"Now, one of these prophecies is, A virgin shall conceive and bear a son.' Now, when we see in a picture the fulfilment of this

tain to an eternal reward, ought to have the means whereby he would accomplish this, not in pictures, not in things visible, but in his heart by faith, in his mouth by confession, in his deeds by the exhibition of good works; and that he should believe that the Virgin who brought forth the Saviour of the world is to be found, not in the works of certain artificers, but in the work of the ineffable Artificer, that is in the abode of heaven...... Now, whereas they say, When we see the fulfilment of this prophecy in a picture, how can we forbear to kiss, prostrate ourselves, &c., we use against them almost their own words, and reply in opposition, When we see this picture on a wall or a tablet -namely, of a virgin bearing in her arms a young child-how shall we presume to worship a senseless thing-to kiss the work of some artificer? What man is so ill-taught as to venture so far as to give to creatures the worship due to the Creator alone, and, from his love of pictures, to act contrary to the Scriptures? Be it so, that the image of the holy Mother of God is to be worshipped, how are we to know which is her image, or by what marks it is to be distinguished from other images? When we, therefore, see a beautiful woman painted with a child in her arms before the superscription is made-or if, by any chance, it should be erased-how shall we know whether it may not be Sarah holding Isaac, or Rebecca carrying Jacob, or Bethsabee dandling Solomon, or Elizabeth nursing John, or, indeed, any other woman holding a young child in her arms? Or, if we turn to Heathen stories, whether it might not be Venus carrying Eneas or Alcmena, Hercules or Andromache, Astyanax? Now, if instead of the one the other should be worshipped, it is folly; but, if she is worshipped who ought not to be worshipped at all, it is absolute madness.

"Moreover, this same blessed Virgin is painted as carried upon an ass, bearing a child in her arms, and Joseph going before: whether intended to represent the going down into Egypt or the return from Egypt into the land of Israel (for this history is set forth in various material, and not always in churches, but at times on eating and drinking-vessels, on silken garments, and very commonly on curtains)--are then all these things to be worshipped? Now, when by means of any of these the pictures of the sacred virgin holding the child and seated on the back of the brute animal is worshipped, is not the image of the brute worshipped together with herself? For evidently no separation in worship can be made between the virgin and the animal, as they are both of the same material and put together by the wit of the same artificer. Wherefore, either we must reject the worship of both or we must needs be worshippers of both.

"But some prig will say this assertion about the worship of the ass may be confuted easily: since, to a man sitting in a chair or leaning on a stick we pay our civil respect, we do not thereby reverence the chair or stick as well as the man; but, while we pay respect to the man, we mean nothing to the chair or the stick. This sophistry may be shaken to pieces thus :-the definition of man differs much from that of a chair or a stick man is endued with life, sense the chair or stick is destitute of both; whence it follows clearly enough that to salute with civil respect a rational man is one thing, and another thing to leave the chair disregarded as being a thing destitute of sense. But in the definition of an image of the Virgin and of the brute animal--since both are equally without life and sense--both made of the same material and formed by the same workman, so mutually united that without a division of the material in which they are found they cannot be actually divided-there can be no difference in definition. In such case, as so great is the equality between them, so entire the association, such the union in material, we are compelled either to worship both or to turn away from both. Since, then, the one cannot be separated from the other without tearing and both must not be worshipped lest we worship the image of the ass, it is evident both must be left unworshipped and only keep their place in churches as ornaments and as memorials

FF

prophecy that is, the Virgin carrying in her arms the Son whom she hath brought forth—who could refrain from worshipping and saluting it? And who so ill-instructed as to dare to censure such salutation? Let us make ourselves worthy of this worship, lest coming unworthy we meet the same doom as did Uzza. For he, having touched the ark, perished in that very hour because he had approached unworthily. Now, this was adorned with various figures and made of wood, just as are our images.

"With respect to those who think it quite enough to have pictures and images for remembrance only, and not for worship, receiving the one and rejecting the other, they are half wicked and truly false and falsely true, in one way acknowledging the truth, in another despising it. Oh, the madness of such! Wherefore, it is that we, who once were calumniators of the truth, have now become its supporters. Yet, for our past disregard of ecclesiastical tradition, let us entreat earnestly the pardon of our sin.

of events which have taken place. As, therefore, the worship of images would in so many ways lead us to error, sound reason teaches that it should not by any means be retained in the Church.

"But they exhort one another to make themselves worthy to kiss and worship these senseless things, saying, Let us make ourselves worthy of this salutation, lest, like Uzzah, we suffer for coming amiss. Let us, on the contrary, make ourselves worthy to worship the divine Majesty-or, rather may we be made worthy by Him from whom it cometh, that we both will and accomplish that which is good-that, as true worshippers, we may worship the Lord, not after their vanity in some picture or other, but in spirit and in truth, even as the truth enjoins us to do.

"But forasmuch as they advise each other to make themselves worthy worshippers of images, lest they share the doom of Uzzah, let them consider still how far, as being partakers of presumption like to his-(for as he imagined that without his help the ark must fall, so imagine they that without the support of images divine worship must come to nought-they meet the same awful doom. For as his support was not required to prevent the ark from falling, so neither are pictures necessary for the support of true religion; and as the ark was carried free from fall without Uzzah's support, God not allowing it to need anything, so under the direction of the same God may the Church be preserved from shipwreck quite independent from any support to be derived from images. For what more like to this uncalled-for putting forth the hand to keep the ark from falling which is upheld by God than the wish to introduce image-worship into the Catholic religion lest it should fall, seeing it is no less under the protection and guidance of God; or to whom may Uzzah be more likened who acted without advice of the Priests or of his fellow Levites in thus putting forth his hand than to those who, without the teaching of the holy fathers or the consent of their fellow-priests everywhere established throughout the world, with such self-conceit and arrogance, would endeavour to foist upon the Church the novel worship of images? As he, therefore, lost his life who presumptuously affected to prevent the ark of God from falling, so let them beware who conceit that God, who is altogether in every place, stands in need of anything in which He may be worshipped; and so worship Him in things visible, lest he also perish while thus, with insolent rowardness, he resists the divine commands."

