There is much that might be said of the stupidity which many persons display with regard to images; their foolishness reaches such a point that some of them place more confidence in one kind of image than in another, believing that God will hear them more readily because of these than because of those, even when both represent the same thing, as when there are two of Christ or two of Our Lady. And this happens because they have more affection for the one kind of workmanship than for the other; which implies the crudest ideas concerning intercourse with God and the worship and honour that are owed to Him, which has solely to do with the faith and the purity of heart of him that prays. For if God sometimes grants more favours by means of one image rather than by another of the same kind, it is not because there is more virtue to this effect in one than in another (however much difference there may be in their workmanship), but because some persons better awaken their own devotion by one than by another. If they had the same devotion for the one as for the other (or even without the use of either), they would receive the same favours from God.

2. Hence the reason for which God works [Lit., awakens.’ Cf. the use of the same metaphor below.] miracles and grants favours by means of one kind of image rather than by another is not that these should be esteemed more than those, but to the end that, by means of the wonder that they cause, there may be awakened sleeping devotion and the affection of the faithful for prayer. And hence it comes that, as the contemplation of the image at that time enkindles devotion and makes us to continue in prayer (both these being means whereby God hears and grants that which is asked of Him), therefore, at that time and by means of that same image, God continues to work favours and miracles because of the prayer and affection which are then shown; for it is certain that God does it not because of the image, which in itself is no more than a painted thing, but because of the devotion and faith which the person has toward the saint whom it represents. And so, if you had the same devotion and faith in Our Lady before one image representing her as before another, since the person represented is the same (and even, as we have said, if you had no such image at all), you would receive the same favours. For it is clear from experience that, when God grants certain favours and works miracles, He does so as a rule by means of certain images which are not well carved or cunningly formed or painted, so that the faithful may attribute nothing to the figure or the painting.

3. Furthermore, Our Lord is frequently wont to grant these favours by means of those images that are most remote and solitary. One reason for this is that the effort necessary to journey to them causes the affections to be increased and makes the act of prayer more earnest. Another reason is that we may withdraw ourselves from noise and from people when we pray, even as did the Lord. Wherefore he that makes a pilgrimage does well if he makes it at a time when no others are doing so, even though the time be unusual. I should never advise him to make a pilgrimage when a great multitude is doing so; for, as a rule, on these occasions, people return in a state of greater distraction than when they went. And many set out on these pilgrimages and make them for recreation rather than for devotion. Where there is devotion and faith, then, any image will suffice; but, if there is none, none will suffice. Our Saviour was a very living image in the world; and yet those that had no faith, even though they went about with Him and saw His wondrous works, derived no benefit from them. And this was the reason why, as the Evangelist says, He did few mighty works in His own country. St. Luke iv, 24. [Rather St. Matthew xiii, 58 or St. Mark vi, 5.]

4. I desire also to speak here of certain supernatural effects which are sometimes produced by certain images upon particular persons. To certain images God gives a particular spiritual influence upon such persons, so that the figure of the image and the devotion caused by it remain fixed in the mind, and the person has them ever present before him; and so, when he suddenly thinks of the image, the spiritual influence which works upon him is of the same kind as when he saw it – sometimes it is less, but sometimes it is even greater – yet, from another image, although it be of more perfect workmanship, he will not obtain the same spiritual effect.

5. Many persons, too, have devotion to one kind of workmanship rather than to another, and to some they will have no more than a natural inclination and affection, just as we prefer seeing one person’s face to another’s. And they will naturally become more attracted to a particular image, and will keep it more vividly in their imagination, even though it be not as beautiful as others, just because their nature is attracted to that kind of form and figure which it represents. And some persons will think that the affection which they have for such or such an image is devotion, whereas it will perhaps be no more than natural inclination and affection. Again, it may happen that, when they look at an image, they will see it move, or make signs and gestures and indications, or speak. This, and the variety of supernatural effects caused by images of which we have here been speaking, are, it is true, quite frequently good and true effects, produced by God either to increase devotion or so that the soul may have some support on which to lean, because it is somewhat weak, and so that it may not be distracted. Yet frequently, again, they are produced by the devil in order to cause deception and harm. We shall therefore give instruction concerning this in the chapter following.