Iconodulism (also iconoduly or iconodulia) designates the religious service to icons (kissing and honourable veneration, incense, and candlelight). The term comes from Neoclassical Greek εἰκονόδουλος (eikonodoulos) (from Greek: εἰκόνα – icon (image) + Greek: δοῦλος – servant), meaning "one who serves images (icons)". It is also referred to as iconophilism (also iconophily or iconophilia from Greek: εἰκόνα – icon (image) + Greek: φιλέω – love) designating a positive attitude towards the religious use of icons. In the history of Christianity, iconodulism (or iconophilism) was manifested as a moderate position, between two extremes: iconoclasm (radical opposition to the use of icons) and iconolatry (idolatric veritable (full) adoration of icons).[1][2]
Late 14th-early 15th century icon illustrating the "Triumph of Orthodoxy" under the Byzantine empress Theodora over iconoclasm in 843. (National Icon Collection 18, British Museum).
In contrast to moderate or respectful adoration, various forms of latria of icons (iconolatry) were also starting to appear,[when?] mainly in popular worship. Since veritable (full) adoration was reserved for God alone, such an attitude towards icons as objects was seen as a form of idolatry. In reaction to that, the idolatrous misuse of icons was criticized and by the beginning of the 8th century some radical forms of criticism (iconoclasm) were also starting to emerge, arguing not only against adoration of icons, but also against any form of adoration and use of icons in religious life.[1]
The iconoclastic controversy emerged in the Byzantine Empire and lasted through the 8th and the 9th centuries. The most famous iconodules (proponents of the veneration of icons) during that time were saints John of Damascus and Theodore the Studite. The controversy was instigated by the Byzantine Emperor Leo III in 726,[3] when he ordered the removal of the image of Christ above the Chalke Gate of the imperial palace in Constantinople.[4] A wider prohibition of icons followed in 730. St. John of Damascus argued successfully that to prohibit the use of icons was tantamount to denying the incarnation, the presence of the Word of God in the material world. Icons reminded the church of the physicality of God as manifested in Jesus Christ.
Kissing and respected worship (Greek: «ἀσπασμόν καί τιμητικήν προσκύνησιν»; Latin: «osculum et honorariam adorationem»), incense and candles[5][6][7] for icons was established by the Second Council of Nicaea (Seventh Ecumenical Council) in 787. The Council decided that icons should not be destroyed, as was advocated and practiced by the iconoclasts, nor veritable (full) worshiped or adored [8] (Greek: «ἀληθινήν λατρείαν»; Latin: «veram latriam»), as was practiced by iconolatrists, but they needed to be kissed and they needed respectful worship as symbolic representations of God, angels or saints.[9] Such a position was approved by Pope Adrian I, but due to mis-translations of conciliar acts from Greek into Latin, a controversy arose in the Frankish kingdom, resulting in the creation of Libri Carolini.[10] The last outburst of iconoclasm in the Byzantine Empire was overcome at the Council of Constantinople (843), which reaffirmed the adoration of icons in an event celebrated as the Feast of Orthodoxy.[11]
The Council of Trent (XIX Ecumenical Council of the Catholic Church) in 1563 confirmed iconodulism. But this council, unlike the Council of Nicaea, used a different expression in relation to icons: "honour and veneration" (Latin: honorem et venerationem). Its decree reads: "we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ; and we venerate the saints, whose similitude they bear" (Latin: «ita ut per imagines, quas osculamur, et coram quibus caput aperimus, et procumbimus, Christum adoremus, et Sanctos quorum illae similitudinem gerunt, veneremur»).[12][13]
^Sacrorum conciliorum nova et amplissima collectio. Tomus 13 col. 378
^"The Nicene Council nullified the decrees of the iconoclastic Synod of Constantinople, and solemnly sanctioned a limited worship (proskynesis) of images." – Philip Schaff. «History of the christian church» / Volume III / FOURTH PERIOD: THE CHURCH AMONG THE BARBARIANS. From Gregory I. To Gregory VII. A. D. 590–1049 (1073). / CHAPTER X. WORSHIP AND CEREMONIES. / § 102. The Restoration of Image-Worship by the Seventh Oecumenical Council, 787.
^"true worship of faith", – The Seven ecumenical councils of the undivided church : their canons and dogmatic decrees, together with the canons of all the local synods which have received ecumenical acceptance / by Percival, Henry R, / 1900 / p. 550
^The Council of Trent. The Twenty-Fifth Session. On the invocation, veneration, and relics of saints and of sacred images./ The canons and decrees of the sacred and oecumenical Council of Trent, / Ed. and trans. J. Waterworth (London: Dolman, 1848), 232–289.
Sourcesedit
Meyendorff, John (1989). Imperial unity and Christian divisions: The Church 450–680 A.D. The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press. ISBN9780881410563.
Ostrogorsky, George (1956). History of the Byzantine State. Oxford: Basil Blackwell.
Barnard, Leslie William (1974). The Graeco-Roman and oriental background of the iconoclastic controversy. Vol. 5. Brill. ISBN90-04-03944-9.
Mendham, John (1850). The Seventh General Council, the Second of Nicaea, Held A.D. 787, in which the Worship of Images was Established: With Copious Notes from the "Caroline Books", Compiled by Order of Charlemagne for Its Confutation. London: W.E. Painter.
