Catholic Champion
Because the Truth is a matter of life and death.
Saint John Damascene's defense of the Holy Images.
Many times we as Catholics are asked why we have images in our homes or church, and why we see them as a benefit to our worship of God. There is no better apology written on the subject than that of Saint John Damascene's. In the midst of the 8th century Iconoclastic controversy, Saint John provided not only a defense of the Images, but an assault on those "Christians" who would deny their use. Before presenting you with the complete text of his apology I wanted to give you a brief background of this crisis in the Church, as well as a bit of history.
I have witnessed many Protestant apologists make claims saying that no one in the first 3 centuries of the Church used images in their worship form. Many claim that this was all a pagan invention after the rise of the emperor Constantine. As any historian will tell you, this is simply incorrect. The use of images is apparent from the outset of Christianity. I have visited in person the catacombs outside of Rome (St. Callixtus) where there are ancient images of the faith depicted by Christians well before the time of Constantine. Archaeologists confirm that depictions of Christ being baptized in the Jordan, and the multiplication of the bread and fish, as well as others date from the 1st half of the 3rd century. (Barrufa 2000) Looking around the Cubiculum of the Sacraments in the catacombs we see in this ancient setting what would eventually be seen in all churches throughout Christendom up until the falsely titled "Reformers" broke with the Church in the 1500s. From these early centuries it is apparent that Christians were not afraid to depict images of Christ and the Christian faith. In other articles we will look at different archaeological evidence from the catacombs confirming some doctrines of the Catholic faith that cannot be reconciled with any form of Protestantism. We can conclude that images were used in at least a limited fashion in the early 3rd century from this evidence alone. We must also realize that many earlier depictions unfortunately were not preserved from earlier times. The use of images grew from these depicted in the catacombs. There are also other depictions dating back to the mid 3rd century from modern day Syria. "The murals of the Dura Europos church were painted between 232 and 256 AD and are among the earliest examples of Christian art that survives today. The mural of the Healing of the Paralytic contains the earliest image of Jesus found anywhere (Sacred Destinations)". The frescoes are preserved at Yale University of Fine Arts. The use of the icon and later, statues and other images became an intimate expression of the Christian faith. Their use of course is not in the image itself, but what they represent. They are images which help to teach the faith as well as draw us deeper into prayer with our Lord.
The iconoclastic controversy began in 726 by a Byzantine Emperor Leo III, who issued an edict outlawing the use of images. His heretical disposition was carried on by his successor Constantine V. The heavy influence of Monophysitism and their Islamic neighbors cannot be overemphasized in regards to this heretical movement in Byzantium. Monophysitism rejected Christ's human nature, appealing only to a divine nature, while Islam rejected Christ as being divine. It is interesting to note that even before this edict was pronounced we see other bishops aligning themselves against the heresy. John Meyendorff (1974) points out that Germanus I (715-730) the Patriarch of Constantinople had written a defense of these images even before Leo's edict. He is recognized as the first defense against this heretical mindset. What would ensue in the East was none other than the work of the devil himself. Images of Christ and the Saints would be destroyed, smashed and burned. Throughout the greater part of the Byzantine world these Holy Images were done away with. We are blessed to have some of them preserved today in Ravenna, Italy. The iconoclasm would not reach that far into the west, and thus the icons in Ravenna were spared. The Byzantine influence can be seen in the Church of San Vitale, Ravenna. The mosaic icons date from the 500s, and are the best preserved from that era of our Catholic faith.
