A curious story, that illustrates the length to which theworship of images had gone by the eighth century, is told in the “New Garden” ( Neon Paradeision — Pratum Spirituo ale) of a monk of Jerusalem, John Moschus (d. 619). This work was long attributed to Sophronius of Jerusalem. In it the author tells the story of an old monk at Jerusalem who was much tormented by temptations of the flesh. At last the devil promised him peace on condition that he would cease to honour his picture of our Lady He promised, kept his word, and then began to suffer temptations against faith. He consulted his abbot who told him that he had better suffer the former evil (apparently even give way to the temptation) “rather than cease to worship our Lord and God Jesus Christ with His mother”.
A favourite one of St. Gregory the Great
On the other hand, in Rome especially, we find the position of holy images explained soberly and reasonably. They are the books of the ignorant. This idea is a favourite one of St. Gregory the Great (d. 604). He writes to an Iconoclast bishop, Serenus of Marseilles, who had destroyed the images in his diocese: “Not without reason has antiquity allowed the stories of saints to be painted in holy places. And we indeed entirely praise thee for not allowing them to be adored, but we blame thee for breaking them. For it is one thing to adore an image, it is quite another thing to learn from the appearance of a picture what we must adore.
What books are to those who can read, that is a picture to the ignorant who look at it; in a picture even the unlearned may see what example they should follow; in a picture they who know no letters may vet read. Hence, for barbarians especially a picture takes the place of a book” (Ep. ix, 105, in P.L., LXXVII, 1027). But in the East, too, there were people who shared this more soberWestern view. Anastasius, Bishop of Theopolis (d. 609), who was a friend of St. Gregory and translated his “Regula pastoralis” into Greek, expresses himself in almost the same way and makes the distinction between proskynesis and latreia that became so famous in Iconoclast times: “We worship (proskynoumen) men and the holy angels; we do not adore (latreuomen) them. Moses says:
Thou shalt worship thy God and Him only shalt thou adore. Behold, before the word ‘adore’ he puts ‘only’, but not before the word ‘worship’, because it is lawful to worship [creatures], since worship is only giving special honour (times emphasis), but it is not lawful to adore them nor by any means to give them prayers of adoration (proseuxasthai)” (Schwarzlose, op. cit., 24).
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