Images, icons, and veneration
Orthodox Christians venerate icons of Christ and the saints, distinguishing honor offered to the person depicted from worship due to God alone. Icons witness to the Incarnation and are integral to Orthodox worship.
Historical context
The Second Council of Nicaea in 787 defended the veneration of images. Its later reception and the use of religious images differ among Christian traditions.
Key points
- Veneration is not adoration.
- An icon points to its prototype; paint and wood are not treated as gods.
- Nicaea II is received as the seventh ecumenical council.
Scripture
- Exodus 20:4–5 — The commandment forbids making an idol and bowing down to it; traditions debate its application to Christian images.
- John 1:14 — John says the Word became flesh and lived among us; later image arguments appeal to this incarnation.
- Colossians 1:15 — Paul calls Christ the image of the invisible God in a hymn about his relation to creation.
Primary sources
John of Damascus writes:
John of Damascus grounds the use of Christian images in God's true Incarnation.
But after God in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men, worked miracles, suffered, was crucified, rose again and was taken back to Heaven, since all these things actually took place and were seen by men, they were written for the remembrance and instruction of us who were not alive at that time in order that though we saw not, we may still, hearing and believing, obtain the blessing of the Lord. But seeing that not every one has a knowledge of letters nor time for reading, the Fathers gave their sanction to depicting these events on images as being acts of great heroism, in order that they should form a concise memorial of them.
Passage context and translation
John grounds Christian depiction in the historical Incarnation before distinguishing veneration of an image from worship owed to God.
Before the excerpt
Therefore to give form to the Deity is the height of folly and impiety.
After the excerpt
Often, doubtless, when we have not the Lord's passion in mind and see the image of Christ's crucifixion, His saving passion is brought back to remembrance
The council states:
Nicaea II rejects treating sacred images as gods.
Anathema to those who say that Christians resort to the sacred images as to gods.
Passage context and translation
The council's definition distinguishes reverence given to an icon from worship reserved for the divine nature. A similar but differently worded sentence earlier on this page belongs to Basil of Ancyra's confession, not the council's definition.
Before the excerpt
Anathema to those who call the sacred images idols.
After the excerpt
Anathema to those who say that any other delivered us from idols except Christ our God.