論聖像 第 1 章 第 8/8 段

Again, a certain man among the foremost of that region, named Dion, who adorned the church of the holy martyr with many offerings and covered its altar with silver,

and a certain one of his household servants, having stolen much money from him, ran away.

But Dion did not pursue after him; rather, going to the image of the martyr, he took an impression of the figure of his image in wax, and by faith in the holy martyr he fixed it in the gateway of his house.

And the servant, setting it there, turned himself back as though driven by someone, and came to his own master, lacking nothing of what he had plundered.

Having learned this, then, all the people of that region carry it out, up to the present day, against those who run away.

Of Saint Athanasius of Alexandria, from the third book against the Arians:

Being the proper offspring of the Father's essence, the Son fittingly says that the things of the Father are His own;

whence, suitably and consistently with His saying “I and the Father are one,” He added:

“that you may know that I am in the Father, and the Father in Me.” And to this again He has said, that “he who has seen Me has seen the Father.”

And there is one and the same sense in these three sayings.

For he who has thus known that the Son and the Father are one, knows that He is in the Father and the Father in the Son;

for the Godhead of the Son is the Father's, and this same Godhead is in the Son.

And he who has grasped this understands that he who has seen the Son has seen the Father;

for in the Son the Godhead of the Father is beheld.

And this one may understand even more closely from the example of the image of the emperor;

for in the image of the emperor are the form and the appearance, and in the emperor is the appearance that is in the image.

There is in the image of the emperor the likeness, so that he who beholds the image beholds the emperor in it, and again he who beholds the emperor recognizes that this is the one who is in the image.

And on account of the likeness not differing, the image might say to him who, after the image, wishes to behold the emperor:

“I and the emperor are one;

for I am in him and he in me, and what you see in me, this you behold in him, and what you have seen in him, this you behold in me;

for he who venerates the image venerates the emperor in it.

For the image is his form and his appearance. Of the same author, to Antiochus the ruler:

What do those say to these things who turn away and enjoin that the figures of the saints, which are depicted by us for remembrance, should not be venerated? Of Ambrose, bishop of Milan, to the emperor Gratian, concerning the fleshly economy of God the Word:

God before the flesh, and God in the flesh.

But there is a fear, he says, lest by assigning two governing principles, or a twofold wisdom, to Christ, we should seem to divide Christ.

Do we then, when we venerate both His Godhead and His flesh, divide Christ; or, when in the same one we venerate both the image of God and the Cross, do we sever Him? God forbid.

Of Cyril, patriarch of Jerusalem, from the twelfth catechetical lecture:

If, then, you seek the cause of Christ's coming, run back to the first book of the Scriptures.

In six days God made the world, but the world for the sake of man;

for the sun, though most brilliant, gleaming with its rays, yet came into being, we say, for the sake of man.

And all the living creatures were established to serve us; herbs and trees were created for our enjoyment.

All the works of creation are good, but none of these is the image of God—only man.

The sun was made by command alone, but man was formed by divine hands;

for “let us make man according to our image and likeness.” A wooden image of an earthly king is honored; how much more, then, the rational image of God? Of Saint Basil, to Saint Flavian, concerning the Samaritan woman:

Our Lord, teaching afresh her who had been deceived by local custom into thinking that worship is bound to a place:

“It is necessary to worship in spirit and in truth,” He says, clearly calling Himself the truth.

Just as we say that in the Son we worship the Father, as in an image of God the Father, so also in the Spirit, as in the One who shows forth in Himself the Godhead of the Lord.

Of Saint Gregory of Nazianzus, on baptism:

If, after baptism, the persecutor of the light assails you—and he will assail,

for he assailed even the Word and my God by means of the hidden light through the visible—you have that by which you will conquer.

Put forward the Spirit, put forward the water.

Say to the seal with confidence:

“From the glory above I have not yet been cast down through pride, as you were;

I have put on Christ, I have been transformed into Christ by baptism.

You must worship me.” Of Saint John Chrysostom, on the Maccabees:

The imprints of the imperial figures one may find shining forth not only in gold and silver and the more precious materials, but already one may also see the same form engraved in bronze.

And the difference of the materials does not impair the dignity of the figure, nor does the participation of the lesser material blunt the honor derived from the better ones; rather, the imperial type ennobles them all alike, and itself, in no way diminished by the material, makes the receiving material more honorable.

