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HISTORY of Christian Theology

Eastern Orthodox Theology, Iconoclasm and the Great Schism of 1054

The Light of Tabor

The account of Jesus’s transfiguration on the mount is central to the Bible’s narrative of his life and central to Eastern Orthodox theology. Matthew recorded the marvelous event in these words:

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Emphasis added.)1

The Transfiguration

Many Christian theologians believe that the authors of the synoptic gospels placed this story in the middle of their accounts in order to emphasize the significance of what took place. This is particularly true for the Eastern Orthodox tradition as this miraculous vision is central to their theology. Like Augustine in the West, the Eastern theologians at that time also believed that viewing God was the telos or ultimate goal for human fulfillment and joy. The Eastern Orthodox tradition maintains that the beatific vision we seek to obtain in heaven is viewing the transfigured Christ just as Peter, James and John did on the Mount of Transfiguration.

Unlike Augustine, who believed we would see the very essence of God in heaven, the Eastern Orthodox believe that no one can ever see the essence of God. No created thing can view or comprehend the eternal incomprehensible God. However, we can view the energies of God, or his glory as manifested in the light shining from the face of the transfigured Jesus on the mount. This divine light is referred to as the Light of Tabor, referring to the mountain where, according to their tradition, this miraculous transfiguration took place.

This light is different from natural light. It is transformative. This is divine eternal light that was never created, so both our physical eyes and our intellect can see it. This ties into the Platonian concept of eternal forms being reflected in material substance. This uncreated light is complete because it encompasses both the eternal form and its physical manifestation. This unity between the eternal and material realms is realized by viewing this divine light shining from the physical deified flesh of Jesus. This light in turn deifies those who see it. It is the grace of God that transforms us into eternal beings, into gods. In the ancient world, people believed there were four basic elements: earth, water, air and fire. So, just as the higher element of fire can transform the lower element of iron into a glowing spectacle, we can absorb this divine light into our being and be transformed. We get a glimpse of this light by looking at and venerating icons—holy pictures of Jesus, Mary, the apostles and other saints. This is the foundation of the Eastern Orthodox concept of grace, which is quite different from the Western world’s view based on Augustine’s sin paradigm.2

The Eastern Orthodox Liturgy Is a Sensory Experience

Icons are an integral part of the Eastern Orthodox worship service. Like Catholics, Eastern Orthodox chapels consist of the nave where the public worships and the sanctuary where the priest resides, but unlike Catholics, these areas are separated by a half wall adorned with icons of Christ, Mary, and other great saints. This wall is called the iconostasis and has three doors through which the priest moves in and out during an elaborate symbolic liturgy. The iconostasis is a sacred wall that acts as a sort of veil separating the visible temporal world from the unseen holy place where God resides. The movement of the priest through the doors of the iconostasis is symbolic of God becoming human through the incarnation of Jesus and of humans entering and participating in the worship of God in heaven.3

The Eastern Orthodox liturgy is a sensory experience. It involves the wearing of ornate vestments, chants, the generous use of incense and candles, and constant movement with processions of ministers and lots of bowing, all designed to provide a wealth of sensory impressions and awe.

Chants and breathing techniques during personal prayers play a unique mystical role in Eastern Orthodox worship, especially in the monasteries which are still an important aspect of this ancient tradition. A renowned Eastern Orthodox theologian, Gregory Palamas (1296–1359), argued that mystical experience, not rational arguments, lead us to discover the truth of God. All these liturgical and mystical experiences are related to the human-divine connection created by the incarnation of Christ and potential human deification (theosis) which we discussed in Chapter X. This form of worship has been frozen in time since the ninth century at the end of the Great Iconoclasm, the greatest disruption in their tradition.4

The Great Iconoclasm

Not everyone agreed with the use of icons in Christian worship. In the early Christian church, veneration of images was not allowed because of the Ten Commandment’s prohibition against idol worship and their association with pagan practices.5 However, humans often find it difficult to relate to an intangible God and like to have something tangible to help them focus their attention. Pagan religions throughout the empire universally used idols and images in their worship activity. With the mass conversion of gentiles, images of Jesus, Mary and the saints filled the role that had been played by the pagan heroes and deities. “A strong sacramentality and belief in the importance of physical presence also joined the belief in intercession of saints with the use of relics and holy images in early Christian practices.”6 So as more gentiles converted to Christianity and with the more relaxed practices after Constantine made it the state religion, the veneration of images became widespread, to the consternation of some traditional bishops.

