Evan M
On Holy Images is a written defense of the use of icons in worship. John of Damascus begins his argument by claiming that he is drawn into this argument by necessity. The opening statements of this document claim humility and a need to address the issue not for personal reasons, but because the Church is suffering due to the controversy. John of Damascus then makes a statement regarding his faith, what he believes in. This statement is important because it affirms that the faith of John and the Iconoclasts is the same. It removes any doubt that John is trying to change the nature of God. John explains why the Jews were forbidden from making images and claims that Christians have reached some sort of higher intellectual and theological maturity compared to the Jews. The majority of John’s argument is centered on the idea that Jesus had appeared to man in an earthly physical form and could therefore be depicted in that same form. John also argues that worshipping material objects already takes place; worshipping the cross or the blood and body of Christ is essentially the same practice as worshipping before an Icon.
John of Damascus sees little difference between the devotion given to God and the devotion given to Icons. John stress that the old God, the God before Jesus could never be depicted and it would be wrong to do so because the old God was never seen, but because the inconceivable had come to man as a physical being it was proper to worship the image. The devotee is not worshipping the matter, the devotee is worshipping the creator of that matter (80). Although the image is not God the image leads man to salvation just as the worship of God does.
The Iconoclasts, besides making arguments about the nature of God also argue that the veneration of Icons is a heathen practice. Christianity rejects idolatry along with the “whole of heathenism” (83). Perhaps the Iconoclasts should not have brought this subject up and focused on the incarnation of Christ because John of Damascus points to a tradition of practices that seem rather pagan. The mention of David worshipping holy places, the importance of the Tabernacle, and the idea of angel worship are examples that contradict the idea of a complete rejection of heathen practices. A more contemporary example John cites is the idea that places are considered holy and sacred. Making the argument that showing devotion to an Icon is heathenism calls into question several practices which the Church does finds acceptable. John of Damascus is able to make a powerful argument due to the fact that he can use scripture to support his claims. Using examples from the Bible lends more weight to his argument. In a way it makes his argument seem as if it is less of a personal standpoint and more of a matter of truth.
On Holy Images is a written defense of the use of icons in worship. John of Damascus begins his argument by claiming that he is drawn into this argument by necessity. The opening statements of this document claim humility and a need to address the issue not for personal reasons, but because the Church is suffering due to the controversy. John of Damascus then makes a statement regarding his faith, what he believes in. This statement is important because it affirms that the faith of John and the Iconoclasts is the same. It removes any doubt that John is trying to change the nature of God. John explains why the Jews were forbidden from making images and claims that Christians have reached some sort of higher intellectual and theological maturity compared to the Jews. The majority of John’s argument is centered on the idea that Jesus had appeared to man in an earthly physical form and could therefore be depicted in that same form. John also argues that worshipping material objects already takes place; worshipping the cross or the blood and body of Christ is essentially the same practice as worshipping before an Icon.
John of Damascus sees little difference between the devotion given to God and the devotion given to Icons. John stress that the old God, the God before Jesus could never be depicted and it would be wrong to do so because the old God was never seen, but because the inconceivable had come to man as a physical being it was proper to worship the image. The devotee is not worshipping the matter, the devotee is worshipping the creator of that matter (80). Although the image is not God the image leads man to salvation just as the worship of God does.
The Iconoclasts, besides making arguments about the nature of God also argue that the veneration of Icons is a heathen practice. Christianity rejects idolatry along with the “whole of heathenism” (83). Perhaps the Iconoclasts should not have brought this subject up and focused on the incarnation of Christ because John of Damascus points to a tradition of practices that seem rather pagan. The mention of David worshipping holy places, the importance of the Tabernacle, and the idea of angel worship are examples that contradict the idea of a complete rejection of heathen practices. A more contemporary example John cites is the idea that places are considered holy and sacred. Making the argument that showing devotion to an Icon is heathenism calls into question several practices which the Church does finds acceptable. John of Damascus is able to make a powerful argument due to the fact that he can use scripture to support his claims. Using examples from the Bible lends more weight to his argument. In a way it makes his argument seem as if it is less of a personal standpoint and more of a matter of truth.