“The worship of images is intimately connected with that of the saints. They were rejected by the primitive Christians; but St Irenæus, who lived in the second century, relates that there was a sect of heretics, the Carpocratians, who worshipped, in the manner of Pagans, different images representing Jesus Christ, St Paul, and others. The Gnostics had also images; but the church rejected their use in a positive manner, and a Christian writer of the third century, Minutius Felix, says that “the Pagans reproached the Christians for having neither temples nor simulachres;” and I could quote many other evidences that the primitive Christians entertained a great horror against every kind of images, considering them as the work of demons. It appears, however, that the use of pictures was creeping into the church already in the third century, because the council of Elvira in Spain, held in 305, especially forbids to have any picture in the Christian churches. These pictures were generally representations of some events, either of the New 5 In his Treatise given below. 11 or of the Old Testament, and their object was to instruct the common and illiterate people in sacred history, whilst others were emblems, representing some ideas connected with the doctrines [008] of Christianity. It was certainly a powerful means of producing an impression upon the senses and the imagination of the vulgar, who believe without reasoning, and admit without reflection; it was also the most easy way of converting rude and ignorant nations, because, looking constantly on the representations of some fact, people usually end by believing it. This iconographic teaching was, therefore, recommended by the rulers of the church, as being useful to the ignorant, who had only the understanding of eyes, and could not read writings.6 Such a practice was, however, fraught with the greatest danger, as experience has but too much proved. It was replacing intellect by sight.7 Instead of elevating man towards God, it was bringing down the Deity to the level of his finite intellect, and it could not but powerfully contribute to the rapid spread of a pagan anthropomorphism in the church.”

— John Calvin

Source: A Treatise of Relics (1543), p. 10-11

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John Calvin 161

French Protestant reformer 1509–1564

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“The aversion of the first Christians to the images, inspired by the Pagan simulachres, made room, during the centuries which followed the period of the persecutions, to a feeling of an entirely different kind, and the images gradually gained their favour. Reappearing at the end of the fourth and during the course of the fifth centuries, simply as emblems, they soon became images, in the true acceptation of this word; and the respect which was entertained by the Christians for the persons and ideas represented by those images, was afterwards converted into a real worship. Representations of the sufferings which the Christians had endured for the sake of their religion, were at first exhibited to the people in order to stimulate by such a sight the faith of the masses, always lukewarm and indifferent. With regard to the images of divine persons of entirely immaterial beings, it must be remarked, that they did not originate from the most spiritualised and pure doctrines of the Christian society, but were rejected by the severe orthodoxy of the primitive church. These simulachres appear to have been spread at first by the Gnostics,—i. e., by those Christian sects which adopted the most of the beliefs of Persia and India. Thus it was a Christianity which was not purified by its contact with the school of Plato,—a Christianity which entirely rejected the Mosaic tradition, in order to attach itself to the most strange and attractive myths of Persia and India,—that gave birth to the images.”

John Calvin (1509–1564) French Protestant reformer

Source: A Treatise of Relics (1549), p. 13

“Basava (twelfth century AD), a Saivite saint of South India was a religious teacher, social reformer, and revolutionary who opposed image worship, rejected the Vedas, and the authority of the priests and instituted complete equality among his followers, even equality for women. He was the founder of the Lingayat sect.”

Basava (1134–1196) a 12th-century Hindu philosopher, statesman, Kannada Bhakti poet of Lingayatism

Indira Gandhi, the former Prime Minister of India, quoted in [Gandhi, Indira, Selected Thoughts of Indira Gandhi: A Book of Quotes, http://books.google.com/books?id=vJbcODokoHsC&pg=PA35, 1985, Mittal Publications, 35–, GGKEY:A2GGQ58B3WF, 35]

“The Christianocategori, or Accusers of Christians, are such and are so called, because those Christians who worship one living and true God praised in Trinity they accused of worshiping as gods, after the manner of the Greeks, the venerable images of our Lord Jesus Christ, of our immaculate lady, the holy Mother of God, of the holy angels, and of His saints. They are furthermore called Iconoclasts, because they have shown deliberate dishonor to all these same holy and venerable images and have consigned them to be broken up and burnt.
Likewise, some of those painted on walls they have scraped off, while others they have obliterated with whitewash and black paint. They are also called Thymoleontes, or Lion-hearted, because, taking advantage of their authority, they have with great heart given strength to their heresy and with torment and torture visited vengeance upon those who approve of the images.”

