IMAGES:Relligious Icons as Idolatry?

 Are Catholic Religious Icons Idolatry? A Biblical, Historical, and Theological Defense

by AE JMJ

Introduction

Catholics are often accused by non-Catholics (including  my dear family member who is now a committed converted Baptist😔) of committing idolatry for using statues, icons, and religious images in worship. But such claims overlook key theological distinctions and historical truths. The Catholic Church has always made it clear that religious images are not worshipped; rather, they serve as visible reminders of invisible realities. Scripture, tradition, the saints, Church Fathers, and the Catechism all show that "sacred images are not idolatry,"you but a beautiful expression of the Christian faith.

1. Biblical Context: Graven Images and the True Meaning

Exodus 20:4-5 says:

> "You shall not make for yourself a graven image... You shall not bow down to them or serve them."

This commandment forbids the worship of images as gods not their use for sacred purposes. Proof? God Himself commanded sacred images:

- Exodus 25:18-20: 

“Make two cherubim of gold…”

- Numbers 21:8-9: 

God tells Moses to make a bronze serpent.

- 1 Kings 6:23-29: 

Solomon adorns the Temple with carved angels, palm trees, and flowers.

Clearly, God does not condemn all images, but only their misuse for idolatrous worship.

2. Worship vs. Veneration

Catholic teaching draws a sharp line between **worship (latria)** and **veneration (dulia)**.

Catechism of the Catholic Church (CCC 2132):

> "The honor rendered to an image passes to its prototype... whoever venerates an image venerates the person portrayed in it."

**St. Augustine** affirms:

> "We do not erect temples, ordain priesthood, and celebrate rites for our martyrs. Their names are inscribed merely for remembrance. But God alone do we worship."  

(*City of God, Book VIII, Ch. 27*)

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3. The Incarnation: Why Images Are Theologically Sound

Jesus Christ is the **visible image of the invisible God** (Colossians 1:15). By becoming man, God made Himself depictable. The mystery of the Incarnation allows sacred art to become **a witness to the reality of the Word made flesh**.

> St. John Damascene (8th century): 

> "I do not worship matter; I worship the God of matter, who became matter for my sake and deigned to dwell in matter, and through matter worked my salvation."  

(*Apologia Against Those Who Decry Holy Images, Book I*)

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4. Voices of the Early Church Fathers

The early **Church Fathers**—those closest to the Apostles—spoke clearly on the role of images:

St. Basil the Great (4th century)  

> "The honor paid to the image passes to the prototype. He who venerates the image, venerates the person represented in it."  

(*On the Holy Spirit, 18:45*)

### **St. Gregory of Nyssa (4th century)**  

> "By depicting Christ, we proclaim His incarnation... What the word transmits through the ear, the painting shows silently through the image."  

(*Sermon on the Nativity*)

### **St. Cyril of Alexandria (5th century)**  

> "We look at the images and we see the likeness of our Lord or of the saints, and we are led to remember their virtues and imitate their lives."  

(*Commentary on John*)

### **St. John Chrysostom (4th century)**  

> "You have seen the faithful with devotion kiss the sacred images... This act is not directed at wood or color but at the one who is represented there."  

(*Homily on 1 Corinthians*)

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5. Saints on Sacred Images

Saints throughout Church history reaffirmed the value of holy images in deepening one's relationship with God:

### St. Teresa of Avila

> "A picture... of Christ greatly helped me... I strove to keep Him present in my imagination and I found it very helpful."  

(*The Life of Teresa of Jesus, Ch. 9*)

### **St. Alphonsus Liguori**  

> "When we look upon a crucifix, it speaks to us more than any book. It teaches us the love of Christ and invites us to love Him in return."

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6. The Second Council of Nicaea (787 AD)

This Ecumenical Council decisively reaffirmed the Church's tradition:

> "The veneration of images is not idolatry. The honor rendered to the image passes on to the prototype, and he who venerates the image, venerates the person represented in it."

This council, backed by Scripture and Tradition, restored the use of icons after the iconoclast heresy was condemned.

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7. The Catechism on Religious Images

- **CCC 1192**: “Sacred images… awaken and nourish our faith.”

- **CCC 2131**: “The Christian veneration of images is not contrary to the first commandment…”

These teachings express continuity with both the Old Testament tradition and the Church's rich historical and spiritual life.

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Conclusion: Icons Are Not Idols—They Are Windows to Heaven

Catholic sacred images are **not objects of worship**, but **invitations to worship**. They draw us into the mysteries of Christ and the communion of saints. They remind us of what is holy, lift our hearts to heaven, and deepen our devotion.

As **St. John of Damascus** so beautifully put it:

> "When I venerate an icon of Christ, I do not worship wood and paint, but Christ Himself, who became visible for our sake."

TO GOD BE ALL THE GLORY!! 🙏