On this day we commemorate Martyr Sabinas of Hieropolis, Egypt (287), Apostle Aristobulus of the Seventy, Bishop of Britain (1st c.), the Martyr Papas of Lyconia (305-311), St. Serapion, Archbishop of Novgorod (1516), Hieromartyr Alexander, Pope of Rome (119), Martyr Julian of Anazarbus (3rd c.), Hieromartyrs Trophimus and Thalus of Laodicea (ca. 300), Christodoulos of Patmos, the Wonderworker (1111), Sts. Pimen the Fool-for-Christ and Anthony of Meskhi, Georgia (13th c.), Martyr Romanus at Parium on the Hellespont, and St. Serapion, archbishop of Novgorod (1516).
Icons are not just human pictures or visual aids to contemplation and prayer. It is the Orthodox faith that icons are not only permissible, but are spiritually necessary because "the Word became flesh and dwelt among us" (John 1:14). Christ is truly man and, as man, truly the "icon of the invisible God" (Col. 1:15, I Cor. 11:7, and 2 Cor. 4:4). On this Sunday, known as the "Sunday of Orthodoxy" or the "Triumph of Orthodoxy," the Church commemorates the defeat of the "icon-breakers" or "iconoclasts" of the eighth century led by the Emperors Leo III (717-741) and Constantine V (741-775) who believed that use of icons was idolatrous since God the Father cannot be seen by human eyes. In the year 787 the Seventh Ecumenical Council defined the legitimate and proper use of icons. Following the teaching of St. John of Damascus, the Council reasoned that God is indeed invisible, but in Jesus Christ the invisible God has become visible (John 14:8). Since Christ did come in the flesh, to deny the painting of His image is to deny His true humanity! Moreover, it also denied that in and through Jesus Christ, the Holy Spirit has been given to men so that they may become holy, truly fulfilling themselves as created "in the image and likeness of God" (Gen. 1:26). Therefore, the Fathers of the Council declared that the rejection of holy icons amounts to a rejection of our salvation by God in Christ and the Holy Spirit! This means that while God the Father and the Holy Spirit cannot and must not be depicted, Christ, the Theotokos, and the Saints can and must be depicted in icons because they show the true transfiguration and sanctification of man and the whole creation. And the Holy Fathers declared also that the veneration of icons is not idolatry, since "the honor rendered to the image ascends to its 'prototype,' and he who venerates an icon is venerating the person of the one portrayed."
This is the essential teaching of our Orthodox Faith about icons. But let us discuss the practical use of icons in the life of an Orthodox Christian. In Church we all know how to venerate icons; we light candles before them, we cross ourselves and we kiss them: Our Savior on His right hand; the Mother of God, first kissing the hand or foot of the Christ child, then the hand of the Theotokos; for the hierarchs, either their right hand or upon the Gospel which they hold; the martyrs upon the crosses they hold, and so on.
Every Orthodox family should have an icon corner, a "mini-church," in which can be found an icon of Christ on the right, and that of the Theotokos with the Child on His right, and other icons, such as family patron saints, placed in an orderly manner. There is a pious custom of lighting an oil lamp 24 hours a day before them, or at least during family prayers, and one may also burn incense before them. This is done to symbolize our prayers lifted up before God and the honor we ascribe to the holy ones who have their rest in Christ. The Fathers have told us that the oil in the lamp represents the mercy of God, and the flame, the light of our soul, floating upon and supported by that mercy.
Icons can and should be kept in other rooms of the house, but not as ornaments, not as being "complementary" to the color of the furniture, walls or carpets; but rather as reminders to us that we are Orthodox Christians, and that we should act as such. The power of these holy images is illustrated in the story of one soul who was freed from his addiction to pornography because of the presence of icons in the home. He relates that he used to read obscene material while sitting in his living room, but one day he realized that the icon of the Mother of God was on the wall behind him, so he went into another room. As he sat down he realized that escaping from the presence of the icon still did not remove him from the eyes of God! He then threw away his pornographic books, and since that day has not looked at another. Not only did the icon serve as a reminder of his faith, but without doubt, grace flowed forth from the icon, and helped to enlighten his soul concerning this matter!