Of the same author, against Julian the godless, from the first oration:

And what of the new Nebuchadnezzar? For this one showed nothing more humane toward us than the one of old, whose coals still grievously oppress us, even if we have escaped the flame.

Do not the votive offerings of the saints, lying in the churches for the veneration of the faithful, make manifest the maiming of the body? Of the same author, on the...:

For just as, when imperial figures and images are sent down to a city and brought in, magistrates and peoples go out to meet them with acclamation and fear, honoring not the wooden board, nor the wax-poured painting, but the figure of the emperor, so also does creation.

Of Severian of Gabala, on the Cross, the fourth oration:

Moses struck the rock both once and twice. But why once and twice? If it obeys the power of God, what need was there of a second blow? But if it is struck apart from the power of God, then neither a second, nor a tenth, nor a hundredth blow could impose a fruitful nature upon a barren one.

If, then, it were simply the work of God, without the mystery of the cross, one blow would have sufficed; a mere nod would have sufficed; a word alone would have sufficed.

But this came to pass in order that he might prefigure the image of the cross.

Moses struck, it says, both once and twice, not in the same fashion, but tracing it in the form of a cross, so that even inanimate nature might revere the symbol of the cross.

For if, when the emperor is absent, his image fills the place of the emperor, and rulers do reverence to it, and sacred festivals are celebrated, and magistrates come out to meet it, and the people do reverence—not looking to the wooden panel, but to the likeness of the emperor, who is contemplated not in his own nature but displayed in a painting—how much more can the image of the immortal King split not only a rock, but also heaven and the whole inhabited world.

From the Chronography of Isidore the deacon:

Theophilus sinned in slandering John Chrysostom before the empress Eudoxia, alleging that he held the views of the heresy of Origen;

for the empress was hostile toward the aforesaid John on the pretext of the widow's vineyard; and on account of this sin Theophilus was unable to give up his soul, until the image of Chrysostom was brought;

and having done reverence to it, he gave up his spirit.

Of Jerome, presbyter of Jerusalem:

Since your Scripture nowhere permits you to worship the cross, for what reason, after all, do you worship it? Tell us, the Jews and the Greeks and all the nations who question you.

On account of this, O you who are foolish and shameless in heart, God perhaps permitted every nation that worships God to worship in any case something upon the earth that is the work of human hands, so that they might no longer be able to bring accusation against the Christians concerning the cross and the veneration of the images.

Just as, then, the Jew did reverence to the ark of the covenant and the two cherubim of cast and golden work and the two tablets which Moses hewed—though nowhere permitted by God to worship or kiss these—so also we Christians do not kiss the cross as God, but rather show the genuine disposition of our soul toward him who was crucified.

Of the great Symeon of the Wondrous Mountain, concerning images:

Perhaps some unbeliever, being contentious, will dispute, saying that we too, in worshipping images in the churches, shall be reckoned as praying to lifeless idols.

May it never be that we should do this!

For the things of the Christians are faith, and our God who does not lie works the mighty deeds.

For it is not to the material colours, but in remembrance of the antitype represented in the writing, that, beholding the invisible One through the visible painting as though present, we glorify him—not believing in him as though God did not exist, but as truly existing; nor regarding the saints as though they did not exist, but as existing and living with God, and their spirits being holy and, by the power of God, aiding those who are worthy as having need of them.

Of Anastasius, archbishop of Antioch, to Symeon, bishop of Bostra, concerning the Sabbath:

For just as, when the emperor is absent, his image is venerated, but when he is present it is henceforth superfluous to leave the prototype and venerate the image;

yet not because it is not venerated, owing to the presence of him for whose sake

it is venerated, ought it on that account to be dishonoured.

Something of this sort I consider to have come to pass concerning the shadow of the Law, that is, the letter;

for the Apostle calls it a shadow.

For as long as grace was holding in reserve the season of the truth, the saints foretold the types, beholding the truth as in a mirror.

But when the truth had come, they no longer thought it good to live according to the types and to continue following them.

For when the realities are present, the type of the reality is henceforth out of place.

Nevertheless, even so, they did not dishonour it nor cast it aside, but honoured the type, and judged those who attempted to dishonour it to be impious and worthy of death by bitter punishment.

Just as if someone, on account of the fitting honour due to the emperor, venerates the image of the emperor, though it is nothing but wax and colours.

