. I 100. THE WORSHIP OF IMAGES. 447
in the East. Several churches in and near Constantinople were dedicated to St. Michael, and Justinian rebuilt two which had become dilapidated. In the West it is first mentioned by a Council of Mentz in 813, as the "dcdicatio S. Michaelis" among the festivals to be observed ; and from that time it spread throughout the Church in spite of the apostolic warning against angelolatry (Col. 2: 18; liev. 19: 10; 22: 8, 9).1
§ 100. The Worship of Images. Literature. Different Theories.
Comp. Vol. II., chs. vi. (p. 266 sqq.) and vii. (p. 285 sqq.); Vol. III. $ 109-111 (p. 560 sqq.).
(I.) JOHN of DAMASCUS (chief defender of image-worship, about 750) : A6yoi cnroTioyTjTLKoi Trpug rot-c <Jm/?dAAovrac TQC ayiaq ekovaf (ed. Le Quieil I. 305). NICEPHORUS (Patriarch of Constantinople, d. 828) : Breviarium Hist, (to A. D. 769), ed. Petavius, Paris, 1616. THEOPHANES (Confessor and almost martyr of image-worship, d. c. 820): Chronographia, cum notis Goari et Combefisii, Par., 1655, Ven. 1729, and in the Bonn ed. of the Byzant. historians, 1839, Tom. I. (reprinted in Migne's "Patrol. Grseca," Tom. 108). The later Byzantine his torians, who notice the controversy, draw chiefly from Theophanes ; so also Anastasius (Historia Eccles.} and Paulus Diaconus (Historia miscella and Hist. Loncjobardonim}.
The letters of the popes, and the acts of synods, especially the Ada, Concilii Nicceni II. (A.D. 787) in MANSI, Tom. XIII., and HARDTJIN, Tom. IV.
M. II. GOLDAST : Imperialia Decreta de Cultu Imaginum in utroque impcrio promulgata. Frankf., 1608.
The sources are nearly all on the orthodox side. The seventh cecumenical council (787) ordered in the fifth session that all the books against images should be destroyed.
(II.) J. DALLJEUS (Calvinist): De Imaginibus. Lugd. Bat., 1642.
to Pope Gregory I. in Borne, or his successor, Boniface III. (607-610), after a pestilence over the Moles ILidriani, which ever since has been called the Castello di St. Angelo, and is adorned by the statue of an angel.
1 See vol. III. 444 sq.; Ada Sand., Sept. 29; Siegel, Handbuch der christl. kirchl. Altcrthumer, III. 419-425; Smith & Cheetham, 11.1176-1180; also Augusti, Binterim, and the monographs mentioned by Siegel, p. 419. The angel-worship in Colossse was heretical and probably of Essenic origin. See the commentaries in loc., especially Lightfoot, p. 101 sqq. A council of Laodicea near Colossa?, about 363, found it necessary strongly to forbid angelolatry as then still prevailing in Phrygia. St. Augustin repeatedly objects to it, De "era Rd. 110; Con/. X. 42; De Civ. D. X. 19, 25.
448 FOUETH PEEIOD. A. D. 590-1049.
L. MAIMBOURG (Jesuit) : Histoire de T heresie des iconoelastes. Paris,
1679 and 1683, 2 vols. (Hefele, III. 371, calls this work "nicht ganz
zuverlassig," not quite reliable). FR. SPANHEIM (Calvinist) : Historia Imaginum restituta. Lugd. Bat.
1686 (in Opera, II. 707). CHR. W. FR. WALCH (Lutheran) : Ketzerhistorie. Leipz., 1762 sqq., vol.
X. (1782) p. 65-828, and the whole of vol. XI. (ed. by Spittler, 1785).
Very thorough, impartial, and tedious. F. CH. SCHLOSSER : Geschichte der bildersturmenden Kaiser des ostromisch-
en Reichs. Frankf. a, M., 1812.
J. MARX (R. C.): Der Bilderstreit der Byzant. Kaiser. Trier, 1839. Bishop HEFELE : Conciliengesch. vol III. 366-490; 694-716 (revised ed.,
Freib. i. B. 1877). K. SCHENK : Kaiser Leo III. Ein Beitrag zur Geschichte des Bilderstreites.
Halle, 1880. General Church Histories: 1) K. Cath.: BARONIUS, PAGI, NATALIS
ALEXANDER, ALZOG, HERGENROTHER (I. 121-143; 152-168). 2)
Protest. : BASNAGE, GIBBON (ch. 49), SCHRCECKH (vol. XX.), NE-
ANDER (III. 197-243; 532-553, Bost. ed.; full and fair); GIESELER
(II. 13-19, too short). The literature on the image-controversy is much colored by the doctrinal
stand-point of the writers. Gibbon treats it with cold philosophical
indifference, and chiefly in its bearing on the political fortunes of
the Byzantine empire.
With the worship of saints is closely connected a subordinate worship of their images and relics. The latter is the legitimate application of the former. But while the mediaeval churches of the East and West — with the exception of a few protesting voices — were agreed on the worship of saints, there was a vio lent controversy about the images which kept the Eastern church in commotion for more than a century (A. D. 724-842), and hastened the decline of the Byzantine empire.
The abstract question of the use of images is connected with the general subject of the relation of art to worship. Chris tianity claims to be the perfect and universal religion ; it pervades with its leavening power all the faculties of man and all departments of life. It is foreign to nothing which God has made. It is in harmony with all that is true, and beautiful, and good. It is friendly to philosophy, science, and art, and takes