The Cathodox think they must continue to fashion hand-made altars of stone as the Jews did in the Old Testament, because they do not accept the fulfillment of the Old Covenant. They insist that they are still under the Old Testament, and so they rightfully fall under the judgement of the rebellious Jews, who committed spiritual adultery against the Lord.
Their error comes from a refusal to worship in spirit and in truth. They won’t even investigate the definition of the Greek word for “altar.” It is composed of two parts: sacrifice + place (literally, a place of sacrifice). In ancient times, both pagans and Jews believed God would only accept sacrifices on a man-made altar that was specially consecrated to him. But the early church fathers unanimously declared that all of the altars of the Mosaic law were symbolic types, never to be repeated in the New Testament. Instead, we offer spiritual sacrifices from a spiritual altar (the soul). The only physical sacrifices we offer are those of our own bodies and of Christ’s body in the Eucharist, both of which require no external altar, but cause whatever they rest on to simply BE an altar, just as Revelation calls the earth an altar, because the martyrs were killed on it. Unlike the Old Testament, the sacrifices of the New Testament require no altar, but can be offered absolutely anywhere on earth. Wherever we offer a sacrifice, whether in the body or the mind, that place is “the altar” – that is, the “place of sacrifice.”
The Cathodox play a game where they say, “The fathers only rejected PAGAN altars! They say they have altars!” just like they do on the issue of images and temples. These stubborn idiots refuse to acknowledge the fact that the church fathers specifically denounce CONSTRUCTED, MAN-MADE altars, images, and temples, preferring the spiritual altar of the mind to a stone altar, the living image of God to a lifeless statue, and the temple of our bodies to a stone building. God doesn’t ask for these things to be made in His honor, but only seeks a humble and devoted mind.
Even the Judaizing Cathodox admit in their own polemics that, “The very first Christian altars were wooden tables, like those used in ordinary meals.” This is what the fathers were saying from the beginning. No special construction was necessary to offer a pleasing sacrifice. But the post-Nicene church was gifted many special altars by the emperor, and so they returned to superstition. “By the fourth century stone altars increasingly replace wood.” Case closed.
Scriptures:
Acts 17:16, 22-25 – Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols….. Then Paul stood in the midst of the Areopagus and said, “Men of Athens, I perceive that in all things you are very religious; for as I was passing through and considering the objects of your worship (σεβάσματα), I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship (εὐσεβέω) without knowing, Him I proclaim to you: God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things.
Isaiah 17:8 – And they shall not put their trust in altars, nor in the works of their hands, which their own fingers have made; and they shall not look upon their sacred trees nor their abominations.
Hebrews 8:3-6 – For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve (latria) the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.” But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises. For if that first covenant had been faultless, then no place would have been sought for a second.
Hebrews 13:10-15 – We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come. Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name.
Hebrews 9:1-15 – Then indeed, even the first covenant had ordinances of divine service (latria) and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services (latria). But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance; the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service (latria) perfect in regard to the conscience — concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation. But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve (latria) the living God?
Matthew 5:23 – If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.
Revelation 6:9. – When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God.
Church Fathers:
Clement of Rome:
“But he who amongst the sons of men had prophecy innate to his soul as belonging to it, expressly, as being a male, indicating the hopes of the world to come, called his own son Abel, which without any ambiguity is translated Grief. For he assigns to his sons to grieve over their deceived brethren. He does not deceive them when he promises them comfort in the world to come. When he says that we must pray to one only God, he neither himself speaks of gods, nor does he believe another who speaks of them. He keeps the good which he has, and increases more and more. He hates sacrifices, bloodshed, and libations; he loves the chaste, the pure, the holy. He quenches the fire of altars, represses wars, teaches pious preachers wisdom, purges sins, sanctions marriage, approves temperance, leads all to chastity, makes men liberal, prescribes justice, seals those of them who are perfect, publishes the word of peace, prophesies explicitly, speaks decidedly, frequently makes mention of the eternal fire of punishment, constantly announces the kingdom of God, indicates heavenly riches, promises unfading glory, shows the remission of sins by works. – Clement of Rome, Clementine Homilies, Homily 3, chapter XXVI
Ignatius of Antioch:
Let no man deceive himself. If anyone is not within the altar, he is deprived of the bread of God. – Ignatius (c. 105, E), 1.51.
