Day 158: Holy Images in the Liturgy (2025)

Sat Jun 07 2025

We continue our examination of the different elements of the liturgy, specifically holy images in the liturgy. Fr. Mike highlights that because the Word was made visible in the flesh, Christians now can use images of Christ to pray. Liturgical art is a symbol that points to a greater reality than itself. It is meant to lift our hearts and minds to the Lord in a way that words cannot. Today’s readings are Catechism paragraphs 1159-1162.

Summary

Podcast Summary: The Catechism in a Year (with Fr. Mike Schmitz) – Day 158: Holy Images in the Liturgy

Introduction

In Day 158 of The Catechism in a Year podcast, hosted by Fr. Mike Schmitz and produced by Ascension, the discussion centers on Holy Images in the Liturgy. This episode delves into paragraphs 1159 to 1162 of the Catechism of the Catholic Church, exploring the significance, history, and theological underpinnings of sacred imagery in Catholic worship and personal devotion.

Opening Prayer and Theme Introduction

Fr. Mike begins the episode with a heartfelt prayer, setting a contemplative tone for the discussion on holy images. He emphasizes the importance of recognizing God's presence in all creation and artistic expressions:

“Lord God, help us to see you in all things... let us see a trace, a shadow, a sign of your goodness, of your reality and of your beauty.” [00:05]

He introduces the day's topic, highlighting the transition from previous discussions on music and actions to the focus on sacred images.

Understanding Holy Images

Fr. Mike explains that holy images serve as visual aids to enhance prayer and contemplation, a tradition rooted in the Incarnation of Jesus Christ:

“Recognizing that Christians use images to help them pray... only made possible because of the Incarnation of Jesus Christ, as you know, the Word made flesh.” [00:08]

He underscores that before the Incarnation, representing God through images was impossible, as God is invisible and incomprehensible. The Incarnation allows for a "new economy of images," enabling believers to depict Christ, the saints, the Virgin Mary, and angels.

Theological Foundations

Delving into the Catechism paragraphs 1159-1162, Fr. Mike outlines the theological basis for using images in Catholicism:

Representation of Christ and the Trinity:
- Holy images primarily represent Christ and cannot encapsulate the entire invisible God.
- The Second Council of Nicaea (787 AD) affirmed the legitimacy of sacred images, stating they should "accord with the history of the preaching of the Gospel" and "confirm that the incarnation of the Word of God was real and not imaginary."
Iconography and Tradition:
- Christian iconography complements Scripture, with images and words "illuminate each other."
- Icons depict not only Christ but also the Holy Mother of God, the saints, and the angels, representing the "cloud of witnesses" participating in salvation.
Art as a Means of Contemplation:
- St. John Damascene's perspective is highlighted, comparing the contemplation of sacred icons to the natural beauty of a meadow:
  
  “The beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God.” [Transcript Reference]

Historical Context: The Iconoclast Controversy

Fr. Mike addresses the historical debate over the use of religious images, specifically the Iconoclast Controversy:

Iconoclasts opposed the use of images, viewing them as violations of the Second Commandment.
The Second Council of Nicaea resolved this by declaring the veneration of images permissible, provided they represent sacred truths and do not become objects of worship themselves.

He emphasizes that the Church has "preserved intact all the written and unwritten traditions," ensuring that sacred art remains faithful to the Gospel message and the incarnation.

The Purpose and Impact of Sacred Art

Fr. Mike elaborates on the purpose and impact of sacred art in both liturgical settings and personal spaces:

Liturgical Art:
- Enhances the worship experience by lifting the mind and heart to the Lord.
- Facilitates contemplation and meditation, making the divine mysteries more accessible.
Personal Devotion:
- Encourages individuals to contemplate God's presence in everyday life.
- Art in the home can inspire and renew one's faith, serving as constant reminders of God's love and beauty.

He shares an anecdote about an atheist who was transformed by the beauty of sacred art in Chartres Cathedral, illustrating art's powerful role in conveying divine beauty and truth.

