THE NEW SCHAFF-HERZOG
it can no more be said than that no law of sin ruled (Kaftan), whereas Nitzsch, Dorner, and Frank acknowledge " an essential relationship to the good and the rational, and consequently to God . a natural tendency to the good, a natural love for God."
The preservation of man for redemption by the might of the divine will of love makes it conceivable that sinful man is still in the image of God, but in such a manner that he can accomplish his task and destiny only through the power of redemption. This affords him not only freedom of choice, but also the power to achieve liberty (cf. John i. 12). The teaching of II Cor. iv. 4; Col. i. 15 (cf. Heb. i. 3) that Christ is " the image of the invisible God " means that there is in him what there is in none else, the evident realization of God (cf. John xvi. 9).
(H. CREMERf.) Bibliography: The earlier literature is cited in Hauck- Herzog, RE, v. 113; E. W. Grinfield, The Image and Likeness of God in Man, London, 1837; G. Bull, State of Man before the Fall, in Works, vol. ii., Oxford, 1846; C. H. Zeller, Kurze Seelenlehre, Calw, 1S50; F. C. W. K. Sell, Ueber die Gottbildlichkeit des Menschen, Friedberg, 1856; F. Delitzsch, System der biblischen Psychologie, Leipsic, 1861, Eng. transl., Edinburgh, 1867; P. F. Keerl, Der Mensch das Kbenbild Gottes, Basel, 1861; C. G. von Rudloff, Die Lehre vom Menschen auf dem Grunde der Offenbarung, Gotha, 1863; C. Wittichen, Die Idee des Menschen, Gottingen, 1868; O. Zoekler, Die Lehre vom Urstand des Menschen, Gutersloh, 1879; H. H. Wendt, Die christliche Lehre von der menschlichen V ollkommenheit, Gottingen, 1880; J. H. Oswald, Religiose Urgeschichte der Menschheit, Paderborn, 1881; R. Riietschi, Geschichte und Kritik der kirchlichen Lehre von der . . Vollkommenhe.it und vom Silndenfall, Leyden, 1881; E. Worner, Biblische Anthropologie, Stuttgart, 1887; S. R. Driver, Sermons on Subjects connected with the O. T., pp. 173-174, London, 1892; J. Laidlaw, Bible Doctrine of Man, ib., 1895; DB, ii. 452-453; the treatises on Theology of the Old Testament, and those on Dogmatics in the sections on Creation and Anthropology.
IMAGES AND IMAGE-WORSHIP.
I. Among the Hebrews.
Legislation and Prophecy (§ 1). Image-worship in History (§ 2). Terms and Their Meaning (§3). Effects upon Hebrew Art (§ 4). II. In the Church.
Variant Opinions up to 400 (§ 1). Eastern Abuses Lead to Iconoclasm (§2). Iconoclasm under Leo the Isaurian and Later (§ 3). Growth of Cult after 850 (§ 4). Modern Ecclesiastical Usage (§ 5).
I. Among the Hebrews: Tacitus (Hist., v. 4-5) points out as a characteristic of the Mosaic religion opposition to a portrayal of the deity. i. Legisla- This is in accord with the Old Testation and ment. All strata of the law bear wit- Prophecy, ness to this opposition. The first two commandments of the decalogue expressly put the prohibition of image- worship beside the prohibition to worship any other god than Yahweh (Ex. xx. 1 sqq.; Deut. v. 7-8; Lev. xix. 4). The narrators of the patriarchal stories knew no worship of the god of the patriarchs in the form of an image, and there is no mention of images of God at the central sanctuaries in Shiloh and Jerusalem. The certainty that Yahweh was ever present with his people found its expression in the ark of the covenant (q.v.), but that contained no image of God. Scripture-prophecy manifested an
uncompromising hostility to image-worship, without indicating that it was prevalent, and attempted to establish and confirm popular opposition to the same. An image is a work of man (Amos v. 26; Hos. xiii. 2; Isa. ii. 8), an imitation of creatures (Deut. iv. 16 sqq.) out of dead and created matter (Hos. iv. 12; Isa. xliv. 9-10; Ps. cxv.); therefore its worship is folly, since God, who alone is to be worshiped, is a living creator, a spirit who can not be pictured.
But, on the other hand, there is nothing in the
primitive history of this people to prove that this
peculiarity of imageless worship was
2. Image- an inborn inheritance or the result of
Worship a natural development of the people. in History. The ancestors of the people beyond the Euphrates had idol-worship (Josh, xxiv. 2, 14) ; Jacob's wives carried religious images with them from their Syrian home (Gen. xxxi. 19, 34, xxxv. 2 sqq.). The recollection of the struggle between the imageless worship of Yahweh as the God of revelation and the representation of Yahweh as the national God go back as far as the wandering through the wilderness. For the golden calf of Ex. xxxii. is not an image suggested by the Egyptian religion, since the Egyptian Apis was not an image, but a living animal (see Calf, The Golden). On the contrary, Aaron proclaimed a feast of Yahweh, and the rejoicing of the people proves that with the image it received nothing new and strange, but something that it expected (Ex. xxxii. 4-5, 18); in that way the shepherd people had been accustomed to think of its god. And from the tenacity of habit it is intelligible that after the disruption of the kingdom, in order to destroy the attraction of the central sanctuary at Jerusalem, Jeroboam set up calves representing Yahweh at the sacred places in the northern kingdom (I Kings xii. 27 sqq.). The " calves " of Bethel, Dan, Gilgal outlasted not only the Phenician cults favored by later kings in the northern kingdom, but even the powerful assault of prophecy (Amos v. 4 sqq., viii. 14; Hos. vi. 10, viii. 4 sqq., ix. 15; II Kings x. 25 sqq.; Judges xviii. 34). Even after the carrying away of the ten tribes the cult of Bethel survived (II Kings xvii. 27), and it was left for Josiah to abolish the last traces (II Kings xxiii. 15).
The more general term for image is pesel (Ex.
xx. 4), which includes images of stone and wood,
whereas the term for metallic images is
3. Terms massekha, i.e., a cast, then the molten
and Their image itself (Hos. xiii. 2; Deut. ix. 12).
Meaning. It must, however, not be understood of the massive molten image, but of the molten golden or silver coating with which a wooden core is covered (Ex. xxxii. 20; Hos. viii. 6; Isa. xxx. 22). There are several other terms (as 'azabbim, nesekh, nasikh, semel, elilim) and opprobrious names (shikkuzim, gillulim, to'ebhoth), as well as general terms like zelem, " image," tabnith, " figure," maskith, " form," all of which proves how important a part idol-worship played at times in the life of Israel. These names, however, mark no difference between images of Yahweh and idols. The mantic use of ephod and teraphim (see Ephod; Teraphim; cf. Judges xvii., xviii.; Hos. iii. 4; Zech.