He that is within the altar is pure. However, he that is outside of it is not pure. I mean, he who does anything apart from the bishop, the presbyters, and the deacons, such a man is not pure in his conscience. – Ignatius (c. 105, E), 1.69.
Strive therefore to have but one Eucharist; for there is one flesh of our Lord Jesus Christ and one cup for union with His blood, one altar, as there is one bishop together with the presbytery and the deacons, my fellow servants; so that whatever you do, you may do it according to God. – Ignatius, Letter to the Philadelphians, chapter 4
Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed unto One. – Ignatius: to the Magnesians, chapter 7
Irenaeus:
And that these promises the calling from among the Gentiles should inherit, to whom also the new testament was opened up, Isaiah says thus: These things saith the God of Israel: In that day a man shall trust in his Maker, and his eyes shall look to the Holy One of Israel: and they shall not trust in altars, nor in the work of their own hands, which their fingers have made. For very plainly this was said of such as have forsaken idols and believed in God our Maker through the Holy One of Israel. And the Holy One of Israel is Christ: and He became visible to men, and to Him we look eagerly and behold Him; and we trust not in altars, nor in the works of our hands. – Irenaeus of Lyon, Demonstration of the Apostolic Preaching, chapter 91
It is, therefore, also His will that we, too, should offer a gift at the altar, frequently and without intermission. The altar, then, is in heaven. For our prayers and oblations are directed towards that place. – Irenaeus (c. 180, E/ W), 1.486.
And again, the law did not forbid those who were hungry on the Sabbath-days to take food lying ready at hand: it did, however, forbid them to reap and to gather into the barn. And therefore did the Lord say to those who were blaming His disciples because they plucked and ate the ears of corn, rubbing them in their hands, “Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone?” justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank. And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.” But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, “They shall have no inheritance, for the Lord Himself is their inheritance.” And again, “The priests the Levites shall have no part in the whole tribe of Levi, nor substance with Israel; their substance is the offerings of the Lord: these shall they eat.” Wherefore also Paul says, “I do not seek after a gift, but I seek after fruit.” To His disciples He said, who had a priesthood of the Lord, to whom it was lawful when hungry to eat the ears of corn, “For the workman is worthy of his meat.” And the priests in the temple profaned the Sabbath, and were blameless. Wherefore, then, were they blameless? Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death. “For every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire;” and “whosoever shall defile the temple of God, him shall God defile.” – Irenaeus, Against Heresies, book 4, chapter 8
Justin Martyr:
We must also mention what the ancient and exceedingly remote Sibyl, whom Plato and Aristophanes, and others besides, mention as a prophetess, taught you in her oracular verses concerning one only God. And she speaks thus:—
“There is one only unbegotten God, Omnipotent, invisible, most high, All-seeing, but Himself seen by no flesh.”
Then elsewhere thus:—
“But we have gone astray from the Immortal’s ways,
And worship with a dull and senseless mind
Idols, the workmanship of our own hands,
And wooden images (ξόανα) of dead men.”
And again somewhere else:—
“Blessed shall be those men upon the earth
Who shall love the great God before all else,
Blessing Him when they eat and when they drink;
Trusting it, this their piety alone.
Who shall abjure all temples which they may see,
All altars and images (ἀφιδρύματα) of senseless stone,
Worthless and stained with blood of animals,
And sacrifice of the four-fooled tribes,
Beholding the great glory of One God.”
