Day 71 — Book 1, Chapter 11, §16

Three days, three exhibits, one method. §14: the texts they cited for having images. §15: the texts they cited for adoring them. Today, §16: not what they cited — what they said. Look at the first noun after the verb: impieties. Yesterday the worst word was absurdities. Today the register jumps. Absurd is a charge against the mind. Impious is a charge against the soul. And Calvin stacks two adjectives in front of it: monstrous impieties — then, one sentence later, frantic and flagitious extravagance. He has stopped smiling.

Thirteen sentences — the longest section in three days. But the architecture is simple, so hold it in one hand. S1–S2 = the frame: here is why I am about to quote these things. S3–S11 = the exhibit, nine sentences of quotation-and-step-back, exactly the §14–15 method, rising through: anathemas (S3) → blame for national disaster (S4) → Calvin's one interruption (S5) → the a fortiori from the Emperor's statue (S6) → the bishop who gives images what is due to the Trinity (S7) → and they all agreed (S8) → the legate who prefers brothels to iconoclasm (S9) → the unanimous verdict: worse than Samaritans (S10) → the curtain line, Rejoice and exult (S11). S12–S13 = the verdict: so much for your λατρια/δυλια distinction — the Council leans on images exactly as hard as on God.

Remember §11 (Day 66)? Calvin said the dulia/latria distinction shall afterwards be fully considered (see infra, s. 16…). This is s. 16. The promissory note comes due in S12. That is why this section exists: it is the historical proof that the distinction is a paper wall — the men who invented it could not keep it for one session.

Grammatically today is displacement day: things that are not where you expect them. A relative pronoun buried two clauses deep. A much more that throws the subject behind the verb. An object that jumps to the front of its sentence. Three displacements, three Big Points.

Today's 3 Big Points

1. monstrous impieties, which it is strange they ventured to utter, and twice strange that all men did not protest against (S1) — a relative pronoun that is the object of a verb inside an extraposed that-clause, and then of a stranded preposition. Where does which go? Restore it: it is strange [that they ventured to utter which], and twice strange [that all men did not protest against which]. The pronoun is the object of utter in the first limb and of against in the second — and in both, it has been lifted out of a that-clause sitting inside it is strange (that)…. That is two clause boundaries crossed. Note also that the first limb drops that (it is strange they ventured) and the second keeps it (twice strange that all men…). If you can draw the two gaps, you own the day's hardest sentence.
2. if the statue of the Emperor is met with odours and incense, much more are the images of saints entitled to the honour (S6) — the a fortiori frame with fronted much more and subject–verb inversion. Much more are the images entitled — verb before subject, because the degree adverb much more has been pushed to the front of the clause. Base: the images of saints are much more entitled. Same family as Of what punishment then are the Prophets … worthy? (S5) — there the fronted item is a prepositional wh-phrase (worthy **of** what punishment → **Of what punishment** … are they worthy). Fronting drags inversion behind it. Twice in two sentences.
3. every person refusing to do the same thing he anathematises and classes with Marcionites and Manichees (S7) — the object thrown to the front (O–S–V). Read it fast and you will take every person as a subject and wait for its verb. It never comes, because every person … thing is the object of anathematises; the subject is the tiny he after it. Restore: he anathematises every person refusing to do the same thing. Fronting the object puts the victims first and the bishop second — the sentence performs the anathema. Companions: S9's better to allow … than be denied (the bare infinitive after than, parallel to the first to-infinitive) and S13's as much on images as on the living God (equality comparison with the preposition repeated after as).

