Using Secular Symbols With Spiritual Connotations
The Use of Secular Symbols with Spiritual Connotations in Christian Tradition
The use of secular symbols with spiritual connotations is a longstanding practice within Christianity, rooted in biblical precedent and developed through the centuries in various theological traditions. The biblical anchor for this practice can be seen in the Old Testament, where objects and rituals were imbued with spiritual significance. For instance, the teraphim, household idols or images used in ancient Israelite practices, were sometimes associated with magical or divinatory rites [1].
In Christian theology, the use of symbols is grounded in the understanding that material things can represent spiritual realities. Thomas Aquinas argued that it is befitting for Holy Scripture to present divine and spiritual truths through comparisons with material things, as it is natural for humans to attain intellectual truths through sensible objects [4]. This principle underlies the Christian use of symbols, where earthly elements are used to signify heavenly realities.
John Calvin discussed the role of symbols in Christian worship, noting that they serve to distinguish believers from the profane and to attest to the benevolence of God towards them. Calvin emphasized that symbols are not mere representations but are accompanied by the Holy Spirit, who makes them efficacious [2]. This understanding is echoed in the Reformed tradition's view of sacraments, where symbols such as bread and wine are not just signs but means through which Christ's benefits are exhibited to believers [3, 6].
The early Christian Church also employed symbols in worship and sacramental practices. Augustine noted that the signs of divine things are visible, yet they signify spiritual realities. In the context of baptism, for example, the use of water is not just a physical act but a sign of spiritual cleansing [7]. Similarly, in the sacrament of Confirmation, the use of chrism (holy oil) is a symbol of the gift of the Holy Spirit for spiritual strength [5].
The use of secular symbols with spiritual connotations is not without controversy, however. Calvin critiqued the excessive use of images in worship, arguing that it can lead to idolatry
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Teraphim — This word occurs only in the plural, and denotes images connected with magical rites. The derivation of the name is obscure. In one case-- (1 Samuel 19:13,16)--a single statue seems to be intended by the plural. The teraphim, translated "images" in the Authorized Version, carried away from Laban by Rachel were regarded by Laban as gods, and it would therefore appear that they were used by those who added corrupt practices to the patriarchal religion. Teraphim again are included among Micah's images. (Judges 17:3-5; 18:17,18,20) Teraphim were consulted for o”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: Christ to be our commander, and declare that we serve under his standard. They add similitudes, in order to make the matter more clear. As the toga distinguished the Romans from the Greeks, who wore the pallium; and as the different orders of Romans were distinguished from each other by their peculiar insignia; e. g. , the senatorial from the equestrian by purple, and crescent shoes, and the equestrian from the plebeian by a ring, so we wear our symbols to distinguish us from the profane. But it is sufficiently clear from what has ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: sunt, ant vacua: nec ad nos decipiendos aut frustrandos instituta. ” These symbols of the Reformed Churches on the continent of Europe agree with those of our own Church, not only in representing the sacraments as real means of grace, but also in denying that their efficacy is due to their inherent virtue, or to him who administers them, and in affirming that it is due to the attending operation of the Spirit, and is conditioned on the presence of faith in the recipient. This is plain from the quotations already made, which might be multi”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Sacrament of Confirmation, Art. 4: Article: Whether the proper form of this sacrament is: "I sign thee with the sign of the cross," etc.? I answer that, The above form is appropriate to this sacrament. For just as the form of a natural thing gives it its species, so a sacramental form should contain whatever belongs to the species of the sacrament. Now as is evident from what has been already said (Articles [1],2), in this sacrament the Holy Ghost is given for strength in the spiritual combat. Wherefore in this sacrament three things ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: exhibit unto those that are within the covenant of grace, the benefits of his [Christ’s] mediation.” 486 486 Ques. 162. The word “exhibit,” as here used, means to confer, or impart, as the Latin word “ exhibere ” also sometimes means. That such is the sense of the word in our standards, is plain because the exhibition here spoken of is confined to those within the covenant; and because this word is interchanged and explained by the word “confer.” Thus in the Confession of Faith 487 487 Chap. xxvii. 3. it is said, “The grace which is exhib”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 26.--OF THE FORMAL ADMISSION OF THE CATECHUMEN, AND OF THE SIGNS THEREIN MADE USE OF. (part 1): 50. At the conclusion of this address the person is to be asked whether he believes these things and earnestly desires to observe them. And on his replying to that effect then certainly he is to be solemnly signed and dealt with in accordance with the custom of the Church. On the subject of the sacrament, indeed,(2) which he receives, it is first to be well impressed upon his notice that the signs of divine things are, it is true, things visible, ”