WHY ICONS?
Orthodox teaching connects the depiction of Christ and the saints with the Incarnation; honor to an icon passes to the person depicted, while worship belongs to God.
Historical context
The icon controversy was a debate about the Incarnation, worship, and the legitimacy of images, not simply a dispute over church decoration. The Second Council of Nicaea distinguished honor shown to an image from worship due to God alone.
Avoid overclaiming
John 1:14 does not explicitly command icon veneration. The existence of cherubim does not settle the precise use of icons, and an accusation of idolatry should address the practice's stated object of honor rather than ignore it.
Strongest alternative reading
Catholics also receive Nicaea II's distinction between veneration and divine adoration. Many Reformed Protestants dispute both representations of God and devotional use; Lutheran and Anglican uses of art vary. Opposition to veneration is not always opposition to every religious picture.
Key points
- Invisible God
- Word becomes flesh
- Honor passes to prototype
- Nicaea II
- Orthodox churches today
Common questions
- Is the objection to making an image, representing Christ, or venerating an image?
- How does each account handle both the cherubim and the destroyed bronze serpent?
Scripture
- Exodus 20:3-6; Deuteronomy 4:15-19
- Exodus 25:17-22
- Numbers 21:4-9; 2 Kings 18:4
- John 1:14-18; Colossians 1:15
Primary sources
John of Damascus writes:
John of Damascus grounds Christian depictions 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 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.