Trap words I will test. impieties (S1) = acts of irreverence toward God — a theological category, not rudeness. ventured to utter (S1) = dared to say. twice strange (S1) = doubly strange. protest against (S1) — here protest takes against; the object is the buried which. detestation (S1) = abhorrence (de-testari, to call down a curse). flagitious (S2) ⚠️ = shamefully criminal (Lat. flagitium, a disgraceful act) — a strong word, rare, do not soften it. extravagance (S2) ⚠️ = wild excess, going beyond bounds (extra-vagari, to wander outside) — not spending money. deprive X of Y (S2) = strip Y from X. gloss (S2) ⚠️⚠️ = surface shine, deceptive lustre — not a marginal note or explanation. Two different words spelled alike; here it is the shine one. deck (S2) = adorn, dress up (as in deck the halls). fires oft an anathema (S3) — printed oft; see the Text note; the sense is fires off = hurls. anathema (S3, S7) = a formal curse of excommunication. attributes X to Y (S4) = blames Y for X. calamities (S4) = disasters. worthy of (S5) = deserving of — and in S5 it governs the fronted Of what punishment. met with odours and incense (S6) ⚠️ = greeted with perfumes and incense — odours here are fragrances, not bad smells; met with = received with. entitled to (S6) = having a right to. professes (S7) = openly declares — no hint of pretends here. embrace (S7) = receive with affection, accept. due to (S7) ⚠️⚠️ = owed to — the respect owed to the Trinity. Not because of. Read it as because of and the sentence is gibberish. ever blessed (S7) = liturgical epithet, eternally blessed. classes with (S7) = ranks among. Marcionites and Manichees (S7) = two ancient heresies (Period 6). Lest you should think (S8) = so that you do not think — lest + should. private opinion of an individual (S8) = one man's personal view — private = individual, opposed to the body's. assent (S8) = agree. Nay (S9) = more than that — an intensifier, not a no. legate (S9) = official delegate. carried still farther by his zeal (S9) = swept even further by his fervour. be denied X (S9) = have X refused to one — passive with a retained object. resolved with one consent (S10) = decided unanimously. pass off (S11) = run its course, conclude — a play passes off = it is performed to its end. accustomed (S11) = customary. Plaudite (S11) = Latin, "Applaud!" — the last word of a Roman comedy (Period 6). exult (S11) = rejoice greatly (ex-saltare, to leap up). offer sacrifice to (S11) = the one act Scripture reserves for God alone — that is why Calvin ends the quotation there. λατρια and δυλια (S12) = latria / dulia — worship vs. service; the §11 distinction. throw dust in all eyes (S12) = blind, deceive — you heard it in §11 (throw dust in the eyes of the simple). unreservedly (S13) = without any qualification. relies … on (S13) = rests its weight on, trusts.

16. I come now to monstrous impieties, which it is strange they ventured to utter, and twice strange that all men did not protest against with the utmost detestation. It is right to expose this frantic and flagitious extravagance, and thereby deprive the worship of images of that gloss of antiquity in which Papists seek to deck it. Theodosius Bishop of Amora fires oft an anathema at all who object to the worship of images. Another attributes all the calamities of Greece and the East to the crime of not having worshipped them. Of what punishment then are the Prophets, Apostles, and Martyrs worthy, in whose day no images existed? They afterwards add, that if the statue of the Emperor is met with odours and incense, much more are the images of saints entitled to the honour. Constantius, Bishop of Constantia in Cyprus, professes to embrace images with reverence, and declares that he will pay them the respect which is due to the ever blessed Trinity: every person refusing to do the same thing he anathematises and classes with Marcionites and Manichees. Lest you should think this the private opinion of an individual, they all assent. Nay, John the Eastern legate, carried still farther by his zeal, declares it would be better to allow a city to be filled with brothels than be denied the worship of images. At last it is resolved with one consent that the Samaritans are the worst of all heretics, and that the enemies of images are worse than the Samaritans. But that the play may not pass off without the accustomed Plaudite, the whole thus concludes, “Rejoice and exult, ye who, having the image of Christ, offer sacrifice to it.” Where is now the distinction of λατρια and δυλια with which they would throw dust in all eyes, human and divine? The Council unreservedly relies as much on images as on the living God.

Sentence count: 13 (S1–S13). One paragraph.

Text note (not a correction to the quotation). Four things about the printed page, all left exactly as they stand. (i) fires oft an anathema (S3) — the printed Beveridge reads fires off; our file's oft is a scanner's misreading of off. The sense is hurls. Reproduced as printed; read as off. (ii) The Greek in S12 is printed without the diphthong and without accents: λατρια and δυλια for λατρεία and δουλεία — the same corruption you met in §11 (Day 66). Do not memorise the mangled spelling. (iii) Two footnote markers have been stripped: ³⁷ after detestation (S1) — the note records that the French edition adds "et qu'il ne se soit trouvé gens qui leur crachassent au visage", and that people were not found to spit in their face; and ³⁸ after living God (S13), which sends the reader to Calvin's De Vitandis Superstitionibus and De Fugiendis Illicitis Sacris. (iv) The page break inside S10 (between worse than the and Samaritans) and the running header have been closed up. Nothing else altered. On the bishops' names (Theodosius Bishop of Amora, Constantius, Bishop of Constantia), see the guardrail in Period 6.

