ðə tˈɛkst pˈɔɪnts ˈaʊt ðætðə pætɹˈɪstɪk pˈæsɪdʒᵻz sˈaɪɾᵻd baɪ hˈeɪdɹiən ɪn səpˈoːɹt ʌv hɪz pəzˈɪʃən ɛkspɹˈɛst ɐpɹˈuːvəl ʌv ˈɪmɪdʒᵻz æz ɐ kˌæɾɪtʃˈɛɾɪkəl ˈeɪd bˌʌt nˌɑːt ʌv ðɛɹ vˌɛnɚɹˈeɪʃən; ɪɾ ˈɑːɹɡjuːz fˈoːɹsᵻbli æt ɹˌoʊmən θɹˈiː. sˈɛvəntˌiːn ðˌɐɾɪt wʌz ɐbsˈɜːd tə ɹᵻkwˈaɪɚ ðə vˌɛnɚɹˈeɪʃən ʌv ˈɪmɪdʒᵻz, wˌɛn dʒˌɛnɚɹˈeɪʃənz ʌv mˈɑːɹɾɚz ænd hˈoʊli mˈʌŋks hæd nˌɑːt vˈɛnɚɹˌeɪɾᵻd ðˌɛm; ðə vˌɛnɚɹˈeɪʃən ʌv ˈɪmɪdʒᵻz wʌz nˌɑːt təbi pˌʊt ˌɔn ɐ pˈɑːɹ wɪð fˈeɪθ.
The text points out that the patristic passages cited by Hadrian in support of his position expressed approval of images as a catechetical aid but not of their veneration; it argues forcibly (at III. 17) that it was absurd to require the veneration of images, when generations of martyrs and holy monks had not venerated them; the veneration of images was not to be put on a par with faith.