much malice, many executions, much blood. Only by an absolute departure from the questions of faith can we explain those controversies and those assertions and proofs, which are adduced in the book.
“III. The endless signs and miracles which the Lord has been pleased to perform through the images for the believers serve as a new incitement for the worship of the holy images. With accounts of these miracles are filled the chronicles, of the church in general, as also of our church in particular. Several images of Christ the Saviour, of his immaculate Mother, of St. Nicholas, and of other saints have, on account of the abundance of miracles wrought by them, since antiquity been known under the name of miracle-working images, and, being found in various places of the Orthodox Church, by the will of God our benefactor, have not yet ceased to be as it were channels or guides of his miraculous power, which gives us salvation.” (p. 580.)
It is for these channels of his miraculous power that controversies have existed and differences of opinions still exist: the question is whether they are channels or not. If the Lord has deigned to work miracles through those images, then not only a rude peasant, but even the greatest philosopher cannot help but pray to the image. If a case is decided through a secretary, the secretary has to be invoked, and there is no way out of it. We have long ago descended upon earth from the sphere of questions about religion. The discussion was about sacraments which mechanically impart grace, independently of the spiritual condition of the pastor and believer, only when there are no causes for cassation; and now the subject under discussion is the images, which are channels of miraculous power, which therefore have to be prayed to, though they are not gods.
About the history of these channels we learn from the Theology, that during the first three centuries “the pa-