[THE FRAME]        S1     "I come now to MONSTROUS IMPIETIES" — register jumps from absurd → impious
                          strange they DARED say it / TWICE strange nobody PROTESTED
                   S2     "It is right to EXPOSE … and thereby DEPRIVE image-worship of that GLOSS OF
                          ANTIQUITY" ← the stated purpose: strip the appearance of ancient authority
[THE EXHIBIT]      S3     Theodosius of Amora: ANATHEMA on all objectors
 (quote, step back) S4     "Another": all calamities of Greece & the East = crime of NOT worshipping
                   S5     ← Calvin's one interruption: then what do PROPHETS, APOSTLES, MARTYRS deserve,
                          "in whose day NO IMAGES EXISTED?"
                   S6     the A FORTIORI: Emperor's statue gets incense → "MUCH MORE ARE the images…"
                   S7     Constantius of Cyprus: images get the respect DUE TO THE TRINITY;
                          objectors = Marcionites & Manichees
                   S8     "LEST you should think this the PRIVATE opinion of an individual, THEY ALL ASSENT"
                   S9     "NAY" — John the legate: BETTER a city of BROTHELS THAN be denied images
                   S10    unanimous: Samaritans = worst heretics; image-enemies = WORSE THAN Samaritans
                   S11    curtain line, "the accustomed PLAUDITE": "Rejoice and exult, ye who … OFFER
                          SACRIFICE to it"
[THE VERDICT]      S12    "WHERE IS NOW the distinction of λατρια and δυλια…?" ← §11's IOU paid
                   S13    "The Council UNRESERVEDLY relies AS MUCH on images AS on the living God."

Examiner's Eye. Three traps, in rising order of nastiness.

Trap 1 — whose words are S3–S11? Every claim from S3 to S11 belongs to the council fathers as Calvin's source reports them. A comprehension item will lift one of them — "the enemies of images are worse than the Samaritans" — and ask whether Calvin says it. He reports it. The only sentence in the exhibit that is Calvin's own voice is S5, the question about the Prophets, and it is a question, not a claim. Keep the speaker column straight.

Trap 2 — due to (S7). An item will paraphrase: "Constantius honoured images because of the Trinity." Wrong. The respect which is **due to** the ever blessed Trinity = the respect owed to the Trinity. He is not giving a reason; he is naming the creditor. The scandal of the sentence is that he transfers to images the payment owed to God. Read due to as because of and the scandal evaporates — which is exactly why the exam-setter will offer it.

Trap 3 — the scope of S12–S13. The item reads: "Calvin concludes that the Council maintained the distinction between latria and dulia." Inverted. Where is **now** the distinction…? is a rhetorical question whose answer is nowhere; S13 spells it out: as much on images **as** on the living God — equal weight, no reservation. The distinction is not maintained; it is the thing that has just collapsed under the exhibit's weight. And note the tail of S12: in all eyes, **human and divine** — they tried to fool God with it too.

Formula 1 — N, which it is strange (that) S V __, and … that S V prep __ — a relative pronoun extracted from inside an extraposed that-clause

monstrous impieties, WHICH  it is strange  [Ø they ventured to utter ___ ]
                     ^^^^^                  gap 1 = object of UTTER
                     and twice strange     [THAT all men did not protest AGAINST ___ ]
                                            gap 2 = object of AGAINST (preposition STRANDED)

RESTORE:  it is strange (that) they ventured to utter [these impieties]
          it is doubly strange that all men did not protest against [these impieties]

⚠️ Traps
  · "which" is NOT the subject of "is" — skip "it is strange" and hunt for the gap.
  · Limb 1 omits "that", limb 2 keeps it — parallel sense, unequal form. Both correct.
  · Stranded preposition is the source form; "against which all men did not protest" is
    the pied-piped rewrite — grammatical, but not what Beveridge wrote.

Transformation drill. Combine into one sentence with a relative extracted from an it is … that clause: He cites a decree. It is astonishing that they signed it. It is more astonishing that no one objected to it. → He cites a decree which it is astonishing they signed, and more astonishing that no one objected to.

Formula 2 — if X is V-ed, much more are Y V-ed — a fortiori with fronted much more + inversion (and S5's fronted Of what N … are S worthy?)

