Peter, re icons, briefly.

History:

Orthodox tradition holds that St Luke the physician was the first iconographer and his first icon was that of St Mary and the baby Jesus in the well known and popular child sitting on the lap type icon. We do not hold that he conducted a ‘sitting’ with the Virgin and Child but that the picture was brought to him later in life and by miraculous means. Since that time Christians have had examples of mosaics, icons,etc in their Churches, tombs and homes. Ancinet archeology bears record of intricate artwork about Biblical characters on tombs and walls of ancient Christian places of congregation and worship. With the rise of Islam in the 6th and 7th centuries a fundamentalist anti God in matter view was promoted, which bears evidence to this day in Islam that never pictures anything other than arabic writing. This view was encorporated by some Christians who commenced a rampage against icons in the Churches aided at times by ‘iconoclastic’ emperors. The Christian Church called for an ecumenical council on this matter and decided (eventually) that Icons were a received part of the tradition of the Christian Church and were to be retained in the Churches. To this day there has remained those who attack the icons and their veneration as idolatry. A cry first heard by the Moslems to justify their religions views and mimicked by recent protestants to also justify their religious views.

Theology:

Orthodox Tradition asserts that prior to the Incarnation that man could never depict God in flesh. However, at the moment of Incarnation when God took flesh unto Himself that He ‘sanctified’ matter by divinity making it one with His divinity without mingling or confusing the humanity and the divinity. Indeed Orthodox Theology teaches that God Himself was the first iconographer when He created Adam in His own Image. After which confirming the sanctification of matter in the Incarnation of the Child Jesus, who received worship as God. Orthodox Theology remembers that God himself directed Images to be cast of glorious angels in gold and to be placed inthe most holy of holys, in the Jewish Temple. God further blessed this work of mans hands by declaring that He would appear to Israel between the wings of these golden angels over the mercy seat (ark of the covenant). God also directed the Jews to adorn their Temple with scenes of fruit (pomengranetes) and that veneration for the holy was to be conducted (like not touching the ark lest one die-not to eat the shewbread-etc etc). When the Orthodox Church was founded by Christ in 33 AD at the descent of the Holy Spirit the believers continued for a time at private breaking of bread together (holy communion) in their homes and attending the Jewish Synagogues for prayer and worship and mission. Pretty soon thought the apostles were recognised and outed from the synagogues and Temple. They met then in ‘churches’ (assemblies of called out ones) and mimicked their construction of the Christian Churches on the Holy Temple and Synagogues. Christian altars were established, men and women seperated, the priesthood tended the altar and offerings, veneration of the holy was continued, whether it be bowing to each other, bowing ton the Scriptures, kissing the holy things (Bible/Gospel for example) and generally venerating the holy. Within this worship included the depicting of Biblical events in form and matter. In time as various miracles increased in the Christian Churches the faithful received blessings from various aspects of the worship whgich included the icons. This continues to today.

Use of Icons.

As icons are seen to be windows into heaven and to express the lives of saints who have gone before us they are always placed mainly on the eastern wall looking to the west. This depicts the glorious heaven (East) and that the saints are watching us always who are in the west (still struggling on earth). This eastern wall is called the iconostasis and in the centre is the ‘royal doors’ The royal doors are split in two or are curtains with a split from top to bottom representing the rip in the curtain of the temple. Now God was with His people. Icons placed in churches must conform to theological beliefs of the Orthodox Church and if they do not they are not admitted into the Church. Religious paintings are not necessarily icons. The icon must tell the story of the life of the saint, if a martyr, they are covered with a red robe indicating the blood that was shed, if St Mary she must be in white or royal blue representing her purity and ever virginity. When depicted with Christ St Mary must be on the right hand side (Christ’s right hand side our left) to fulfil the psalmist prophecy about her…’At your right hand stands the queen in gold.” When depicting the holy family at the birth or fleeing to Egypt, Joseph must be represented as an aged man, depicting the reality of their relationship. St John the Baptist must be depicted at the baptism of Christ or at his execution. Archangels must not have belly buttons. There is a host of examples.

If an icon qualifies for admittance to the Church then the hierarch shall consecrate it to holy use by anointing the icon in the sign of the cross with holy oil. Once anointed the icon can never be removed from the church or veneration by the people. Nor can it be treated as simply a painting, the artist ceases all ownership of it, it is now Christ’s. During the various seasons of the Church calendar the Icon relative to the season is displayed prominently in the Church. Often processions of the icon are made around the church where the faithful can venerate the icon by touching it or kissing it or touching their hands to the icon and then their lips or nothing (whatever they desire to do).

At various times some icons are seen to weep or drip oil which is considered holy oil by the orthodox. This oil is collected and use for anointings of the sick. Many miraculous healings are witnessed to by this holy oil. Orthodox believe the Most Holy Spirit Himself has enfused the oil and sanctified it for use in the service of the faithful. An icon is not seen as a God, but as a depiction of the holiness of the sasint who it represents. It is a true image of that person, theologically true and in many cases literally true as well.l

Finally, The word veneration is not to be confused with the words ‘worship of God.” Veneration is like respect, love, deep longing for the saint who is represented, but not the same as one worships God. The worship of God is on a level that no part of creation may receive. The Church and near east have received the bowing down in what is called ‘metanoia’ in Greek to those who are above us in the Lord (usually hierarchs) to Churches and church altars, to Icons, to relics of saints and when apologising for sin or asking some great favour. This bowing down should never be considered as worshipping as one worships God. Thus we see in Scripture BOTH the rebuke of those who bow down in worship to the creation and the promotion of bowing down as respect. (EG Abraham regarding Sarah’s tomb).

The west has generally lost the view of love and respect of the holy and that which is sanctified to God’s use. The East and Orient have not. Orthodoxy retains the love and respect of everything dedicated to God’s use, no matter what type of matter it is. I personally have venerated the bodies of long dead saints and consider it a great blessing to have done so.

One of the doctrines that is wanting in the west generally is the orthodox view of Theosis. This is where God Himself enfuses our ‘physical’ being as well as our spiritual being. We hold that the body is transmuted by a process that I can only compare to ‘osmosis’ for want of a better word. Where God Himself comes withus ‘physically’ not just spiritually. This difference is the main reason why protestants and pentecostals look to the spiritual rebirth only, while orthodoxy looks to the remaking of the entire man, body and spirit.

Icons confirm theosis for us orthodox and we believe God works through them.

my two cents.

Peace and grace.

+James Holy Archangels Mission Orthodox Church. Brisbane, Australia,