship the holy Mother of God, not as God, but as God’s Mother according to the flesh. Let us worship the saints also, as the chosen friends of God, and as possessing access to Him. If men worship kings subject to corruption, who are often bad and impious, and those ruling or deputed in their name, as the holy apostle says, ‘Be subject to princes and powers,’ and again, ‘Give to all their due, to one honour, to another fear,’ and our Lord, ‘Give to Cæsar that which is Cæsar’s, and to God that which is God’s,’ how much more should we worship the King of Kings? He alone is God by nature; and we should worship His servants and friends who reign over their passions and are constituted rulers of the whole earth. ‘Thou shalt make them princes over all the earth,’ says David. They receive power against demons and against disease, and with Christ they reign over an incorruptible and unchangeable kingdom. Their shadow alone has put forth disease and demons. Should we not deem a shadow a slighter and weaker thing than an image? Yet it is a true outline of the [pg 114] original. Brethren, the Christian is faith.[25] He who walks by faith gains many things. The doubter, on the contrary, is as a wave of the sea torn and tossed; he profits nothing. All the saints pleased God by faith. Let us then receive the teaching of the Church in simplicity of heart without questioning. God made man sane and sound. It was man who was over curious. Let us not seek to learn a new faith, destructive of ancient tradition, St Paul says, ‘If a man teach any other Gospel than what he has been taught, let him be anathema.’ Thus, we worship images, and it is not a worship of matter, but of those whom matter represents. The honour given to the image is referred to the original, as holy Basil rightly says.
And may Christ fill you with the joy of His resurrection, most holy flock of Christ, Christian people, chosen race, body of the Church, and make you worthy to walk in the footsteps of the saints, of the shepherds and teachers of the Church, leading you to enjoy His glory in the brightness of the saints. May you gain His glory for eternity, with the [pg 115] Uncreated Father, to whom be praise for ever. Amen.
Speaking on the distinction between images and idols, and defining what images are, it is time to give proofs in question, according to our promise.[26]
[pg 116]