These are the Sibyl’s words. – Justin Martyr, Exhortation to the Gentiles, chapter 16
For He is the chosen Priest and eternal King, the Christ, inasmuch as He is the Son of God; and do not suppose that Isaiah or the other prophets speak of sacrifices of blood or libations being presented at the altar on His second advent, but of true and spiritual praises and giving of thanks. And we have not in vain believed in Him, and have not been led astray by those who taught us such doctrines; but this has come to pass through the wonderful foreknowledge of God, in order that we, through the calling of the new and eternal covenant, that is, of Christ, might be found more intelligent and God-fearing than yourselves, who are considered to be lovers of God and men of understanding, but are not. – Justin Martyr, Dialogue with Trypho, chapter 118
Clement of Alexandria:
The altar, then, that is with us here, the terrestrial one, is the congregation of those who devote themselves to prayers. They have, as it were, one common voice and one mind. Clement of Alexandria (c. 195, E), 2.531.
Will they not believe us when we say that the righteous soul is the truly sacred altar, and that the incense arising from it is holy prayer? Clement of Alexandria (c. 195, E), 2.531.
Tertullian:
Though Numa set agoing an eagerness after superstitious observances, yet religion among the Romans was not yet a matter of images or temples. It was frugal in its ways, its rites were simple, and there were no capitols struggling to the heavens; but the altars were offhand ones of turf, and the sacred vessels were yet of Samian earthen-ware, and from these the odours rose, and no likeness of God was to be seen. For at that time the skill of the Greeks and Tuscans in image-making had not yet overrun the city with the products of their art. The Romans, therefore, were not distinguished for their devotion to the gods before they attained to greatness; and so their greatness was not the result of their religion. Indeed, how could religion make a people great who have owed their greatness to their irreligion? – Tertullian (197 AD) The Apology Chapter 25
Does, then, the Eucharist cancel a service devoted to God—or does it bind it more to God? Will not your station be more solemn if you have stood at God’s altar? Tertullian (c. 198, W), 3.687.
Mark Minucius Felix:
“I purposely pass over many things, for those that I have mentioned are already too many; and that all these, or the greater part of them, are true, the obscurity of their vile religion declares. For why do they endeavour with such pains to conceal and to cloak whatever they worship, since honourable things always rejoice in publicity, while crimes are kept secret? Why have they no altars, no temples, no acknowledged images? Why do they never speak openly, never congregate freely, unless for the reason that what they adore and conceal is either worthy of punishment, or something to be ashamed of?” – Mark Minucius Felix (210 AD) The Octavius Chapter 10
“These impure spirits, therefore—the demons—as is shown by the Magi, by the philosophers, and by Plato, consecrated under statues and images, lurk there, and by their afflatus attain the authority as of a present deity; while in the meantime they are breathed into the prophets, while they dwell in the shrines, while sometimes they animate the fibres of the entrails, control the flights of birds, direct the lots, are the cause of oracles involved in many falsehoods. For they are both deceived, and they deceive; inasmuch as they are both ignorant of the simple truth, and for their own ruin they confess not that which they know. Thus they weigh men downwards from heaven, and call them away from the true God to material things: they disturb the life, render all men unquiet; creeping also secretly into human bodies, with subtlety, as being spirits, they feign diseases, alarm the minds, wrench about the limbs; that they may constrain men to worship them, being gorged with the fumes of altars or the sacrifices of cattle, that, by remitting what they had bound, they may seem to have cured it.” – Mark Minucius Felix (210 AD) The Octavius Chapter 27
But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him? And when I, a man, dwell far and wide, shall I shut up the might of so great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I offer victims and sacrifices to the Lord, such as He has produced for my use, that I should throw back to Him His own gift? It is ungrateful when the victim fit for sacrifice is a good disposition, and a pure mind, and a sincere judgment. Therefore he who cultivates innocence supplicates God; he who cultivates justice makes offerings to God; he who abstains from fraudulent practices propitiates God; he who snatches man from danger slaughters the most acceptable victim. These are our sacrifices, these are our rites of God’s worship; thus, among us, he who is most just is he who is most religious. But