Beginning in the early 8^th century a strange event happened in the Church which would hold her captive for over a century and cost the lives of many faithful. The event was the rise in iconoclasm or the destruction of icons. It did, in the end, produce some great theologians and ended the many christological controversies which had plagued the Church since her founding 8 centuries earlier. It first arose when Emperor Leo III made it official by ordering the removal of icons from public places in 726 AD. It would end in 843 AD when the Empress Theodora ordered the return of icons and is now celebrated the First Sunday in Lent as the Sunday of Orthodoxy.

The exact reasons for the rise in iconoclasm is a mystery to many Church historians. There are currently four prevailing theories, each with merit, but individually they do not fully give an explanation.

Regardless of the theories, iconoclasm became a law in the empire for many years, the result of a rogue council in Hieria in 754 AD and ultimately led to the Seventh Ecumenical Council in 787 AD during the reign of Empress Irene which confirmed the theologically Orthodoxy, necessity and explanations of images. Following the Council other iconoclastic periods arose with another council in 815 AD until resolved in 843

The major issue which led to the crises came from the Old Testament prohibition against worship images. (Exodus) There was a belief that one cannot worship any images. In contrast to that, the Old Testament is full of images being commanded by God to be constructed to assist in the worship. In addition, a belief that God is invisible pervaded so therefore cannot be represented. Plus if a painting represents the humanity of Christ then one is dividing His humanity from His divinity and hence a Nestorian and a heretic. And if His humanity and divinity are both represented then they are being confused and hence a Monophysite and a heretic.

In reply to these many clever arguments, two great theologians St. John of Damascus and St. Theodore the Studite were able to put forth the answers. St. John basically stated that since God became man, and walked among us, we knew what he looked like so there is a change in the relationship between God and His people. To say that Christ cannot be represented is to fall into the heresy of Arianism. So representation is not only good but necessary to prove the Incarnation. And, the argument went, we don’t divide or confuse natures in icons but rather pass honor through them to the prototype. Finally,, and this was a vital argument, one doesn’t worship (lateria) icons….that is reserved for God alone. But rather one venerates (proskynes) the icons as one would venerate any loved one. This veneration gives honor to Christ, the Theotokos and the saints of whom they represent. The honor passes through them to those worthy of honor.

Between 726 and 775 AD was know as the “Decade of Blood” as literally hundreds of thousands of Christians were killed, especially monks and nuns, because they held onto their icons. But the Seventh Council in 787 AD theoretically put an end to this. The Council was held in Nicea and applied the theology that St. John of Damascus put forth. It affirmed that icons are to be honored and not worshiped, placed restrictions on what would be considered an icon and how it was to be written and honored, and showed the theological necessity to represent Christ. It as the Council’s decision that a rejection of images was, in fact, a rejection of God in Christ and the Holy Spirit.

The attacks, however, did not abate. Emperor Leo V renewed the iconoclastic policies in 815 AD. He ordered that icons be placed out of reach of the people so they could not be venerated or kissed. On Palm Sunday in 815 AD, St. Theodore the Studite led a procession through the main part of Constantinople with icons against the imperial decree. This was met by attacks, tortures and murders. His argument was against those who charged the nature of Christ was being confused. He stated that Christ became a particular man in at a particular time and thus His person is needed to be shown not his nature. In addition, since man was created in the “image and likeness” of God, we all are icons and as such, icons are a divine action. Finally icons lead us through our eyes to God and truth the same way our ears lead us to God by hearing the Scriptures. This was the final answer to the problem and iconoclasm abated.

The main people for this event are divided into two camps, iconoclasts and iconodules. The iconoclasts were the Emperor Leo III, Constantine V and Leo V. On the side of icons are St. John of Damascus, St. Theodore the Studite, Patriarch Nicephorus, and of course, we honor the Empress Irene and Theodora for their roles.

First and foremost, one should read the results of the Seventh Ecumenical Council. We also read the Synodikon at the Vespers of the Triumph of Orthodoxy each year. Canon 82 of the Synod in Trullo is also important in understanding early attempt s at iconoclasm as is the writings of the pagan Porphyry. But the classics, and they should be read as they apply equally strongly in today’s iconoclastic society, is St. John of Damascus’ On the Divine Images and St. Theodore the Studites’ On the Holy Icons. They are powerful theological works which fully answer every argument used against the veneration of icons….all of which we see being brought out today by protestant groups against icons. Interestingly, they both wrote many other works used in the liturgical services today.

The 7th Ecumenical Council