The incarnation controversy re-energized conservative bishops who disapproved of the use of icons. They argued that an image of Jesus obviously could not represent his invisible divine presence, so the picture either 1) only represented Jesus’s human nature, which would be improper because showing Jesus as a separate person from his divinity would support the Nestorian heresy, or 2) the image mixed the humanity and divinity of Jesus which supports the Monophysite heresy. So, either way, the use of an image of Jesus in a worship activity was improper, and if they shouldn’t use an image of Jesus, they certainly should not use an image of anyone else.

Leo III adopted this reasoning when he became the Byzantine emperor in 717. Shortly thereafter, he issued an edict outlawing the veneration and use of icons. Some scholars believe this was a reaction to the success of Islam that had conquered two-thirds of his empire and also to a recent volcanic eruption, indicating God’s displeasure with this practice. However, Christianity was still in flux following centuries of theological controversy, and the issue regarding the appropriate use of imagery in the Church was still not settled. This ban on the use of images is referred to as iconoclasm, which literally means the breaking or destruction of images (Icon means image, and clasm means break.) This edict was very unpopular with many monks and the populace in general. Regardless, Leo and his immediate successors did not budge. Leo’s son, Constantine V summoned the Council of Hieria in 754 to address this issue. The 338 bishops participating in the council declared:

Satan misled men, so they worshipped the creature instead of the Creator. The Law of Moses and the Prophets cooperated to remove this ruin…But the previously mentioned demiurge of evil…gradually brought back idolatry under the appearance of Christianity.… [T]the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation―namely, the Incarnation of Christ, and contradicted the six holy synods.… If anyone shall endeavor to represent the forms of the Saints in lifeless pictures with material colors 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. …let him be anathema.7

Constantine’s son, Leo IV, was less rigid but still supported the ban. However, when he died, his wife, Irene, assumed power as regent on behalf of their young son and called the Second Council of Nicaea in 787, which declared:

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. They are to be accorded the veneration of honor, 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.8

However, a few years later, Leo V became the emperor and reinstituted the iconoclast prohibitions which his son and his grandson, Theophilus, continued to enforce. However, when Theophilius died, his wife Theodora became regent for their minor son. She followed Irene’s example and convened the seventh ecumenical council which was held in Constantinople, restoring the veneration of icons in 843. The public was ecstatic, leading to the creation of the feast of the Triumph of Orthodoxy held each year by the Eastern Orthodox tradition on the first Sunday of Lent.

This council made a distinction between worshipping images and venerating the image as a representation of the person it presented. The veneration goes beyond the image itself and is directed to Jesus or the saint the image represents. Today, the Roman Catholic Church affirms the Fourth Council of Constantinople as a legitimate ecumenical council and concurs with its theology. Protestants, however, reject the Fourth Council of Constantinople as a binding ecumenical council. They generally view the distinction between adoration and veneration to be a game of semantics and disapprove of prayers to any intermediary between humans and God. Protestants view the use of icons for religious purposes as an improper innovation in the Church that was adopted from pagan worship.

The Great Schism of 1054

Like most divorces, the official split between the Roman Catholic and Eastern Orthodox churches in 1054 had been brewing for a long time. The sad saga began back in the third century when Diocletian split the empire into the Eastern and Western halves. Constantine then built the new capital, Constantinople, as a Christian city in the fourth century. In the meantime, four competing patriarchs became regional heads of the Church in the Empire’s major cities of Rome, Constantinople, Alexandria and Antioch, with the bishop in Jerusalem holding a symbolic authoritative role. Only the patriarchies in Rome and Constantinople survived the Muslim conquests.

