In 726 the Byzantine emperor, Leo III, issued an edict that all
religious images in the empire were to be destroyed, a directive
that was later endorsed by a synod of the Church in 753 under his
son, Constantine V. If the policy of Iconoclasm had succeeded, the
entire history of Christian art--and of the Christian church, at
least in the East--would have been altered.
Iconoclasm was defeated--by Byzantine politics, by popular
revolts, by monastic piety, and, most fundamentally of all, by
theology, just as it had been theology that the opponents of images
had used to justify their actions. Analyzing an intriguing chapter
in the history of ideas, the renowned scholar Jaroslav Pelikan
shows how a faith that began by attacking the worship of images
ended first in permitting and then in commanding it.
Pelikan charts the theological defense of icons during the
Iconoclastic controversies of the eighth and ninth centuries, whose
high point came in A.D. 787, when the Second Council of Nicaea
restored the cult of images in the church. He demonstrates how the
dogmas of the Trinity and the Incarnation eventually provided the
basic rationale for images: because the invisible God had become
human and therefore personally visible in Jesus Christ, it became
permissible to make images of that Image. And because not only the
human nature of Christ, but that of his Mother had been transformed
by the Incarnation, she, too, could be "iconized," together with
all the other saints and angels.
The iconographic "text" of the book is provided by one of the
very few surviving icons from the period before Iconoclasm, the
Egyptian tapestry Icon of the Virgin now in the Cleveland Museum of
Art. Other icons serve to illustrate the theological argument, just
as the theological argument serves to explain the icons.
In a new foreword, Judith Herrin discusses the enduring
importance of the book, provides a brief biography of Pelikan, and
discusses how later scholars have built on his work.
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