The Second Helvetic Confession
CHAPTER IV
Of Idols or Images of God,
Christ and The Saints
IMAGES OF GOD. Since God as Spirit is in essence invisible
and immense, he cannot really be expressed by any art or image. For this reason
we have no fear pronouncing with Scripture that images of God are mere lies.
Therefore we reject not only the idols of the Gentiles, but also the images of
Christians.
IMAGES OF CHRIST. Although Christ assumed human nature,
yet he did not on that account assume it in order to provide a model for carvers
and painters. He denied that he had come “to abolish the law and the
prophets” (Matt. 5:17). But images are forbidden by the law and the
prophets” (Deut. 4:15; Isa. 44:9). He denied that his bodily presence
would be profitable for the Church, and promised that he would be near us by his
Spirit forever (John 16:7). Who, therefore, would believe that a shadow or
likeness of his body would contribute any benefit to the pious? (II Cor. 5:5).
Since he abides in us by his Spirit, we are therefore the temple of God (I Cor.
3:16). But “what agreement has the temple of God with idols?” (II
Cor. 6:16).
IMAGES OF SAINTS. And since the blessed spirits and saints
in heaven, while they lived here on earth, rejected all worship of themselves
(Acts 3:12 f.; 14:11 ff.; Rev. 14:7; 22:9) and condemned images, shall anyone
find it likely that the heavenly saints and angels are pleased with their own
images before which men kneel. uncover their heads, and bestow other honors?
But in fact in order to instruct men in religion and to
remind them of divine things and of their salvation, the Lord commanded the
preaching of the Gospel (Mark 16:15) – not to paint and to teach the laity by
means of pictures. Moreover, he instituted sacraments, but nowhere did he set
up images.
THE SCRIPTURES OF THE LAITY. Furthermore, wherever we
turn our eyes, we see the living and true creatures of God which, if they be
observed, as is proper, make a much more vivid impression on the beholders than
all images or vain, motionless, feeble and dead pictures made by men, of which
the prophet truly said: “They have eyes, but do not see” (Ps. 115:5).
LACTANTIUS. Therefore we approved the judgment of
Lactantius, and ancient writer, who says: “Undoubtedly no religion exists
where there is an image.”
EPIPHANIUS AND JEROME. We also assert that the blessed
bishop Epiphanius did right when, finding on the doors of a church a veil on
which was painted a picture supposedly of Christ or some saint, he ripped it
down and took it away, because to see a picture of a man hanging in the Church
of Christ was contrary to the authority of Scripture. Wherefore he charged that
from henceforth no such veils, which were contrary to our religion, should be
hung in the Church of Christ, and that rather such questionable things, unworthy
of the Church of Christ and the faithful people, should be removed. Moreover,
we approve of this opinion of St. Augustine concerning true religion: “Let
not the worship of the works of men be a religion for us. For the artists
themselves who make such things are better; yet we ought not to worship them”
(De Vera Religione, cap. 55).
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