IF the statue of the Emperor IS MET with odours and incense,
MUCH MORE  ARE  the images of saints  ENTITLED to the honour.
^^^^^^^^^  ^^^  ^^^^^^^^^^^^^^^^^^^^  ^^^^^^^^
fronted    AUX  SUBJECT               participle   ← degree adverb fronted ⇒ AUX before S
degree

Base: the images of saints ARE much more entitled to the honour.

Companion (S5):  OF WHAT PUNISHMENT  ARE  the Prophets … WORTHY ?
                 ^^^^^^^^^^^^^^^^^^  ^^^  ^^^^^^^^^^^^   ^^^^^^
                 pied-piped wh-PP    AUX  SUBJECT        adjective that governs "of"
                 Base: the Prophets are worthy OF what punishment?

⚠️ Traps
  · No inversion = no error, but it is not the source: "much more the images ARE" ≠ Beveridge.
  · "met with odours" = GREETED with PERFUMES — not "encountered bad smells".
  · "the honour" = the SAME honour the statue gets; "entitled to" = has a RIGHT to.

Transformation drill. Rewrite as an a fortiori with fronted much more: If a king's portrait receives a bow, then a saint's picture is even more entitled to one — so they argue. → If the portrait of a king is met with a bow, much more, they argue, is the picture of a saint entitled to one.

Formula 3 — [OBJECT] S V… object-fronting (S7), with better to V₁ than (to) V₂ (S9) and as much on X as on Y (S13)

[EVERY PERSON refusing to do the same thing]  HE  ANATHEMATISES and CLASSES with M. & M.
 ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^  ^^  ^^^^^^^^^^^^^^^^^^^^^^^^^
 OBJECT (fronted)                            S   V₁ and V₂
Base: he anathematises and classes with M. & M. every person refusing to do the same thing.

S9:   it would be better  TO ALLOW a city to be filled with brothels
                          THAN (to) BE DENIED the worship of images
                          ^^^^^^^^^^^^^^^^^^^ bare infinitive after THAN; passive keeps its object
S13:  relies  AS MUCH ON images  AS ON the living God
                      ^^                ^^   preposition REPEATED — same slot, equal weight

⚠️ Traps
  · S7: "every person" is not the subject; the subject is the two-letter "he" after it.
  · S7: "due to the Trinity" = OWED to (creditor), never "because of".
  · S13: "as much … THAN" is wrong — equality frames take AS … AS.

Transformation drill. Front the object, then add an equality comparison with a repeated preposition: He excommunicates anyone who doubts the dream, and he trusts the dream as much as he trusts Scripture. → Anyone who doubts the dream he excommunicates; and he relies as much on the dream as on Scripture.

Where we are. Third and last exhibit from the Second Council of Nicaea (787). §14 gave the proof-texts for having images, §15 the proof-texts for adoring them, §16 the sayings of the fathers themselves. The source is the same throughout: the Carolingian refutation, the Opus Caroli regis contra synodum (the Libri Carolini), which Calvin read in the 1549 Paris printing by Jean du Tillet — and every one of today's nine quoted sentences (S3–S11) comes to Calvin through that hostile Latin summary, not from the Greek acts. Hold that fact; it is the guardrail for the whole period.

The bishops. Theodosius Bishop of Amora (S3) = Theodosius of Amorium, in Phrygia — a former iconoclast who recanted at the council and, as converts do, spoke sharply against his old party. Constantius, Bishop of Constantia in Cyprus (S7) = Constantine of Constantia (Salamis, the Cypriot metropolis) — the name is Latinised differently in the Carolingian text. John the Eastern legate (S9) = John, the presbyter who represented the Eastern patriarchates (Antioch, Alexandria, Jerusalem — then under Muslim rule and unable to send their patriarchs). These identifications are the standard ones; Calvin's spellings come from his source and nothing turns on them.

The S7 sentence — the most important guardrail of the day. In the Greek acts, Constantine of Constantia says (in substance) that he receives and embraces the holy images with honour, and that the worship of latreia he renders to the Trinity alone. The Latin translation that reached Charlemagne's court had lost the negation and the distinction, so that Constantine appeared to say he gave images the very worship he gives the Trinity. That mistranslation is one of the things that most scandalised the Carolingian theologians — and it is what Calvin reports in S7. So: as Calvin's source stood, S7 is a fair report; as the Greek council spoke, it is not. Which does not, by itself, rescue the council in Calvin's eyes — his argument in §§9–12 is that the latria/dulia line does not reach the knees of the worshipper regardless of what the theologians say. But when you write about S7, write "as reported in the Libri Carolini" and you will be accurate; write "Constantine of Cyprus declared…" without qualification and you will be repeating a translation error.

