Recently, while visiting my parents’ home, I noticed a photograph of my grandmother sitting on the kitchen table. My mother explained that she brought it out in honor of what would have been my grandmother’s 118th birthday, were she still alive. Many families may have similar customs. 

 

Old pictures can be powerful reminders of those who have gone before us. Seeing a loved one’s image can help to remind us of the connection we had (and still have) with them. 

 

Likewise, they can stir up our desire to be with them again and to look forward to that reunion one day — a reunion made possible by our faith in Christ and the salvation He’s won for us.

 

If this example and experience resonates with us, then we already have a basic understanding of the proper role of religious images, according to Catholic moral teaching. The Catechism of the Catholic Church explains this teaching as it pertains to the First Commandment in paragraphs 2129-2132. 

 

It uses four paragraphs to explain it because of the wording used in Exodus 20:2-6 and Deuteronomy 5:6-10. In both places the prohibition against having “other gods” includes a prohibition against making “idols.” or in some translations, “graven images.” 

 

At different times in the history of Christianity, some have tried to equate religious images with these forbidden idols. These prohibitions are typically found in more fundamentalist circles, although the Church herself has had to deal with the question of the appropriateness of religious images — most notably in the time leading up to the Second Council of Nicaea in 787 AD — when there was an effort to ban the use of religious images altogether. The Council, in keeping with Christian history itself, allowed for their proper use and veneration. 

 

Anyone who has visited the catacombs in Rome or studied Christian art will know that early Christians did in fact depict Jesus, the Apostles and other Biblical figures. The reasons they did this get to the heart of why the Church taught, and continues to teach, what she does regarding the use of religious images. 

 

First, Christianity claims that Christ Himself is the “image of the invisible God,” thus indicating that the invisible God revealed Himself most completely through the perfect Image of His Son (Col 1:15). 

 

Second, there is ample scriptural support for using images appropriately (see Num 21:8-9 where Moses is commanded to make a bronze serpent — an episode Jesus Himself cites). 

 

Finally, there is a distinction that must be made between what is meant by the term “idol” or “graven image” and other “images” — including religious ones. 

 

By “idol” is meant an image of a false god or an image that is worshipped as though it were a god or had divine power. With this understanding, it is clear that intentionally making an “idol” or truly worshipping an image, would constitute a breech of the First Commandment. 

 

But Christian religious images are never to be treated in this manner.  Rather, a picture, painting or statue depicting a saint, for example, are neither claiming to be the depiction of a god nor worshipped as such. Instead, they serve as important reminders of those who have gone before us in the faith. 

 

Therefore, we treat them with due honor and respect because of whom they depict. In other words, we “venerate” them. 

 

For example, I would show particular respect to an image depicting Mary, simply because of the invaluable role she played in salvation history. Properly understood, the respect we show her image, is ultimately aimed at showing her respect. 

 

However, there must also be caution here. It’s entirely possible to use religious images inappropriately; treating them in ways which go beyond veneration and become a form of superstition or actual idolatry. 

 

But mindful of these cautions, we can use religious images in ways that inspire us to be holy while also reminding us of those whose presence we hope to enjoy forever.