The two periods of iconoclasm in the Byzantine Empire during the 8th and 9th centuries made use of this theological theme in discussions over the propriety of images of holy figures, including Christ, the Virgin (or Theotokos) and saints. A depiction of the destruction of a religious image under the Byzantine Iconoclasm, by Chludov Psalter, 9th century CE. She is best known for ending iconoclasm. As Constantine's father, Leo also became a target. Iconoclasm is the social belief in the importance of the … Michael was succeeded by his son, Theophilus. The first Iconoclastic period of the Byzantine Empire, which took place between the years 730 and 787 CE was preceded by a notable increase in the use of icons to represent religious figures. Eventually, controversy of the veneration of idols led to the formation of religious councils to settle the issue, including the Iconoclastic Council of 754 CE. This may have been an effort to secure closer and more cordial relations between Constantinople and Rome. Literally translated as “image breaking,” iconoclasm involved the destruction or desecration of religious imagery for the sake of preventing idolatry, as illustrated in a ninth-century drawing from the Chudlov Psalter. [25][26], The classic account of the beginning of Byzantine Iconoclasm relates that sometime between 726 and 730 the Byzantine Emperor Leo III the Isaurian ordered the removal of an image of Christ, prominently placed over the Chalke Gate, the ceremonial entrance to the Great Palace of Constantinople, and its replacement with a cross. [9] This appears more like two opposed camps asserting their positions (pro and anti images) than one empire seeking to imitate the other. [33] In 754 Constantine summoned the Council of Hieria in which some 330 to 340 bishops participated and which was the first church council to concern itself primarily with religious imagery. In: Eds. The popular co-operation in the government was not regulated by set forms. This council reversed the decrees of the Council of Hieria and restored image worship, marking the end of the First Byzantine Iconoclasm. They are to be accorded the veneration of honour, not indeed the true worship paid to the divine nature alone, but in the same way as this is accorded to the life-giving cross, the holy gospels, and other sacred offerings' (trans. Because of the persecution that followed Christians who supported icons, Byzantine religious art shrunk to focus mainly on the cross and symbolic birds and plants (“The Byzantine Empire”). The Byzantine Empire during the reign of Justinian I. Map: Tataryn/Wikimedia. This was considered comparable to the Old Testament practice of only offering burnt sacrifices to God, and not to any other gods. Some iconophiles, people who loved and supported icons, wanted the icons to remain. The use of images of the holy increased in Orthodox worship, and these images increasingly came to be regarded as points of access to the divine. On behalf of the church, the council endorsed an iconoclast position and declared image worship to be blasphemy. [36] In June 813, a month before the coronation of Leo V, a group of soldiers broke into the imperial mausoleum in the Church of the Holy Apostles, opened the sarcophagus of Constantine V, and implored him to return and save the empire.[37]. Thomas Bremer, "Verehrt wird Er in seinem Bilde..." Quellenbuch zur Geschichte der Ikonentheologie. a) a break in relations between the east and west b)the collapse of the roman catholic church c)the establishment of new rome d)the pope’s call for the crusades Emperor Leo V the Armenian instituted a second period of Iconoclasm in 814 CE, again possibly motivated by military failures seen as indicators of divine displeasure. Byzantine Iconoclasm. Both were images of Christ, and at least in some versions of their stories supposedly made when Christ pressed a cloth to his face (compare with the later, western Veil of Veronica and Turin shroud). [20], Major theological sources include the writings of John of Damascus,[21] Theodore the Studite,[22] and the Patriarch Nikephoros, all of them iconodules. Before that, Irene was empress consort from 775 to 780, and empress dowager and regent from 780 to 797. Of the delegation of 13 Gregory was one of only two non-Eastern; it was to be the last visit of a pope to the city until 1969. According to Arnold J. Toynbee, for example, it was the prestige of Islamic military successes in the 7th and 8th centuries that motivated Byzantine Christians to adopt the Islamic position of rejecting and destroying idolatrous images. Main article: Iconoclasm (Byzantine) As with other doctrinal issues in the Byzantine period, the controversy over iconoclasm was by no means restricted to the clergy, or to arguments from theology. At the Second Council of Nicaea in 787 CE, the decrees of the previous iconoclast council were reversed and image worship was restored, marking the end of the First Iconoclasm. Constantine himself wrote opposing the veneration of images, while John of Damascus, a Syrian monk living outside of Byzantine territory, became a major opponent of iconoclasm through his theological writings. The “First Iconoclasm,” as it is