The other sayings. The anathemas (S3, S7) are genuine to the genre — councils anathematise. The blaming of national calamity on iconoclasm (S4) matches the iconodule historiography of the period, which read the Arab conquests and the earthquakes of the 740s as judgement. The a fortiori from the imperial image (S6) is a real iconodule argument (already in John of Damascus and in the council's florilegia): the emperor's laurata received incense and proskynesis throughout the empire, and the defenders asked why the saints' images should receive less. The "brothels" remark (S9) and the "worse than Samaritans" verdict (S10) are reported by Calvin from the Carolingian text; historians treat them as the Carolingian authors' reading of the acts' rhetoric rather than as verbatim minutes, and you should too. The closing acclamation (S11) — the council's acts do end in acclamations; whether one of them blessed those who offer sacrifice to Christ's image, or whether that is the Latin translator's rendering of proskynesis language, is again a source question. What is not in doubt is the pattern Calvin is pointing at: the council's own rhetoric repeatedly slid from honour toward worship, and the men who drew the latria/dulia line were the least able to observe it.

Why the theatre? S11's the play … the accustomed Plaudite is the Erasmian register — The Praise of Folly ends its parade of fools on the same stage-metaphor — and it is also Calvin the humanist: Plaudite is the last word of Plautus's and Terence's comedies, spoken by the cantor to the audience. To call a council a comoedia is to say it was performance, not judgement.

The dulia/latria payoff. In §11 (Day 66) Calvin deferred the full treatment of the distinction to "s. 16, and chap. 12 s. 2". Today is the first half of that payment, and it is historical: the distinction failed in practice at its own founding council. Tomorrow's chapter (ch. 12) gives the exegetical half: Scripture's unity of God language forbids transferring anything that belongs to divinity to another, whatever name you give the transfer. Keep the two halves separate in your notes; the exam will ask which section does which.

Later reception, and the limit. The Reformed confessions inherit S13's verdict in shape — Heidelberg Q. 98 (we should not be wiser than God), Westminster Larger Catechism Q. 109 — and the Reformed–Roman debate on latria/dulia runs on exactly S12's question for the next four centuries. Modern historians of Nicaea II (who read the Greek) are considerably kinder to the council than Calvin (who read a hostile Latin summary); the standard scholarly view is that the council's theology did maintain the distinction, whatever its rhetoric did. That is the line to respect: §16 is a devastating reading of the Libri Carolini's Nicaea, and a partial reading of Nicaea itself — and S13's unreservedly is Calvin's inference from the reported sayings, not a quotation from the acts.

The footnote. ³⁸ points to Calvin's own De Vitandis Superstitionibus (1549, on the Nicodemites who attend Mass while dissenting inwardly) and De Fugiendis Illicitis Sacris (1537). Both tracts turn on today's principle: what you do before the image is what your worship is, whatever your mind reserves.

