h, says: "I have received of the Lord that which also I
delivered unto you." But Scripture does not lay down anything
concerning the adoration of images. Therefore Christ's image is not
to be adored with the adoration of _latria._

_On the contrary,_ Damascene (De Fide Orth. iv, 16) quotes Basil as
saying: "The honor given to an image reaches to the prototype," i.e.
the exemplar. But the exemplar itself--namely, Christ--is to be
adored with the adoration of _latria_; therefore also His image.

_I answer that,_ As the Philosopher says (De Memor. et Remin. i),
there is a twofold movement of the mind towards an image: one indeed
towards the image itself as a certain thing; another, towards the
image in so far as it is the image of something else. And between
these movements there is this difference; that the former, by which
one is moved towards an image as a certain thing, is different from
the movement towards the thing: whereas the latter movement, which is
towards the image as an image, is one and the same as that which is
towards the thing. Thus therefore we must say that no reverence is
shown to Christ's image, as a thing--for instance, carved or painted
wood: because reverence is not due save to a rational creature. It
follow therefore that reverence should be shown to it, in so far only
as it is an image. Consequently the same reverence should be shown to
Christ's image as to Christ Himself. Since, therefore, Christ is
adored with the adoration of _latria,_ it follows that His image
should be adored with the adoration of _latria._

Reply Obj. 1: This commandment does not forbid the making of any
graven thing or likeness, but the making thereof for the purpose of
adoration, wherefore it is added: "Thou shalt not adore them nor
serve them." And because, as stated above, the movement towards the
image is the same as the movement towards the thing, adoration
thereof is forbidden in the same way as adoration of the thing whose
image it is. Wherefore in the passage quoted we are to understand the
prohibition to adore those images which the Gentiles made for the
purpose of venerating their own gods, i.e. the demons, and so it is
premised: "Thou shalt not have strange gods before Me." But no
corporeal image could be raised to the true God Himself, since He is
incorporeal; because, as Damascene observes (De Fide Orth. iv, 16):
"It is the highest absurdity and impiety to fashion a figure of what
is Divine." But because in