The dining room would be a good place for the icon of the Mystical Supper, while the kitchen could have an icon of Euphronsynos the Cook. Even in the car, one can have a small medallion or icon of our Saviour, or the Theotokos, or perhaps one's patron saint, or St. Nicholas. But Orthodox Christians at all costs should keep their children and themselves as free as possible from the evil that flows from "anti-icons," such as the above-mentioned pornographic magazines, films, and newspapers; and they should avoid violent and passion-filled television programs, for the television has become the "electronic" icon corner in many homes!
Parents should be very careful about what pictures and posters their children are allowed to place in their rooms. Some parents will dismiss this as "too strict" and say, "Come on, Father! What harm can there be in a few posters; all kids have them these days! Sure, some of the posters of rock stars and film stars are a bit suggestive, but times have changed!" But listen carefully, Orthodox parents! Every priest knows of children beset by evil dreams and unclean passions; and in virtually every case, those children, rather than having holy icons on their bedroom walls, had these "anti-icons" of the demonic, of the obscene, of the prurient. If an Orthodox Christian constantly sees before him holy icons, he will see those depicted face to face in the Kingdom of Heaven. If on the other hand, his eyes are filled with the visions of the "anti-icons," he will see their prototypes in the kingdom of the devil!
Constantine Cavarnos, a contemporary Orthodox theologian, has written, "Whoever is fortunate to have his eyes opened and see something of the mystical depth contained in our [Orthodox] religious art becomes a man with new eyes, with a new soul, thirsting insatiably for the "living water" which wells up to eternal life; he no longer wants to look at what he used to consider [to be] everything; he is astonished at his former blindness."
We must realize that icons will not by themselves help us to find our salvation; we must use all the weapons of our faith: fasting, prayer, almsgiving, contrition, Holy Communion, and all the rest of the Christian Mysteries and virtues, so that we may become icons of the saints, who themselves are icons of Christ, Who is the only perfect icon of the Father. Today let us hear the exhortation of St. John of Damascus, and let us follow it, each according to his own ability:
Let us the faithful venerate the saints, as in them, God is also most worshipped. Let us raise . . . icons to them, and let us become icons of them ourselves through the imitation of their virtues. Let us honor the Mother of God, the Prophet John as Forerunner and Baptist, as Apostle and Martyr . . . let us honor the Apostles who beheld the Lord face to face and ministered to His Passion . . . Let us honor the Martyrs of the Lord . . . as soldiers of Christ, who have drunk His cup . . . also let us honor our Holy Fathers, the God-bearing ascetics . . . those who were Prophets before grace, the Patriarchs and Righteous men who foretold the Lord"s coming. Let us emulate their faith and love, and hope and zeal, and way of life and endurance of sufferings, and patience, even unto blood, in order that we may share with them in their crowns of glory."
Consider well, brethren, how great is the power of humility. Consider how great is the spiritual energy behind saying, "Forgive me." Why is the devil called not only "enemy" but "adversary"? He is called "enemy" because he is a hater of man, one who hates what is good, a traitor; and "adversary," because he always puts obstacles in the way of good. If someone wants to pray he puts obstacles in the way through evil suspicions, shameful thoughts, and spiritual inertia. If a man wants to give alms he obstructs it through avarice or procrastination. If a man wants to keep vigil, he obstructs it with hesitations or laziness. In every single thing he is against us when we desire to do good. This is why he is called the enemy and the adversary, and why, by lowliness, all his attacks and devices are brought to nothing.
- St. Dorotheos of Gaza (7th c.)
Pray to the Lord on behalf of those who have insulted and outraged you, that what they have done for you should be repaid by a temporal blessing and the eternal reward of salvation, and that, when they stand before Christ to be judged, it should be counted to them as if it had been an act of virtue. Although your heart does not wish to act in this way, compel it to do so; because only those who suffer violence in their own heart in fulfilling the commandments of the Gospel can inherit heaven. If you have not the will to act in this way, then you have not the will to be a follower of the Lord Jesus Christ.
- St. Ignatius Brianchaninov (+1867), The Cup of Christ
Great is the power of a little spiritual work, if it is done consistently and perpetually, for even the droplets of gentle water, if they fall continually, hollow out the hard rock.
- St. Isaac of Syria (6th c.)