Over the past quarter of a century the CRC publications have portrayed what is commonly referred to as the picture of Christ, particularly in the children’s educational materials. During that same period of time, its church buildings have become adorned inside and out with crosses as well as with other symbols.

In more recent years the so-called Christmas advent wreath, accompanied with an assortment of rituals, has become popular among some of our churches. An example of yet other displays of symbolism also found among our churches, is draping the sanctuary cross in purple for the Good Friday worship service. Meanwhile, modern educators insist that in this T.V. age, it is necessary to teach by means of visual aids even in the church. As a result, some have begun the practice of presenting the sermon with the aid of an overhead projector.

Historically, in the Reformed churches all such things were viewed not only as sheer foolishness, but as flagrant disobedience to God’s Word.

All these innovations in our churches have virtually found no strong opposition, while catechism preaching ignores, or at best only feeds on the surfaces without getting into the real meat of Heidelberg Catechism Question 98.

Were our forefathers unnecessarily cautious on these matters; or must we continue to view such things as a violation of God’s Word?

The Second Commandment forbids the worship of graven images or idols. It is argued that we do not actually worship or place our trust in these things which have been allowed in many twentieth century Reformed churches. But, on the basis of Scripture, the Reformers made no great distinction between the actual worship of images and the use of objects in worship.

Question 98 of the Heidelberg Catechism asks; “But may not images be tolerated in the churches as books for the people?” The response is a resounding, “NO, for we must not be wiser than God, who will not have his people taught by dumb images, but by lively preaching of his Word.”

Perhaps, a basic error in modern day misconceptions concerning graven images and idols, is the argument that Scripture always only warns against worshipping such. However, in speaking of the Second Commandment, John Calvin points out; “This commandment consists of two parts. The former curbs the licentious daring which would subject the incomprehensible God to our senses, or represent Him under any visible shape. The latter forbids the worship of images, on any religious ground” (Calvin’s Institutes; Book 2, Chapter 8, Section 17). The first part of the Second Commandment states; Thou shalt not make unto thee any graven images. Having declared that, it then goes on to also forbid bowing down or serving any graven images.

This also appears to be the division of Habakkuk 2:18, 19. “Of what value is an idol since a man has carved it? Or an image that teaches lies? For he who makes it trusts in his own creation; he makes idols that cannot speak. Woe to him who says to wood, come to life! or to lifeless stone, wake up! Can it give guidance? It is covered with gold and silver; there is no breath in it.”

In his Institutes of the Christian Religion: Book 1, Chapter 6, John Calvin dwells at length on this issue. In Section 1, he states: “But God makes no comparison between images, as if one were more, and another less befitting; He rejects without exception, all shapes and pictures, and other symbols by which the superstitious imagine they can bring him near them.”

As was already noted, symbolisms are justified in the church with the argument that we do not actually place our trust in them or worship them. Against this apparent age-old compromise, Calvin argues in Section 9: “Nor were the Jews so utterly thoughtless as not to remember that there was a God whose hand led them out ofEgypt before they made the calf. Indeed, Aaron saying that these were the gods which had brought them out ofEgypt, they intimated, in no ambiguous terms, that they wished to retain God, their deliverer, provided they saw him going before them in the calf . . . . Not contented with spiritual understanding, they thought that images would give them a surer and nearer impression.”

Calvin goes on in Section 10: “They say, we do not call them our gods. Nor did either the Jews or Gentiles of old so call them; and yet the prophets never ceased to charge them with their adulteries with wood and stone for the very acts which are daily done by those who would be deemed Christians, namely for worshipping God carnally in wood and stone.”

In Section 9, Calvin observes: “It makes no difference whether they worship the idol simply, or God in the idol; It is always idolatry when divine honors are paid to an idol, be the colour what it may. And because God wills not to be worshipped superstitiously, whatever is bestowed upon idols is so much robbed from him.”

Jeremiah, in Chapter 10:8, declares: “They are all senseless and foolish: they are taught by worthless wooden idols.” And continues in verse 15a: “They are worthless, the objects of mockery.”

Worship, of course, is not confined to the church sanctuary, or to individual or group devotions. For the child of God, even the very thought or mention of the persons of the Trinity evokes a natural response of awe and devotion from the heart. This too is worship. So in that sense, there is an element of worship in observing a so-called picture of Christ.

“God is spirit, and his worshippers must worship in spirit and in truth” (Jn. 4:24). Aside from the fact that we should not attempt to minimize the holiness of the deity into mere imagery, it is preposterous to attempt depicting a spirit, even of Christ in His human nature. The only real picture of Christ which we have, is found in Isaiah 52:14 and 53:2, and that picture is far from what is commonly portrayed.

Again, quoting Calvin, from Section 4: “And it is to be observed, that the thing forbidden is LIKENESS, whether sculptured or otherwise. This disposes of the frivolous precaution taken by the Greek church. They think they do admirably, because they have no sculptured shape of deity, while none go greater lengths in the licentious use of pictures. The Lord, however, not only forbids any image of himself to be erected by a statuary, but to be formed by any artist whatever, because every such image is sinful and insulting to his majesty.”

There is however, symbolism which we are instructed in Scripture to use in worship, namely the visible elements of the sacraments. In Section 7, Calvin notes: “But even then we shall answer, that this is not the method in which the christian people should be taught in sacred places. Very different from these follies is the doctrine in which God would have them instructed. His injuncture is, that the doctrine common to all should there be set forth by the preaching of the word, and the administration of the sacraments, a doctrine to which little heed can be given by those whose eyes are carried to and fro gazing at idols . . . . Paul declares, that by the true preaching of the gospel Christ is portrayed and in a manner crucified before our eyes (Gal. 3:1). Of what use then, were the erection in churches of so many crosses of wood and stone, silver and gold, if this doctrine were faithfully and honestly preached . . . ?”

Ending Section 13, Calvin states: “. . . When I consider the proper end for which churches are erected, it appears to me more unbecoming their sacredness than I well can tell, to admit any other images than those living symbols which the Lord has consecrated by his own word: I mean baptism and the Lord’s Supper, with the other ceremonies. By these our eyes ought to be more steadfastly fixed, and more vividly impressed, than to require the aid of any images which the wit of man may devise.”

In Section 12, Calvin clarifies his arguments: “I am not, however, so superstitious as to think that all visible representations of every kind is unlawful. But as sculpture and painting are gifts of God, what I insist for is, that both shall be used purely and lawfully.”

As Reformed churches, we have a rich heritage even on this matter, based on an entire chapter from the great Reformer from whom we derive our Biblical understanding. It is quite clear from these writings, that they are not entirely derived due to the wholesale worship of idols in the writer’s day. Yet, some of our churches appear to be enamored by the philosophy of the world, that “seeing is believing;” or that “a picture is worth a thousand words.” But Scripture declares, “So then faith cometh by hearing, and hearing by the Word of God” (Rom. 10:17).

In Section 13, Calvin makes a very interesting observation. “. . . For five hundred years, during which religion was in a more prosperous condition, and a purer doctrine flourished, Christian churches were completely free from visible representation. Hence, their first admission as an ornament to churches took place after the purity of the ministry had somewhat degenerated . . . .”

Quoting Augustine, in Section 6, Calvin further observes, “At the outset, indeed he declares that the first errors into which men fell concerning God did not originate with images, but increased with them, as if new fuel had been added. Afterwards, he explains how the fear of God was thereby extinguished or impaired, his presence being brought into contempt by foolish, and childish, and absurd representations.”

In Book 4, Chapter 9, Section 9; we find that it was nine hundred years since the Council of Constantinople had determined that the images set up in temples were to be thrown down and broken to pieces. But shortly afterwards, the Council of Nice decreed that images were to be restored. “But Augustine maintains that this could not be done without the greatest danger of idolatry. Epiphanius, at a later period speaks more harshly. For he says, it is an unspeakable abomination to see images in a christian temple.”

It is not a mere coincidence then that pictures and other visible objects of symbolism have been introduced into some of our churches during the same period of time that numerous other foreign ideas and practices were introduced which presently are the cause of much division and concern. Can we not learn from the errors of the past to avoid them. Must we also follow the same erring and destructive paths which others have trod?

Myron D. Rau lives at 304-116th Ave., Marlin MI 49070. He is a member of East Martin CRC, employed as a factory machine operator.