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John Damacene differentiated between two types of worship: absolute and relative. Absolute worship (or adoration) was the type that belonged only to God. Relative worship (or veneration) was given only to those things that deserved it, and only insofar as that worship was then transferred to God.
In support of the veneration of matter, he noted that the Incarnation joined matter to God, and that salvation had been accomplished through matter. He said, “I salute matter and I approach it with reverence, and I worship that through which my salvation has come. I honor it, not as God, but because it is full of divine grace and strength” (Anderson, 61-62).
Furthermore, he added, “I do not worship matter; I worship the Creator of matter who became matter for my sake, who willed to take His abode in matter; who worked out my salvation through matter” (Anderson, 23).
As evidence of this point, he claimed that, “obviously I do not worship matter; for if it should happen that a cross, which has been fashioned from matter, should be ruined, I would consign it to the fire, and the same with damaged images” (Anderson, 64).
Anderson, David; Ed. 2000. On the Divine Images: Three Apologies Against Those Who Attack the Divine Images. Crestwood: St. Vladimir’s Seminary Press.
In support of the veneration of matter, he noted that the Incarnation joined matter to God, and that salvation had been accomplished through matter. He said, “I salute matter and I approach it with reverence, and I worship that through which my salvation has come. I honor it, not as God, but because it is full of divine grace and strength” (Anderson, 61-62).
Furthermore, he added, “I do not worship matter; I worship the Creator of matter who became matter for my sake, who willed to take His abode in matter; who worked out my salvation through matter” (Anderson, 23).
As evidence of this point, he claimed that, “obviously I do not worship matter; for if it should happen that a cross, which has been fashioned from matter, should be ruined, I would consign it to the fire, and the same with damaged images” (Anderson, 64).
Anderson, David; Ed. 2000. On the Divine Images: Three Apologies Against Those Who Attack the Divine Images. Crestwood: St. Vladimir’s Seminary Press.
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Besides establishing the worthiness of matter, John also defended the making and use of images. Most significantly, he needed to deal with the Old Testament prohibition against images. He noted that God was the original maker of images, for mankind was created in the image of God. He noted that images were not in themselves forbidden, but merely images that usurped the worship belonging only to God.
Thus, he reinterpreted the commandment of God; “You shall have no other gods before Me; you shall adore no creature as God; you shall not adore the creature instead of the Creator” (Anderson, 57).
He also noted that images were not altogether forbidden in ancient times, for “the temple which Solomon built was dedicated with the blood of animals, and decorated with the images of animals: lions and oxen, and palm trees and pomegranates. Now the Church is consecrated by the blood of Christ and His saints, and it is adorned with the images of Christ and the saints” (Anderson, 62).
Thus, he reinterpreted the commandment of God; “You shall have no other gods before Me; you shall adore no creature as God; you shall not adore the creature instead of the Creator” (Anderson, 57).
He also noted that images were not altogether forbidden in ancient times, for “the temple which Solomon built was dedicated with the blood of animals, and decorated with the images of animals: lions and oxen, and palm trees and pomegranates. Now the Church is consecrated by the blood of Christ and His saints, and it is adorned with the images of Christ and the saints” (Anderson, 62).
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John understood that one use of images is to be reminders of God’s activity in the past. In this, he sees that God instituted the first material memorials of his activity, commanding the Israelites to set up an altar of twelve stones to remind them that God had helped them cross the Jordon River. Images can thus be made to remind us of worthy deeds performed in history in order to honor those involved. “They assist the increase of virtue, that evil men might be put to shame and overthrown, and they benefit generations to come, that by gazing upon such images we may be encouraged to flee evil and desire good” (Anderson, 77).
Both words and pictures can be such images. Thus, John asked, “shall we not then record with images the saving passion and miracles of Christ our God, so that when my son asks me ‘What is this?’ I may say that God the Word became man, and that through him… the whole human race regained its original happiness?” (Anderson, 26).