The toll of this controversy would be a heavy one indeed. In 754 the emperor Constantine V held in the palace of Hieria a council of 388 eastern bishops that condemned the use of the images. This however was not a true council as we know. The Patriarchs of Rome, Jerusalem, Antioch and Alexandria refused to attend. We would later see the Pope (Stephen III) condemn the council as a fraud. Other Popes were not silent regarding this issue. We have Pope Gregory the Great (d 604) much earlier in history defending the use of images. "Pope Gregory II in Rome responded to Leo by saying "You know that the dogmas of holy church are not the concern of emperors but of pontiffs, who ought to teach securely. The pontiffs who preside over the church do not meddle in the affairs of the state, and likewise the emperors ought not to meddle in ecclesiatical affairs...." (Davis 1983). This heresy would also be confronted by some of the great Saints of the early church. Saint John of Damascus (Damascene) would write an apology defending the use of icons as well as condemning the madness of destroying the images. He would be the fuel for the Second Council of Nicaea (787) which outright rejected the heresy. This however would not put an end to it. The heresy would once again rise up in the year 815. There are two periods of iconoclasm that are generally dated as spanning the years 726-787 and 815-843. Two other champions of the faith were Theodore the Studite and the Patriarch Nicephorus. Theodore the Studite (759-826) was an monk who also contested the iconoclastic position. We also have some of his writings today as well. He was followed by the Patriarch of Constantinople (806-815) Nicephorus , who also wrote an apology condemning this heresy. (Meyendorff 1974) The controversy would finally be put to rest by the Empress Theodora and the then Patriarch of Constantinople, Methodius in the year 843. Icons and images in the Church would not be contested again on this scale until a new heresy (Protestantism) in the 1500s. The event of 843 is now celebrated in the Eastern Catholic Churches and Eastern Orthodox Churches as the Triumph of Orthodoxy. Please take a look at Saint John's writings defending the use of images. If you want to listen to it instead of reading it, I have provided a link on the Saint John page that will take you to another website containing an audio presentation of it.
Matthew James Bellisario 2008
Bibliography
Baruffa, Antonio. The Catacombs of Saint Callixtus. Vatican City: Libreria Editrice Vaticana, 2000
Meyendorff, John. Byzantine Theology. New York. Fordam University Press, 1974
Davis, Donald Leo. The First Seven Ecumenical Councils (325-787). Collegeville 1983
"Sacred Destinations." Sacred-Destinations.Com. 21 Feb. 2008 .
"Yale University Art Gallery." Yale University Art Gallery. 21 Feb. 2008 .
Images here from the 6th century. San Vitale in Ravenna, Italy.
Constructed under the Emperor Justinian 526AD.
Many times we as Catholics are asked why we have images in our homes or church, and why we see them as a benefit to our worship of God. There is no better apology written on the subject than that of Saint John Damascene's. In the midst of the 8th century Iconoclastic controversy, Saint John provided not only a defense of the Images, but an assault on those "Christians" who would deny their use. Before presenting you with the complete text of his apology I wanted to give you a brief background of this crisis in the Church, as well as a bit of history.
I have witnessed many Protestant apologists make claims saying that no one in the first 3 centuries of the Church used images in their worship form. Many claim that this was all a pagan invention after the rise of the emperor Constantine. As any historian will tell you, this is simply incorrect. The use of images is apparent from the outset of Christianity. I have visited in person the catacombs outside of Rome (St. Callixtus) where there are ancient images of the faith depicted by Christians well before the time of Constantine. Archaeologists confirm that depictions of Christ being baptized in the Jordan, and the multiplication of the bread and fish, as well as others date from the 1st half of the 3rd century. (Barrufa 2000) Looking around the Cubiculum of the Sacraments in the catacombs we see in this ancient setting what would eventually be seen in all churches throughout Christendom up until the falsely titled "Reformers" broke with the Church in the 1500s. From these early centuries it is apparent that Christians were not afraid to depict images of Christ and the Christian faith. In other articles we will look at different archaeological evidence from the catacombs confirming some doctrines of the Catholic faith that cannot be reconciled with any form of Protestantism. We can conclude that images were used in at least a limited fashion in the early 3rd century from this evidence alone. We must also realize that many earlier depictions unfortunately were not preserved from earlier times. The use of images grew from these depicted in the catacombs. There are also other depictions dating back to the mid 3rd century from modern day Syria. "The murals of the Dura Europos church were painted between 232 and 256 AD and are among the earliest examples of Christian art that survives today. The mural of the Healing of the Paralytic contains the earliest image of Jesus found anywhere (Sacred Destinations)". The frescoes are preserved at Yale University of Fine Arts. The use of the icon and later, statues and other images became an intimate expression of the Christian faith. Their use of course is not in the image itself, but what they represent. They are images which help to teach the faith as well as draw us deeper into prayer with our Lord.