John of Damascus (676–749) hymnodist at Mar Saba, Greek Church father, Eastern Orthodox Saint

On Heresies.
In, Saint John of Damascus: Writings (The Fathers of the Church, Vol. 37), 1958, 1999, Frederic H. Chase, Trans. p. 160

“Then arose the sect of the Gnostics—men who know — who laid claim to the possession of a perfect science, and who, if they were to be believed, had discovered the true formula for what philosophers called 'the Absolute.' But these speculative Gnostics were rejected by the conservative and orthodox Christians of their day as fiercely as their successors the Agnostics —men who don't know—are rejected by the orthodox in our own.”

John Tyndall (1820–1893) British scientist

p, 125
New Fragments (1892)

“The Christianity of the first centuries recognized as productions of good art, only legends, lives of saints, sermons, prayers, and hymn-singing evoking love of Christ, emotion at his life, desire to follow his example, renunciation of worldly life, humility, and the love of others; all productions transmitting feelings of personal enjoyment they considered to be bad, and therefore rejected … This was so among the Christians of the first centuries who accepted Christ teachings, if not quite in its true form, at least not yet in the perverted, paganized form in which it was accepted subsequently.
But besides this Christianity, from the time of the wholesale conversion of whole nations by order of the authorities, as in the days of Constantine, Charlemagne and Vladimir, there appeared another, a Church Christianity, which was nearer to paganism than to Christ's teaching. And this Church Christianity … did not acknowledge the fundamental and essential positions of true Christianity — the direct relationship of each individual to the Father, the consequent brotherhood and equality of all people, and the substitution of humility and love in place of every kind of violence — but, on the contrary, having founded a heavenly hierarchy similar to the pagan mythology, and having introduced the worship of Christ, of the Virgin, of angels, of apostles, of saints, and of martyrs, but not only of these divinities themselves but of their images, it made blind faith in its ordinances an essential point of its teachings.
However foreign this teaching may have been to true Christianity, however degraded, not only in comparison with true Christianity, but even with the life-conception of the Romans such as Julian and others, it was for all that, to the barbarians who accepted it, a higher doctrine than their former adoration of gods, heroes, and good and bad spirits. And therefore this teaching was a religion to them, and on the basis of that religion the art of the time was assessed. And art transmitting pious adoration of the Virgin, Jesus, the saints, and the angels, a blind faith in and submission to the Church, fear of torments and hope of blessedness in a life beyond the grave, was considered good; all art opposed to this was considered bad.”

Leo Tolstoy (1828–1910) Russian writer

What is Art? (1897)

“It is a horrid abomination to see in Christian temples a painted image either of Christ or of any saint.”

Epiphanius of Salamis (315–403) Christian bishop and saint

Epistle to Hieron, as cited by John Calvin in Institutes of the Christian Religion

“From the 3rd century onwards, orthodox Christianity, based on a Hebrew story and worshipping the Jew Jesus, also led many campaigns of anti-Semitism.”

Ivor Grattan-Guinness (1941–2014) Historian of mathematics and logic

Source: The Rainbow of Mathematics: A History of the Mathematical Sciences (2000), p. 127.

“It is not also taught you in Scripture, that you should desire St. Rock to preserve you from the pestilence, to pray to St. Barbarra to defend you from thunder or gun-shot, to offer St. Loy an horse of wax, a pig to St. Anthony, a candle to St, Sithine. But I should be too long, if I were to rehearse unto you all the superstitions that have grown out of the invocation and praying to saints departed, wherewith men have been seduced, and God's honour given to creatures.
This was also no small abuse that we called the images by the names of the things, whom they did represent. For we were won't to say, "This is St. Ann's altar;"-"My father is gone a pilgrimage to our Lady of Walsingham;"-" In our church St. James standeth on the right hand of the high altar." These speeches we were wont to use, although they be not to be commended. For St. Austin in the exposition of the 113th Psalm affirmeth, that they who do call such images, as the carpenter hath made, do change the truth of God into a lie. It is not also taught you in all Scripture.
Thus, good children, I have declared how we were wont to abuse images, not that hereby I condemn your fathers, who were men of great devotion, and had an earnest love towards God, although their zeal in all points was not ruled and governed by true knowledge, but they were seduced and blinded partly by the common ignorance that reigned in their time, partly by the covetousness of their teachers, who abused the simplicity of the unlearned people to the maintenance of their own lucre and glory. But this be profitable, for if they had, either Christ would have taught it or the Holy Ghost would have revealed it unto the Apostles, which they did not. And if they did, the Apostles were very negligent that would not make some mention of it, and speak some good word for images, seeing that they speak so many against them. And by this means Anti-christ and his holy Papists had more knowledge or fervent zeal to give s godly things ad profitable for us, than had the very holy saints of Christ, yea more than Christ himself and the Holy Ghost. Now forasmuch, good children, as images be neither necessary nor profitable in our churches and temples, nor were not used at the beginning in Christ's nor the Apostles' time, nor many years after, and that at length they were brought in by bishops of Rome, maugre emperors' teeth; and seeing also, that they be very slanderous to Christ's religion, for by them the name of God is blasphemed among the infidels, Turks, and Jews, which because of our images do call Christian religion, idolatry and worshiping of images: and for as much also, as they have been so wonderfully abused within this realm to the high contumely and dishonor of God, and have been great cause of blindness and of much contention among the King's Majesty's loving subjects and are like so to be still, if they should remain: and chiefly seeing God's word speaketh so much against them, you may hereby right well consider what great causes and ground the King's Majesty had to take them away within his realm, following here in the example of the godly King Hezekias, who brake down the brazen serpent, when he saw it worshiped, and was therefore praised of God, notwithstanding at the first the same was made and set up by God's commandment, and was not only a remembrance of God's benefits, before received, but also a figure of Christ to come. And not only Hezekias, but also Manasses, and Jehosaphat, and Josias, the best kings that were of the Jews, did pull down images in the time of their reign.”