certainly the God whom we worship we neither show nor see. Verily for this reason we believe Him to be God, that we can be conscious of Him, but cannot see Him; for in His works, and in all the movements of the world, we behold His power ever present when He thunders, lightens, darts His bolts, or when He makes all bright again. Nor should you wonder if you do not see God. By the wind and by the blasts of the storm all things are driven on and shaken, are agitated, and yet neither wind nor tempest comes under our eyesight. Thus we cannot look upon the sun, which is the cause of seeing to all creatures: the pupil of the eye is with drawn from his rays, the gaze of the beholder is dimmed; and if you look too long, all power of sight is extinguished. What! can you sustain the Architect of the sun Himself, the very source of light, when you turn yourself away from His lightnings, and hide yourself from His thunderbolts? Do you wish to see God with your carnal eyes, when you are neither able to behold nor to grasp your own soul itself, by which you are enlivened and speak? – Mark Minucius Felix (210 AD) The Octavius Chapter 32
Origen:
Let us now see what follows. “Let us pass on,” says he [Celsus], “to another point. They [Christians] cannot tolerate temples, altars, or statues (ἀγάλματα). In this they are like the Scythians, the nomadic tribes of Libya, the Seres who worship no god, and some other of the most barbarous and impious nations in the world. That the Persians hold the same notions is shown by Heraclitus in these words: ‘I know that among the Persians it is considered unlawful to erect statues (ἀγάλματα), altars, or temples; but they charge those with folly who do so, because, as I conjecture, they do not, like the Greeks, suppose the gods to be of the nature of men.’ Heraclitus also says in one place: ‘Persons who address prayers to these images (ἀγάλμασι) act like those who speak to the walls, without knowing who the gods or the heroes are.’ And what wiser lesson have they to teach us than Heraclitus? He certainly plainly enough implies that it is a foolish thing for a man to offer prayers to images (ἀγάλμασιν), whilst he knows not who the gods and heroes are. This is the opinion of Heraclitus. But as for them, they [the Christians] go further, and have open contempt for statues (ἀγάλματα). If they merely mean that the stone, wood, brass, or gold which has been wrought by this or that workman cannot be a god, they are ridiculous with their wisdom. For who, unless he be utterly childish in his simplicity, considers these things to be gods, but rather dedications to the gods and statues [ἀγάλματα] representing them? But if [the objection is that] we ought not to regard statues as images (εἰκόνας) of the Divine Being, seeing that God has a different form, as the Persians concur with them in saying, then let them [the Christians] take care that they do not contradict themselves; for they say that God made man His own image, and that He gave him a form like to Himself. However, they will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings. But they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons.” – Origen (248 AD) Against Celsus, Book 7, Chapter 62
- The Cathodox use Celsus’ exact argument to defend image-worship. Refer to Chrysostom on image of God: [they say, Look: he said, “‘In our image”‘]
[Origen says] To this our answer is, that if the Scythians, the nomadic tribes of Libya, the Seres, who according to Celsus have no god, if those other most barbarous and impious nations in the world, and if the Persians even cannot bear the sight of temples, altars, and images, it does not follow because we cannot suffer them any more than they, that the grounds on which we object to them are the same as theirs. We must inquire into the principles on which the objection to temples and images is founded, in order that we may approve of those who object on sound principles, and condemn those whose principles are false. For one and the same thing may be done for different reasons. For example, the philosophers who follow Zeno of Citium abstain from committing adultery, the followers of Epicurus do so too, as well as others again who do so on no philosophical principles; but observe what different reasons determine the conduct of these different classes. The first consider the interests of society, and hold it to be forbidden by nature that a man who is a reasonable being should corrupt a woman whom the laws have already given to another, and should thus break up the household of another man. The Epicureans do not reason in this way; but if they abstain from adultery, it is because, regarding pleasure as the chief end of man, they perceive that one who gives himself up to adultery, encounters for the sake of this one pleasure a multitude of obstacles to pleasure, such as imprisonment, exile, and death itself. They often, indeed, run considerable risk at the outset, while watching for