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Letters concerning the Establishment of the Holy Synod (1723)

Eastern Patriarchs, tr. King, 1865

3. Question 3

How ought we to believe concerning the holy images and the adoration of the Saints?

Answer.

The Saints being, and being confessed by the Catholic Church to be mediators in the manner stated in the Eighth Chapter, (Article VIII.) it is time to say that we honor them both as the friends of God, and as interceding for us with the God of all.

And we honor them in a two-fold manner. In the one manner the Mother of the word of God, and which we call Hyperdulicon,¹ (ὑπερδουλικὸν.) For though the mother of God is truly a handmaid of the only God, yet also is she mother, as having begotten one of the (persons) of the Trinity, according to the flesh, and therefore she is praised as imcomparably more excellent than all others, both angels and saints. Whence also we render unto her this Hyperdulicon (ὑπερδουλικήν) worship. In the second manner, which we call Dulikon, (δουλικόν, servile,) we worship or honor the angels, apostles, martyrs, and all the saints. We also worship (προσκυνοῦμεν) and honor the wood of the honorable and life-giving cross on which our Saviour suffered, to save the world; also the place of the life-giving cross; the manger in Bethlehem by which we were redeemed from brutishness; the place of the skull, (Calvary;) the life-giving tomb, and the other holy places that are worshipped; also, the Holy Gospels and the sacred vessels by which the rite of the bloodless sacrifice is performed. And by yearly remembrances, and public festivals, and divine temples, and votive offerings, we venerate and honor the saints. Besides, also, we worship (προσκυνοῦμεν) and honor and kiss the image of our Lord Jesus Christ, and of the superlatively holy Mother of God, and of all the saints, and indeed also of the holy angels as they appeared to some of the Forefathers and Prophets. We also represent the all-Holy Ghost as he appeared in the form of a dove.

But if some should say that we commit idolatry in worshipping (προσκυνοῦντας) saints and the images of saints, etc., we consider it a vain and futile, (assertion.) For we worship (λατρεύομεν) the Triune God alone, and no other. But the saints we honor in a two-fold manner; first, in relation to God, because on his account we honor then, and second, on their (own) account, as they are living images of God.

But the holy images we worship relatively, as the honor rendered to them relates to the prototypes. For he who worships (ὁ προσκυνῶν) the image, through the image worships the prototype, and the glory of the image and of the one represented is not separated or divided, just as a royal ambassador is honored, (on account of the one who sent him.) And what things they take from the Scripture for the establishment of their Innovations, do not assist them as they will, but rather appear in harmony with us. For we, when we read the Holy Scriptures, examine time and person, example and cause, whence also, when we see the same God at one time saying, “Thou shalt not make unto thyself an idol nor a likeness; thou shalt not bow down thyself to them nor serve them,” and at another, commanding cherubims to be made, and oxen and lions in the temple, we do not consider these things as conflicting; but considering time, etc., as has been said, we arrive at the true opinion concerning these things. And the passage, “Thou shalt not make unto thyself any likeness or image,” we consider as meaning the same as “Thou shalt not worship strange gods,” that is, thou shalt not worship idols. For the custom of worshipping relatively (προσκυνεῖσϑαι) holy images has been continued from the time of the Apostles, and worship (λαρεία—the highest kind of worship) has been preserved to God alone; and God does not appear as speaking contrary to himself. Wherefore, the commandment being concerning idolatry only, we find that cherubims were made and honored, and the forms, that is, likenesses, in which angels appeared, were worshipped, (προσκυνηϑέντα.)

But those of the saints, whom they adduce as saying that it is not lawful to worship (προσκυνεῖν) images, we consider as helping us rather than them; for they, contending against those who worship with the highest kind of worship (λατρευτικῶς προσκυνούντων) the holy images, and against those who bring into the Church the images of their deceased friends, subject to anathema those who do this, and not against the correct worship (ὀρϑῆς προσκυνήσεως) of the saints and holy images, and of the honorable cross, and the other things aforementioned, seeing that assuredly from the time of the Apostles, the holy images have been in the Church and been worshipped by the faithful; and after them, the Seventh Œcumenical Holy Council puts to shame every abomination of the heretics; and gives us to understand most clearly how we are to worship the holy images and the things above mentioned; but it anathematizes and subjects to excommunication those worshipping with the highest degree of worship (προσκυνοῦντας λατρευτικῶς) the images, or who say that the orthodox, who worship (προσκυνοῦντας) the images are guilty of idolatry; and we, therefore, with them, anathematize those who worship, with the highest degree of worship, (προσκυνοῦντας λατρευτικῶς,) either saint, or angel, or image, or cross, or relic of saints, or holy vessel, or gospel, or any thing else, which is in heaven above, or in the earth beneath, or in the sea. For we render to the Triune God alone this highest degree of worship, (λατρευτικὴν προσκύνησιν,) and we anathematize those who call the worship of images Iconolatria, (εἰκονολατρέιαν.) We also (anathematize) those who do not worship them, (μὴ προσκυνοῦντας,) and who do not honor the cross and the saints, according to the tradition of the Church. But we worship (προσκυνοῦμεν) the saints and the holy images in the manner aforesaid, and we paint them (the images) for ornaments of the churches, and that they may be books for the ignorant and for the imitating the virtues of the saints, and for remembrance of them, and for increase of love and for watchfulness in prayer to the Lord as our Lord and Father, and to the saints as his servants, and our helpers and mediators.

