description that encompasses much though not all of the earliest Christian art, were much less, as these were not plausibly capable of "idolatric abuse"; according to Kitzinger, "much of the art of the Roman catacombs betrays a studied attempt to avoid any suspicion or encouragement of idolatric practices". Jocelyn Toynbee agrees: "In two-dimensional, applied art of this kind there was never any danger of idolatry in the sense of actual worship of cult-images and votive pictures". In the 4th century there are increased, if scattered, expressions of opposition to images. At the Spanish non-ecumenical Synod of Elvira (c. 305) bishops concluded, "Pictures are not to be placed in churches, so that they do not become objects of worship and adoration", if understood this way, it's the earliest such prohibition known. Though a more formal translation would suggest it is about not having images painted directly into the walls in order to protect them from vandalism. Eusebius (died 339) wrote a letter to Constantia (Emperor Constantine's sister) saying "To depict purely the human form of Christ before its transformation, on the other hand, is to break the commandment of God and to fall into pagan error";<ref>David M. Gwynn, From Iconoclasm to Arianism: The Construction of Christian Tradition in the Iconoclast Controversy", Greek, Roman, and Byzantine Studies 47 (2007) 225–251, p. 227.</ref> though this did not stop her decorating her mausoleum with such images. By the end of the century Bishop Epiphanius of Salamis (died 403) "seems to have been the first cleric to have taken up the matter of Christian religious images as a major issue". He wrote an appeal to John, Bishop of Jerusalem (c. 394) in which he recounted how he tore apart a curtain hanging on the doors of the church decorated with an image of 'Christ or one of the saints' and admonished the other bishop that such images are "opposed ... to our religion", while also replacing the curtain with another expensively embroidered one. Other writers cited in later controversies were Clement of Alexandria, Tertullian, and Lactantius, although evidence of opposition to images by church leaders is often also evidence of their usage in the church. In the second century Origen of Alexandria opposed the use of images. It has been suggested that the question of images caused a tension in the early church between a theologically-trained clerical elite and the broad mass of followers of