ON THE HOLY ICONS
On The Holy Icons
One of the first things that strikes a non-Orthodox visitor to an Orthodox church is the prominent place assigned to Holy Icons. The Iconostasis is covered with them, while others are placed in prominent places throughout the church building. The walls and ceiling are covered with iconic murals. The Orthodox faithful prostrate themselves before Icons, kiss them, and burn candles before them. The are censed by the clergy and carried in processions. Considering the obvious importance of the Holy Icons, then, questions may certainly be raised concerning them: What do these gestures and actions mean? What is the significance of Icons? Are they not idols or the like, prohibited by the Old Testament?
Icons have been used for prayer from the first centuries of Christianity. Sacred Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the "Icon-Made-Without-Hands") and of Icons of the Most Holy Theotokos immediately after Him. Sacred Tradition witnesses that the Orthodox Church had a clear understanding of the importance of Icons right from the beginning; and this understanding never changed, for it is derived from the teachings concerning the Incarnation of the Second Person of the Holy Trinity "No one has ever seen God; only the Son, Who is in the bosom of the Father, He has made Him known."(John 1:18), the Evangelist proclaims. That is, He has revealed the Image or Icon of God. For being the brightness of [God’s] glory, and the express image of [God’s] person (Hebrews 1:3), the Word of God in the Incarnation revealed to the world, in His own Divinity, the Image of the Father. When St. Philip asks Jesus, "Lord, show us the Father", He answered him: "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father" (John 14:8-9). Thus as the Son is in the bosom of the Father, likewise after the Incarnation He is consubstantial with the Father, according to His divinity being the Father s Image, equal in honor to Him.
The truth expressed above, which is revealed in Christianity, thus forms the foundations of Christian pictorial art. The Image (or Icon) not only does not contradict the essence of Christianity, but is unfailingly connected with it; and this is the foundation of the tradition that from the very beginning the Good News was brought to the world by the Church both in word and image.
St. John of Damascus, an eighth century Father of the Church, who wrote at the height of the iconoclastic (anti-icon) controversies in the Church, explains, that because "the Word of God became flesh" (John 1:14), we are no longer in our infancy; we have grown up, we have been given by God the power of discrimination and we know what can be depicted and what is indescribable. Since the Second Person of the Holy Trinity appeared to us in the flesh, we can portray Him and reproduce for contemplation Him Who has condescended to be seen. We can confidently represent God the Invisible--not as an invisible being, but as one Who has made Himself visible for our sake by sharing in our flesh and blood.
Holy Icons developed side by side with the Divine Services and, like the Services, expressed the teaching of the Church in conformity with the word of Holy Scripture. Following the teaching of the 7th Ecumenical Council, the Icon is seen not as simple art, but that there is a complete correspondence of the Icon to Holy Scripture, "for if the [Icon] is shown by [Holy Scripture], [Holy Scripture] is made incontestably clear by the [Icon]" [Acts of the 7th Ecumenical Council, 6].
As the word of Holy Scripture is an image, so the image is also a word, for, according to St. Basil the Great "By depicting the divine, we are not making ourselves similar to idolaters; for it is not the material symbol that we are worshiping, but the Creator, Who became corporeal for our sake and assumed our body in order that through it He might save mankind." We also venerate the material objects through which our salvation is effected--the blessed wood of the Cross, the Holy Gospel, Holy Relics of Saints, and, above all, the Most-Pure Body and Blood of Christ, which have grace-bestowing properties and Divine Power. Orthodox Christians do not venerate an Icon of Christ because of the nature of the wood or the paint, but rather we venerate the inanimate image of Christ with the intention of worshiping Christ Himself as God Incarnate through it.
We kiss an Icon of the Blessed Virgin as the Mother of the Son of God, just as we kiss the Icons of the Saints as God s friends who struggled against sin, imitating Christ by shedding their blood for Him and followed in His footsteps. Saints are venerated as those who were glorified by God and who became, with God s help, terrible to the Enemy, and benefactors to those advancing in the faith.