April 11, 2024
iconodulism, also, iconoduly, iconodulia, designates, religious, service, icons, kissing, honourable, veneration, incense, candlelight, term, comes, from, neoclassical, greek, εἰκονόδουλος, eikonodoulos, from, greek, εἰκόνα, icon, image, greek, δοῦλος, servant. Iconodulism also iconoduly or iconodulia designates the religious service to icons kissing and honourable veneration incense and candlelight The term comes from Neoclassical Greek eἰkonodoylos eikonodoulos from Greek eἰkona icon image Greek doῦlos servant meaning one who serves images icons It is also referred to as iconophilism also iconophily or iconophilia from Greek eἰkona icon image Greek filew love designating a positive attitude towards the religious use of icons In the history of Christianity iconodulism or iconophilism was manifested as a moderate position between two extremes iconoclasm radical opposition to the use of icons and iconolatry idolatric veritable full adoration of icons 1 2 Contents 1 History 2 See also 3 References 4 SourcesHistory edit nbsp Late 14th early 15th century icon illustrating the Triumph of Orthodoxy under the Byzantine empress Theodora over iconoclasm in 843 National Icon Collection 18 British Museum In contrast to moderate or respectful adoration various forms of latria of icons iconolatry were also starting to appear when mainly in popular worship Since veritable full adoration was reserved for God alone such an attitude towards icons as objects was seen as a form of idolatry In reaction to that the idolatrous misuse of icons was criticized and by the beginning of the 8th century some radical forms of criticism iconoclasm were also starting to emerge arguing not only against adoration of icons but also against any form of adoration and use of icons in religious life 1 The iconoclastic controversy emerged in the Byzantine Empire and lasted through the 8th and the 9th centuries The most famous iconodules proponents of the veneration of icons during that time were saints John of Damascus and Theodore the Studite The controversy was instigated by the Byzantine Emperor Leo III in 726 3 when he ordered the removal of the image of Christ above the Chalke Gate of the imperial palace in Constantinople 4 A wider prohibition of icons followed in 730 St John of Damascus argued successfully that to prohibit the use of icons was tantamount to denying the incarnation the presence of the Word of God in the material world Icons reminded the church of the physicality of God as manifested in Jesus Christ Kissing and respected worship Greek ἀspasmon kai timhtikhn proskynhsin Latin osculum et honorariam adorationem incense and candles 5 6 7 for icons was established by the Second Council of Nicaea Seventh Ecumenical Council in 787 The Council decided that icons should not be destroyed as was advocated and practiced by the iconoclasts nor veritable full worshiped or adored 8 Greek ἀlh8inhn latreian Latin veram latriam as was practiced by iconolatrists but they needed to be kissed and they needed respectful worship as symbolic representations of God angels or saints 9 Such a position was approved by Pope Adrian I but due to mis translations of conciliar acts from Greek into Latin a controversy arose in the Frankish kingdom resulting in the creation of Libri Carolini 10 The last outburst of iconoclasm in the Byzantine Empire was overcome at the Council of Constantinople 843 which reaffirmed the adoration of icons in an event celebrated as the Feast of Orthodoxy 11 The Council of Trent XIX Ecumenical Council of the Catholic Church in 1563 confirmed iconodulism But this council unlike the Council of Nicaea used a different expression in relation to icons honour and veneration Latin honorem et venerationem Its decree reads we kiss and before which we uncover the head and prostrate ourselves we adore Christ and we venerate the saints whose similitude they bear Latin ita ut per imagines quas osculamur et coram quibus caput aperimus et procumbimus Christum adoremus et Sanctos quorum illae similitudinem gerunt veneremur 12 13 See also editByzantine iconoclasm Iconoclasm Iconography Idolatry Iconolatry Council of Constantinople 843 References edit a b Ostrogorsky 1956 Mendham 1850 p LIX Ostrogorsky 1956 p 143 Lowden John 1997 Early Christian and Byzantine Art London Phaidon Press p 155 ISBN 0714831689 Sacrorum conciliorum nova et amplissima collectio Tomus 13 col 378 The Nicene Council nullified the decrees of the iconoclastic Synod of Constantinople and solemnly sanctioned a limited worship proskynesis of images Philip Schaff History of the christian church Volume III FOURTH PERIOD THE CHURCH AMONG THE BARBARIANS From Gregory I To Gregory VII A D 590 1049 1073 CHAPTER X WORSHIP AND CEREMONIES 102 The Restoration of Image Worship by the Seventh Oecumenical Council 787 Mendham 1850 p 440 true worship of faith The Seven ecumenical councils of the undivided church their canons and dogmatic decrees together with the canons of all the local synods which have received ecumenical acceptance by Percival Henry R 1900 p 550 Ostrogorsky 1956 p 158 Ostrogorsky 1956 pp 163 165 Ostrogorsky 1956 p 189 Sacrosanctum Concilium Tridentinum p 579 The Council of Trent The Twenty Fifth Session On the invocation veneration and relics of saints and of sacred images The canons and decrees of the sacred and oecumenical Council of Trent Ed and trans J Waterworth London Dolman 1848 232 289 Sources editMeyendorff John 1989 Imperial unity and Christian divisions The Church 450 680 A D The Church in history Vol 2 Crestwood NY St Vladimir s Seminary Press ISBN 9780881410563 Ostrogorsky George 1956 History of the Byzantine State Oxford Basil Blackwell Barnard Leslie William 1974 The Graeco Roman and oriental background of the iconoclastic controversy Vol 5 Brill ISBN 90 04 03944 9 Mendham John 1850 The Seventh General Council the Second of Nicaea Held A D 787 in which the Worship of Images was Established With Copious Notes from the Caroline Books Compiled by Order of Charlemagne for Its Confutation London W E Painter Retrieved from https en wikipedia org w index php title Iconodulism amp oldid 1177568160, wikipedia, wiki, book, books, library,