"In conclusion, let us keep the commandment of ordinances-let us walk according to the word of the Prophet (Mich. vi. 8)—' Should he tell thee, O man, what is good and what doth the Lord require of thee but to do justice, to love mercy, and to be ready to go with thy God.' Wherefore, let us restrain anger-let us keep our tongues from lies, reproaches, and revilings-let us be modest with our eyes-let us restrain our appetites-let us watch with prayer and fasting-let us give thanks to God for all that He has bestowed upon us-let us not accustom our mouths to oaths, but rather listen to Him who said, 'I say unto you, Swear not at all' (Matt. v. 34)—let us despise the glory which is of the earth. But, as the greatest of all good things, let us embrace mercy and love, but these, nevertheless, united in the fear of God. For without such fear of God, love is not approved. It was thus Jehoshaphat loved Ahab; but he was thus reproved-Shouldest thou love them that do wickedly ?-shouldest thou help them that are hated of the Lord' (2 Chron. xix. 2)? Let us then do all in the fear of the Lord, seeking the intercession of our immaculate Lady Mary, ever a Virgin, and by nature the Mother of God, and of the holy Angels, and of all Saints, saluting their venerable relics, that we may be partakers of their holiness. So may we be established in every good word and work in Jesus Christ our Lord: to whom be honour, glory, power, and blessing, with the Father and the Holy Spirit, now and evermore, world without end. AMEN."

SESSION THE SEVENTH.

The Definition of the Council is read at length: it is approved and subscribed by all the Bishops present. Two Letters also were composed on this occasion, one to be sent to Irene and Constantine, the other to the Priests and Clergy of Constantinople.

["And for this cause God shall send them strong delusion, that they might believe a lie."-2 THES. ii. 11.]

IN THE NAME OF OUR LORD AND MASTER JESUS CHRIST, OUR TRUE GOD. In the reign of our most pious and Christian Sovereigns Constantine and his mother Irene, in the eighth year of their consulship, on the thirteenth of October, the holy Genera Council held its Seventh Session* in the city of Nice, the metropolis of Bithynia, in the great Church of Saint Sophia. And after that the Holy and Immaculate Gospels had been set forth in the midst,

THEODORE most holy Bishop of Tauriana in Sicily, taking the book in his hands, read from it the "Definition" of the Council as there laid down.

"THE DEFINITION OF THE HOLY GREAT AND ECUMENIC COUNCIL, THE SECOND ASSEMBLED AT NICE.

"The holy Great and Ecumenic Council, by the grace of God and the command of our most Christian Sovereigns Constantine and Irene

* Here follows the names of the three hundred and twenty-four Bishops who were present at the commencement of this Session. The number differs from that of those who subscribed the "Definition" of the Council at the close of the Session.

his mother, the second assembled in the splendid metropolis of Nice, in the Eparchy of Bithynia, in the holy Church of God named Sophia, having in all things followed the traditions of the Catholic Church, hath determined as follows:

"He who hath bestowed upon us the light of the knowledge of Himself, and who hath delivered us from the darkness of idolatrous madness, even Christ our God, having espoused to Himself His holy Catholic Church, not having spot or wrinkle or any such thing, hath Himself promised to preserve her, and hath confirmed this promise to His holy disciples, saying, 'I am with you even to the end of the world' (Matthew xxviii. 20), which promise He made not only to them, but to us also who by them do believe on His name. But some, making no account of this gift, as being under the influence of the seducing enemy, have revolted from right reason; and, having set themselves in opposition to the traditions of the Catholic Church, have not attained to the understanding of the truth. As saith the proverb, Their plough hath wandered from their own field, and with their hands they have reaped barrenness** (Prov. ix. 12). For the Godbecoming beauty of the sacred offerings they have dared to slander, being called 'Priests,' while such they are not: for of such as these is it that God cries aloud in the Prophet, Many shepherds have destroyed my vineyard; they have defiled my portion' (Jeremiah xii. 10). For, having followed unholy men who were ruled by their own lusts, they have slandered this holy Church which has been united to Christ our God; and, making no distinction between the holy and the profane, (Ezekiel xxii. 26), have put on the same footing the image of our Lord and of His Saints and the statues of Satanic idols.

"Wherefore God our Master, not enduring to see His people who obey Him destroyed by a pest like this, hath by His own good will, and by the sacred zeal and consent of Constantine and Irene our most faithful Sovereigns, summoned us together from every quarter, the chiefs of the Christian priesthood, in order that the divine tradition of the Catholic Church might be established by our common vote-we, therefore, having with all exactness made the most careful and diligent enquiry, and having followed truth as our great aim, neither taking away anything nor adding anything, have endeavoured in all things to preserve all that belongs to the Church complete and entire. Wherefore following the Six Ecumenic Councils-in the first place, with the Council which was assembled in the splendid city of Nice, and with the Council which after that was convened in this God-protected royal city

*This version is after the Septuagint, not the Hebrew.