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 εἰκόνα – icon (image) + δοῦλος – servant), meaning "one who serves images (icons)". It is also referred to as iconophilism (also iconophily or iconophilia from εἰκόνα – icon (image) + 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).
In contrast to moderate or respectful adoration, various forms of latria of icons (iconolatry) were also starting to appear, 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.
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, when he ordered the removal of the image of Christ above the Chalke Gate of the imperial palace in Constantinople. 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.
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The Byzantine Empire, also referred to as the Eastern Roman Empire, was the continuation of the Roman Empire primarily in its eastern provinces during Late Antiquity and the Middle Ages, when its capital city was Constantinople. It survived the fall of the Western Roman Empire in the 5th century AD and continued to exist until the fall of Constantinople to the Ottoman Empire in 1453. During most of its existence, the empire remained the most powerful economic, cultural, and military force in the Mediterranean world.
The Byzantine Iconoclasm (Eikonomachía) were two periods in the history of the Byzantine Empire when the use of s or icons was opposed by religious and imperial authorities within the Ecumenical Patriarchate (at the time still comprising the Roman-Latin and the Eastern-Orthodox traditions) and the temporal imperial hierarchy. The First Iconoclasm, as it is sometimes called, occurred between about 726 and 787, while the Second Iconoclasm occurred between 814 and 842.
The iconoclast Council of Hieria was a Christian council of 754 which viewed itself as ecumenical, but was later rejected by the Second Council of Nicaea (787) and by Catholic and Orthodox churches, since none of the five major patriarchs were represented in Hieria. However it is preferred over Second Nicea by some Protestants. The Council of Hieria was summoned by the Byzantine Emperor Constantine V in 754 in the palace of Hieria at Chalcedon.