the departure from the house of the master and those in his interest. So that, supposing it possible for a man to commit adultery, and escape the knowledge of the husband, of his servants, and of others whose esteem he would forfeit, then the Epicurean would yield to the commission of the crime for the sake of pleasure. The man of no philosophical system, again, who abstains from adultery when the opportunity comes to him, does so generally from dread of the law and its penalties, and not for the sake of enjoying a greater number of other pleasures. You see, then, that an act which passes for being one and the same—namely, abstinence from adultery—is not the same, but differs in different men according to the motives which actuate it: one man refraining for sound reasons, another for such bad and impious ones as those of the Epicurean, and the common person of whom we have spoken. – Origen (248 AD) Against Celsus, Book 7, Chapter 63
As, then, this act of self-restraint, which in appearance is one and the same, is found in fact to be different in different persons, according to the principles and motives which lead to it; so in the same way with those who cannot allow in the worship of the Divine Being altars, or temples, or images (ἀγάλμασι). The Scythians, the Nomadic Libyans, the godless Seres, and the Persians, agree in this with the Christians and Jews, but they are actuated by very different principles. For none of these former abhor altars and images (ἀγαλμάτων) on the ground that they are afraid of degrading the worship of God, and reducing it to the worship of material things wrought by the hands of men. Neither do they object to them from a belief that the demons choose certain forms and places, whether because they are detained there by virtue of certain charms, or because for some other possible reason they have selected these haunts, where they may pursue their criminal pleasures, in partaking of the smoke of sacrificial victims. But Christians and Jews have regard to this command, “Thou shalt fear the Lord thy God, and serve Him alone;” and this other, “Thou shalt have no other gods before Me: thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them;” and again, “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” It is in consideration of these and many other such commands, that they not only avoid temples, altars, and images (ἀγάλματα), but are ready to suffer death when it is necessary, rather than debase by any such impiety the conception which they have of the Most High God. – Origen (248 AD) Against Celsus, Book 7, Chapter 64
In regard to the Persians, we have already said that though they do not build temples, yet they worship the sun and the other works of God. This is forbidden to us, for we have been taught not to worship the creature instead of the Creator, but to know that “the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God;” and “the earnest expectation of the creation is waiting for the revelation of the sons of God;” and “the creation was made subject to vanity, not willingly, but by reason of him who made it subject, in hope.” We believe, therefore, that things “under the bondage of corruption,” and “subject to vanity,” which remain in this condition “in hope” of a better state, ought not in our worship to hold the place of God, the all-sufficient, and of His Son, the First-born of all creation. Let this suffice, in addition to what we have already said of the Persians, who abhor altars and images (ἀγάλματα), but who serve the creature instead of the Creator. As to the passage quoted by Celsus from Heraclitus, the purport of which he represents as being, “that it is childish folly for one to offer prayers to images, whilst he knows not who the gods and heroes are,” we may reply that it is easy to know that God and the Only-begotten Son of God, and those whom God has honoured with the title of God, and who partake of His divine nature, are very different from all the gods of the nations which are demons; but it is not possible at the same time to know God and to address prayers to images (ἀγάλμασιν). – Origen (248 AD) Against Celsus, Book 7, Chapter 65
And the charge of folly applies not only to those who offer prayers to images, but also to such as pretend to do so in compliance with the example of the multitude: and to this class belong the Peripatetic philosophers and the followers of Epicurus and Democritus. For there is no falsehood or pretence in the soul which is possessed with true piety towards God. Another reason also why we abstain from doing honour to images, is that we may give no support to the notion that the images are gods. It is on this ground that we condemn Celsus, and all others who, while admitting that they are not gods, yet, with the reputation of being wise men, render to them what passes for homage. In this way they lead into sin the multitude who follow their example, and who worship these images not simply out of