Chapter III.--Idolatry: Origin and Meaning of the Name.
Idol in ancient times there was none. Before the artificers of this monstrosity had bubbled into being, [173] temples stood solitary and shrines empty, just as to the present day in some places traces of the ancient practice remain permanently. Yet idolatry used to be practised, not under that name, but in that function; for even at this day it can be practised outside a temple, and without an idol. But when the devil introduced into the world artificers of statues and of images, and of every kind of likenesses, that former rude business of human disaster attained from idols both a name and a development. Thenceforward every art which in any way produces an idol instantly became a fount of idolatry. For it makes no difference whether a moulder cast, or a carver grave, or an embroiderer weave the idol; because neither is it a question of material, whether an idol be formed of gypsum, or of colors, or of stone, or of bronze, [174] or of silver, or of thread. For since even without an idol idolatry is committed, when the idol is there it makes no difference of what kind it be, of what material, or what shape; lest any should think that only to be held an idol which is consecrated in human shape. To establish this point, the interpretation of the word is requisite. Eidos, in Greek, signifies form; eidolon, derived diminutively from that, by an equivalent process in our language, makes formling. [175] Every form or formling, therefore, claims to be called an idol. Hence idolatry is "all attendance and service about every idol." Hence also, every artificer of an idol is guilty of one and the same crime, [176] unless, the People [177] which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry. [178]
[173] "Boiled out," "bubbled out."
[174] Or, brass.
[175] i.e., a little form.
[176] Idolatry, namely.
[177] [Capitalized to mark its emphatic sense, i.e., the People of God = the Jews.]
[178] See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.
Chapter IV.--Idols Not to Be Made, Much Less Worshipped. Idols and Idol-Makers in the Same Category.
God prohibits an idol as much to be made as to be worshipped. In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause--the eradicating, namely, of the material of idolatry--the divine law proclaims, "Thou shalt make no idol;" [179] and by conjoining, "Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea," has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that "the demons, and the spirits of the angelic apostates, [180] would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God." All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: "I swear to you, sinners, that against the day of perdition of blood [181] repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes, [182] and all errors not according to knowledge, shall find no help from them." But Isaiah [183] says, "Ye are witnesses whether there is a God except Me." "And they who mould and carve out at that time were not: all vain! who do that which liketh them, which shall not profit them!" And that whole ensuing discourse sets a ban as well on the artificers as the worshippers: the close of which is, "Learn that their heart is ashes and earth, and that none can free his own soul." In which sentence David equally includes the makers too. "Such," says he, "let them become who make them." [184] And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers!
[179] Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition.
[180] Compare de Oratione, c. 23, and de Virg. Vel. c. 7.
[181] "Sanguinis perditionis:" such is the reading of Oehler and others. If it be correct, probably the phrase "perdition of blood" must be taken as equivalent to "bloody perdition," after the Hebrew fashion. Compare, for similar instances, 2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, "Of blood and of perdition"--sanguinis et perditionis. Oehler's own interpretation of the reading he gives--"blood-shedding"--appears unsatisfactory.
[182] "In fanis." This is Oehler's reading on conjecture. Other readings are--infamis, infamibus, insanis, infernis.
[183] Isa. xliv. 8 et seqq.
[184] Ps. cxv. 8. In our version, "They that make them are like unto them." Tertullian again agrees with the LXX.