Contemporary Relevance and Application

Fr. Mike reflects on the current state of churches and the role of art:

Modern Churches:
- Many contemporary churches have stripped down their interiors, opting for minimalistic designs with fewer artworks.
- This contrasts with traditional churches, which are "suffused by beauty", creating an environment that transcends the ordinary.
Encouraging Sacred Art:
- Fr. Mike encourages listeners to incorporate sacred art into their homes to enhance personal devotion and create spaces conducive to prayer.
- He highlights that art should reflect the transcendentals: truth, goodness, and beauty, acting as a bridge to deeper spiritual experiences.

Key Takeaways and Reflections

Incarnation and Imagery:
- The Incarnation of Christ is foundational for the use of images, making the representation of the divine possible.
Tradition and Authority:
- The Second Council of Nicaea plays a crucial role in legitimizing sacred images within the Church's tradition.
Art as a Spiritual Tool:
- Sacred art serves as a tool for prayer, contemplation, and teaching, bridging the gap between the divine and the faithful.
Personal and Communal Impact:
- Incorporating holy images in both public worship and private devotion enriches the spiritual lives of believers.

Conclusion and Encouragement

Fr. Mike concludes the episode by expressing his gratitude for the listeners' journey through the Catechism and encourages them to embrace the role of holy images in their faith practice:

“Art is meant to raise our minds and our hearts to the Lord through what is good, what is true, and what is beautiful.” [Transcript Reference]

He invites listeners to continue their journey the next day, fostering a deeper understanding and appreciation of the Catholic faith.

Notable Quotes

Fr. Mike Schmitz at 00:08:

“Recognizing that Christians use images to help them pray... only made possible because of the Incarnation of Jesus Christ, as you know, the Word made flesh.”
St. John Damascene Quoted in the Episode:

“The beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God.”

Final Thoughts

This episode of The Catechism in a Year offers a profound exploration of the theological and historical significance of sacred images in Catholicism. Fr. Mike Schmitz adeptly connects ancient traditions with contemporary practice, illustrating how holy images continue to play a vital role in enriching the faith and fostering a deeper connection with God. Whether in the grandeur of a cathedral or the intimacy of a personal space, sacred art remains a powerful testament to the incarnation, tradition, and beauty of the Catholic faith.

Transcript

A (0:05)

