John Calvin - Institutes of the Christian Religion

XV. When they dispute concerning adoration, they bring forward Jacob's worshipping of Pharaoh, and of the staff of Joseph, and of the inscription erected by himself; although, in this last instance, they not only corrupt the sense of the Scripture, but allege what is nowhere to be found. These passages also, “Worship his footstool;” “Worship in his holy hill;” and, “All the rich of the people shall supplicate thy face;” they consider as apposite and conclusive proofs. If any one wished to represent the advocates for images in a ridiculous point of view, could he possibly ascribe to them greater and grosser instances of folly? But, that no doubt of this might remain, Theodosius, bishop of Mira, defends the propriety of worshipping images from the dreams of his archdeacon, as seriously as if he had an immediate revelation from heaven. Now, let the advocates of images go and urge upon us the decree of that Council; as though those venerable fathers had not entirely destroyed all their credit by such puerile treatment of the sacred Scriptures, or such impious and shameful mutilation of them.

XVI. I come now to those prodigies of impiety, which it is wonderful that they ever ventured to broach; and more wonderful still, that they have not been opposed with universal detestation. It is right to expose this flagitious madness, that the worship of images may at least be deprived of the pretence of antiquity, which the papists falsely urge in its favour. Theodosius, bishop of Amorum, denounces an anathema against all who are averse to the worship of images. Another imputes all the calamities of Greece and the East to the crime of not having worshipped them. What punishments, then, did the Prophets, Apostles, and Martyrs deserve, in whose time images were unknown? They add further, If the image of the emperor be met by processions with perfumes and incense, much more is this honour due to the images of the saints. Constantius, bishop of Constance, in Cyprus, professes his reverence for images, and avows that he will pay them the same worship and honour as is due to the Trinity, the source of all life; and whoever refuses to do the same, he anathematizes and dismisses with the Manichees and Marcionites. And, lest you should suppose this to be the private opinion of an individual, they all declare their assent to it. John, the delegate of the Eastern churches, carried by the fervour of his zeal to still greater lengths, asserts it to be better to admit all the brothels of the world into one city, than to reject the worship of images. At length it was unanimously decreed, that the Samaritans were worse than all heretics, and that the adversaries of images were worse than the Samaritans. But, that the farce might not want its usual plaudit, they add this clause: “Let them rejoice and exult, who have the image of Christ, and offer sacrifice to it.” Where is now the distinction of latria and dulia, with which they attempt to deceive both God and men? For the Council gives the same honour, without any exception, to images and to the living God.

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We said, at the beginning, that the knowledge of God consists not in frigid speculation, but is accompanied by the worship of him. We also cursorily touched on the right method of worshipping him, which will be more fully explained in other places. I now only repeat, in few words, that whenever the Scripture asserts that there is but one God, it contends not for the bare name, but also teaches, that whatever belongs to the Deity, should not be transferred to another. This shows how pure religion differs from idolatry. The Greek word ευσεβεια certainly signifies right worship, since even blind mortals, groping in the dark, have always perceived the necessity of some certain rule, that the worship of God may not be involved in disorder and confusion. Although Cicero ingeniously and correctly derives the word religion from a verb signifying “to read over again,” or “to gather again;” yet the reason he assigns for it, that good worshippers often recollect, and diligently reconsider what is true, is forced and far-fetched. I rather think the word is opposed to a liberty of wandering without restraint; because the greater part of the world rashly embrace whatever they meet with, and also ramble from one thing to another; but piety, in order to walk with a steady step, collects itself within its proper limits. The word superstition also appears to me to import a discontent with the method and order prescribed, and an accumulation of a superfluous mass of vain things. But to leave the consideration of words, it has been generally admitted, in all ages, that religion is corrupted and perverted by errors and falsehoods; whence we infer, that when we allow ourselves any thing from inconsiderate zeal, the pretext alleged by the superstitious is altogether frivolous. Although this confession is in the mouths of all, they betray, at the same time, a shameful ignorance, neither adhering to the one true God, nor observing any discrimination in his worship, as we have before shown. But God, to assert his own right, proclaims that he is “jealous,” and will be a severe avenger, if men confound him with any fictitious deity; and then, to retain mankind in obedience, he defines his legitimate worship. He comprises both in his law, where he first binds the faithful to himself, as their sole legislator; and then prescribes a rule for the right worship of him according to his will. Now, of the law, since the uses and ends of it are various, I shall treat in its proper place: at present, I only remark, that it sets up a barrier to prevent men turning aside to corrupt modes of worship. Let us remember, what I have already stated, that, unless every thing belonging to Divinity remain in God alone, he is spoiled of his honour, and his worship is violated. And here it is necessary to animadvert more particularly on the subtle fallacies of superstition. For it revolts not to strange gods, in such a manner as to appear to desert the supreme God, or to degrade him to a level with others; but, allowing him the highest place, it surrounds him with a multitude of inferior deities, among whom it distributes his honours; and thus, in a cunning and hypocritical manner, the glory of Divinity is divided among many, instead of remaining wholly in one. Thus the ancient idolaters, Jews as well as Gentiles, imagined one God, the Father and Governor of all, and subordinate to him a vast multitude of other deities; to whom, in common with the supreme God, they attributed the government of heaven and earth. Thus the saints, who departed out of this life some ages ago, are exalted to the society of God, to be worshipped, and invoked, and celebrated like him. We suppose, indeed, the glory of God not to be sullied with this abomination; whereas it is, in a great measure, suppressed and extinguished, except that we retain some faint notion of his supreme power; but, at the same time, deceived with such impostures, we are seduced to the worship of various deities.

II. On this account was invented the distinction of latria and dulia, as they express themselves, by which they conceived they might safely ascribe divine honours to angels and deceased men. For it is evident, that the worship which papists pay to the saints, differs not in reality from the worship of God; for they adore God and them promiscuously; but when they are accused of it, they evade the charge with this subterfuge, that they preserve inviolate to God what belongs to him, because they leave him λατρεια. But since the question relates to a thing, not to a word, who can bear their careless trifling on the most important of all subjects? But, to pass this also, they will gain nothing at last by their distinction, but that they render worship to God alone, and service to the saints. For λατρεια, in Greek, signifies the same as cultus in Latin, [and worship in English;] but δουλεια properly signifies servitus, [ service ;] and yet, in the Scriptures, this distinction is sometimes disregarded. But, suppose it to be a constant distinction, it remains to be inquired, what is the meaning of each term. Λατρεια is worship ; δουλεια is service . Now, no one doubts, that to serve is more than to worship or honour. For it would be irksome to serve many persons, whom you would not refuse to honour. So unjust is the distribution, to assign the greater to the saints, and leave to God that which is less. But many of the ancients, it is urged, have used this distinction. What is that to the purpose, if every one perceives it to be not only improper, but altogether frivolous?