Thomas Cranmer (1489–1556) leader of the English Reformation and Archbishop of Canterbury

The Life, Martyrdom, and Selections from the Writings of Thomas Cranmer https://books.google.com/books?id=FvNeAAAAcAAJ&pg=PA3&lpg=PA3&dq=The+Life,+Martyrdom,+and+Selections+from+the+Writings+of+Thomas+Cranmer+...&source=bl&ots=LbXiMjz5Zp&sig=0pi5SHuxfdt_YUoiJcxvLgr7x5E&hl=en&sa=X&ved=0ahUKEwjzmZL_wsfaAhVl6YMKHWubBkcQ6AEILDAB by Thomas Cranmer, p.139-142, (1809)

“The first Christian who can write decent Latin is Minucius Felix, whose Octavius, written in the first half (possibly the first quarter) of the Third Century must have done much to make Christianity respectable. He concentrates on ridiculing pagan myths that no educated man believed anyway and on denying that Christians (he means his kind, of course!) practice incest (a favorite recreation of many sects that had been saved by Christ from the tyranny of human laws) or cut the throats of children to obtain blood for Holy Communion (as some groups undoubtedly did). He argues for a monotheism that is indistinguishable from the Stoic except that the One God is identified as the Christian deity, from whose worship the sinful Jews are apostates, and insists that Christians have nothing to do with the Jews, whom God is going to punish. What is interesting is that Minucius has nothing to say about any specifically Christian doctrine, and that the names of Jesus or Christ do not appear in his work. There is just one allusion: the pagans say that Christianity was founded by a felon (unnamed) who was crucified. That, says Minucius, is absurd: no criminal ever deserved, nor did a man of this world have the power, to be believed to be a god (erratis, qui putatis deum credi aut meruisse noxium aut potuisse terrenum). That ambiguous reference is all that he has to say about it; he turns at once to condemning the Egyptians for worshipping a mortal man, and then he argues that the sign of the cross represents (a) the mast and yard of a ship under sail, and (b) the position of man who is worshipping God properly, i. e. standing with outstretched arms. If Minucius is not merely trying to pull the wool over the eyes of the gullible pagans, it certainly sounds as though this Christian were denying the divinity of Christ, either regarding him, as did many of the early Christians, as man who was inspired but was not to be identified with God, or claiming, as did a number of later sects, that what appeared on earth and was crucified was merely a ghost, an insubstantial apparition sent by Christ, who himself prudently stayed in his heaven above the clouds and laughed at the fools who thought they could kill a phantom. Of course, our holy men are quite sure that he was "orthodox."”

Revilo P. Oliver (1908–1994) American philologist

The Jewish Strategy, Chapter 12 "Christianity"
1990s, The Jewish Strategy (2001)

“Within image theory (e. g., Beach, 1990; Mitchell & Beach, 1990), it is suggested that important components of decision-making processes are the different “images” that a person may use to evaluate choice options. Images may represent a person's principles, goals, or plans. Decision options may then match or not match these images and be adopted, rejected, considered further, depending on circumstances.”

Michael Hogg (1954) Australian psychologist

Deborah J. Terry, Michael A. Hogg. Attitudes, Behavior, and Social Context: The Role of Norms and Group Membership. 1999

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John Calvin 161

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