Icon

An icon (from Greek {{polytonic|?????}}, eikon, "image") is an image, picture, or representation; it is a sign or likeness that stands for an object by signifying or representing it, or by analogy, as in semiotics; in computers an icon is a symbol on the monitor used to signify a command; by extension, icon is also used, particularly in modern popular culture, in the general sense of symbol — i.e. a name, face, picture or even a person readily recognized as having some well-known significance or embodying certain qualities.

Eastern Orthodox and Roman Catholic teaching about Icons

Icons are used particularly in Eastern Orthodox, Coptic Orthodox, Oriental Orthodox, and Eastern-rite Catholic churches.

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The Eastern Orthodox view of the origin of icons is quite different from that of mainstream scholarship and even from the contemporary Roman Catholic view: "The Orthodox Church maintains and teaches that the sacred image has existed from the beginning of Christianity" (Leonid Ouspensky, Theology of the Icon, St. Vladimir's Seminary Press, 1978). Accounts that non-Orthodox writers consider legends are, within Eastern Orthodoxy, accepted as history, because they are a part of Church Tradition. Thus accounts such as that of the miraculous "Image Not Made by Hands," and the weeping and moving "Mother of God of the Sign" of Novgorod are accepted as fact: "Church 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." (These Truths we Hold, St. Tikhon's Seminary Press, 1986). Eastern Orthodox further believe that "a clear understanding of the importance of Icons" was part of the church from its very beginning, and has never changed, although explanations of their importance may have developed over time.

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Eastern Orthodox find the first instance of an image or icon in the Bible when God made man in His own image (Septuagint Greek eikona), recorded in Genesis 1:26-27. In Exodus, God commanded that the Israelites not make any graven image; but soon afterwards, he commanded that they make graven images of cherubim and other like things, both as statues and woven on tapestries. Later, Solomon included still more such imagery when he built the first temple. Eastern Orthodox believe these qualify as icons, in that they were visible images depicting heavenly beings and, in the case of the cherubim, used to indirectly indicate God's presence above the Ark.

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In Numbers it is written that God told Moses to make a bronze serpent and hold it up, so that anyone looking at the snake would be healed of their snakebites. In John 3, Jesus refers to the same serpent, saying that he must be lifted up in the same way that the serpent was. John of Damascus also regarded the brazen serpent as an icon. Further, Jesus Christ himself is called the "image of the invisible God" in Colossians 1:15, and is therefore in one sense an icon. As people are also made in God's images, people are also considered to be living icons, and are therefore "censed" along with painted icons during Orthodox prayer services.

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Orthodoxy believes that those who refuse to venerate icons also "refuse to worship God's Son." According to John of Damascus, anyone who tries to destroy icons "is the enemy of Christ, the Holy Mother of God and the saints, and is the defender of the Devil and his demons." This is because the theology behind icons is closely tied to the Church's teaching about the humanity and divinity of Jesus, so that attacks on icons typically have the effect of undermining or attacking the Church's teaching about Jesus himself.

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The Eastern Orthodox teaching regarding veneration of icons is that the praise and veneration shown to the icon passes over to the archetype (Basil of Caesarea,On the Holy Spirit 18:45: "The honor paid to the image passes to the prototype"). Thus to kiss an icon of Christ, in the Eastern Orthodox view, is to show love towards Christ Jesus himself, not mere wood and paint making up the physical substance of the icon. Worship of the icon as somehow entirely separate from its prototype is expressly forbidden by the Seventh Ecumenical Council; standard teaching in the Eastern Orthodox and Roman Catholic churches alike conforms to this principle. The Catholic Church accepts the use of religious images, but it did not entirely agree with the Eastern Orthodox viewpoint that led to icons being almost a symbol of the Orthodox Church today.

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The Latin Church of the West, which after 1054 was to become separate as the Roman Catholic Church, accepted the decrees of the iconodule Seventh Ecumenical Council regarding images. There is some minor difference, however, in the Catholic attitude to images from that of the Orthodox. Following Gregory the Great, Catholics emphasize the role of images as the Biblia Pauperum, the ?Bible of the Poor,? from which those who could not read could nonetheless learn. This view of images as educational is shared by most Protestants.

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Catholics also, however, accept in principle the Eastern Orthodox veneration of images, believing that whenever approached, images of the cross, saints, etc. are to be reverenced. Though using both flat wooden panel and stretched canvas paintings, Catholics traditionally have also favored images in the form of three-dimensional statuary; just the opposite is true of Eastern Orthodoxy, which refuses to use statuary (which was forbidden by the Seventh Ecumenical Council) and prefers the flat panel icon.

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