Graven Images in Worship?

For centuries, a profound theological divide has persisted between Catholics, Orthodox Christians, and their Protestant counterparts regarding the use of sacred art (graven images) in worship. This disagreement centers on the use of sculptures, icons, and other visual representations of the divine, particularly of the One True God. Protestant Christians, rooted in their interpretation of biblical texts, often view such depictions as a violation of the Ten Commandments, specifically the prohibition against creating and worshiping graven images (Exodus 20:4-5). They argue that sacred art risks idolatry, diverting devotion from God to material objects. In contrast, Catholics and Orthodox Christians defend the use of icons and sculptures, asserting that these serve as aids to worship, not objects of worship themselves, fostering a deeper connection to the divine. This theological rift reflects broader differences in tradition, scripture interpretation, and the role of visual culture in spiritual practice, shaping distinct worship practices across Christian denominations.

But what is a graven image? A graven image is a handcrafted representation, often carved or sculpted, that embodies spiritual, cultural, or artistic significance. These creations, typically made from wood, stone, or metal, serve as meaningful symbols of devotion, inspiration, or reverence in various traditions. Far from mere objects, they reflect the skill and creativity of artisans, capturing beauty and deeper truths. Graven images can inspire reflection, foster connection to shared values, and enhance sacred spaces with their intricate designs.

But how is it possible to read one and the same text and disagree so sharply? This essay will briefly survey various interpretive groupings of the Ten Commandments to begin answering this question.

Catholic and Orthodox Traditions

In the Catholic and Orthodox traditions, the Ten Commandments are numbered to emphasize monotheism and moral behavior, with a structure that integrates the prohibition of graven images into one broader commandment that forbids worship of other gods:

1. 1. I am the Lord your God: you shall not have strange gods before me and you shall not make a graven image. 
   2. You shall not take the name of the Lord your God in vain.
   3. Remember to keep holy the Lord’s Day.
   4. Honor your father and your mother.
   5. You shall not murder.
   6. You shall not commit adultery.
   7. You shall not steal.
   8. You shall not bear false witness against your neighbor.
   9. You shall not covet your neighbor’s wife. (This is distinct commandment.)
   10. You shall not covet your neighbor’s goods.

In this framework, the first commandment combines the declaration of God’s uniqueness with the prohibition against other gods and graven images. The Catholic and Orthodox churches interpret the graven images clause (Exodus 20:4–5) as a subset of idolatry, not a standalone prohibition as Protestants do. This allows for the use of religious art—icons, statues, and paintings—in worship, provided they are not treated as idols but as aids to devotion. Icons in Orthodoxy and statues in Catholicism are honored as “windows to heaven,” directing the worshiper’s focus to God, not as objects of worship themselves.

The splitting of the coveting prohibition into two commandments (wife and goods) reflects a nuanced moral theology, emphasizing distinct aspects of desire that can lead to sin. This structure underscores the Catholic/Orthodox view that religious imagery, when properly understood, supports worship of the one true God rather than detracting from it.

Protestant Tradition

The Protestant tradition, shaped by the Reformation’s critique of Catholic (and by extension Orthodox) practices, organizes the Ten Commandments differently, with a distinct emphasis on the prohibition of graven images:

1. 1. You shall have no other gods before me.
   2. You shall not make for yourself a graven image. (it is counted as a seperate commandment forbidding most sacred art in worship to One True God.)
   3. You shall not take the name of the Lord your God in vain.
   4. Remember the Sabbath day, to keep it holy.
   5. Honor your father and your mother.
   6. You shall not murder.
   7. You shall not commit adultery.
   8. You shall not steal.
   9. You shall not bear false witness against your neighbor.
   10. You shall not covet. (there is only one prohibition for coveting anything belonging to the neighbor.)

Protestants separate the prohibition of other gods and graven images into two distinct commandments, reflecting a heightened concern about the dangerous visual representations in worship. The Reformation, particularly in its Calvinist and Puritan strands, viewed religious images as potential idols that risked violating the second commandment. This led many Protestant denominations, especially Reformed and evangelical ones, to avoid statues and icons in churches, favoring plain worship spaces focused on scripture and preaching. The emphasis on the second commandment as a standalone prohibition underscores a theological commitment to God’s transcendence (at the expense of immanence) and the avoidance of anything that might distract from direct worship of God.

By combining two Catholic coveting prohibitions into a single commandment (wife and belongings), Protestantism streamlines its list.

Rabbinic Jewish Tradition

The Rabbinic Jewish tradition offers another distinct enumeration, rooted in the Hebrew Bible and Talmudic exegesis:

1. 1. I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. (Judaism counts ten sayings/words, not ten commandments).
   2. You shall have no other gods before me. You shall not make for yourself a graven image. (The first and second Protestant commandments are presented as one, echoing a Catholic version.)
   3. You shall not take the name of the Lord your God in vain.
   4. Remember the Sabbath day, to keep it holy.
   5. Honor your father and your mother.
   6. You shall not murder.
   7. You shall not commit adultery.
   8. You shall not steal.
   9. You shall not bear false witness against your neighbor.
   10. You shall not covet your neighbor’s house, wife, or anything that belongs to your neighbor.

In this tradition, the preamble (“I am the Lord your God”) is treated as the first commandment, emphasizing God’s redemptive act in the Exodus as the foundation of the covenant. The second commandment combines the prohibition of other gods and graven images, viewing idolatry as a singular violation. The coveting prohibition is unified, reflecting a holistic view of desire as a moral challenge.

Samaritan Tradition

The Samaritan tradition, based on their distinct Pentateuch, introduces a unique tenth commandment centered on Mount Gerizim, their holiest site, but it is still fascinating to see how they group the commandments, since they too have the Torah as the foundation of their faith.

1. 1. I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. (This is similar to Rabbinic Judaism.)
   2. You shall have no other gods before me. You shall not make for yourself a graven image. (This is similar to Catholicism.)
   3. You shall not take the name of the Lord your God in vain.
   4. Remember the Sabbath day, to keep it holy.
   5. Honor your father and your mother.
   6. You shall not murder.
   7. You shall not commit adultery.
   8. You shall not steal.
   9. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house, wife, or anything that belongs to your neighbor. (This is similar to Protestantism).
   10. And it shall be when the Lord your God brings you into the land… you shall set up great stones… on Mount Gerizim… and you shall write on them all the words of this law.

The Samaritan tenth commandment, drawn from Deuteronomy 11:29–30 and 27:2–8, underscores the sanctity of Mount Gerizim, where Samaritans believe God commanded worship (John 4).

Reflection

The varied interpretations of the Ten Commandments across Christian and Jewish traditions reveal how sacred texts are shaped by culture, history, and theology. Catholic and Orthodox traditions view sacred art as a bridge to the divine, subsuming the prohibition against graven images under the command against false gods, thus embracing icons as “windows to heaven.” Protestants, however, treat this prohibition as a separate commandment, reflecting distrust of visual representations that might overshadow God’s transcendence. This highlights distinct spiritual sensibilities: Catholicism and Orthodoxy embrace God’s immanence through material aids, while Protestantism prioritizes transcendence through simplicity and scripture.

These differences show that the Ten Commandments, though universally significant, are interpreted through diverse lenses. The debate over sacred art reflects not just textual differences but also how communities prioritize divine revelation—visual or textual. This invites reflection on our own interpretive lenses: How do we balance reverence for tradition with openness to other perspectives? How do we decide which way to look at any given theological dilemma?

Could it be that, in the words of Swedish theologian Krister Stendahl, “We are not so much blinded by what we don’t know, but by what we think we know”?