Critique of Icon Worship in Eastern Orthodox Tradition
Critiques of icon worship within the Eastern Orthodox tradition often stem from a broader Protestant understanding of idolatry, emphasizing the biblical prohibitions against making and bowing down to images for worship [1]. This perspective asserts that idolatry involves not only the worship of other gods but also the worship of the true God through an image [1].
The Old Testament contains clear commands against the creation and veneration of images. For instance, Exodus 20:4-5 states, "You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them" [1]. Deuteronomy 4:16 further warns against corrupting oneself by making a graven image, specifying various forms that such images might take [9]. These prohibitions are understood to encompass any representation made for the purpose of worship, regardless of whether the intention is to worship the true God through the image or to believe a divine principle resides within the object itself [9]. Leviticus 26:1 reiterates this, forbidding the making of idols, standing images, or images of stone for worship [10].
From a Reformed perspective, the prophet Isaiah condemns the superstitions of the Gentiles and declares that it is inconsistent with God's nature to be represented by painting or any kind of likeness. The prophet asks, "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me," indicating that God cannot be adequately represented by created forms [7]. John Calvin, in his commentary on Isaiah, highlights how Hezekiah removed "false gods and superstitious worship, which God abhors," in line with 2 Kings 18:4 [6].
The New Testament also provides grounds for this critique. The Apostle John exhorts believers to "keep yourselves from idols" (1 John 5:21). This warning is interpreted by some as an antidote against the worship of images, including those that might be introduced by groups claiming Christian affiliation, such as the Gnostics who reportedly worshipped images of Simon and Helena [8].
True worship, according to this view, is characterized by an inward spiritual reality rather than outward physical representations. Jesus teaches that "God is spirit, and those who worship him must worship in spirit and truth" (John 4:24). This implies that genuine worship occurs as God's Spirit reveals God's truth and reality to the worshiper, with Jesus Christ himself being the Truth [4]. The emphasis is on a new nature given by God's Spirit, which expresses His life within the believer, leading to a transformation of the mind and spirit (Ephesians 4:24, Colossians 3:10) [3].
Furthermore, the concept of acceptable sacrifice in the Old Testament is not merely ritualistic but requires a right heart. Sacrifices offered in the right spirit come from a heart that is right with God and with others (Psalm 51:19) [2]. This spiritual dimension of worship contrasts with any practice that might rely on physical objects as mediators or objects of veneration. The transformation of the heart and the pursuit of wisdom are seen as leading to everlasting life (Psalm 139:24) [5].
The critique of icon worship, therefore, often centers on the belief that such practices violate the biblical injunctions against idolatry by creating and venerating images, thereby detracting from the spiritual nature of worship and the direct relationship with God through His Spirit and truth [1, 4].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
- Psalms (Protestant academic) “Tyndale House on Psalms 51:19: 51:19 Sacrifices offered in the right spirit come from a heart that is right with God and with others (see 15:2-5; 24:3-6; 50:14; Matt 5:23-24).”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 4:24: 4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).”
- John (Protestant academic) “Tyndale House on John 4:24: 4:24 in spirit and in truth: One Greek preposition governs both words (literally in spirit and truth) and makes them a single concept. True worship occurs as God’s Spirit reveals God’s truth and reality to the worshiper. Jesus Christ is the Truth (14:6; cp. 14:17; 15:26).”
- Psalms (Protestant academic) “Tyndale House on Psalms 139:24: 139:24 The path of wisdom leads to everlasting life (see 1:6; Prov 4:18; 6:23).”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 4.14: to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders. So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, 36 36 Our author refers to the charges contained in the 7 th verse of this chapter. — Ed. every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious 37 37 “ Les idols et l’idolatrie .” “Idols and idolatry.” worship, which God abhors. ( 2 Kings 18:4 .) But we need n”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”
- 1 John (Baptist/Reformed) “John Gill on 1 John 5:21: Little children, keep yourselves from idols, Amen. From Heathen idols and idolatry, into which the saints in those times might be liable to be drawn, by reason of their dwelling among Heathen idolaters, and being related to them, and by the too great freedom used in eating things sacrificed to idols in their temples; and from all other idols that might be introduced by some who went by the name of Christians, as the Gnostics, who worshipped the images of Simon and Helena; and the passage may be an antidote against the worshipping of images, afterwards introduced by th”
- Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 4:16: Lest ye corrupt yourselves, and make you a graven image--The things are here specified of which God prohibited any image or representation to be made for the purposes of worship; and, from the variety of details entered into, an idea may be formed of the extensive prevalence of idolatry in that age. In whatever way idolatry originated, whether from an intention to worship the true God through those things which seemed to afford the strongest evidences of His power, or whether a divine principle was supposed to reside in the things themselves, ther”
- Leviticus (Presbyterian) “Jamieson, Fausset & Brown on Leviticus 26 (introduction): OF IDOLATRY. (Lev 26:1-2) Ye shall make you no idols--Idolatry had been previously forbidden (Exo 20:4-5), but the law was repeated here with reference to some particular forms of it that were very prevalent among the neighboring nations. a standing image--that is, "upright pillar." image of stone--that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptian”