The Orthodox Church cannot be separated from icons. Since the time of the early church, icons have been venerated and used in worship. They rank among the essential tools of Orthodox spiritual practice. Seeing as this issue’s theme is Doxology, I should discuss the “right worship” for which Orthodoxy is named—and what would be a better topic than Saint John of Damascus and his defense of icons?
Many students on campus would be familiar with the general Protestant distrust of icons and religious art. During the Reformation, a wave of “iconoclasm”—the destruction of religious images or opposition to their veneration—swept across Europe, disrobing many ornate and beautiful churches of their religious art and statues. Protestants were not the first iconoclasts, however. The first iconoclasts in the church were Byzantine–Christians inspired by Islam.
Islam rose to prominence shortly following Muhammed’s death in 632 AD, and over the next few centuries, from Arabia to Spain, it would take hold as the predominant religion. Shortly after the death of Muhammed, Muslim leaders wrote “Hadiths.” These writings compiled the sayings of Muhammed and provided a framework for Islam. The Hadiths strictly prohibit iconography, seeing it as a form of blasphemy and grounds for judgment from Allah. The iconoclasm inherent in Islam, paired with the religion’s rapid growth, caused many Christians to adopt iconoclastic ideas in order to protect themselves from Islamic invasion. Therefore, as Islam spread, so did iconoclasm in the church. At one point, the Christian emperor Leo III even officially supported iconoclasm and instituted it across the Byzantine Empire.
One of the most prominent cities in the Byzantine Empire was Damascus, so when it fell to the Muslims in 634, the defeat was significant. One of the paragons of Christendom was now in Muslim hands, and many of its fleeing residents were slaughtered. Thankfully, Christianity was allowed to exist under Muslim rule, given Christians paid the head tax. However, this crushing defeat led many in the city to convert to Islam, viewing its victory as an omen. During all of this upheaval and heresy, John of Damascus made a case for Orthodoxy and later became a hero in the church’s eyes from East to West. Eager to prevent the rise of Islam in Damascus, the upstart monk wrote fervently defending Christian teachings.
His work On Holy Images lays out arguments for their use and was his most influential work in defense of the Orthodox faith.
Defining terms in a highly erudite and philosophical manner, he first lays out the difference between veneration and worship:
“Worship is the symbol of veneration and honor. Let us understand that there are different degrees of worship. First of all the worship of latria, which we show to God, who alone by nature is worthy of worship. When, for the sake of God who is worshipful by nature, we honor His saints and servants, as Josue and Daniel worshiped an angel, and David His holy places, when be saved…” (St. John Damascene 10-17).
This lengthy quote helps to define different forms of worship philosophically while still based on Scripture. However, St. John does not simply use definitions. His work is packed with logical quandaries which, when thought through, reveal the ancient nature of iconography:
“The cherubim are not outside of creation; why, then, does He allow cherubim carved by the hand of man to overshadow the mercy seat?” (St. John Damascene 10-17).
St. John’s theological enemies were of course both the Muslims ruling over Syria and the leaders of the largest Christian empire at the time, so any disrespect in his defense of iconography could have ended poorly for St. John. Yet, his gracious explanations testify to his saintly nature and are evidence of his great love for his enemies:
“I venerate it, though not as God. How could God be born out of lifeless things? And if God’s body is God by union, it is immutable. The nature of God remains the same as before, the flesh created in time is quickened by a logical and reasoning soul.”(St. John Damascene 10-17.)
St. John and his contemporaries were able to win out in the end. In 787 AD, iconoclasm was deemed a heresy by the seventh ecumenical council, and in the year 842 AD, iconoclasm had officially ended in the Byzantine Empire.
Though written in the 700s, St. John’s many theological works, as well as the refutations and reasonings found in them, are still relevant today. In a current environment where many are either against or hesitant of iconography, it’s time for more people to learn about St. John and his intricate defense of icons.