1. Eph 2:20; Heb 11:32–40; Rev 6:9 — Prophets, Apostles, and Martyrs (S5). The threefold roll of the church's witnesses — the foundation of the apostles and prophets (Eph 2:20, τῶν ἀποστόλων καὶ προφητῶν) and the witnesses (μάρτυρες) slain for the word of God (Rev 6:9). Calvin's use: these are the people the council's images portrayed; none of them had an image, so the council's S4 premise condemns its own saints.
2. Dan 3:5–7; Rev 13:15 — the Emperor's statue with incense (S6), and offer sacrifice to it (S11). Nebuchadnezzar's golden image before which all peoples must fall down and worship (Aramaic סְגִדוּ, LXX προσκυνήσωσιν); the beast's image that all must worship on pain of death. Calvin does not cite them, but the a fortiori from imperial-image cult is exactly the scenario these texts condemn — and offer sacrifice to it is the Danielic test: the three young men refused precisely sacrifice to an image. Calvin lets the biblical reader hear it.
3. Exod 20:4–5; Exod 22:20 — sacrifice reserved for God (S11). Thou shalt not bow down thyself to them, nor serve them (לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם — LXX οὐ προσκυνήσεις … οὐδὲ μὴ λατρεύσῃς); he that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. The council's acclamation blesses those who sacrifice to an image; the second commandment's own verb for serve is λατρεύειν — which is why S12 follows S11 without a breath.
4. Matt 5:12 — Rejoice and exult (S11). Vulgate gaudete et exsultate (Greek χαίρετε καὶ ἀγαλλιᾶσθε) — the Beatitudes' blessing on the persecuted. The council's closing acclamation borrows the Beatitude formula and redirects it to image-sacrificers. Calvin quotes it without comment; the borrowed sanctity is part of the impiety.
5. 2 Kgs 17:33, 41; John 4:22 — the Samaritans are the worst of all heretics (S10). They feared the LORD, and served their own gods (וְאֶת־אֱלֹהֵיהֶם הָיוּ עֹבְדִים) — the Samaritans as Scripture's archetype of mixed worship. Calvin's use is by irony: the council names mixed worship the worst heresy, then ranks the unmixed worshippers below it.
6. Gal 1:8–9; 1 Cor 16:22 — anathema (S3, S7). Paul's ἀνάθεμα ἔστω on any who preach another gospel. The council's anathemas borrow the apostolic form; Calvin's S5 asks what the apostles would have thought of the content.
7. Jer 10:10; Acts 14:15; 1 Thess 1:9 — the living God (S13). The LORD is the true God, he is the living God (אֱלֹהִים חַיִּים), set against idols that cannot do evil, neither is it in them to do good (Jer 10:5); ye turned to God from idols to serve (δουλεύειν!) the living and true God (1 Thess 1:9). Calvin's use: Scripture's own antithesis — living God vs. lifeless image — is the scale on which he weighs the Council and finds it balanced equal. Note that 1 Thess 1:9 uses δουλεύειν for serving the living God: Scripture itself does not keep dulia for creatures.

How Calvin uses Scripture here: as in §§14–15, he cites none on his own behalf — every biblical phrase in the section is the council's (S11) or is left for the reader to supply (S5's triad, S13's living God). His method remains quotation is the refutation; the one biblical act he performs is to end the quotation on sacrifice to it and let Exodus do the rest.

① Grammar — which underlined part is wrong?

I come now to monstrous impieties, ⓐ which it is strange they ventured to utter, and twice strange that all men did not protest against. They add that if the statue of the Emperor is met with odours and incense, ⓑ much more are the images of saints entitled to the honour. ⓒ Lest you should think this the private opinion of an individual, they all assent. The Council unreservedly relies ⓓ as much on images than on the living God.

Answer: ⓓ. An equality comparison takes as much … **as**; than belongs to comparatives (more … than). Correct: as much on images **as** on the living God. ⓐ is Formula 1 — the relative extracted from inside the extraposed clause, that omitted, grammatical. ⓑ is Formula 2 — fronted much more with auxiliary before subject, exactly as in the source. ⓒ is lest + should, the standard negative-purpose frame. Exam-setter's rationale: ⓓ tests whether you can hold an equality frame open across a repeated preposition — the on … on is unusual enough to distract from the connector, and students who have just read worse than the Samaritans (S10) carry than forward by contamination.

② Comprehension — which statement is TRUE according to the passage?

(A) Calvin argues that the Prophets, Apostles, and Martyrs deserve punishment because no images existed in their day. (B) Calvin presents Constantius's declaration as the private opinion of one bishop, which the rest of the council did not share. (C) Calvin's stated purpose in exposing these sayings is to strip the worship of images of the appearance of ancient authority in which its defenders dress it. (D) Calvin concludes that the Council carefully maintained the distinction between λατρια and δυλια throughout its proceedings.

Answer: (C). That is S2: deprive the worship of images of that gloss of antiquity in which Papists seek to deck it. Exam-setter's rationale: (A) is a direction-flip of S5 — the question is a reductio of the council's premise, not Calvin's claim; he holds the opposite (they deserve none). (B) flips S8 exactly: Lest you should think this the private opinion of an individual, they all assent. (D) inverts S12–S13: Where is now the distinction…? expects nowhere, and unreservedly relies as much on images as on the living God is the verdict that the distinction collapsed.

③ Composition — apply Formulas 2 and 3

Translate, using if …, much more are S V-ed for the first sentence and object-fronting + as much on X as on Y for the second:

(1) 황제의 조각상이 향으로 맞이된다면, 성인들의 형상은 더더욱 그 영예를 받을 권리가 있다고 그들은 주장한다. (2) 이 말에 반대하는 사람은 누구든 그 주교가 파문했으니 — 그 공의회는 형상에 살아 계신 하나님께 두는 것과 똑같은 신뢰를 두었던 것이다.

