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Vile_Servant
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From the Catechism of the Catholic Church; Part 3, Section 2, Article 1, IV. “YOU SHALL NOT MAKE FOR YOURSELF A GRAVEN IMAGE . . .”If someone bowed to a statue in my church petitioning it, they would be thrown out no matter if the statue was of Mary or any saint. That tells the story of my church’s doctrine. Why won’t Rome deal with this in the same way? Your doctrine proclaims that only God is to be worshipped but yet they allow idolotry.
2130 Nevertheless, already in the Old Testament, God ordained or permitted the making of images that pointed symbolically toward salvation by the incarnate Word: so it was with the bronze serpent, the ark of the covenant, and the cherubim.
(Num 21:8-9)
The LORD said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, he lived.
(1 Kings 6:23-28)
In the inner sanctuary he made two cherubim (A) 15 feet [a] high out of olive wood. 24 One wing of the [first] cherub was seven and a half feet long, ** and the other wing was seven and a half feet long. The wingspan was 15 feet [c] from tip to tip. 25 The second cherub also was 15 feet; [d] both cherubim had the same size and shape. 26 The first cherub’s height was 15 feet [e] and so was the second cherub’s. Then he put the cherubim inside the inner temple.* Since their wings were spread out, the first one’s wing touched [one] wall while the second cherub’s wing touched the other [f] wall, and in the middle of the temple their wings were touching wing to wing. (B) He also overlaid the cherubim with gold.
2131 Basing itself on the mystery of the incarnate Word, the seventh ecumenical council at Nicaea (787) justified against the iconoclasts the veneration of icons - of Christ, but also of the Mother of God, the angels, and all the saints. By becoming incarnate, the Son of God introduced a new “economy” of images.
2132 The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, “the honor rendered to an image passes to its prototype,” and "whoever venerates an image venerates the person portrayed in it."70 The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone:
Decree of the Second Council of Nicaea:
"we decree with full precision and care that,
like the figure of the honoured and life-giving cross,
the revered and holy images,
whether painted or made of mosaic
or of other suitable material,
are to be exposed
in the holy churches of God,
on sacred instruments and vestments,
on walls and panels,
in houses and by public ways,
these are the images of
our Lord, God and saviour, Jesus Christ, and of
our Lady without blemish, the holy God-bearer, and of
the revered angels and of
any of the saintly holy men.
The more frequently they are seen in representational art, the more are those who see them drawn to remember and long for those who serve as models, and to pay these images the tribute of salutation and respectful veneration. Certainly this is not the full adoration {latria} in accordance with our faith, which is properly paid only to the divine nature, but it resembles that given to the figure of the honoured and life-giving cross, and also to the holy books of the gospels and to other sacred cult objects. Further, people are drawn to honour these images with the offering of incense and lights, as was piously established by ancient custom. Indeed, the honour paid to an image traverses it, reaching the model, and he who venerates the image, venerates the person represented in that image." *
