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 worship of the Image of God in God. The Son, who is the “brightness of His glory, the express image of His person,” is the entrancing splendour of the imagination, which only manifests itself in visible images. Both to inward and outward contemplation the representation of Christ, the Image of God, was the image of images. The images of the saints are only optical multiplications of one and the same image. The speculative deduction of the Image of God is therefore nothing more than an unconscious deduction and establishing of image-worship: for the sanction of the principle is also the sanction of its necessary consequences; the sanction of the archetype is the sanction of its semblance. If God has an image of himself, why should not I have an image of God? If God loves his Image as himself, why should not I also love the Image of God as I love God himself? If the Image of God is God himself, why should not the image of the saint be the saint himself? If it is no superstition to believe that the image which God makes of himself, is no image, no mere conception, but a substance, a person,—why should it be a superstition to believe that the image of the saint is the sensitive substance of the saint? The Image of God weeps and bleeds; why then should not the image of a saint also weep and bleed? Does the distinction lie in the fact that the image of the saint is a product of the hands? Why, the hands did not make this image, but the mind which animated the hands, the imagination; and if God makes an image of himself, that also is only a product of the imagination. Or does the distinction proceed from this, that the Image of God is produced by God himself, whereas the image of the saint is made by another? Why, the image of the saint is also a product of the saint himself: for he appears to the artist; the artist only represents him as he appears.

Connected with the nature of the image is another definition of the Second Person, namely, that he is the Word of God.

A Word is an abstract image, the imaginary thing, or, in so far as everything is ultimately an object of the thinking power, it is the imagined thought: hence, men when they know the word, the name for a thing, fancy that they know the thing also. Words are a result of the imagination. Sleepers who dream vividly, and invalids who are delirious, speak. The power of speech is a poetic talent. Brutes do not speak because they have no poetic faculty. Thought expresses itself only by images; the power by which thought expresses itself