In addition to the making of images, John also defended the specific use of icons, a particular type of image. Icons were venerated as links to spiritual realities. In the Old Testament, John noted that images as words were honored through scripture, and images as objects were honored through Aaron’s staff, the jar of manna, and the onyx stones, among others. He says that when “we venerate images; it is not veneration offered to matter, but to those who are portrayed through matter in the images. Any honor given to an image is transferred to its prototype” (Anderson, 89).
As ancient examples, John claims that “the former holy things, the tent, and everything therein were made by hands, and no one can deny that they were venerated” (Anderson, 33).
Both words and pictures can be such images. Thus, John asked, “shall we not then record with images the saving passion and miracles of Christ our God, so that when my son asks me ‘What is this?’ I may say that God the Word became man, and that through him… the whole human race regained its original happiness?” (Anderson, 26).
In addition to the making of images, John also defended the specific use of icons, a particular type of image. Icons were venerated as links to spiritual realities. In the Old Testament, John noted that images as words were honored through scripture, and images as objects were honored through Aaron’s staff, the jar of manna, and the onyx stones, among others. He says that when “we venerate images; it is not veneration offered to matter, but to those who are portrayed through matter in the images. Any honor given to an image is transferred to its prototype” (Anderson, 89).
As ancient examples, John claims that “the former holy things, the tent, and everything therein were made by hands, and no one can deny that they were venerated” (Anderson, 33).
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John needed to defend against the charge of idolatry associated with the reverence of icons. In response to the claim that spiritual realities cannot be depicted visibly, he made the point that “God wills that we should not be totally ignorant of bodiless creatures, and so He clothed them with forms and shapes, and used images comprehensible to our nature, material forms which could be seen by the spiritual vision of the mind. From these we make images and representations, for how else could the cherubim be shown as having form?” (Anderson, 79).
He acknowledged that “if we attempted to make an image of the invisible God, this would be sinful indeed…. If we made images of men and believed them to be gods, and adored them as if they were so, we would be truly impious…. But we are not mistaken if we make the image of God incarnate” (Anderson, 52).
Taking into account the incarnation, he makes the natural distinction that “since divine nature has assumed our nature, we have been given a life-bearing and saving remedy, which has glorified our nature and led it to incorruption” (Anderson, 58).
For example, though a corpse was once considered unclean, now the death of the saints is honored because Christ sanctified the body when he became Incarnate. Likewise, making images of God was forbidden because He was invisible, but now is acceptable, because Christ became visible.
He acknowledged that “if we attempted to make an image of the invisible God, this would be sinful indeed…. If we made images of men and believed them to be gods, and adored them as if they were so, we would be truly impious…. But we are not mistaken if we make the image of God incarnate” (Anderson, 52).
Taking into account the incarnation, he makes the natural distinction that “since divine nature has assumed our nature, we have been given a life-bearing and saving remedy, which has glorified our nature and led it to incorruption” (Anderson, 58).
For example, though a corpse was once considered unclean, now the death of the saints is honored because Christ sanctified the body when he became Incarnate. Likewise, making images of God was forbidden because He was invisible, but now is acceptable, because Christ became visible.
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Now I have finished posting the solid defense of venerating icons.
I believe that many who venerate icons are in fact idolaters. I also believe that many Christians are missing out on the beautiful things that artists have made by inspiration of God by hating spiritual images.
I believe there is a middle-ground between destroying all icons and worshiping them.
I would like a discussion to find this middle-ground.
I believe that many who venerate icons are in fact idolaters. I also believe that many Christians are missing out on the beautiful things that artists have made by inspiration of God by hating spiritual images.
I believe there is a middle-ground between destroying all icons and worshiping them.
I would like a discussion to find this middle-ground.
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On the Divine Images: Three Apologies Against Those Who Attack the Divine Images: St John of Damascus, David Anderson: 9780913836620: Amazon.com: Books
He is an author. He wrote a book that supports your views on icons.
He is an author. He wrote a book that supports your views on icons.
i·dol·ize (
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)tr.v. i·dol·ized, i·dol·iz·ing, i·dol·iz·es1. To regard with blind admiration or devotion. See Synonyms at revere[SUP]1[/SUP].