deference to custom, but from a belief into which they have fallen that they are true gods, and that those are not to be listened to who hold that the objects of their worship are not true gods. Celsus, indeed, says that “they do not take them for gods, but only as offerings dedicated to the gods.” But he does not prove that they are not rather dedicated to men than, as he says, to the honour of the gods themselves; for it is clear that they are the offerings of men who were in error in their views of the Divine Being. Moreover, we do not imagine that these images are representations of God, for they cannot represent a being who is invisible and incorporeal. But as Celsus supposes that we fall into a contradiction, whilst on the one hand we say that God has not a human form, and on the other we profess to believe that God made man the image of Himself, and created man the image of God; our answer is the same as has been given already, that we hold the resemblance to God to be preserved in the reasonable soul, which is formed to virtue, although Celsus, who does not see the difference between “being the image of God,” and “being created after the image of God,” pretends that we said, “God made man His own image, and gave him a form like to His own.” But this also has been examined before. – Origen (248 AD) Against Celsus, Book 7, Chapter 66
His next remark upon the Christians is: “They will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings; but they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons.” If he had been acquainted with the nature of demons, and with their several operations, whether led on to them by the conjurations of those who are skilled in the art, or urged on by their own inclination to act according to their power and inclination; if, I say, he had thoroughly understood this subject, which is both wide in extent and difficult for human comprehension, he would not have condemned us for saying that those who worship the Supreme Being should not serve demons. For ourselves, so far are we from wishing to serve demons, that by the use of prayers and other means which we learn from Scripture, we drive them out of the souls of men, out of places where they have established themselves, and even sometimes from the bodies of animals; for even these creatures often suffer from injuries inflicted upon them by demons. – Origen (248 AD) Against Celsus Book 7 Chapter 67
Hence we are determined to avoid the worship of demons even as we would avoid death; and we hold that the worship, which is supposed among the Greeks to be rendered to gods at the altars, and images, and temples, is in reality offered to demons. – Origen (248 AD) Against Celsus, Book 7, Chapter 69
To explain this fully, and to justify the conduct of the Christians in refusing homage to any object except the Most High God, and the First-born of all creation, who is His Word and God, we must quote this from Scripture, “All that ever came before Me are thieves and robbers: but the sheep did not hear them;” and again, “The thief cometh not, but for to steal, and to kill, and to destroy;” and other similar passages, as, “Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you;” and again, “Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.” – Origen (248 AD) Against Celsus, Book 7, Chapter 70
Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, “Let my prayer come up before You as incense.” And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists — so that, taking all together, there is a wide difference in the execution of statues and pictures — in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. – Origen (248 AD) Against Celsus, Book 8, Chapter 17
And in each of those who, according to their ability, imitate Him, there is also a statue of the “image of the Creator,” which they fashion by beholding God with a pure heart, having become “imitators of God.” And, generally speaking, all Christians strive to establish the kinds of altars and the kinds of statues we have described — not lifeless and senseless ones, nor such as are fit receptacles for demons lurking around inanimate things, but ones filled with the Spirit of God, who dwells fittingly in the aforesaid statues of virtue and in the “image of the Creator.” In the same way also the Spirit of Christ rests upon those who are, so to speak, conformed to Him. And wishing to present such things, the Word of God recorded God as saying in promise to the righteous: “I will dwell in them and walk among them, and I will be their God, and they shall be My people”; and the Savior as saying: ‘If anyone hears My words and does them, I and My Father will come to him and make our dwelling with him. Let the one who wishes, then, compare the altars I have described with the altars of which Celsus speaks, and the statues in the soul of those who are pious toward the God of all with the statues of Phidias and Polykleitos and others like them. And he will clearly know that those are lifeless and perish with time, whereas these remain in the immortal soul for as long as the rational soul chooses to preserve them within itself. – Origen Against Celsus, Book 8, Chapter 18