Hi, my name is Fr. Mike Schmitz, and you're listening to the Catechism in Ear podcast where we encounter God's plan of sure goodness for us, revealed in Scripture and passed down through the tradition of the Catholic faith. The Catechism in Ear is brought to you by ascension. In 365 days, we'll read through the Catechism of the Catholic Church, discovering our identity in God's family as we journey together toward our heavenly home. This is day 158. We're reading paragraphs 1159 to 1162. As always, I'm using the Ascension edition of the Catechism, which includes a foundations of faith approach, but you can follow along with any recent version of the Catechism of the Catholic Church. You can also download your own Catechism in a Year reading plan by visiting ascensionpress.com ciy and you know what that stands for? That stands for Catechism in a Year. You can also click follow or subscribe in your podcast app for daily updates and daily notifications. This is day 158. We are reading paragraphs, as I said, 1159-1162. Yesterday we talked about music and we talked about singing. We talked about words and actions. Today we're talking about images. And just. It's basically a four, four short paragraphs. But these four short paragraphs are incredibly important because they talk about the sacred image. So recognizing that Christians use images to help them pray. And this is an ancient, ancient tradition that is only made possible because of the Incarnation of Jesus Christ, as you know, the Word made flesh. We realized that before this there could be no images made to represent God except with the Incarnation. The reality, of course, is the Word became flesh and dwelt among us. And so now there is the possibility to have a new, what they call economy of images. And so we're going to talk about that today. So holy images, not only of our Savior, you know, our Lord Jesus Christ, but also the saints, our lady angels, and what's not. So as we launch into today, let's say a prayer as we take this next step, talking about holy images in our prayer. Father in heaven, we know that you hear our prayers. We know that you have sent your son into this world. You revealed your glory. You have revealed your heart as you revealed to us your Son. We ask you to please continue to reveal your heart to us. Continue to unpack the love that you've placed in our hearts by the power of your Holy Spirit, Lord God, help us to see you in all things, all things that you have created help us to see your artistic hand and in all things that artists have created, in every beautiful thing, Lord, let us see a trace, a shadow, a sign of your goodness, of your reality and of your beauty. Help us to see you in all things. Today we make this prayer in the mighty name of Jesus Christ, our Lord. Amen. In the name of the Father and of the Son and of the Holy Spirit. Amen. As I said, I'm thinking three times. Now it's day 158. We're reading paragraphs 1159 to 1162. Holy images the Sacred image the liturgical icon principally represents Christ. It cannot represent the invisible and incomprehensible God. But the incarnation of the Son of God has ushered in a new economy of images. As St. John Damascene previously, God, who has neither a body nor a face, absolutely could not be represented by an image. But now that he has made Himself visible in the flesh and has lived with men, I can make an image of what I have seen of God and contemplate the glory of the Lord, his face unveiled. Christian iconography expresses in images the same gospel message that the Scripture communicates by words. Image and word illuminate each other. As the Second Council of Nicaea stated, we declare that we preserve intact all the written and unwritten traditions of the Church which have been entrusted to us. One of these traditions consists in the production of representational artwork which accords with the history of the preaching of the Gospel, for it confirms that the incarnation of the Word of God was real and not imaginary, and to our benefit as well, for realities that illustrate each other undoubtedly reflect each other's meaning. All the signs in the liturgical celebrations are related to Christ, as are sacred images of the Holy Mother of God and of the saints as well. They truly signify Christ who is glorified in them. They make manifest the cloud of witnesses who continue to participate in the salvation of the world and to whom we are united above all in the sacramental celebrations through their icons. It is man, in the image of God, finally transfigured into his likeness, who is revealed to our faith. So too are the angels who are also recapitulated in Christ. The Second Council of Nicaea further states, following the divinely inspired teaching of our Holy Fathers and the tradition of the Catholic Church. For we know that this tradition comes from the Holy Spirit who dwells in her. We rightly define with full certainty and correctness that, like the figure of the precious and life giving Cross, venerable and holy images of Our Lord and God and Savior Jesus Christ, our Inviolate lady, the Holy Mother of God and the venerated angels, all the saints and the just, whether painted or made of mosaic or. Or other suitable material, are to be exhibited in the holy churches of God, on sacred vessels and vestments, walls and panels, in houses and on streets. St. John Damascene also further stated, the beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God. Similarly, the contemplation of sacred icons united with meditation on the word of God and the singing of liturgical hymns and enters into the harmony of the signs of celebration, so that the mystery celebrated is imprinted in the heart's memory and is then expressed in the new life of the faithful. Okay, so there we have it. Paragraphs 1159-1162. Okay, couple things to highlight, and I think this is going to be pretty important. Originally, there is no ability. We have no warrant. In fact, we are prohibited from making any representational artwork when it comes to the Lord, when it comes to God himself. Right? I mean, this goes all the