The Trial of Icon Veneration (Part 1—An Introduction)

You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the Lord your God which I command you (Deuteronomy 4:2).

[Written by Zice]

The veneration of icons (or images) is an important facet of religious life and worship for both Roman Catholics and Eastern Orthodox. Before their depictions in art and sculpture of Jesus, Mary, angels, and saints, many offer kisses and prayers, burn incense, and prostrate themselves. Protestants observe all this and identify it as idolatry, in clear violation of the second commandment: “You shall not make for yourself a carved image, or any likeness of anything . . . you shall not bow down to them nor serve them.”¹ Conversely, Roman Catholics and Eastern Orthodox, regarding the icons as holy, view the Protestants as obstinate heretics on account of their complete rejection of icon veneration.


But both Catholics and Orthodox, dissonant in other matters of faith, agree that Christian icons and their veneration are good and beneficial in the Christian’s life, and that they go back all the way to Christ and the apostles. The Roman Catholic Church affirms that, “By becoming incarnate, the Son of God introduced a new ‘economy’ of images.”² Noted priest and theologian Thomas Hopko, representing the Eastern Orthodox position, wrote: “It is the Orthodox faith that icons are not only permissible, but are spiritually necessary because ‘the Word became flesh and dwelt among us’ (Jn 1.14).”³ Both churches deny the charge of idolatry, arguing that the veneration paid before icons is not directed to the icons themselves, but to the persons represented in them. Making different distinctions between the veneration due to icons and the adoration due to God, they claim to only offer to the icons due honor and reverence rather than divine worship.


But regardless of these arguments, what do the Scriptures really tell us about icon veneration? Is it an apostolic institution and practice or simply an ecclesiastical innovation and departure? Well, despite the debate and controversy often surrounding this subject, we, especially as Protestants, must regard the Bible as the ultimate authority and the test of all doctrine, containing and revealing the authentic apostolic faith. Rightly the apostle tells us, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.”⁴


In pursuing the Holy Scriptures, we find that God has a lot to say about images, their use, and how we ought to regard them. Both the Old and New Testaments shed clear light on this subject, helping us grasp a full picture. Suffice to say, as both sides of the icon debate will acknowledge, this is no insignificant or light matter. The fact is, this subject relates directly to a commandment out of God’s holy and immutable law—the Ten Commandments—affecting how we understand it and, consequently, whether or not we will truly keep it. In short, the moment we exceed biblical boundaries, we will find ourselves exposed and vulnerable to Satan’s crafty errors.


For these reasons, I will be endeavoring, by the grace of God, to produce a series of articles evaluating and examining icon veneration in view of Scripture and history in the coming months. I will begin by defining the terms (“icon,” “veneration,” “worship,” etc.), then proceeding to the biblical sources, and concluding with an analysis of relevant patristic sources showing the view of the post-apostolic church over time. The purpose of this first article is to introduce the subject, framing how it will be discussed. But when this study is complete and the Infallible Testimony of God’s Word is heard, I pray, dear reader, that you will find in the conclusion a rational, sensible, and biblical verdict.


Maranatha. Take care in Christ.



~ ~ ~


¹ Exodus 20:4, 5.

² The Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II, 2nd ed. (New York: Doubleday, 1997), para. 2131.

³ Thomas Hopko, The Orthodox Faith (1971; rev., Yonkers, NY: St Vladimir’s Seminary Press, 2016), Retrieved from https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-church-building/icons 

⁴ 2 Timothy 3:16, 17 NAS.

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