by Irene Dingel

Abstract
The prohibition of images as the second commandment of the Decalogue and the rejection of images in the church are considered one of the characteristics distinguishing Calvinism and Lutheranism that shaped the life of the congregations in the 16th century. In fact, the introduction of a Calvinist confession of faith was not only expressed by the introduction of the breaking of bread at Communion and the abolition of baptismal exorcism, but it also always brought about the removal of images from church interiors. However, even before the confessional groups formed, the treatment of images became a theological problem that could even lead to iconoclasm. Luther’s debate with Andreas Bodenstein von Karlstadt in Wittenberg, Huldrych Zwingli’s positions in Zurich, Jean Calvin’s teachings in Geneva, and the Heidelberg Catechism show how the arguments of medieval theologians were either adopted or rejected. The Lutheran reactions to the Heidelberg Catechism and the later religious colloquies between Lutheran and Calvinist theologians show how the question of images gradually gained confessional relevance.

“What does God desire in the Second Commandment?” So reads the ninety-sixth question of the Heidelberg Catechism.The answer follows: “That we should not falsely depict (verbilden) God in any way, nor worship him in any way other than what he has commanded in his word.” In addition to the numbering of the Decalogue’s commandments, with the prohibition of images as the second commandment, the handling of images in general became one of the features distinguishing Calvinism and Lutheranism. Martin Luther considered the prohibition of graven images to be classified under Jewish ceremonial laws and thus included in the First Commandment (against having or worshipping other gods).

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