Constantinople were dedicated to St. Michael, and Justinian rebuilt two which had become
dilapidated. In the West it is first mentioned by a Council of Mentz in 813, as the "dedicatio S.
Michaelis," among the festivals to be observed; and from that time it spread throughout the Church
in spite of the apostolic warning against angelolatry (Col. 2:18; Rev. 19:10; 22:8, 9).^530
§ 100. The Worship of Images. Literature. Different Theories.
Comp. Vol. II., chs. vi. (p.266 sqq.) and vii. (p. 285); Vol. III. §§109–111 (p. 560 sqq.).
(I.) John of Damascus (chief defender of image-worship, about 750): Lovgoi ajpologhtikoi; pro;"
tou;" diabavllonta" ta;" aJgiva" eijkovna" (ed. Le Quien I. 305). Nicephorus (Patriarch of
Constantinople, d. 828): Breviarium Hist. (to a.d. 769), ed. Petavius, Paris, 1616. Theophanes
(Confessor and almost martyr of image-worship, d. c. 820): Chronographia, cum notis Goari
et Combefisii, Par., 1655, Ven. 1729, and in the Bonn ed. of the Byzant. historians, 1839, Tom.
I. (reprinted in Migne’s "Patrol. Graeca," Tom. 108). The later Byzantine historians, who notice
the controversy, draw chiefly from Theophanes; so also Anastasius (Historia Eccles.) and Paulus
Diaconus (Historia miscella and Hist. Longobardorum).
The letters of the popes, and the acts of synods, especially the Acta Concilii Nicaeni II. (a.d. 787)
in Mansi, Tom. XIII., and Harduin, Tom. IV.
M. H. Goldast: Imperialia Decreta de Cultu Imaginum in utroque imperio promulgata. Frankf.,
1608.
The sources are nearly all on the orthodox side. The seventh oecumenical council (787) ordered in
the fifth session that all the books against images should be destroyed.
(II.) J. Dalleus (Calvinist): De Imaginibus. Lugd. Bat., 1642.
L. Maimbourg (Jesuit): Histoire de l’hérésie des iconoclastes. Paris, 1679 and 1683, 2 vols. (Hefele,
III. 371, calls this work "nicht ganz zuverlässig," not quite reliable).
Fr. Spanheim (Calvinist): Historia Imaginum restituta. Lugd. Bat. 1686 (in Opera, II. 707).
Chr. W. Fr. Walch (Lutheran): Ketzerhistorie. Leipz., 1762 sqq., vol. X. (1782) p. 65–828, and the
whole of vol. XI. (ed. by Spittler, 1785). Very thorough, impartial, and tedious.
F. Ch. Schlosser: Geschichte der bilderstürmenden Kaiser des oströmischen Reichs. Frankf. a. M.,
1812.
J. Marx (R.C.): Der Bilderstreit der Byzant. Kaiser. Trier, 1839.
Bishop Hefele: Conciliengesch. vol III. 366–490; 694–716 (revised ed., Freib. i. B. 1877).
R. Schenk: Kaiser Leo III. Ein Beitrag zur Geschichte des Bilderstreites. Halle, 1880.
General Church Histories: 1) R. Cath.: Baronius, Pagi, Natalis Alexander, Alzog, Hergenröther (I.
121–143; 152–168). 2) Protest.: Basnage, Gibbon (ch. 49), Schröckh (vol. XX.), Neander (III.
197–243; 532–553, Bost. ed.; fall and fair); Gieseler (II. 13–19, too short).
Gregory I. in Rome, or his successor, Boniface III. (607-610), after a pestilence over the Moles Hadriani, which ever since has
been called the Castello di St. Angelo, and is adorned by the statue of an angel.(^530) See vol. III. 444 sq. Acta Sanct., Sept. 29; Siegel,Handbuch der christl. Kirchl. Alterthümer, III. 419-425; Smith &
Cheetham, II. 1176-1180; also Augusti, Binterim, and the monographs mentioned by Siegel, p. 419. The angel-worship in
Colossae was heretical and probably of Essenic origin. See the commentaries in loc., especially Lightfoot, p. 101 sqq. A council
of Laodicea near Colossae, about 363, found it necessary strongly to forbid angelolatry as then still prevailing in Phrygia. St.
Augustin repeatedly objects to it, De vera Rel. 110; Conf. X. 42; De Civ. D. X. 19, 25.