Reformation iconoclasm was taken to the extreme by some of the lesser-known Reformers that took to violence against Roman Catholic churches, smashing stained-glass windows, burning reliquaries, diptychs, triptychs, whole altars, and mutilating religious art. But none of the major Reformers promoted or approved this activity. In fact, as documented above, they did not disapprove of all images of the Divine.

In reply to Joe Vusich’s article, in which he states that “all images of the divine Persons of the Trinity are sinful”, and that, “Historically, Reformed and Calvinist churches have taught that all images/statues/paintings of Jesus Christ (and of the Father and the Holy Spirit) are violations of the 2nd Commandment,” I would simply offer the following observations.

The Reformers’ attitude to the representational arts is well known in the worlds of both church and art history. All the Reformers were concerned with returning the Bible to a central place in the life of the Church in contrast with the centuries-long pattern of idolatry and superstition within the Roman Catholic Church. Given that art had sustained a pivotal role in facilitating the iconographical model of worship of Roman Catholicism, and had maintained a close relationship with false doctrine, the Reformers developed restrictive procedures on art, especially with regard to the use of images in worship.

Although they objected to the iconographical use of art in worship, Calvin and Zwingli were not against the use of art in other venues.

Calvin said, “I am not gripped by the superstition of thinking absolutely no images permissible, but because sculpture and paintings are gifts of God, I seek a pure and legitimate use of each” (Institutes, 1.11.12. Although Calvin clearly forbade the depiction of the “majesty of God”, that is, of Divinity, lest we tarnish his glory, he finds use for “historical” . . .  “representation of events” for “The former are of some use for instruction or admonition” Institutes, 1.11.12).

And Zwingli, known for his extreme iconoclastic views, went as far as to permit the use of art in churches just as long as it was not used for the purposes of worship. He said “where anyone has a portrait of His humanity, that is just as fitting to have as to have other portraits.” Quoted in Charles Garside, Zwingli and the Arts (New Haven: Yale University Press, 1966), p. 182.

Reformation iconoclasm was taken to the extreme by some of the lesser-known Reformers that took to violence against Roman Catholic churches, smashing stained-glass windows, burning reliquaries, diptychs, triptychs, whole altars, and mutilating religious art. But none of the major Reformers promoted or approved this activity. In fact, as documented above, they did not disapprove of all images of Jesus.

Dr. John Barber is a minister in the Presbyterian Church in America and serves as pastor of Cornerstone PCA in Palm Beach Gardens, Fla. This is a brief excerpt from his book, The Road From Eden, which deals with this topic more fully.