Iconoclasm
Catholic teaching receives Nicaea II and teaches that honor shown to an image passes to the person represented, while adoration belongs to God alone.
Historical context
The Byzantine controversy had an imperial first phase, the restoration of icons at Nicaea II (787), a renewed iconoclast phase, and the restoration commemorated in 843. John of Damascus wrote before Nicaea II, while Theodore the Studite became an important defender during the later phase. Western and Protestant receptions developed differently.
Reception
Catholic teaching receives sacred images and Nicaea II while emphasizing that an image is honored because of the person represented, not as a god.
Memory hook
Honor passes to the prototype; adoration belongs to God.
Key points
- Idolatry and Christian visual devotion must be distinguished rather than simply equated.
- Veneration is directed through an image to the person represented; worship belongs to God alone.
- The Incarnation supplies the key Christian argument for depicting Christ's visible humanity.
- Not every Protestant rejection of devotional images is an early Byzantine iconoclast movement, and Protestant uses of religious art vary widely.
Common questions
- What is the difference between veneration and worship?
- Does the second commandment forbid every religious image?
- Why do Protestant churches differ so much about art and images?
Doctrinal connections
- Incarnation
- Worship and veneration
- Nicaea II
- Religious art
Scripture
- Exodus 20:4-5 — The prohibition of idolatry is central to critiques of devotional images; traditions dispute how it applies to Christian icons.
- John 1:14 — The Incarnation is central to the Orthodox and Catholic defense of depicting Christ.
Primary sources
John of Damascus writes:
John of Damascus grounds Christian images in the truth of God's 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 declares:
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.