Yesterday, Father Stephen wrote a wonderfully articulate and informative piece about icons and iconoclasm. In it, he concisely presents the Orthodox understanding of icons, the theology behind them, and a brief outline of the history of iconoclasm (“icon smashing”). Though he doesn’t develop the point further, as it does not pertain to the thrust of his article, one line has been running around my mind since I read it. He says:
The plain truth of the matter is that God is an icon-maker. He first made man “in His own image.” And in becoming man, the man he became is described as the “image of the invisible God” (Col. 1:15).
Throughout history, but especially since the time of the Reformation (at least in the West), people have reacted violently against icons and have worked themselves up into a frenzy at times to destroy them with great violence and rage. This iconoclasm, Fr. Stephen writes, is “a spirit of hate and anger…[mistakenly] attributed to zeal or excused as exuberance.” It is a sad testimony to Christian history, that brothers and sisters in Christ have reacted so violently against one another, especially in the name of piety and purity.
As unfortunate as religious iconoclasm is, my contemplation has not focused on God’s work and iconography but on God’s work and humanity. Judaism and Christianity have always maintained that men and women (i.e. all of humanity), are wonderfully made in the image of God, the imago Dei. In Genesis 1, we read:
Then God said, “Let us make human beings in our image, to be like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on the earth, and the small animals that scurry along the ground.”
So God created human beings in his own image.
In the image of God he created them;
male and female he created them. (Gen 1.26-27, NLT)
Κύριε ἐλέησον, Χριστὲ ἐλέησον, Κύριε ἐλέησον.
Lord have mercy; Christ have mercy; Lord have mercy.