But the heretics reproach even the prayers of the pious (directed) to God. We do not know why they (so especially) accuse that (the prayer) of the monks. We indeed understand prayer to be a conversation with God and the asking of suitable things, from whom we hope to receive elevation of mind toward God, and a pious disposition directed toward God; and we know that the seeking of the above things is an assistance to a holy soul, and the worship given to God is a sign of repentance and of a sure hope; and it may be in the mind alone, or in the mind and heart; in it is contained a view of the goodness and of the mercy of God, the unworthiness of the petitioner, and the promise of future subjection to God, and it has faith and hope and the keeping of the commandments, and first of all, the petition for heavenly things; and it has many fruits, which it is superfluous to enumerate; and it is to be continual, and to be performed in a standing or kneeling posture. And such is the benefit derived from it, that it is confessed to be the nourishment and life of the soul. And all these things are gathered from the divine Scripture, so that if any one seeks a proof of them, he is like a fool, or like a blind man, who, at mid-day, and in the open sky, disputes concerning the light of the sun. But the heretics, desiring to leave nothing of what Christ commanded unbroken, have attacked even this. And being ashamed to act thus openly and impiously concerning prayer, they do not hinder its performance, but they are troubled with the prayers of the monks. And this they do that they may excite, among the simple, hatred against the monks, that they may not be at all tolerated but be regarded as profane and innovators, and that they (the simple) may not endure that the dogmas of the orthodox faith should be taught by them. For the adversary is wise in evil things, and shrewd in vain things, and so also his followers, (especially such heretics as these,) and it is not so much the desire of their heart to be pious, as it is to be always plunging headlong into the depths of wickedness.

But let us ask them what do they say the prayers of the monks are? and whether the monks have done any thing of themselves, or dissonant to the orthodox religion of Christians? and if go, then we ourselves will agree, (with them,) and say that those monks are not only not monks, but not even Christians.

But if the monks proclaim at length the glory and the wonderful things of God, and constantly and unceasingly and at all times, in hymns and doxologies, honor the divinity as far as is possible for man to do, at one time singing passages from Scripture, at another collecting hymns from the Scripture, that is to say, in consonance with it, we (shall be obliged) to confess that they perform an apostolic and prophetic work, or rather, a work of the Lord.

Whence, also, we, in singing the service contained in our sacred books, perform a work not at all inconsistent with Christians. For all such books treat of a united and distinguished theology, and in hymns, at one time collected from the divine Scripture, at another according to the supply of the Spirit, that the words may be suitable for the members, we sing in other words the things of Scripture. But that it may be perfectly plain, that we ever sing the things of Scripture in each of the hymns called Troparion (τροπάριον) we add a passage of Scripture. And if in the Thekara we sing, and sing other prayers, made by the ancient fathers, let them say which of them is blasphemous and not pious, and we will reject them, as they do. But if they say this, only, that to pray constantly and unceasingly is an evil thing for them and for us, (we answer) let them fight against Christ, (as they do fight,) who spoke the parable of the unjust judge, that we ought ever to pray, so as to avoid afflictions and stand before the son of man; let them fight against Paul, and what he says in the first Epistle to the Thessalonians, fifth chapter, and in many other places—in a word, against the divine rulers of the Catholic Church from Christ up to our time; for the earnest prayers of the forefathers, Apostles, and Prophets suffice to put them to shame.

If, then, the things (doings) of the monks are those of the Apostles and Prophets, we must say, also, of the holy Fathers and progenitors of Christ. himself; that is, that the prayers of the monks are the fruits of the Holy Ghost, the giver of gifts. But the heretics have made innovations, in the things concerning God and things divine, blaspheming and misinterpreting the divine Scripture, curtailing and reviling, and these are sophisms and inventions of the devil.

And it is hurtful to say this, namely, that it is impossible for the Church to command fasts and abstinence from certain meats, without violence and tyranny. For the Church, for the mortification of the flesh and the passions, does well in carefully ordering prayer and fasting, of which all the saints were lovers and examples, and by which our adversary, the devil, with his hosts and powers, being overcome, the race which lies before the pious is easily finished.

These things, therefore, the tender Church having considered, does not force upon Christians, or tyrannize, but beseeches, admonishes, teaches the things of the Scripture, and persuades by the power of the Spirit. In Constantinople, in the year of the Saviour, 1723, in the month of September.

Jeremiah, by the mercy of God, Arch-Bishop of Constantinople, New Rome, and (Ecumenical Patriarch, with my own hand have subscribed, and declare and confess this to be the orthodox faith of our Apostolic, Catholic, and Eastern Church of Christ.

Athanasius, by the mercy of God Patriarch of the great city of God, Antioch, with my own hand have subscribed, and declare and confirm and confess this to be the orthodox faith of our Apostolic, Catholic, and Eastern Church of Christ.

Chrysanthus, by the mercy of God, Patriarch of the holy city, Jerusalem, with my own hand have subscribed, and declare and confess this to be the orthodox faith of our Apostolic, Catholic, and Eastern Church of Christ.

Callinicus, Bishop of Heraclea, with my own hand have subscribed, and declare the same with the above Holy Patriarchs, with my heart and my mouth, which I also shall proclaim till my last breath.

Antonius, Bishop of Cyzicus, confess this to be the belief of the Catholic Eastern Church.

Paisios, Bishop of Nicomedia, with my own hand have subscribed, and confess this to be the belief of the Catholic and Eastern Church.

Georasimus, Bishop of Nice, with my own hand have subscribed, and confess this to be the belief of the Catholic and Eastern Church.

Pachomius, Bishop of Chalcedon, with my own hand have subscribed, and confess and declare this to be the belief of the Catholic and Eastern Church.

Ignatius, Bishop of Thessalonica, with my own hand have subscribed, and confess and proclaim this to be the belief of the Catholic and Eastern Church.

Anthimus, Bishop of Philippopolis, with my own hand have subscribed, and confess and proclaim this to be the belief of the Eastern Catholic Church.

Callinicus, Bishop of Varna, with my own hand have subscribed, and confess and proclaim this to be the belief of the Catholic and Eastern Church.

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