Veneration of icons

Icons can be venerated as expression of the incarnation and communion of saints.

50%

Confidence

Supportive

Contrary

Neutral

What it is: The tradition venerates icons of Christ, the Theotokos, the saints, and biblical scenes.

How the tradition understands it: The honor paid to the icon passes to the person represented and is linked to the reality of the incarnation. The icon is seen as theology in image and part of liturgical life.

Basis and context: The seventh ecumenical council and the defense of John of Damascus are decisive references.

Debates and variations: The main compared controversy appears before iconoclast currents or of strong distrust of religious images.

Supportive

John of Damascus, Apologetic Treatises against the Iconoclasts

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Classic defense of sacred images in christological key.

Reference: John of Damascus, Apologetic Treatises against the Iconoclasts.
Content: The text defends veneration of icons from the reality of the incarnation.
Use in debate: One of the most important works for Orthodox theology of icons.

Second Council of Nicaea (787)

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The council legitimizes veneration of icons.

Reference: Second Council of Nicaea, 787.
Content: The council defends the legitimacy of veneration of icons and condemns iconoclasm.
Use in debate: Central source for Orthodox theology of images.

Contrary

Acts 10:25-26

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Peter refuses Cornelius' gesture of prostration.

When Cornelius falls down, Peter raises him up and says that he is only a man. In debates about the veneration of saints, this passage is used to criticize practices that seem to go beyond legitimate honor and approach worship. The Catholic response appeals to the distinction between worship due to God and relative veneration.