And if, further, temples are to be compared with temples, that we may prove to those who accept the opinions of Celsus that we do not object to the erection of temples suited to the images and altars of which we have spoken, but that we do refuse to build lifeless temples to the Giver of all life, let any one who chooses learn how we are taught, that our bodies are the temple of God, and that if any one by lust or sin defiles the temple of God, he will himself be destroyed, as acting impiously towards the true temple. Of all the temples spoken of in this sense, the best and most excellent was the pure and holy body of our Saviour Jesus Christ. – Origen (248 AD) Against Celsus, Book 8, Chapter 19
It is not therefore true that we object to building altars, statues, and temples, because we have agreed to make this the badge of a secret and forbidden society; but we do so, because we have learned from Jesus Christ the true way of serving God, and we shrink from whatever, under a pretence of piety, leads to utter impiety those who abandon the way marked out for us by Jesus Christ. – Origen (248 AD) Against Celsus, Book 8, Chapter 20
Victorinus:
9. “And when He had opened the fifth seal, I saw under the altar the souls of them that were slain.” He relates that he saw under the altar of God, that is, under the earth, the souls of them that were slain. For both heaven and earth are called God’s altar, as says the law, commanding in the symbolic form of the truth two altars to be made — a golden one within, and a brazen one without. But we perceive that the golden altar is thus called heaven, by the testimony that our Lord bears to it; for He says, When you bring your gift to the altar (assuredly our gifts are the prayers which we offer), and there rememberest that your brother has anything against you, leave there your gift before the altar. Assuredly prayers ascend to heaven. Therefore heaven is understood to be the golden altar which was within; for the priests also were accustomed to enter once in the year — as they who had the anointing — to the golden altar, the Holy Spirit signifying that Christ should do this once for all. As the golden altar is acknowledged to be heaven, so also by the brazen altar is understood the earth, under which is the Hades, — a region withdrawn from punishments and fires, and a place of repose for the saints, wherein indeed the righteous are seen and heard by the wicked, but they cannot be carried across to them. He who sees all things would have us to know that these saints, therefore — that is, the souls of the slain — are asking for vengeance for their blood, that is, of their body, from those that dwell upon the earth; but because in the last time, moreover, the reward of the saints will be perpetual, and the condemnation of the wicked shall come, it was told them to wait. – Victorinus, Commentary on Revelation 6:9 (c. 280, W), 7.351.
- There are two altars, one which Christ offered His sacrifice on (i.e. the lamb slain before the foundation of the world), and then there’s the altar on earth, where we offer ourselves as daily living sacrifices.
No one worships [at] the holy altar except the one who confesses this faith. – Victorinus (c. 280, W), 7.354.
Arnobius:
For you are here in the habit of fastening upon us a very serious charge of impiety because we do not rear temples for the ceremonies of worship, do not set up statues and images of any god, do not build altars, do not offer the blood of creatures slain in sacrifices, incense, nor sacrificial meal, and finally, do not bring wine flowing in libations from sacred bowls; which, indeed, we neglect to build and do, not as though we cherish impious and wicked dispositions, or have conceived any madly desperate feeling of contempt for the gods, but because we think and believe that they — if only they are true gods, and are called by this exalted name — either scorn such honours, if they give way to scorn, or endure them with anger, if they are roused by feelings of rage. – Arnobius, Against the Heathen, book 6, chapter 1
John Chrysostom:
