Perhaps one of the most controversial spiritual practices in the Eastern Orthodox Church – aside from veneration of the Theotokos and intercessory prayer to the Saints – is the presence and veneration of holy icons. In most Orthodox churches, you will see countless icons on the walls and ceilings. The parish will also usually have a few icons on stands in the church you can approach and kiss. But why do Orthodox churches have icons in the first place, and why do we kiss them? Isn’t that idolatry?
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What are icons?
Icons are pictorial representations of Biblical scenes from the life of Jesus Christ, historical events in the life of the Church, and portraits of the Saints. They are usually two-dimensional images that can be made of paint, mosaic, embroidery, carving, engraving, or other methods.
These holy images preserve the doctrinal teachings of the Church. In other words, they declare what we believe in the universal language only an image can successfully speak. As such, they are an integral part of Orthodox faith and spiritual life. They have a sacramental character, making present to the believer the person or event depicted on them. The icon connects with and speaks to us, preaches to us in its depiction, teaches us, illumines us, and assists us to imitate the Saints and God.
No “graven” image?
It is easy to see why most Protestants would mistakenly think icons might be idols. After all, the second commandment tells us not to make any “graven (sometimes translated, “carved”) image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them” (Exodus 20:4-5). It sounds rather straightforward. However, a few chapters later, God tells His people to make images of cherubim and place them over the Ark of the Covenant (Exodus 27:17-20). So, which is it?
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Clearly, God makes a distinction between the proper and improper use of holy images here. Thus, we can see it is not the image itself that is idolatrous, but the misuse of that image. The worshiping of that image, serving it as though it were God. That is what causes someone to fall into idolatry.
Veneration is not worship
Like the cloak of Jesus that healed the woman with an issue of blood, these icons convey the grace of God as He wills it. However, they are not divine beings. Thus, we do not worship them, nor do we worship the person(s) depicted within them. Instead, we venerate them. Veneration (σεβασμός) is a reverence (ευλάβεια), honor of love, or recognition paid to all those portrayed in an icon. Many people in the West often misinterpret veneration as worship; however, worship (προσκύνησης, total devotion of the self) in the Eastern Orthodox Church is reserved for God alone.
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A mother who misses her son may carry his picture in her purse. Sometimes she might take it out to kiss it. But this woman is not worshiping that picture. Nor is she so confused as to believe that picture is actually her son. And so it is with icons.
Why the Orthodox kiss and venerate holy icons
As St. John Damascene says, “I do not venerate matter, I venerate the fashioner of matter, who became matter for my sake, and in matter made his abode, and through matter worked my salvation.”
Orthodox Christians kiss icons and bow before them because Christ entered the world and made Himself a part of it; and that world He entered is good and holy. In this way, icons serve as windows into heaven, showing us the glory of Christ.
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Moreover, we venerate icons with the understanding that veneration is not paid to the material object itself, but to the person or event represented in that icon “in spirit and truth” (John 4: 24). The veneration given to the icon passes over, as Saint Basil says, to its prototype, causing those who look at them to commemorate and love and respect that person or event.
We kiss icons to express our love!
Contrary to what most people believe, we do not worship the icons, but instead venerate (or pay respect) to them. Orthodox Christians kiss icons to show those depicted in them the love we have for them. Not only that, but it also conveys to them the honor they should receive for being icons of Christ, shining examples for us that teach us how to live the Christian life.
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10 Responses
What I don’t understand is why it is “mandatory” for us to venerate the icon. If it is meant as an expression of love, why does the church make it a mandatory expression?
Is there a reference in the Bible to where we’re supposed to venerate in the first place?
Paula,
Christ is Risen! We will answer your question with another question, if that’s all right. If it is meant as an expression of love to obey the commandments, why is it “mandatory”? Or why is it considered “mandatory” to worship our Lord and God and Savior Jesus Christ, when that, too, is an expression of love? We would also ask why you feel something needs to be written down to be a legitimate practice in the life of the Church. There is an incredibly rich history of Christian practices that were preserved orally, safeguarded by the Holy Spirit. Of course, we ask this in love to help you critically assess your position on this, not out of derision or a desire to debate. God bless!
