Loving One's Reality as Idolatry in Life
The Heidelberg Catechism defines idolatry as "having or inventing something in which one trusts in place of or alongside of the only true God" [5]. This definition extends far beyond the worship of carved images to encompass any misplaced ultimate allegiance—including an inordinate attachment to one's own circumstances, possessions, or temporal reality. When a person's heart cleaves to created things as though they were the source of life and security, that attachment becomes functionally idolatrous, even if no physical idol is ever bowed to.
The Biblical Foundation
Scripture consistently identifies covetousness and worldly attachment as species of idolatry. Paul explicitly names covetousness as idolatry in Colossians 3:5, and Chrysostom observes that "worldly lusts, and covetousness" constitute idolatry because "whatever things are useful" can become objects of misplaced worship [7]. The apostle James addresses his readers as "adulterers and adulteresses" not because of literal sexual sin, but because their hearts had become "estranged from God" while they sought "their portion in this life and out of God" [9]. This language of spiritual adultery, rooted in the prophetic tradition, treats any rival affection as covenant betrayal.
The warning extends to secret forms of devotion. Job defends himself against the charge that his "heart hath been secretly enticed" by wealth or celestial bodies, acknowledging that idolatry can exist "in the heart" through "honourable esteem," "trust and confidence," even when no outward ritual occurs [4]. The idolatrous impulse operates internally before it manifests externally.
The Augustinian Framework
Augustine articulates a crucial distinction between enjoyment and use. "Among all these things," he writes, "those only are the true objects of enjoyment which we have spoken of as eternal and unchangeable. The rest are for use, that we may be able to arrive at the full enjoyment of the former" [6]. To enjoy what should merely be used—to treat temporal goods as ultimate rather than instrumental—inverts the proper order of love. When a person enjoys their present reality as though it were the final good, they commit the category error that defines idolatry: ascribing to the creature what belongs to the Creator alone.
This disordered love need not involve conscious rejection of God. The Platonic error Aquinas refutes held that "divine honor should be paid to every superior nature," a seemingly pious impulse that nevertheless constituted idolatry because it failed to reserve latria—the worship due to God alone—for God exclusively [1]. Similarly, one may profess faith in God while functionally trusting in wealth, status, or comfort as the true guarantors of well-being.
The Jealousy of God
The second commandment declares God "a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation" [3]. This jealousy is not petty possessiveness but the rightful claim of the covenant Lord who tolerates no rivals. Hodge emphasizes that "the most dreadful manifestations of his wrath" follow idolatry precisely because it violates the exclusive relationship God establishes with his people [3]. To love one's reality—one's circumstances, achievements, or possessions—as though they were the source of life is to commit spiritual adultery.
Calvin notes that the Law's requirements concerning justice toward neighbors serve as the test of genuine piety: "our life will be framed in best accordance with the will of God...when it is, in every respect, most advantageous to our brethren" [2]. Conversely, the Law contains "not one syllable which lays down a rule as to what man is to do or avoid for the advantage of his own carnal nature" [2]. The person absorbed in loving their own reality fails this test, turning inward rather than outward in love.
The danger intensifies when temptation comes through intimate relationships. Moses warns that enticement to idolatry may arrive "by the hand of those whom we love," including "a wife or friend that are to us as our own souls" [8]. The same principle applies to one's attachment to circumstances: the very intimacy of one's relationship to one's own life makes it a particularly effective idol, one that whispers its claims with the voice of self-preservation rather than open rebellion.
Sources
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Idolatry, Art. 2: Article: Whether idolatry is a sin? I answer that, There has been a twofold error in this matter. For some [*The School of Plato] have thought that to offer sacrifices and other things pertaining to latria, not only to God but also to the others aforesaid, is due and good in itself, since they held that divine honor should be paid to every superior nature, as being nearer to God. But this is unreasonable. For though we ought to revere all superiors, yet the same reverence is not due to them all:”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: of justice and equity towards men is prescribed as the means which we are to employ in testifying a pious fear of God, if we truly possess it. 54. Let us therefore hold, that our life will be framed in best accordance with the will of God, and the requirements of his Law, when it is, in every respect, most advantageous to our brethren. But in the whole Law, there is not one syllable which lays down a rule as to what man is to do or avoid for the advantage of his own carnal nature. And, indeed, since men are naturally prone to exces”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 44: displeasure of God, and the most dreadful manifestations of his wrath, are the certain consequences of the sin of idolatry; that is, of the sin of having any other God than Jehovah, or of giving to images, to stocks and stones, the external homage due to Him who is a spirit, and who must be worshipped in spirit and in truth. The Lord, therefore, in this commandment, declares Himself to be “a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation; and showing mercy unto thousands (unto th”
- Job (Baptist/Reformed) “John Gill on Job 31:25: And mine heart hath been secretly enticed,.... Drawn away by beholding the magnitude of these bodies, the swiftness of their motion, their glorious appearance, and great usefulness to mankind, to entertain a thought of their being deities; and privately to worship them, in secret acts of devotion, as by an honourable esteem of them as such, reverence and affection for them, trust and confidence in them; for, as there is a secret worshipping of the true God, so there is a secret idolatry, idolatry in the heart, and setting up of idols there, as well as worshipping them i”
- Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. What is idolatry?: Q. What is idolatry? A. Idolatry is having or inventing something in which one trusts in place of or alongside of the only true God, who has revealed himself in the Word.1 1 1 Chron. 16:26; Gal. 4:8-9; Eph. 5:5; Phil. 3:19 Lord’s Day 35 Q & A 96”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 22.--GOD ALONE TO BE ENJOYED. (part 1): 20. Among all these things, then, those only are the true objects of enjoyment which we have spoken of as eternal and unchangeable. The rest are for use, that we may be able to arrive at the full enjoyment of the former. We, however, who enjoy and use other things are things ourselves. For a great thing truly is man, made after the image and similitude of God, not as respects the mortal body in which he is clothed, but as respects the rational soul by which he is exalted in honor above the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: for there are two; the first of grace, the second of retribution and justice. “That denying ungodliness,” he says, “and worldly lusts.” See here the foundation of all virtue. He has not said “avoiding,” but “denying.” Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are usefu”
- Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 13:6: Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us. I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deu 13:6. Satan tempted Adam by Eve and Chr”
- James (Methodist/Wesleyan) “Adam Clarke on James 4:4: Ye adulterers and adulteresses - The Jews, because of their covenant with God, are represented as being espoused to him; and hence their idolatry, and their iniquity in general, are represented under the notion of adultery. And although they had not since the Babylonish captivity been guilty of idolatry; according to the letter; yet what is intended by idolatry, having their hearts estranged from God, and seeking their portion in this life and out of God, is that of which the Jews were then notoriously guilty. And I rather think that it is in this sense especially tha”