The Icons of the Saints act as a meeting point between the living members of the Church [Militant] on earth and the Saints who have passed on to the Church [Triumphant] in Heaven. The Saints depicted on the Icons are not remote, legendary figures from the past, but contemporary, personal friends. As meeting points between Heaven and earth, the Icons of Christ, His Mother, the Angels and Saints constantly remind the faithful of the invisible presence of the whole company of Heaven; they visibly express the idea of Heaven on earth.
Icons have been used for prayer from the first centuries of Christianity. Sacred Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the "Icon-Made-Without-Hands") and of Icons of the Most Holy Theotokos immediately after Him. Sacred Tradition witnesses that the Orthodox Church had a clear understanding of the importance of Icons right from the beginning; and this understanding never changed, for it is derived from the teachings concerning the Incarnation of the Second Person of the Holy Trinity "No one has ever seen God; only the Son, Who is in the bosom of the Father, He has made Him known."(John 1:18), the Evangelist proclaims. That is, He has revealed the Image or Icon of God. For being the brightness of [God’s] glory, and the express image of [God’s] person (Hebrews 1:3), the Word of God in the Incarnation revealed to the world, in His own Divinity, the Image of the Father. When St. Philip asks Jesus, "Lord, show us the Father", He answered him: "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father" (John 14:8-9). Thus as the Son is in the bosom of the Father, likewise after the Incarnation He is consubstantial with the Father, according to His divinity being the Father s Image, equal in honor to Him.
The truth expressed above, which is revealed in Christianity, thus forms the foundations of Christian pictorial art. The Image (or Icon) not only does not contradict the essence of Christianity, but is unfailingly connected with it; and this is the foundation of the tradition that from the very beginning the Good News was brought to the world by the Church both in word and image.
St. John of Damascus, an eighth century Father of the Church, who wrote at the height of the iconoclastic (anti-icon) controversies in the Church, explains, that because "the Word of God became flesh" (John 1:14), we are no longer in our infancy; we have grown up, we have been given by God the power of discrimination and we know what can be depicted and what is indescribable. Since the Second Person of the Holy Trinity appeared to us in the flesh, we can portray Him and reproduce for contemplation Him Who has condescended to be seen. We can confidently represent God the Invisible--not as an invisible being, but as one Who has made Himself visible for our sake by sharing in our flesh and blood.
Holy Icons developed side by side with the Divine Services and, like the Services, expressed the teaching of the Church in conformity with the word of Holy Scripture. Following the teaching of the 7th Ecumenical Council, the Icon is seen not as simple art, but that there is a complete correspondence of the Icon to Holy Scripture, "for if the [Icon] is shown by [Holy Scripture], [Holy Scripture] is made incontestably clear by the [Icon]" [Acts of the 7th Ecumenical Council, 6].
As the word of Holy Scripture is an image, so the image is also a word, for, according to St. Basil the Great "By depicting the divine, we are not making ourselves similar to idolaters; for it is not the material symbol that we are worshiping, but the Creator, Who became corporeal for our sake and assumed our body in order that through it He might save mankind." We also venerate the material objects through which our salvation is effected--the blessed wood of the Cross, the Holy Gospel, Holy Relics of Saints, and, above all, the Most-Pure Body and Blood of Christ, which have grace-bestowing properties and Divine Power. Orthodox Christians do not venerate an Icon of Christ because of the nature of the wood or the paint, but rather we venerate the inanimate image of Christ with the intention of worshiping Christ Himself as God Incarnate through it.
We kiss an Icon of the Blessed Virgin as the Mother of the Son of God, just as we kiss the Icons of the Saints as God s friends who struggled against sin, imitating Christ by shedding their blood for Him and followed in His footsteps. Saints are venerated as those who were glorified by God and who became, with God s help, terrible to the Enemy, and benefactors to those advancing in the faith.
The Icons of the Saints act as a meeting point between the living members of the Church [Militant] on earth and the Saints who have passed on to the Church [Triumphant] in Heaven. The Saints depicted on the Icons are not remote, legendary figures from the past, but contemporary, personal friends. As meeting points between Heaven and earth, the Icons of Christ, His Mother, the Angels and Saints constantly remind the faithful of the invisible presence of the whole company of Heaven; they visibly express the idea of Heaven on earth.
posted by Father Lawrence | 3:30 AM
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