One of the distinctive features of Orthodox worship is the place it assigns to icons. In the eighth and ninth century there were disputes concerning icons. These disputes were between the iconodules, those who favoured having icons in our churches and homes, and the iconoclasts, those who didn’t. The iconoclasts (literally icon smashers), who seeing icons as idols, destroyed them. The second and final of these disputes came to an end in the year 843, when icons were restored to their rightful place. This restoration of the icons in 843, is commemorated today, on the first Sunday of lent, the Sunday of Orthodoxy.

Today we will consider three questions:
1. Why do we disagree with the iconoclast view that icons are idols?
2. Why do we have icons in our churches and homes?
3. What does it mean to be a living icon?

Firstly, then, why do we disagree that icons are idols.

The second of the Ten commandments says: You shall not make for yourself a carved image, any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth, you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God.

Those against venerating icons, took this command to mean that icons should not be made and certainly should not be used in worship. Saint John of Damascus, commenting on the commandment said: The one thing aimed for is that no created thing can be adored in
place of the creator.

So, the intention of the second commandment is that we don’t adore anything in place of the creator. Let’s consider the icon in this context. First, let’s take an example from life which might help illustrate our understanding of the icon? If I have a picture of my wife, Tamara, on my desk, would she be jealous that somehow, I love the picture more than I love her? If so, I think that would be a little crazy.  If I had a picture of Tamara on my desk, I think she would be quite pleased. If I were to kiss the picture of Tamara, it would be out of love for her, not for the piece of paper. I may cherish the piece of paper with her picture, but I would be kissing it out of love for her.

In a similar way, when we venerate an icon of Christ, our worship passes to Christ who is depicted. Similarly, in venerating an icon of his mother, or the saints, our honouring of them passes to the saint depicted. So, we can conclude that an icon is not something we adore in place of the creator.

Secondly, then, why do we have icons in our churches and homes?

Based on what we have said so far, we could simply say, out of love for God and the saints depicted. But here we must say a little more. Saint John of Damascus says: In former times [that is before the coming of Christ] God, who is without form or body, could never be depicted. Those in favour of venerating icons and those who were against doing so agreed on this point, we cannot paint an image of God according to our imagination.

We only paint images of God as he has been revealed to us. We don’t paint images of God the Father. We don’t paint images of the Holy Spirit, except in the context in which he has been revealed. We paint the Holy Spirit as a dove in the icon of Theophany. We also paint the Holy Spirit as tongues of fire in the icon of Pentecost.

Regarding Christ, Saint John of Damascus therefore says: …but I paint the image of God who became visible in the flesh. Our painting of icons is a witness to the Incarnation, to God becoming man. Saint John of Damascus goes on to say: I do not worship matter; I worship the Creator of matter who became matter for my sake.

Icons are also a means of teaching, for example you can tell someone the Christmas story by showing them the Christmas icon. More importantly, icons are a place of encounter, they show a transfigured reality, a heavenly reality, into which we enter. They are sometimes spoken of as windows, or doors through which we encounter heaven.

Thirdly, then, what it means to be a living icon?

All human beings are made in the image of God, are icons of God. We are icons of God in two ways. We are icons of God as Trinity, a loving union of Father, Son and Holy Spirit. Each of us is also an icon of Christ. Christ identifies himself with each one of us, and everyone who has ever lived, in their need.

In Matthew 25 we read: I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me. And when questioned about this, Christ says: Assuredly, I say to you, in as much as you did it to one of the least of these My brethren, you did it to Me.’

The message to us is to show love to all people we meet, as if to Christ himself. Due to the fall, we are inclined, like Adam and Eve, to be quick to blame and judge others. Adam blamed Eve, Eve blamed the serpent. We are reminded of this in the Lenten prayer of Saint Ephraim in the phrase: Grant that I may see my own errors and not judge my brother (or sister).

We are also to be quick to forgive, as we read in Last week’s Gospel on Forgiveness Sunday: For if you forgive men their trespasses, your heavenly Father will also forgive you.

Christ is in our midst!

Given by Father Richard