Hello. Our two sons and their families left the Evangelical Church to join the Eastern Orthodox Church. While this was very disheartening to us we are trying our best to understand this faith and know without doubt their love for God and His Word is solid. My husband and I attended the Matins(?) service last night with them. I have to ask, why are the services 3 hours long? Each time we’ve gone to a service, they are 3 hours long. The chanting they do is, I know, all Biblical, but talk about a long, boring service. Do the kids actually absorb all of this in their hearts and minds? Is that deep relationship with Christ emphasized? Help me understand this. I have been a Christian for 45 years and love Jesus with my whole being.
Leann,
Christ is risen! If the services you’d attended were held during Great Lent or Pascha, these services are longer than is typical. During Great Lent, Holy Week, and Pascha, emphasis is placed on repentance, drawing closer to the Lord in prayer, fasting, and commemorating His life-giving and saving Passion and Resurrection. We hold more services, and those services are usually longer, to give the faithful as many opportunities as possible to come together in worship and prayer. Outside of the Paschal and Lenten seasons, our services are usually less than an hour and a half. Divine Liturgy runs toward the long end of an hour and a half, since that is the service during which we receive the Eucharist. Matins and Vespers typically go around the hour mark, perhaps a little less than that.
Services are meant to be worship to the Lord, not entertainment for us. When we feel ourselves losing interest, perhaps that is a critical moment to self-reflect and guard against the machinations of the demons, who want us to draw away from the Lord. With children, we do not expect them to “engage” at the level that adults do. Simply bringing them along, to be in the presence of the Lord with us, is often enough for them to start to understand worship in their own way. Orthodoxy is a very sensory faith. There are beautiful icons and architecture for the children to look at (and us too!) when they find their minds wandering. The smell and sight of the smoke of incense helps them commit to memory the hymns that they hear and associate them with worshiping the Lord. Yes, they will get bored. They are children and they are learning! But their presence alone brings joy to the Lord and plants the seed for that deep relationship with Christ through His Church.
There is obviously far more to it than this, but we hope this helps. Please feel free to post any follow-up questions here – we love to engage! God bless you and your family.
The saints, while to be respected and their lives studied, are not on the same level as our Lord and God and Savior Jesus Christ. They are to be worshipped, and there should be absolutely no confusion as to who is worshipped and who is respected (a saint is a man-made designation). Revelation 19:10, “Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” Prostrations and metanias, and kissing, look like “bowing down” and worshiping.
Patti,
Christ is in our midst! We agree with all of this, which is why we wrote this article. Many are confused by the practice of venerating Saints, because they view it as worship. But that is not at all what it is! A Saint, by the way, is a Scriptural designation. God bless!
Regarding saints, yes, the word meant a follower of Christ, a fellow man. Exceptional and holy, but a man, not God. The word saint means more than that now. The Church makes saints, and rightly so. We make metanias out of love but also to get the favor and intercession of the prototype. My understanding is the saints are with us when we worship, but it occurred to me that since they are human spirits, it’s not likely they can be everywhere, at all of the churches, because only God can do that. God is omnipresent, but not human spirits. So, the mandatory veneration of saints that borders on worship is a difficult concept for me.
Patti,
Christ is in our midst! In Roman Catholic circles, the assessment that Saint means more than a man may be correct. However, assuming the same in Orthodoxy is inaccurate. If you see this at all, it would come from a place of ignorance regarding the teachings regarding Saints and their veneration.
It is easy to forget that when the Saints have departed this life, they remain alive in Christ. Therefore, they are no longer limited by the things that limit each of us. Yes, God is omnipresent. But why could He not bestow that gift upon the souls in His bosom, so they could minister to the Church militant (those of us still alive)? Without meaning to, many of us in our reservations tend to place the limitation not on us as humans, but on God Himself! He can do as He wills, can He not? Therefore it stands to reason that, if the Saints through the power of the Lord could walk on water, cast out demons, survive attempts on their lives, heal countless diseases while alive…surely it is also within the realm of God’s power to grant them the ability to hear the prayers of all the living faithful who ask for their intercessions after they have departed from us.
Veneration is indeed mandatory, but not for the Saints’ sake. We venerate them because it is the Lord’s power in them that makes them great. This is the same reason why the Theotokos holds such high esteem among the Orthodox. Because her submission to the will of God and her assent to bear Him in the flesh provides an example to us. And by venerating her, we venerate Him who created her.
In actuality, we ought to venerate one another as well, showing each we come across with the proper veneration, as we are all made in the image of God. God bless you.
Thank you for your kind, patient responses. You’ve been very helpful.
Patti,
You are most welcome. Should you have any other questions, please do not hesitate to ask. We are here to educate! God bless!