Anathema 12 of the holy and ecumenical Fifth Council:

If anyone defends the impious Theodore of Mopsuestia, who said that the God the Word is one and the Christ another—the latter being troubled by passions of the soul and the desires of the flesh, gradually separating himself from the baser things, and thus, having been improved by the progress of his works and become blameless in his manner of life, was baptized as a mere man into the name of Father and Son and Holy Spirit, and through baptism received the grace of the Holy Spirit and was deemed worthy of adoption as a son, and, by equality with an imperial image, is venerated in the person of God the Word—let him be anathema.

Of Theodore, historiographer of Constantinople, from the Ecclesiastical History, concerning Gennadius, archbishop of Constantinople:

I shall set forth other things of his that are full of astonishment.

A certain painter, while painting the image of the Lord Christ, had his hand wither.

And it was said that, the work of the image having been commissioned by a certain pagan, he had painted it—under the guise of the Saviour's name—with the hair parted on either side upon the head, so that the face would not be covered (for it is in such a fashion that the children of the Greeks paint Zeus), in order that those who saw it might suppose that the veneration was being rendered to the Saviour.

Of Abba Maximus and Theodosius the bishop and the magistrates who had been sent by the emperor:

"But when it has been resolved that these things should come to pass, let there be an outcome of what has been resolved, and wherever you command, I will follow you." And at these words they all arose, and with tears made an act of penitence, and a prayer was offered;

and each of them kissed the holy Gospels and the precious cross and the image of our Saviour Jesus Christ and of the holy Mother of God who bore him, having also laid their hands upon them in confirmation of what had been spoken.

Of Saint Sophronius, from the miracles of the holy martyrs Cyrus and John, concerning Theodore the subdeacon who suffered from gout:

Let us now also speak of the restoration of his body, making our account in a few words.

After these few days, he was asleep and again saw the martyrs standing by and commanding him to journey together with them.

And he followed them all the more eagerly;

for he knew that to accompany the saints was not without profit.

Having come, then, to a perfect temple—fearsome and exceedingly resplendent in appearance, and in its height touching the very heavens—and having entered within it, we beheld a very great and wondrous image, having in the midst the Lord Christ depicted in colours, with the Lady Mother of God on the left and on the right John the Baptist, who, while yet in the womb, had foretold him by his leaping (since, though speaking within, he could not be heard), and certain ones of the glorious choir of apostles and prophets and of the company of martyrs;

among whom happened to be Cyrus and John the martyrs, who, standing before the image, fell down before the Lord, bending their knees and striking their heads upon the floor, and interceding concerning the young man's healing.

And these were the words of their intercession:

"O Lord who lovest mankind, dost thou bid us grant healing to this one also?" But after they had often done reverence to the ground and sent up the words of their supplication, when the Lord Christ gave no assent, they ceased interceding and came to me—he says—downcast and dispirited, as I stood not very far from the image.

"Dost thou see," they said, "how the Lord is not willing to grant thee the healing? But be in no way disheartened;

for assuredly he is gracious toward thee as toward all." And rising up after about a little half-hour, and going off again, they made their entreaty.

"And again, without success," he says, "they return downcast and dispirited, as before, the Lord Christ not having given command."

"And these things, coming to me again, they told me."

Going a third time:

"Take courage," they say, "for now we shall by all means receive the grace;

but do thou also, even as thou seest us supplicating, come with us and entreat the Lord." And coming before the image a third time, they employed the same manners and words as before.

And when they had entreated for a long while, and, lying prostrate, cried out only "Dost thou command, O Master?"—then Christ, being moved with compassion as one full of pity, gave his assent;

and "Give it to him" was uttered from the image.

And the martyrs, rising up from the ground, first gave thanks to Christ our God for having hearkened to their petition.

Of Saint Anastasius of the holy Mount Sinai, on the New Sunday (Antipascha) and on the Apostle Thomas:

Those who saw Christ in the flesh held him as a prophet;

but we who did not see him straightway from our tenderest infancy, as children and youths, confess him to be God, sovereign and almighty, maker of the ages, and the radiance of the Father—for, just as if we were beholding that very Christ speaking, so do we with faith hear his Gospels—and receiving the spotless pearl of his very body, we suppose that we are bearing that very Christ; and even if we see only his divine character portrayed, we suppose that he is gazing upon us as from heaven, and we worship, we fall down before it.