Model: If the statue of the Emperor is met with incense, much more, they argue, are the images of the saints entitled to that honour. Whoever objected to this the bishop anathematised — so the Council relied as much on images as on the living God. 채점 포인트: ① If … is met with incense — passive protasis with met with = greeted with. ② much more **are** the images … entitled — fronted degree adverb, auxiliary before subject; much more the images are loses the pattern mark. ③ Whoever objected to this **the bishop** anathematised — object fronted, subject after it; a sentence beginning The bishop anathematised whoever… is correct English but scores zero for the formula. ④ as much **on** images **as on** the living God — the preposition repeats; as much on images as the living God is ambiguous, than is wrong. ⑤ Bonus: entitled to that honour — the noun honour with a definite determiner, as in the source.

One-line summary. §16 raises the charge from absurdity to monstrous impieties — which it is strange they ventured to utter, and twice strange that all men did not protest against — and states its purpose once, in S2: to deprive the worship of images of that **gloss of antiquity** (= veneer, not footnote); then nine sentences of the §14–15 method, quote-and-step-back, climbing from anathemas (**fires off** an anathema) and blame for all the calamities of Greece and the East, through Calvin's single interruption — **Of what punishment** then **are** the Prophets, Apostles, and Martyrs worthy, in whose day no images existed? — to the a fortiori if the statue of the Emperor is **met with** odours and incense, **much more are** the images of saints **entitled** to the honour, to the centrepiece — a bishop who pays images the respect which is **due to** the ever blessed Trinity (= owed to) and **every person refusing** to do the same thing **he** anathematises — to they **all** assent, to **better** to allow a city to be filled with brothels **than be denied** the worship of images, to **worse than** the Samaritans, to the curtain line of the play, Rejoice and exult, ye who … **offer sacrifice to** it; and then the verdict §11 promised: **Where is now** the distinction of λατρια and δυλια…? — nowhere — because The Council **unreservedly** relies **as much on** images **as on** the living God. The council that invented the distinction could not keep it for one session.

Grammar, the three to carry out of here. ① N, which it is strange (that) S V __, and … that S V prep __ — a relative pronoun extracted from inside an extraposed that-clause, two gaps, the second behind a stranded preposition; hunt for the gap, do not attach which to is. ② if …, much more are S V-ed — the a fortiori with fronted much more and auxiliary before subject; companion Of what N … are S worthy? with the preposition pied-piped to the front. ③ [OBJECT] he V-s — object-fronting, the subject is the tiny pronoun after the long noun phrase; with better to V₁ than (to) V₂ (bare infinitive after than, passive keeps its object) and as much on X as on Y (equality frame, preposition repeated, never than).

Homework (10 min).

1. 구조 복원. Write out S1 and mark both gaps: (a) the object slot of utter and (b) the object slot of against; draw an arrow from each gap back to which. Then bracket the two it is strange clauses and circle where that is present and where it is omitted. Answer in one line: why is the second surprise "twice" the first?
2. 영작. Using Formula 3, write a sentence in which an authority fronts its victim — [Whoever/Every person …] he/they V — and then a second sentence with relies as much on X as on Y, where X is something unworthy of trust and Y is something worthy. Test: is the subject of the first sentence after the fronted object? Does the second sentence repeat the preposition after as?
3. 내일 예습 한 줄. Tomorrow Chapter 12 opens — God distinguished from idols, that he may be the exclusive object of worship — with **We said at the commencement of our work (chap. 2), that the knowledge of God consists not in frigid speculation, but carries worship along with it**. Note the move: today's chapter ended on a council; tomorrow's begins by reaching back to chapter 2 (Day 4). Calvin is closing the loop — the duplex cognitio that carries worship along with it is about to be turned against the latria/dulia distinction a second time, from the side of what worship means. Ask yourself tonight: if knowledge of God carries worship along with it, what happens to a worship that is split into two grades?

Where we stopped: Book 1, Ch. 11, §16 끝. Chapter 11 완료. 다음은 Book 1, Ch. 12, §1 (Day 72) — Scripture, in teaching that there is but one God, does not make a dispute about words, but attributes all honour and religious worship to him alone.