St. Theodore the Studite. On the Holy Icons (the presentation)

On the Holy Icons

St. Theodore the Studite

An obvious starting point for the iconoclasm of the eigth and the ninth centuries was the second commandment, which prohibits graven images; however, the very incarnation itself would become the strongest defense for icons and their veneration. The second generation of iconoclasts led by the emperor Constantine V (Kopronymos - the dung named) and the Synod of 754 had refined their arguments with subtler appeals to christology, they replied to the orthodox incarnational argument with a dilemna. In a portrait of Christ, either the divine nature is portrayed along with the human nature or it is not. Divinity cannot be portayed. Either the divine nature is confused with the human nature (monophysitism); or else if the human nature is alone is portrayed, the two natures are separated (Nestorianism). Consequently, the council asserted the only valid image of Christ would be the eucharistic gifts. The orthodox arguments in defense of icons were formulated by St. John of Damascus and inherited by St. Thedore the Studite. The following examples drawn from the text, emphasize the focus on the incarnation and christological nature which lay at the heart of the heresy of iconoclasm, proving itself to be a doctrine of demons.

In the sacred canons of the Sixth Ecumenical Council (681) the following is said: "In certain reproductions of august images, the Precursor is pictured pointing to the Lamb with his finger. This representation was adopted as a symbol of grace. It was a hidden figure of that true Lamb who is Christ our God, shown to us according to the Law. Having thus welcomed these ancient figures and shadows as symbols of the truth transmitted to the Church, we give greater honour to grace and truth themselves, receiving them as a fulfillment of the Law. Therefore, in order to expose to the sight of all even in painting that which is perfect, we decree that henceforth the Lamb who took away the sins of the world, Christ our God, shall be represented in His human form and not in the form of the ancient lamb. We understand this to be the elevation of the humility of God the Word, and we are led to remember His life in the flesh, His passion, His saving death, and the deliverance which came from it for the world." You see that they called the ancient types and shadows venerable, by using the word "welcoming"; for to welcome is to venerate and embrace.

In the first place, we learn from the apostle (Paul) himself that we are members of one body with Christ and fellow partakers of Him; and we certainly do not cease to be subject to circumscription because we are accounted worthy of such grace. For if, as you say, Christ were uncircumscribed after His resurrection, we also who are one body with Him would have to be uncircumscribed. In the same way as identity with God, concorporeality must be understood in view of a relationship. It does not follow from Christ's identity with God that He is uncircumscribed, as it does not follow from our concorporeality with Christ that we are uncircumscribed.

Secondly, listen to Gregory the Theologian, who says: "For one is God, and the mediator between God and mankind, the man Jesus Christ. Even now He intercedes as man for my salvation, because He is with the body which He assumed in order to deify me by the power of His hominization, even though He is no longer known according to the flesh (that is with the sufferings of the flesh, which are the same as ours except for sin). Circumscribed in body, uncircumscribed in the spirit, not referring to a limited time, but speaking absolutely for all time. How could He be touched after His resurrection, and how will He be seen by those who have pierced Him? Godhead in itself is invisible. But He will come with His body, as I judge; but such as He was seen by His disciples on the mountain, and was revealed with His divinity overwhelming His flesh, for indeed His divinity was thus revealed before His resurrection."

St. Theodore the Studite was born in Constantinople in the year 759, under the reign of Constantine V. His education prepared him to follow in his father's footsteps as an imperial bureaucrat; however, the young Theodore was influenced by his mother and uncle to enter into monastic life with his whole family, at Studios monastery. He and his brethren endured three periods of exile for their defense of orthodoxy, the third related to the iconoclast heresy. St. Theodore died in semi-exile on 11 November 826 (feast day). The monk's greatest contributions to the Church came in reforming and organizing monastic life, where he was known for his catechetical discourses in person and letters when in exile, and even wrote hymns for Church use during Lent. However, the bulk of St Theodore's published works in theology are in the defense of icons.

Presented by librarian Lawrence Walker Jr.