Great now is the faith of Christ.

From the Life of Abba Daniel, concerning Eulogius the stonecutter:

Then, becoming disheartened, he went away, and casting himself down before the image of the Mother of God, he said with weeping:

"Lord, release from me the surety made for this man." From the Life of Mary of Egypt:

"Weeping, then, I behold above the place where I was standing the image of the holy Mother of God standing there, and I say to her:

'O Virgin, Mother of God, Lady, who according to the flesh didst give birth to God the Word, I know, yea, I know, that it is neither seemly nor reasonable that I, so filthy, so utterly profligate, should gaze upon thy image, thou ever-Virgin; rather it is just that I should be hated and abominated by thy purity.

Yet since for this very purpose God who was born of thee became man, that he might call sinners to repentance, help me who alone have no other help.

Command that entrance be granted to me also.

Do not deprive me of beholding the wood upon which, according to the flesh, God the Word, whom thou didst bear, was nailed, who gave his own blood as a ransom on my behalf.

Command, O Lady, that to me also the door of the divine veneration of the cross be opened.

And I give thee as a worthy surety to the God born of thee, that I will no longer outrage this flesh of mine by any shameful intercourse whatsoever.

But when I have looked upon the wood of the cross of thy Son, I will immediately renounce the world and all that is in the world, and I will straightway go forth wherever thou, as my surety, shalt direct and guide me.'

Having said these things, and as it were having received a kind of assurance, the fire of faith, and taking courage in the compassion of the Mother of God, I moved myself from that place where I had been standing and making my supplication, and I come again and mingled myself with those who were entering.

And there was no longer anyone pushing me or shoving me back, and no one hindering me from drawing near to the door through which they entered into the house.

A shuddering, then, and an ecstasy seized me, and I was utterly shaken through and through, and I trembled.

Casting myself, therefore, upon the ground and doing reverence to that holy pavement, I ran out, hastening to come to her who had become my surety.

I come, therefore, to that place where the written deed of the surety had been inscribed, and bending my knee before the ever-Virgin and Mother of God, I made use of these words:

"Thou indeed, O Lady who lovest goodness, hast shown thy love for mankind toward me; thou didst not abominate the supplication of the unworthy one."

"I have seen a glory which we the profligate justly do not see."

"Glory to God, who through thee receives the repentance of sinners." And what follows.

From the Life of Saint Euphrasia:

The deaconess says to the little girl:

"Go, my lady, to your home, for you cannot remain here."

"For no one can remain here unless she be enlisted with Christ." The little girl says to her:

"Where is Christ?" The deaconess pointed out to her the likeness of the Master (Christ).

And turning, she says to the deaconess:

"Truly I too am enlisted with Christ, and I will no longer depart with my lady (mother)." And again Euphrasia, rising and taking her own daughter, set her before the likeness of the Master, and stretching out her hands toward heaven, cried out with weeping:

"Lord Jesus Christ, may the care of this child be thy concern, for she has yearned for thee and has committed herself to thee." Of the holy synod under Justinian, concerning the holy Fifth Council:

In certain paintings of the venerable images, a lamb is depicted being pointed at by the finger of the Forerunner (John the Baptist), which was received as a type of grace, prefiguring for us through the Law the true Lamb, Christ our God.

Embracing, therefore, the ancient types and the shadows as symbols and foreshadowings of the truth handed down to the Church, we honour grace above them, receiving this as the fulfilment of the Law.

In order, then, that the perfect might be portrayed even in the colour-works before the eyes of all, we decree that from now on, instead of the old lamb, the Lamb who takes away the sin of the world, Christ our God, be set up in the images according to his human character, perceiving through his humiliation the height of God the Word, and being led to the remembrance of his life in the flesh and of his Passion and of the redemption wrought thereby for the world.

Of Saint Methodius, bishop of Patara, on the Resurrection, second discourse:

Forthwith, then, the images of the emperors here below, even if they be not fashioned from the much more precious material, namely gold and silver, nevertheless have honour from all.

For men do not, while venerating those made of the much more precious material, despise the others, but honour all alike, even if they are of gypsum or bronze; and he who reviles either is not let off as having insulted clay, nor judged as having disparaged gold, but as having committed impiety against the emperor and lord himself.

And the images of his angels made from gold—the Principalities and the Powers—we make for his honour and glory.