2. To worship as an idol.
To worship is to treat it above all things with love from the heart. In those times the people didn't know how to worship, because their hearts were hard. So they had gotten on their hands and knees and started using flattering words to the objects or beings that they were worshiping and believing that this will show how great their love for their God. They had even tied little books or scrolls of God's word to their heads and hands to show that they are keeping His words with them at all times.
Isaiah 29:13The Lord says: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.
Psalm 12:2Everyone lies to their neighbor; they flatter with their lips but harbor deception in their hearts.
Psalm 78:36But then they would flatter him with their mouths, lying to him with their tongues;
Matthew 6:21For where your treasure is, there your heart will be also.
1 Corinthians 14:20Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults.
1 Corinthians 3:2I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready.
Hebrews 5:14But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.
Luke 8:14The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches and pleasures, and they do not mature.
Colossians 1:28He is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ.
Hebrews 6:1Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God,
James 1:4Let perseverance finish its work so that you may be mature and complete, not lacking anything.
Hosea 4:6my people are destroyed from lack of knowledge. “Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children.
Lamentations 4:9Those killed by the sword are better off than those who die of famine; racked with hunger, they waste away for lack of food from the field.
Jeremiah 3:15Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding.
John 21:17The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep.
Tefillin (Askhenazic: /ˈtfɪlɨn/; Israeli Hebrew: [tfiˈlin], תפילין) also called phylacteries (/fɪˈlæktəriːz/ from Ancient Greek phylacterion, form ofphylássein, φυλάσσειν meaning "to guard, protect") are a set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah, which are worn by observant Jews during weekday morning prayers. Although "tefillin" is technically the plural form (the singular being "tefillah"), it is loosely used as a singular as well.[SUP][1][/SUP] The hand-tefillin, or shel yad, is placed on the upper arm, and the strap wrapped around the arm, hand and fingers; while the head-tefillin, or shel rosh, is placed above the forehead. The Torah commands that they should be worn to serve as a "sign" and "remembrance" that God brought the children of Israel out of Egypt. Tefillin - Wikipedia, the free encyclopedia
2. To worship as an idol.
To worship is to treat it above all things with love from the heart. In those times the people didn't know how to worship, because their hearts were hard. So they had gotten on their hands and knees and started using flattering words to the objects or beings that they were worshiping and believing that this will show how great their love for their God. They had even tied little books or scrolls of God's word to their heads and hands to show that they are keeping His words with them at all times.
Isaiah 29:13The Lord says: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.
Psalm 12:2Everyone lies to their neighbor; they flatter with their lips but harbor deception in their hearts.
Psalm 78:36But then they would flatter him with their mouths, lying to him with their tongues;
Matthew 6:21For where your treasure is, there your heart will be also.
1 Corinthians 14:20Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults.
1 Corinthians 3:2I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready.
Hebrews 5:14But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.
Luke 8:14The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches and pleasures, and they do not mature.
Colossians 1:28He is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ.
Hebrews 6:1Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God,
James 1:4Let perseverance finish its work so that you may be mature and complete, not lacking anything.
Hosea 4:6my people are destroyed from lack of knowledge. “Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children.
Lamentations 4:9Those killed by the sword are better off than those who die of famine; racked with hunger, they waste away for lack of food from the field.
Jeremiah 3:15Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding.
John 21:17The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep.
Tefillin (Askhenazic: /ˈtfɪlɨn/; Israeli Hebrew: [tfiˈlin], תפילין) also called phylacteries (/fɪˈlæktəriːz/ from Ancient Greek phylacterion, form ofphylássein, φυλάσσειν meaning "to guard, protect") are a set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah, which are worn by observant Jews during weekday morning prayers. Although "tefillin" is technically the plural form (the singular being "tefillah"), it is loosely used as a singular as well.[SUP][1][/SUP] The hand-tefillin, or shel yad, is placed on the upper arm, and the strap wrapped around the arm, hand and fingers; while the head-tefillin, or shel rosh, is placed above the forehead. The Torah commands that they should be worn to serve as a "sign" and "remembrance" that God brought the children of Israel out of Egypt. Tefillin - Wikipedia, the free encyclopedia