"Veneration, Not Worship" Series Part 9: Latria vs Proskynesis

 

Icons are Neither “Graven Images” nor “Worshipped”

According to biblical and theological standards, Eastern Orthodox icons are not "graven images" in the idolatrous sense condemned in Psalm 105. Instead, they are venerated, not worshiped—a key distinction in Orthodox theology.

1. The Biblical Context of "Graven Images"

The Old Testament prohibits idolatry, particularly the making of graven images (Hebrew: pesel, פֶּסֶל), referring to carved statues or images worshiped as gods (Exodus 20:4-5, Deuteronomy 4:16-19). These were typically:

• Statues of pagan deities (e.g., Baal, Asherah, Molech).

• Figurines used in fertility cults and ancestor worship.

• Objects believed to contain divine power or presence (e.g., household gods in Genesis 31:19).

What made these images idolatrous was not their mere existence but the worship given to them as divine beings (Romans 1:23).

2. Icons in the Eastern Orthodox Tradition

The Eastern Orthodox Church distinguishes between:

• Worship (λατρεία, latreia) – Reserved for God alone.

• Veneration (προσκύνησις, proskynesis) – A sign of honor and respect, not divine worship.

Icons serve as windows to the divine, helping believers focus on Christ, the Theotokos, and the saints. This practice is rooted in:

• The Incarnation of Christ – Since God became visible in Christ, it is permissible to depict Him (John 1:14, Colossians 1:15).

• The use of sacred imagery in biblical worship – The cherubim on the Ark of the Covenant (Exodus 25:18-22)and Solomon’s Temple decorations (1 Kings 6:29-32) were physical images, yet not idols.

3. The 7th Ecumenical Council (Nicaea II, 787 AD)

The Second Council of Nicaea affirmed the veneration of icons, clarifying that:

• Icons are not worshiped, but serve as reminders of the heavenly reality.

• Honor given to an icon is directed to its prototype (the person depicted), not to the material object.

• Denying icons is a denial of the Incarnation, since Christ became visible and tangible.

4. Contrast with Pagan Idolatry

Unlike Canaanite and pagan idols, Orthodox icons:

• Do not represent false gods.

• Are not believed to contain intrinsic divine power.

• Are not treated as autonomous spiritual beings.

• Serve as aids to prayer, not objects of worship.

Summary 

By biblical and theological standards, Eastern Orthodox icons do not fall under the condemnation of "graven images" as described in Psalm 105 or the Ten Commandments. The idols denounced in Scripture were not merely physical objects but false gods that people worshipped as divine, often with demonic associations and corrupt rituals. In contrast, Orthodox icons are not worshipped but venerated, meaning they are honored as windows to the divine rather than objects of adoration. The distinction lies in intent and function—while idols replaced the worship of the true God, icons direct the faithful toward Him. This understanding aligns with biblical traditions of sacred imagery, such as the cherubim on the Ark of the Covenant (Exodus 25:18-22) and the engraved temple adornments (1 Kings 6:29-32), which were crafted not as idols but as visual aids for worshiping God.

Furthermore, veneration of icons follows the principle of honor rather than idolatry. Just as Scripture describes honoring holy places, objects, and people (Joshua 4:4-7; Acts 19:11-12), the Church teaches that honor given to an icon passes to its prototype—the saint, Christ, or event it depicts. This is in accordance with the teaching of St. John of Damascus, who defended icons by distinguishing latreia (worship) given to God alone from proskynesis (veneration) given to holy images. Unlike the lifeless idols of Psalm 114, which were powerless and deceptive, icons affirm the reality of the Incarnation, proclaiming that God took on flesh and could be depicted in sacred art. Thus, rather than contradicting biblical teaching, Orthodox icons uphold and enrich the true worship of God, guiding the faithful toward deeper contemplation and communion with Him.