Feb 172013

Orthodoxy and Icons
As the controversy over icons developed in the Byzantine Empire, many saw the use of icons as a necessary consequence of the Incarnation of Christ as expressed in the Nicene Creed. If the Word of God truly took flesh, He could be depicted in images. As St John of Damascus wrote, “In the old days, the incorporeal and infinite God was never depicted. Now, however, when God has been seen clothed in flesh and talking with mortals, I make an image of the God whom I see. I do not worship matter; I worship the God of matter, who became matter for my sake, and deigned to inhabit matter, who worked out my salvation through matter. I will not cease from honoring that matter which works my salvation.” Since the Church saw icons as connected with its faith in the Incarnation, it came to see icons as an expression of the Orthodox faith. Thus the definitive restoration of icons in Constantinople on the first Sunday of the Great Fast in the year 842 was called the “Triumph of Orthodoxy.”The Synodikon of Orthodoxy
During the Great Doxology at Orthros a procession is formed of many people carrying icons. When the procession comes to a halt the typikon prescribes the chanting of a document called the “Synodikon of Orthodoxy.” Although there are many local variants of this text, they all begin as follows:“Let us Orthodox people, now celebrating this Day of Orthodoxy, especially glorify God, the Author of all goodness! Blessed is He forever. This is our God, who acquired and established His beloved heritage, the Holy Church, the foundations of which He laid even in Paradise, thereby comforting by His infallible Word, our forefathers who had fallen through disobedience. This is our God who, directing us to His saving promise, left not Himself without a witness, but first foretold the future salvation through the forefathers and prophets, and by manifold means gave lively descriptions of it. This is our God, who at sundry times and in divers manners spoke in antiquity to the fathers by the prophets, and in these latter days spoke to us by His Son, with whom also He created the ages: who declared His goodwill toward us, disclosed the heavenly mysteries, assured us the truth of the Gospel through the power of the Holy Spirit; who sent His apostles to preach the Gospel of the Kingdom to all the world, and confirmed it by various powers and miracles. Following this salutary revelation, and holding this Gospel, we believe…” And the people proclaim the Nicene Creed.After the Creed the Synodikon continues:
“As the prophets beheld, as the Apostles have taught... as the Church has received ...as the teachers have dogmatized... as the Universe has agreed... as Grace has shown forth... as Truth has revealed... as falsehood has been dissolved... as Wisdom has presented... as Christ awarded... thus we declare... thus we assert... thus we preach Christ our true God, and honor as Saints in words, in writings, in thoughts, in sacrifices, in churches, in Holy Icons; on the one hand worshiping and reverencing Christ as God and Lord; and on the other hand honoring them as true servants of the same Lord of all and accordingly offering them veneration.”And the People respond in a loud voice: “This is the Faith of the Apostles, this is the Faith of the Fathers, this is the Faith of the Orthodox, this is the Faith which has established the Universe.” The Synodikon concludes with the proclamation of Many Years to the living defenders of Orthodoxy, Memory Eternal to the departed and Anathema to those who deny the faith just proclaimed. When we venerate icons, then, we point in a concrete if wordless way to the truth of Christ’s Incarnation. He took on our nature completely and transfigured it completely, including our material side, which we honor in this material way. Icons of the saints point to the presence of the Holy Spirit, the Giver of life, in the Church which transformed them as well. Icons, therefore, profess without words what we proclaim verbally in the Creed.