For these are the things we should be asking one another, and listening to the apostolic voice, and knowing how many good things from almsgiving bear witness to these, and seizing this treasure. For this makes men approved, as he himself said, to look down upon money, and it causes God to be glorified, and it enkindles love, and it makes men magnanimous, and it establishes priests and a priesthood that brings a great reward. For the merciful man does not wear a long robe, nor carry bells, nor bind on a crown, but has put on the stole of philanthropy, which is holier than the sacred vestment, and is anointed with oil, not compounded from sensible matter, but cultivated by the Spirit, and has a crown from compassions; for ‘Who crowns you,’ he says, ‘with mercy and compassions’; and instead of wearing a plate having the name of God, he himself becomes equal to God. How so? ‘You will be,’ he says, ‘like your Father who is in heaven.’ Do you wish to see his altar also? Bezalel did not build it, nor anyone else, but God Himself, not of stones, but of a material brighter than heaven, of rational souls. But the priest enters into the Holy of Holies. It is possible for you, when you offer this sacrifice, to enter into more awesome places, where no one is present, but your Father, who sees you in secret, where no one else sees. And how, he says, is it possible not to see, when the altar stands in public? For this is the wonderful thing, that then folding doors and veils made the solitude; but now it is possible for one sacrificing in public to do this as in the Holy of Holies, and much more awesomely. For when you do something not to be seen by men, even if the whole world saw it, no one truly saw it, because you did it in that manner. For He did not simply say, Do not do it, before men, but added, To be seen by them. This altar is composed of the very members of Christ, and the body of the Lord becomes an altar for you. Revere this very thing; in the flesh of the Lord you offer the sacrifice. This altar is more awesome even than the present one, not only than the old one. But do not be disturbed; for this one is wonderful because of the sacrifice placed upon it; but that altar of the merciful man is wonderful not only for this reason, but also because it is composed of the very sacrifice which makes this one so. This is wonderful again, that it is a stone by nature, but becomes holy, because it receives the Body of Christ; but that one, because it is the very Body of Christ. So that this is more awesome than that one, before which you, the layman, stand. Does Aaron seem anything to you compared to these things? Nor the crown, nor the bells, nor the Holy of Holies? For why is it necessary to make the comparison with that other altar, when even compared to this one, it appeared so glorious?
But you honor this altar, because it receives the Body of Christ; but him who is the very Body of Christ you treat with contempt, and overlook while he is perishing. You will be able to see this altar lying everywhere, both in narrow streets and in marketplaces, and you can sacrifice upon it at any hour; for here too a sacrifice is accomplished. And just as the priest stands calling upon the Spirit, so also you call upon the Spirit; but not through voice, but through works. For nothing so holds and kindles the fire of the Spirit as this oil poured out abundantly. But if you wish to see what becomes of the offerings, come, and I will show you these things. What then is the smoke? What is the fragrance of this altar? Glory and thanksgiving. And how far does it advance? Is it up to heaven? Not at all; but it passes beyond heaven itself, and the heaven of heavens, and stands beside the royal throne itself; For your prayers, it says, and your alms have ascended before God. And while a perceptible fragrance does not even cut through much of the air, this one opens the very vaults of the heavens. And you are silent, but the work cries out; and it becomes a sacrifice of praise, not of a slaughtered heifer, nor of burnt skin, but of a spiritual soul offering what is from itself. For such a sacrifice is more pleasing than all philanthropy. Therefore, when you see a faithful poor man, consider that you are seeing an altar; when you see such a poor man, not only do not insult him, but also revere him; and if you see another insulting him, prevent him, defend him. For thus you will be able both to have God be merciful, and to obtain the promised good things; may we all be worthy to obtain them, by the grace and loving-kindness of our Lord Jesus Christ, and the rest. – John Chrysostom, Homily 61 on 2 Corinthians
Deceptively-used quote:
[S]upposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. (Book VII, Chap 24)
Craig Truglia says: “As one can see, Origen rejects pagan festivals, which is a euphemism for ceremonies surrounding a sacrifice; but endorses the Christian festival, which is ‘eating the flesh of the Word.’ A few chapters later, Origen, condemns a pagan altar (“table”), but notes that Christians have their own.”
These are two different words, though. “altar” and “table” are not the same word. Origen does not say Christians have altars.
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THE BIG REVERSAL:
At Hasna, where our brother Argentius is presbyter, the Circumcelliones, entering our church, demolished the altar. The case is now in process of trial; and we earnestly ask your prayers that it may be decided in a peaceful way and as becomes the Catholic Church, so as to silence the tongues of turbulent heretics. – Augustine, Letter 29 (A.D. 395), paragraph 12