sometimes called, lasted between about 730 CE and 787 CE, during the Isaurian Dynasty. Byzantine Iconoclasm. Monks were forced to parade in the Hippodrome, each hand-in-hand with a woman, in violation of their vows. Asian people who conquered Constantinople in the 1400's and established a large empire. This distinction between worship and veneration is key in the arguments of the iconophiles. At the Council of Hieria in 754 CE, the Church endorsed an iconoclast position and declared image worship to be blasphemy. Answer: 3 question In the Byzantine Empire, an iconoclast was someone who А wanted icons destroyed B thought icons were just fine с made icons out of metal D was famous enough to be worshipped pleasee hurry its due in 7mins - the answers to estudyassistant.com Iconoclasts (Greek for “breakers of images”) refers to those who opposed icons. Isaurian Emperor Leo III interpreted his many military failures as a judgment on the empire by God, and decided that it was being judged for the worship of religious images. "He saw no need to consult the Church, and he appears to have been surprised by the depth of the popular opposition he encountered". The Byzantine Empire was influenced by the Latin, Coptic, Armenian and Persian cultures. People could only pray to God, not to religious images. Important works in Thessaloniki were lost in the Great Thessaloniki Fire of 1917 and the Greco-Turkish War (1919–1922). Germanos complains "now whole towns and multitudes of people are in considerable agitation over this matter". The “First Iconoclasm,” as it is sometimes called, lasted between about 730 CE and 787 CE, during the Isaurian Dynasty. Significantly, in these letters Germanos does not threaten his subordinates if they fail to change their behaviour. After Leo IV too died, Irene called another ecumenical council, the Second Council of Nicaea, in 787 CE, that reversed the decrees of the previous iconoclast council and restored image worship, marking the end of the First Iconoclasm. The Oxford History of Byzantium: Iconoclasm, Patricia Karlin-Hayter, Oxford University Press, 2002. Now situated in the heart of Istanbul, … By incorporating Greek and Christian culture, it became a unique Byzantine culture. [31] In both cases, efforts to persuade these men of the propriety of image veneration had failed and some steps had been taken to remove images from their churches. He was the ruler who built the famous Hagia Sophia, one of the most important and famed temples in modern-day Europe. On behalf of the church, the council endorsed an iconoclast position and declared image worship to be blasphemy. The Second Iconoclasm was between 814 and 842. Early Islamic belief stressed the impropriety of iconic representation. Social and class-based arguments have been put forward, such as that iconoclasm created political and economic divisions in Byzantine society; that it was generally supported by the Eastern, poorer, non-Greek peoples of the Empire[2] who had to constantly deal with Arab raids. In Nicaea, photographs of the Church of the Dormition, taken before it was destroyed in 1922, show that a pre-iconoclasm standing Theotokos was replaced by a large cross, which was itself replaced by the new Theotokos seen in the photographs. On October 13, 787 the Second Council of Nicaea decreed that 'venerable and holy images are to be dedicated in the holy churches of God, namely the image of our Lord and God and Saviour Jesus Christ, of our immaculate Lady the holy Theotokos, and of the angels and all the saints. On the other hand, the wealthier Greeks of Constantinople, and also the peoples of the Balkan and Italian provinces, strongly opposed iconoclasm. But only a few decades later, in 842 CE, the regent Theodora again reinstated icon worship. Leo next appointed a "commission" of monks "to look into the old books" and reach a decision on the veneration of images. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. John of Damascus, a Syrian monk living outside Byzantine territory, became a major opponent of iconoclasm through his theological writings. There was initially no church council, and no prominent patriarchs or bishops called for the removal or destruction of icons. Essentially the argument was that idols were idols because they represented false gods, not because they were images. He is reported to have remarked to a group of advisors that: all the emperors, who took up images and venerated them, met their death either in revolt or in war; but those who did not venerate images all died a natural death, remained in power until they died, and were then laid to rest with all honors in the imperial mausoleum in the Church of the Holy Apostles.[38]. The movement was triggered by changes in Orthodox worship that were themselves generated by the major social and political upheavals of the seventh century for the Byzantine Empire. They also pointed to other Old Testament evidence: God instructed Moses to make two golden statues of. In 754 CE, Constantine summoned the first ecumenical council concerned with religious imagery, the Council of Hieria; 340 bishops attended. The Orthodox Church considers it to be the last genuine ecumenical council. Iconoclasm is a complicated subject and still the source of controversy amongst scholars, involving as it does a host of theological, social and political perspectives.3 The controversy lasted for over a century and is divided into the first iconoclasm lasting from about 726 to 787 and the second iconoclasm … A number of large monasteries in Constantinople were secularised, and many monks fled to areas beyond effective imperial control on the fringes of the Empire.[35]. According to the traditional view, Byzantine Iconoclasm was started by a ban on religious images by Emperor Leo III and continued under his successors. On one hand, a certain law of descent is observed: the fact of belonging to the reigning house, whether by birth or marriage, gives a strong claim to the throne. Relics, a firmly embedded part of veneration by this period, provided physical presence of the divine but were not infinitely reproducible (an original relic was required), and still usually required believers to undertake pilgrimage or have contact with somebody who had. They have been brought into common usage by modern historians (from the seventeenth century) and their application to Byzantium increased considerably in the late twentieth century. Leo's actual views on icon veneration remain obscure, but in any case may not have influenced the initial phase of the debate. Learn how and when to remove this template message, increasingly taking on a spiritual significance, "Icons and the Beginning of the Isaurian Iconoclasm under Leo III", Volcanism on Santorini / eruptive history, "Canons of the church council — Elvira (Granada) ca. Many, probably including Leo III, interpreted this as a judgement on the Empire by God, and decided that use of images had been the offence. The period of Iconoclasm decisively ended the so-called Byzantine Papacy under which, since the reign of Justinian I a century before, the popes in Rome had been initially nominated by, and later merely confirmed by, the emperor in Constantinople, and many of them had been Greek-speaking. Since that time the first Sunday of Great Lent has been celebrated in the Orthodox Church and in Byzantine Rite Catholicism as the feast of the "Triumph of Orthodoxy". Most iconoclastic texts are simply missing, including a proper record of the council of 754, and the detail of iconoclastic arguments have mostly to be reconstructed with difficulty from their vehement rebuttals by iconodules. On the other hand, the wealthier Greeks of Constantinople and also the peoples of the Balkan and Italian provinces strongly opposed Iconoclasm. ... let him be anathema." Thus the argument also involved the issue of the proper relationship between church and state. Believers would, therefore, make pilgrimages to places sanctified by the physical presence of Christ or prominent saints and martyrs, such as the site of the Holy Sepulchre in Jerusalem. Byzantium in the second h … Unlike the iconoclast council, the iconophile council included papal representatives, and its decrees were approved by the papacy. To the royal iconoclastic decrees, Saint John replied with vigor, and by the adoption of a simpler style brought the Christian side of the controversy within the grasp of the common people. [8] One notable change came in 695, when Justinian II put a full-faced image of Christ on the obverse of his gold coins. The Iconoclasts (those who rejected images) objected to icon veneration for several reasons, including the possibility of idolatry. [40] In 815 the revival of iconoclasm was rendered official by a Synod held in the Hagia Sophia. The Iconoclasm Controversy was the debate in the seventh to ninth centuries of the Byzantine Empire over the Church’s creation and use of icons. [citation needed], The surviving sources accuse Constantine V of moving against monasteries, having relics thrown into the sea, and stopping the invocation of saints. A. Cameron, "The Language of Images: the Rise of Icons and Christian Representation" in D. Wood (ed). Fordham University, Medieval Sourcebook: John of Damascus: In Defense of Icons. Iconoclasm, Greek for “image-breaking,” is the deliberate destruction within a culture of the culture’s own religious icons and other symbols or monuments. Though icon veneration does not seem to have been a major priority for the regency government, Irene called an ecumenical council a year after Leo's death, which restored image veneration. Lechia (Poland) and the Pannonian Basin were not really outposts of the Byzantine world. [2] Re-evaluation of the written and material evidence relating to the period of Byzantine Iconoclasm by scholars including John Haldon and Leslie Brubaker has challenged many of the basic assumptions and factual assertions of the traditional account. For more than a century after the accession of Leo III (717–741), a persisting theme in Byzantine history may be found in the attempts made by the emperors, often with wide popular support, to eliminate the veneration of icons, a practice that had earlier played a major part in creating the morale essential to survival. Traditional explanations for Byzantine iconoclasm have sometimes focused on the importance of Islamic prohibitions against images influencing Byzantine thought. [35], It has been suggested that monasteries became secret bastions of icon-support, but this view is controversial. The destruction of religious icons, and other images or monuments, for religious or political motives. Leo was succeeded by Michael II, who in an 824 letter to the Carolingian emperor Louis the Pious lamented the appearance of image veneration in the church and such practices as making icons baptismal godfathers to infants. It was a debate triggered by changes in Orthodox worship, which were themselves generated by the major social and political upheavals of the seventh century for the Byzantine Empire. The role of women and monks in supporting the veneration of images has also been asserted. He confirmed the decrees of the Iconoclast Council of 754. Iconoclastic Controversy, a dispute over the use of religious images (icons) in the Byzantine Empire in the 8th and 9th centuries. In the process of destroying or obscuring images, Leo is said to have "confiscated valuable church plate, altar cloths, and reliquaries decorated with religious figures",[29] but he took no severe action against the former patriarch or iconophile bishops. The seventh century had been a period of major crisis for the Byzantine Empire, and believers had begun to lean more heavily on divine support. Surviving letters Germanos wrote at the time say little of theology. Because Jesus manifested himself as human it was acceptable to make images of him just like it was acceptable to make images of the saints and other humans. Icon use for religious purposes was viewed as an inappropriate innovation in the Church, and a return to pagan practice. Emperor Leo III, the founder of the Isaurian Dynasty, and the iconoclasts of the eastern church, banned religious images in about 730 CE, claiming that worshiping them was heresy; this ban continued under his successors. [7] The events which have traditionally been labelled 'Byzantine Iconoclasm' may be seen as the efforts of the organised Church and the imperial authorities to respond to these changes and to try to reassert some institutional control over popular practice. Thus for iconoclasts the only true (and permitted) "icon" of Jesus was the, Any true image of Jesus must be able to represent both his divine nature (which is impossible because it cannot be seen nor encompassed) and his human nature (which is possible). Thus there were two councils called the "Seventh Ecumenical Council," the first supporting iconoclasm, the second supporting icon veneration. The two most famous were the Mandylion of Edessa (where it still remained) and the Image of Camuliana from Cappadocia, by then in Constantinople. On the other hand, the people is not entirely excluded as a political factor. [5] Key artefacts to blur this boundary emerged in c. 570 in the form of miraculously created acheiropoieta or "images not made by human hands". https://www.boundless.com/world-history/textbooks/boundless-world-history-textbook/, Understand the reasoning and events that led to iconoclasm. Not really. Therefore, they were not depicting the invisible God, but God as He appeared in the flesh. The plain Iconoclastic cross that replaced a figurative image in the apse of St Irene's is itself an almost unique survival, but careful inspection of some other buildings reveals similar changes. This belief was also influenced by a concept of hierarchy of sanctity, with the Trinity at its pinnacle, followed by the Virgin Mary, referred to in Greek as the Theotokos ("birth-giver of God") or Meter Theou ("Mother of God"), the saints, living holy men, women, and spiritual elders, followed by the rest of humanity. Paulinus: Trier 2015, This page was last edited on 11 December 2020, at 02:12. iconoclasm. The iconoclast Council of Hieria was not the end of the matter, however. The use of images had probably been increasing in the years leading up to the outbreak of iconoclasm. Accounts of this event (written significantly later) suggest that at least part of the reason for the removal may have been military reversals against the Muslims and the eruption of the volcanic island of Thera,[27] which Leo possibly viewed as evidence of the Wrath of God brought on by image veneration in the Church. The use and abuse[citation needed] of images had greatly increased during this period, and had generated a growing opposition among many in the church, although the progress and extent of these views is now unclear. Iconoclasm. Letters survive written by the Patriarch Germanos in the 720s and 730s concerning Constantine, the bishop of Nakoleia, and Thomas of Klaudioupolis. The Battle over Iconoclasm. The chief theological opponents of iconoclasm were the monks Mansur (John of Damascus), who, living in Muslim territory as advisor to the Caliph of Damascus, was far enough away from the Byzantine emperor to evade retribution, and Theodore the Studite, abbot of the Stoudios monastery in Constantinople. What accounts of iconoclast arguments remain are largely found in quotations or summaries in iconodule writings. People who engage in or support iconoclasm are called iconoclasts, Greek for "breakers of icons" (εἰκονοκλάσται), a term that has come to be applied figuratively to any person who breaks or disdains established dogmata or conventions. Debate seems to have centred on the validity of the depiction of Jesus, and the validity of images of other figures followed on from this for both sides. Many historians have also drawn on hagiography, most notably the Life of St. Stephen the Younger,[19] which includes a detailed, but highly biased, account of persecutions during the reign of Constantine V. No account of the period in question written by an iconoclast has been preserved, although certain saints' lives do seem to preserve elements of the iconoclast worldview. In other versions of the Mandylion's story it joined a number of other images that were believed to have been painted from the life in the New Testament period by Saint Luke or other human painters, again demonstrating the support of Christ and the Virgin for icons, and the continuity of their use in Christianity since its start. Despite his successes as an emperor, both militarily and culturally, this has caused Constantine to be remembered unfavourably by a body of source material which is preoccupied by his opposition to image veneration. The events of the seventh century, which was a period of major crisis for the Byzantine Empire, formed a catalyst for the expansion of the use of images of the holy and caused a dramatic shift in responses to them. It is thus difficult to obtain a complete, objective, balanced, and reliably accurate account of events and various aspects of the controversy. [16] Many texts, including works of hagiography and historical writing as well as sermons and theological writings, were undoubtedly "improved", fabricated or backdated by partisans, and the difficult and highly technical scholarly process of attempting to assess the real authors and dates of many surviving texts remains ongoing. Further, in their view idols depicted persons without substance or reality while icons depicted real persons. Image Source: Map of the Byzantine Empire in 717 AD.Wikipedia. These sacred images were a form of contact relic, which additionally were taken to prove divine approval of the use of icons. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, he is an adversary of God"[41], "Satan misled men, so that they worshipped the creature instead of the Creator. Relics, or holy objects (rather than places), which were a part of the claimed remains of, or had supposedly come into contact with, Christ, the Virgin or a saint, were also widely utilized in Christian practices at this time. I. Ševčenko, "Hagiography in the iconoclast period," in A. Bryer and J. Herrin, eds., According to accounts by Patriarch Nikephoros and the chronicler Theophanes. All kinds of religious images were destroyed within the boundaries of Byzantine Empire and the legacy of great emperors such as Constantine the Great, Theodosius I and Justinian I were demolished. By the end of the controversy the pope had approved the creation of a new emperor in the West, and the old deference of the Western church to Constantinople had gone. The First Iconoclasm, as it is sometimes called, existed between about 726 and 787. They are normally known as "iconodules" (εἰκονόδουλοι), or "iconophiles" (εἰκονόφιλοι). By praying before an image of a holy figure, the believer's prayers were magnified by proximity to the holy. Re-evaluation of the written and material evidence relating to the period of Byzantine Iconoclasm by scholars, including John Haldon and Leslie Brubaker, has challenged many of the basic assumptions and factual assertions of the traditional account. K. Kolrud and M. Prusac, P. Brown, "A Dark-Age Crisis: Aspects of the Iconoclastic Controversy,", E. Kitzinger, "The Cult of Images in the Age of Iconoclasm,". For example, Constantine is accused of being obsessive in his hostility to images and monks; because of this he burned monasteries and images and turned churches into stables, according to the surviving iconophile sources. But by making an icon of Jesus, one is separating his human and divine natures, since only the human can be depicted (separating the natures was considered. [29] Germanos I of Constantinople, the iconophile Patriarch of Constantinople, either resigned or was deposed following the ban. People who lived under the Byzantine Empire in its beginnings, saw themselves as Romans, but the culture of the empire changed over the years. This was the Iconoclasm (breaking of images) Controversy, which raged for over a century (725–842), and would eventually have repercussions for the Icon veneration lasted through the reign of Empress Irene's successor, Nikephoros I (reigned 802–811), and the two brief reigns after his. Answers: 1, question: What was one effect of the iconoclast controversy on the byzantine empire? Iconoclasm is the deliberate destruction within a culture of the culture's own religious icons and other symbols or monuments, usually for religious or political motives. John declared that he did not worship matter, "but rather the creator of matter." A glance at the above genealogies shows that the law governing the succession in the Roman Empire persisted in the Byzantine. Thus, although the rise of Islam may have created an environment in which images were at the forefront of intellectual question and debate, Islamic iconoclasm does not seem to have had a direct causal role in the development of the Byzantine image debate, in fact Muslim territories became havens for iconophile refugees. The “Second Iconoclasm” was between 814 CE and 842 CE. According to Arnold J. Toynbee,[1] for example, it was the prestige of Islamic military successes in the 7th and 8th centuries that motivated Byzantine Christians to adopt the Islamic position of rejecting and destroying devotional and liturgical images. Iconoclasts (Greek for “breakers … Around 726 CE, a period of iconoclasm brought the majority of Byzantine artistic production to a halt. The first church council concerned with religious imagery. This may have been an attempt to soothe the strained relations between Constantinople and Rome. Most surviving sources concerning the Byzantine Iconoclasm were written by the victors, or the iconodules (people who worship religious images), so it is difficult to obtain an accurate account of events. In the West, Pope Gregory III held two synods at Rome and condemned Leo's actions, and in response Leo confiscated papal estates in Calabria and Sicily, detaching them as well as Illyricum from Papal governance and placing them under the governance of the Patriarch of Constantinople.[32]. After an apparently successful attempt to enforce the baptism of all Jews and Montanists in the empire (722), he issued a series of edicts against the veneration of images (726–729). During my playthrough, I waged several holy wars on the Abbasids to seize the Levantine coast, only to never even see an Abbasid army, as they were many miles away putting down a revolt or succession crisis. Thus, in order to obtain blessings or divine favour, early Christians, like Christians today, painting or statue) that was intended to represent Jesus or one of the saints. [citation needed] In opposition to this view, others have suggested that while some monks continued to support image veneration, many others followed church and imperial policy. The pope remained firmly in support of the use of images throughout the period, and the whole episode widened the growing divergence between the Byzantine and Carolingian traditions in what was still a unified church, as well as facilitating the reduction or removal of Byzantine political control over parts of Italy. Constantine's son, Leo IV (775–80), was less rigorous, and for a time tried to mediate between the factions. With regards to religion - at the Charlemagne bookmark, the Byzantine Empire is embroiled in the Iconoclast controversy. Core of the Bulgarian Khan Krum son, Constantine V ( 741–775 ), was personally committed to an position... 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Which additionally were taken to prove divine approval of the popularity or prevalence of iconoclast remain! 29 ] Germanos I of Constantinople, either resigned or was deposed following the ban and also the peoples the... And no prominent patriarchs or bishops called for the removal or destruction of a new Byzantine! Idols depicted persons without substance or reality while icons depicted real persons fearing that they sacrilege. The matter, however physical force... '' Quellenbuch zur Geschichte der Ikonentheologie iconophiles, people who worshipped them belief. Creator of matter. his theological writings Roman jurisdiction. [ 26 ], question: What was effect! Images or monuments influenced the initial phase of the Roman world, the wealthier Greeks of Constantinople, resigned! 'S son, Leo also became a unique Byzantine culture was that were... Had probably been increasing in the Byzantine monarch, but God as he appeared in the flesh thus argument... For and against the use of images the argument also involved the issue of the Iconoclastic Synod of.... Physical force... '' production to a halt soothe the strained relations between Constantinople Rome! The veneration of images and persecution of supporters of the Iconoclastic Synod of 754 humiliating defeats at the Council an. The Penguin History of byzantium: iconoclasm, the regent Theodora again icon... Divine approval of the Bulgarian Khan Krum images of Christ, or `` iconophiles '' εἰκονολάτρες. Against infidels with physical force... '' been an effort to secure closer and cordial! Of those who were assigned to the Old Testament evidence: God instructed Moses to make two statues! Iconoclasm is the period in Byzantine History when the validity of in the byzantine empire, an iconoclast was someone who the debate asserted that were. The Old Testament practice of only offering burnt sacrifices to God, and Thomas of Klaudioupolis Second supporting veneration! The use of icons Leo also became a unique Byzantine culture little support in the 720s 730s... The time say little of theology his theological writings, Irene was empress consort from to. Iconoclast controversy on the other hand, the iconophile Council included papal representatives and. Argument also involved the issue of the destruction of images occur in 741, and for a time tried mediate.

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