The iconoclastic controversy began in 726 by a Byzantine Emperor Leo III, who issued an edict outlawing the use of images. His heretical disposition was carried on by his successor Constantine V. The heavy influence of Monophysitism and their Islamic neighbors cannot be overemphasized in regards to this heretical movement in Byzantium. Monophysitism rejected Christ's human nature, appealing only to a divine nature, while Islam rejected Christ as being divine. It is interesting to note that even before this edict was pronounced we see other bishops aligning themselves against the heresy. John Meyendorff (1974) points out that Germanus I (715-730) the Patriarch of Constantinople had written a defense of these images even before Leo's edict. He is recognized as the first defense against this heretical mindset. What would ensue in the East was none other than the work of the devil himself. Images of Christ and the Saints would be destroyed, smashed and burned. Throughout the greater part of the Byzantine world these Holy Images were done away with. We are blessed to have some of them preserved today in Ravenna, Italy. The iconoclasm would not reach that far into the west, and thus the icons in Ravenna were spared. The Byzantine influence can be seen in the Church of San Vitale, Ravenna. The mosaic icons date from the 500s, and are the best preserved from that era of our Catholic faith.
The toll of this controversy would be a heavy one indeed. In 754 the emperor Constantine V held in the palace of Hieria a council of 388 eastern bishops that condemned the use of the images. This however was not a true council as we know. The Patriarchs of Rome, Jerusalem, Antioch and Alexandria refused to attend. We would later see the Pope (Stephen III) condemn the council as a fraud. Other Popes were not silent regarding this issue. We have Pope Gregory the Great (d 604) much earlier in history defending the use of images. "Pope Gregory II in Rome responded to Leo by saying "You know that the dogmas of holy church are not the concern of emperors but of pontiffs, who ought to teach securely. The pontiffs who preside over the church do not meddle in the affairs of the state, and likewise the emperors ought not to meddle in ecclesiatical affairs...." (Davis 1983). This heresy would also be confronted by some of the great Saints of the early church. Saint John of Damascus (Damascene) would write an apology defending the use of icons as well as condemning the madness of destroying the images. He would be the fuel for the Second Council of Nicaea (787) which outright rejected the heresy. This however would not put an end to it. The heresy would once again rise up in the year 815. There are two periods of iconoclasm that are generally dated as spanning the years 726-787 and 815-843. Two other champions of the faith were Theodore the Studite and the Patriarch Nicephorus. Theodore the Studite (759-826) was an monk who also contested the iconoclastic position. We also have some of his writings today as well. He was followed by the Patriarch of Constantinople (806-815) Nicephorus , who also wrote an apology condemning this heresy. (Meyendorff 1974) The controversy would finally be put to rest by the Empress Theodora and the then Patriarch of Constantinople, Methodius in the year 843. Icons and images in the Church would not be contested again on this scale until a new heresy (Protestantism) in the 1500s. The event of 843 is now celebrated in the Eastern Catholic Churches and Eastern Orthodox Churches as the Triumph of Orthodoxy. Please take a look at Saint John's writings defending the use of images. If you want to listen to it instead of reading it, I have provided a link on the Saint John page that will take you to another website containing an audio presentation of it.
Matthew James Bellisario 2008
Bibliography
Baruffa, Antonio. The Catacombs of Saint Callixtus. Vatican City: Libreria Editrice Vaticana, 2000
Meyendorff, John. Byzantine Theology. New York. Fordam University Press, 1974
Davis, Donald Leo. The First Seven Ecumenical Councils (325-787). Collegeville 1983
"Sacred Destinations." Sacred-Destinations.Com. 21 Feb. 2008 .
"Yale University Art Gallery." Yale University Art Gallery. 21 Feb. 2008 .
Images here from the 6th century. San Vitale in Ravenna, Italy.
Constructed under the Emperor Justinian 526AD.