Theological Implications of Jesus' Image in Worship

The use of images in worship has been a contentious issue throughout Christian history, with different traditions interpreting the biblical data in distinct ways. The biblical prohibition on images is rooted in the second commandment, which forbids the creation and worship of graven images ^[1].

In the Old Testament, the Israelites were commanded not to make or worship images, as this was seen as a form of idolatry ^[1]. The biblical writers associated images with the worship of false gods and the corruption of true worship. The Psalmist, for example, ridicules idolaters who worship images made by human hands (Psalm 115:4-8). This aversion to images was not merely a reaction against pagan practices but was rooted in a theological understanding of God's nature and humanity's relationship with Him.

The early Christian church largely continued this aversion to images, with many of the Church Fathers rejecting their use in worship. Athanasius of Alexandria, for instance, argued that image worship was inconsistent with Christian theology, as it tended to confuse the representation with the reality ^[4]. The use of images in worship was not widely adopted until the influence of pagan practices began to affect Christian worship around the third century ^[5].

The theological implications of Jesus' image in worship are complex and have been debated by various Christian traditions. The Catholic tradition, as represented by Thomas Aquinas, argues that images of Christ and the saints can be venerated, as they serve as a means of honoring the prototypes they represent ^{[3, 9]}. According to Aquinas, the veneration paid to an image is referred to the prototype, and thus the honor given to an image is essentially the same as that given to the person it represents ^[9].

In contrast, Reformed theologians like John Calvin and Charles Hodge have been critical of image worship, arguing that it tends to confuse the representation with the reality and can lead to idolatry ^{[6, 7]}. Calvin, for example, contended that images are incapable of conveying spiritual truth and can distract from true worship ^[8]. Hodge argued that the second commandment prohibits not only the worship of false gods but also the worship of the true God by means of images ^[7].

The Eastern Orthodox tradition has also grappled with the issue of image worship, ultimately affirming the veneration of icons as a means of honoring the persons they represent. John of Damascus, a key figure in the Orthodox tradition, argued that the incarnation of Christ legitimized the use of images in worship, as it demonstrated God's willingness to be represented in human form ^[10].

The theological implications of Jesus' image in worship are thus deeply intertwined with broader debates about the nature of God, the significance of the incarnation, and the appropriate forms of Christian worship. While different traditions have approached this issue in distinct ways, they all seek to honor Christ and to worship God in spirit and truth ^[2]. The ongoing debates between these traditions highlight the complexity and richness of Christian theology, as well as the ongoing quest to understand the implications of Jesus' image for Christian worship.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
Torrey's Topical Textbook “Torrey's Topical Textbook: Indwelling of the Holy Spirit, The — In his Church, as his temple -- 1Co 3:16. In the body of saints, as his temple -- 1Co 6:19; 2Co 6:16. Promised to saints -- Eze 36:27. Saints enjoy -- Isa 63:11; 2Ti 1:14. Saints full of -- Ac 6:5; Eph 5:18. Is the means of Quickening. -- Ro 8:11. Guiding. -- Joh 16:13; Ga 5:18. Fruit bearing. -- Ga 5:22. A proof of being Christ's -- Ro 8:9; 1Jo 4:13. A proof of adoption -- Ro 8:15; Ga 4:5. Is abiding -- 1Jo 2:27. Those who have not Are sensual. -- Jude 1:19. Are without Christ. -- Ro 8:9. Opposed by the carnal nature -- Ga 5:17.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 44: It would be hard to find in any heathen author such justification of image-worship as the Romish theologians put forth. What heathen ever said that the same homage was due to the image of Jupiter as to Jupiter himself? This Thomas Aquinas says of the images of Christ and of the saints. Or what heathen ever has said, as Bellarmin says, that although the homage to be paid 302 to the image is not strictly and properly the same as that due to its prototype, it is nevertheless improperly and analogically the same; the same in kind although not”
CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 64: §19. The inconsistency of image worship. Arguments in palliation. (1) The divine nature must be expressed in a visible sign. (2) The image a means of supernatural communications to men through angels. For what other form do they give them by sculpture but that of men and women and of creatures lower yet and of irrational nature, all manner of birds, beasts both tame and wild, and creeping things, whatsoever land and sea and the whole realm of the waters produce? For men having fallen into the unreasonableness of their passions and”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 44: strong national prejudice against their use, it is absolutely incredible that they should be admitted in the more spiritual worship of the Christian Church. It was not until three centuries after the introduction of Christianity, that the influence of the heathen element introduced into the Church was strong enough to overcome the natural opposition to their use in the service of the sanctuary. Three parties soon developed themselves in connection with this subject. The first adhered to the teachings of the Old Testament and the usage of ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 27: Joseph, and the inscription which Jacob set up. In this last case they not only pervert the meaning of Scripture, but quote what is nowhere to be found. Then the passages, 103 “Worship at his footstool”—“Worship in his holy mountain”—“The rulers of the people will worship before thy face,” seem to them very solid and apposite proofs. Were one, with the view of turning the defenders of images into ridicule, to put words into their mouths, could they be made to utter greater and grosser absurdities? But to put an end to all doubt on ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 44: simply to show the relative position of places on the face of the earth, they were allowed but if they had any shading on them to represent mountains, they were forbidden by the second commandment. The Worship of Images forbidden. It is equally clear that the second commandment does forbid the use of images in divine worship. In other words, idolatry consists not only in the worship of false gods, but also in the worship of the true God by images. This is clear, — 1. From the literal meaning of the words. The precise thing forbidden is, b”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 27: they affect weak minds just as if they lived and breathed,” &c. And again, in another passage (in Ps. 112 ) he says, “The effect produced, and in a manner extorted, by the bodily shape, is, that the mind, being itself in a body, imagines that a body which is so like its oven must be similarly affected,” &c. A little farther on he says, “Images are more capable of giving a wrong bent to an unhappy soul, from having mouth, eyes, ears, and feet, than of correcting it, as they neither speak, nor see, nor hear, nor walk.” This undoubted”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Adoration of Christ, Art. 3: Article: Whether the image of Christ should be adored with the adoration of "latria"? I answer that, As the Philosopher says (De Memor. et Remin. i), there is a twofold movement of the mind towards an image: one indeed towards the image itself as a certain thing; another, towards the image in so far as it is the image of something else. And between these movements there is this difference; that the former, by which one is moved towards an image as a certain thing, is different from the movement towards the”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 92: height of folly and impiety. And hence it is that in the Old Testament the use of images was not common. But after God 2505 2505 St. John i. 14; Tit. iii. 4 . in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men 2506 2506 Bar. iii. 38 . , worked miracles, suffered, was crucified, rose again and was taken back to Heaven, since all these things act”

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