way back to the Old Testament. This is all the way back to the Ten Commandments, that we shall not make any graven image. And so the big question is, wait, are Christians violating the Ten Commandments or one of the Ten Commandments when they make an image? But the answer comes from, you know, we have the history of the Church. We also have this second council of Nicaea in 787 that looks at this and realizes, okay, well, previously God. This is John Damascene. Previously, God, who had neither a body nor a face, absolutely could not be represented by any image. But now he's made himself visible in the flesh and live with men. So therefore, I can make an image of what I've seen of God. And so there was a group of people called the Iconoclasts, right? And Iconoclast means like the destroyer of images. So they went, they would want to destroy all images of our Lord or of Mary or of the saints, any kind of images that would represent the Lord or holy things, because they saw that as a violation. Right. Of the Ten Commandments or one of the Ten Commandments. And yet we recognize, and I love this, this is the second Council of Nicaea that makes this so clear, that we have preserved the Church, has preserved intact all the written and unwritten traditions of the Church. And one of those traditions consists in the production of representational artwork, which goes all the Way back to the very beginning of the preaching of the gospel. And I love their explanation for this. It says, this confirms that the incarnation of the Word of God was real and not imaginary. That we actually get to say, no, Jesus did come in time. This is not a myth. This is not one of those stories. It's not a fable that when we have artwork depicting Jesus doing something, right, Jesus healing the blind man, we have artwork depicting Jesus on the cross or Jesus rising from the dead. These are historical realities. This is not a myth. This is not something that was dreamt up. This is not a fable. And so part of this representational artwork is trying to put into time the reality of what happened actually in time. And not only that, but here's the churches saying, we have the words. I mean, literally, we have scripture. And what is scripture other than images? We've already talked about this, right? Words are symbols that represent a deeper reality. So what is good artwork? Artwork is a symbol there, represents a deeper reality. And this is. This is. I hope this is helpful for. For all of us to understand the role of art, right? So the role of art is meant to unveil, right? The role of art is meant to point to something greater than itself. And so you have these. These transcendentals, right? You have the true, the good, the beautiful. And words are meant to reveal the truth. Like words are meant to. To draw us closer to the good. Words are meant to unveil beauty. And so similarly, art is meant to do this as well. Art has to be true, has to be good, and has to be beautiful. So here's liturgical art, that liturgical art is meant to lift the mind and the heart to the Lord. And it does this in a way that words sometimes can't do, Hopefully. Maybe you've experienced this. I remember reading about a man who had grown up an atheist, and. And he's pretty committed atheist. By the time he was college age or shortly after college, and at one point, he was in Europe, and he walked into Chartres Cathedral in France, and he walked into Chartres, and he said, literally, he walked into this cathedral, into this Catholic Church. And he was so struck by the beauty that was in the artwork that he said. I mean, he was convicted. He said, God is real, and this is true. And there's something there. You know, there's something about that argument for God's existence via beauty. Yes, you can. You can reason God's existence. You can. You can logic your way to that kind of a thing. You can have an argument about the whole thing. But there's also other ways we communicate the true and the good and the beautiful. And part of that is artwork, iconography. Part. Part of that is what we talk about when we have our churches decorated with beauty, beautiful imagery. And that's one of the things that in some ways, has been lost in some modern churches. A lot of modern churches, they've stripped themselves. They have maybe one or two pieces of artwork. They have maybe a couple statues, as opposed to just being suffused by beauty. When you walk into the church, you're stepping into another world, essentially, right? You're stepping into a place where here is the cross is revealed and the ugliness of the cross, which points to the beauty of God's love, that the reality of the saints, reality of the angels who are always present to us, especially. Especially present to us in the Holy Eucharist in the context of the Mass. And so when we have churches that reveal that beauty, what to do? Well, again, St. John Damascene, who's been quoted twice today, he says, the beauty of the images move me to contemplation, just like how natural creation, right? He says, the beauty of a meadow delights the eye and subtly infuses the soul with the glory of God. And so at this point, if you have some art in your house, some art that just points to the Lord, that lifts your mind and your heart to God in a way that other things just don't do, you're blessed. And if you don't have that, I invite you just to look what is there. What kind of art might there be out there that you'd be able to bring into your home and to just have that present so that as your gaze just looked around your own home, looked around your room, your mind would be able to be raised to the Lord to contemplation. Your heart would be maybe just that much more set on fire with the love of God. Because that's what art is meant to do. It is meant to raise our minds and our hearts to the Lord through what is good, what is true, and what is beautiful. Anyways, here we go. It's day 158, and wow, what a gift to be able to travel through these, you know, this year with you. I'm so honored and I am praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless.