Reg." He came surrounded by bishops, abbots, and monks, and held a long discussion with Leo and his Iconoclast followers. Thomas represented rather the party of the murdered emperor, Leo V. But after it was put down, in 824, Michael became much more severe towards the image-worshippers. This rationalism helps to explain their hatred of monks. He comforted and encouraged Nicephorus in his resistance to the emperor, was three times banished by the Government, wrote a great number of treatises controversial letters, and apologies in various forms for the images. Accompanying this orgy of iconoclasm has been millions upon millions of dollars worth of damage to businesses across the United States, caused by the mob’s gleeful looting.
There are a few more isolated cases of Iconoclasm in the West.
Sts. The Khalifa Omar II (717-20) tried to convert him, without success except as far as persuading him that pictures are idols. The most steadfast opponents of the Iconoclasts throughout this story were the monks. These two seem to have acted in some sort as legates for Alexandria, Antioch and Jerusalem. They decreed that images of Christ are either Monophysite or Nestorian, for — since it is impossible to represent His Divinity — they either confound or divorce His two natures.
This naturally increased the enmity between Eastern and Western Christendom. Till his death in 829, he defended the cause of the images by controversial writings (the "Lesser Apology", "Antirrhetikoi", "Greater Apology", etc. When the patriarch Nicetas I died in 780 he was succeeded by Paul IV (780-84), a Cypriote monk who carried on a half-hearted Iconoclast policy only through fear of the Government. A certain Cosmas was set up as emperor by the rebels. A great number of monks fled to the West, and Michael wrote a famous letter full of bitter accusations of their idolatry to his rival Louis the Pious (814-20) to persuade him to hand over these exiles to Byzantine justice (in Manse, XIV, 417-22). ", xx, in P. L. CXXVI) defended the Catholic practice and contributed to put an end to the exceptional principles of Frankish bishops. The seventh session drew up the symbol (horos) of the council, in which, after repeating the Nicene Creed and renewing the condemnation of all manner of former heretics, from Arians to Monothelites, the fathers make their definition. But some Catholics, too shared their dislike of pictures and relics. cit., 147-151, 712-715; his life by a contemporary monk, P. G., XCIX, 9 sq.) The Iconoclasts looked back regretfully to the glorious campaigns of his predecessor, they evolved the amazing conception of Constantine as a saint, they went in pilgrimage to his grave and cried out to him: "Arise come back and save the perishing empire". The bishops try to propose a middle way, but decidedly lean toward the Iconoclasts. The patriarch John VII (832-42), who had succeeded Antony I, was given his choice between restoring the images and retiring. The bishops met here in the summer of 787, about 300 in number. It was occasioned by the rise of Islam, which considers all sacred images idolatrous. Another legate, Constantine, was sent with a copy of the decree and of its application to the emperor, but was again arrested and imprisoned in Sicily. It does not seem that this revolution had anything to do with the question of images. It is in this sense that it is now kept.
Leo further pretended to withdraw Illyricum from the Roman patriarchate and to add it to that of Constantinople, and confiscated all the property of the Roman See on which he could lay his hands, in Sicily and Southern Italy. Since the seventh century these heretics had been allowed to have occasional great influence at Constantinople intermittently with suffering very cruel persecution (see PAULICIANS). They sent an embassy to Pope Adrian I (772-95) acknowledging the primacy and begging him to come himself, or at least to send legates to a council that should undo the work of the Iconoclast synod of 754. As soon as Leo III was dead, Artabasdus (who had married Leo's daughter) seized the opportunity and took advantage of the unpopularity of the Iconoclast Government to raise a rebellion. (Fakhri B. Maluf, Ph.D.), RIP Prior: Brother André Marie, M.I.C.M. As defined by II Nicaea, these images may be lawfully displayed and venerated. Gregory II already refused to send taxes to Constantinople and himself appointed the imperial dux in the Ducatos Romanus. ", p. 150).
He conceived the idea of making it as great as all the empire over which he still actually ruled. Pope Gregory II died in 731. They produce some texts against these, many more against image-worship.
Scattered expressions of opposition to the use of images have been reported: in 305–306 AD, the Synod of Elvira appeared to endorse iconoclasm; Canon 36 states, "Pictures are not to be placed in churches, so that they do not become objects of worship and adoration."
But he changed nothing of the Iconoclast law and when Theodotus the anti-patriarch died (821) he refused to restore Nicephorus and set up another usurper, Antony, formerly Bishop of Sylaeum (Antony I, 321-32).
The Roman legates were present; they signed the Acts first and always had the first place in the list of members, but Tarasius conducted the proceeding, apparently because the legates could not speak Greek. The story in the East is divided into two separate persecutions of the Catholics, at the end of each of which stands the figure of an image-worshipping Empress (Irene and Theodora). Germanus, the first of the heroes of the image-worshippers (his letters in Hardouin, IV 239-62), then wrote a defence of the practice of the Church addressed to another Iconoclast, Thomas of Claudiopolis (l. c. 245-62). The emperor invited him to a discussion of the question with the Iconoclasts; he refused since it had been already settled by the Seventh General Council.
canons 1 and 2 confirm the canons of all former general councils; canon 3 forbids the appointment of ecclesiastical persons by the State; only bishops may elect other bishops; canon 6 insists on yearly provincial synods; canon 7 forbids bishops, under penalty of deposition, to consecrate churches without relics; canon 10 forbids priests to change their parishes without their bishops consent; canon 13 commands all desecrated monasteries to be restored; canons 18-20 regulate abuses in monasteries. Germans knew nothing of Byzantine elaborate forms of respect; prostrations, kisses, incense and such signs that Greeks used constantly towards their emperors, even towards the emperor's statues, and therefore applied naturally to holy pictures, seemed to these Franks servile, degrading, even idolatrous.
The wretched man lived on till 754. And, of course, such disparate characters as Kate Smith and Columbus followed in that train. Like Irene at the end of the first persecution, Theodora at once began to change the situation.
So large has this, the last of the old heresies, loomed in the eyes of Eastern Christians that the Byzantine Church looks upon it as a kind of type of heresy in general the Feast of Orthodoxy, founded to commemorate the defeat of Iconoclasm has become a feast of the triumph of the Church over all heresies.
The Christian enemies of images, notably Constantine of Nacolia, then easily gained his ear. At the end of his reign Leo had a burst of fiercer Iconoclasm.
He preferred to retire. But our most holy Fathers whose names are above, refusing this adoration and serve despise and condemn that synod." It was occasioned by the rise of Islam, which considers all sacred images idolatrous. Twenty-two canons were drawn up, of which these are the chief: An eighth and last session was held on 23 October at Constantinople in the presence of Irene and her son. The bishops at the synod servilely agreed to all Constantine's demands. Ehrhard judges St. Theodore to be "perhaps the most ingenious [der scharfsinnigste] of the defenders of the cult of images" (in Krumbacher's "Byz. The other three patriarchs were unable to answer, they did not even receive Tarasius's letters, because of the disturbance at that time in the Moslem state. Some rights reserved. The origin of this second outbreak is not far to seek.
Monasteries were destroyed, monks put to death, tortured, or banished. But Paschal received the monks sent by Theodoret and gave up the monastery of St. Praxedes to them and others who had fled from the persecution in the East. The emperor now proceeded with his policy of enlarging and strengthening his own patriarchate at Constantinople. The Paulicians, as part of their heresy held that all matter (especially the human body) is bad, that all external religious forms, sacraments, rites, especially material pictures and relics, should be abolished.
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