On the Divine Images

I ordered this book to help me write a paper on icons. It is very informative. It is the exact words of John of Damascus translated into English. The treaties tend to repeat each other because they were all written at different times. It defends the use of icons very well.

When Christians began destroying all sorts of religious images in the 8th century, St. John of Damascus put pen to paper to defend their practice, and anyone who wishes to say that Christians who use images in worship are idolators must first deal with this book. He makes three basic arguments. First, he points out they did not worship images, but revere them as a window or pointer towards a heavenly reality, much like how most Christians would treat the printed Word (the book itself is not sacred, the messages contained in it are). Secondly, the use of images is not only not forbidden in the Old Testament, but is actually commanded (the Ark, for instance, or the bronze serpent). Thus, only "idols" are forbidden, not images (actually, it is the word "eidol" in the Septuagint that St. John would have used). Third, when God became man, He effectively gave us an image, Himself. To deny that images have a valid place in worship is to deny the Incarnation of Christ, and the Trinity is the very heart of Christianity. St. John the Damascene makes these arguments bluntly and succinctly. He believed that he was holding up the traditional view of Christianity, and he did this in Syria, then controlled by Islam which forbids the use of images. His defence made him unwelcome in the Empire and it placed him at odds with a core teaching of his rulers. Given that he thus risked his life to write these, Christians should give him a firm hearing.

If Exodus 26 isn't enough to convince someone of the need, not just the validity or choice of having icons in worship, but the need to have them then this work will. Written by Saint John of Damascus in the late eighth century, it is a masterpiece. He sets forth clearly and precisely from the Scriptures the difference between worship (proskuneo) and veneration (latreo), that later of which is done to icons just as one has pictures of their loved ones in their homes, especially those who have reposed. After reading this no one can say icons/images are idolotry lest they call God an idoloter when he commanded Moses to make graven images of Cherbim on the Ark, pomegranits on Aaron's priestly robes, and all the other examples of it. He also explains the 10 commandments ban the worship of images which is false imagery, not the veneration of true imagery.John was able to write most of his works against the iconoclasts (icon destoyers) because he lived outside of the Byzantine Empire which was then ruled by a few successively heretical and insane rulers. John lived in Jerusalem, even though he was brought up in the lap of wealth and greatness in Damascus and was at one time a high ranking official in the Muslim Caliph's government. He later renounced all of that and became a monk and was able to write profusely because the Muslim rulers had grown so lax and lazy in their religion and wanted only to enjoy the pleasures of their herums and eat fine foods. When John did receive the Caliph's attention is was negative and resulted in him loosing his right hand (his writing hand) only for it to be miraculously reattached in front of the Caliph who immediately backed down and let St. John do what he would do, that is writing what he wanted and when he wanted.The thought and force with which he wrote is superb and undeniable, even the few modern iconoclasts left around have to admit that.

This book explains effectively the importance of Icons and what the difference is between Worship, Honor and Veneration. But the reader doesn't have to stop here. One can also read (Exodus 26 Certainly Exodus 25:19.) to learn about the neccesity of divine images in Gods House of Worship.

Historical Background: A medieval Syrian statesman with the name and title: Al mansour Ibn Sergon, or Yuhanna Al Damashki: John of Damascus was the Moslem Khaliph's minister (Vezir) in Damascus, he spoke Arabic but read and wrote in both Syriac and Greek.. Yuhanna was a learned presbyter as was the tradition for sons of Oriental Christian families in some parts of the Islamic Empire. Later on he became a hermit joining one of the monasteries in the region. During the great schism of the iconoclastic controversy that tormented the neighboring Byzantine empire,in the 8th century, John wrote his three apologies against those who sought to destroy icons, to prevent all traces of iconic worship. The Theological debate: St. John's defense is a basic reading for Christians interested in iconography,its orthodoxy, and theological defense.Yuhanna starts by differentiating between the veneration given to Saints and their icons and the worship offered only to the Heavenly Lord. His defense of icons is supported by Church tradition of the veneration of the relics of Saints in a 3rd & 4th century. The cult of martyrs and protector saints grew accumulating many inherited rituals from balming with fragrants, to safekeeping, revering their relics, and painting icons for the saints. He claims that "Since Christ is fully God and was fully man, He sanctified matter during his earthly ministry, including it in the scheme of salvation, baptism in water, communion of His body in bnread and wine. The body must not be seen as evil, a remnant Gnostic view in the early Church. St. John refers to Alexandrine salvation theology of redemption through Theosis, as elaborated by St. Athanasius.He avoids St Cyril's Sotereology, Eucharist is the presence of Christ among us. He used St. Gregory allegation:"Whatever is not assumed, cannot be redeemed". Christ took upon him our human flesh, so that we can be redeemed in His incarnational nature. Our Lord IC XC redeemed the whole universe, including humanity. Icons, are pictorial representation of a transcendental reality that could be defended in the same context. The theology behind the icons; St. John debates is how the reality of the Incarnation must be safeguarded. Defending the Chaledonian position, he argued that Jesus the Christ was the "Icon" of God, the incorporeal and uncircumscribed. He defends;" I do not worship matter, but I worship the Creator of matter, who for my sake became material and deigned to dwell in matter, who through matter effected my salvation. I will not cease from worshipping the matter through which my salvation has been effected." !? Aversion to images in Doxology: The miaphysite theology dominated the Empire even after Islam. The most formidable theologian were Copts and Syrians on both sides but largely miaphysites. Severus of Antioch, Theodosius of Alexandria, john of Damascus and later Maximus the Confessor represented the main stream and never refuted Icons. That is why both Eastern and