The Western Roman Empire fell in the fifth century and fractured into many different kingdoms, which Charlemagne began to consolidate to form the Holy Roman Empire in 800. During this period of decline, the papacy lost much of its power and suffered from internal corruption. The Eastern Roman Empire on the other hand, flourished and became the powerful Byzantine Empire, taking over portions of what used to be in the western half of the empire. Since Constantine, the Christian church had become intertwined with the state, and to a great extent, the influence of their patriarchs reflected the political strength of their emperors. Consequently, the patriarch in Constantinople not only maintained a continual position of independence from the pope in Rome but also began to assert authority over the whole Church. However, the papacy began a period of reform and reasserted its authority in 1049 when Leo IV became the pope.

Inevitably, secular politics influenced Church politics on a major scale. Back in 589, a council in Spain added the phrase “and from the Son” to the Nicene Creed, so the sentence read, “The Holy Spirit proceeds from the Father and from the Son.” This added phrase is the single word, filioque. This iteration of the creed became popular in the West, but the East rejected it as an unauthorized addition. They were orthodox and did not take kindly to the West tinkering with the established creed without an ecumenical council, especially when the creed expressly forbade such a change. But authority was not the only grounds for opposing this innovation.

The East thought this change was heretical because it changed the very nature of the Trinity. The only way to distinguish the three Gods of the Trinity was through their relationship with each other. The Father filled the role of Plato’s first principle, the source of all things. This is referred to as monarchy, which literally means one arch, one principle, one source. So the Father begat the Son and the Spirit proceeded from the Father. The East did not have a problem saying that the Spirit proceeded from the Father through the Son because the Father maintained His role as monarch. But conflating the Father and Son as the source of the Spirit changed the dynamic of the Trinity and diminished the role of the Father. This issue is referred to as double procession. Certainly, such a drastic change would require an ecumenical council to decide it.

Like most of the theological differences between the East and West, the West’s position was based on Augustine’s reasoning. He said that the Father and the Son share the same Spirit, so it is fair to say that the Spirit of God proceeds from both of them. Augustine continued and reasoned that if God is one person, as the creed proclaimed, then we could look at the three components of the human soul—memory, intelligence, and love—and equate the Father with memory, the Son with intelligence (which corresponded to the Greek philosophical concept of the Logos) and the Spirit with Love, which bound the Trinity together. Anselm, who later became the archbishop of Canterbury, reasoned that the West had to be correct because saying that the Son is begotten of the Father and that the Spirit proceeds from the Father is just a difference of semantics. So, if the Spirit only proceeds from the Father like the Son, rather than both the Father and the Son, then there is no difference between the Son and the Spirit.

In the midst of this debate, the Bulgarians converted to Orthodox Christianity in 865 but aligned themselves with Rome and advocated for the universal adoption of the filioque. Constantinople regarded this as undue interference by the new Holy Roman Empire in their neighborhood. Consequently, the patriarch denounced the filioque as heretical and held a council that excommunicated the pope. When Bulgaria changed sides and united with the Byzantian Empire, peace was restored and the pope and the patriarch got back on speaking terms. However, the double procession controversy was never settled and simmered under the surface for over a century.

The dispute resurfaced with a vengeance around the year 1000 when Rome tried to impose the addition of the filioque on the East. Tempers flared and Christian goodwill fled the scene. The papacy required the Greek churches located in southern Italy, which had recently been liberated from the Byzantine Empire, to use the filioque. In return, the patriarch in Constantinople insisted that the Latin churches in the city use the traditional version of the Nicene Creed. The patriarch encouraged the archbishop in Bulgaria to champion their cause, so he wrote a letter to the pope and all the bishops in the West condemning their adoption of double procession and addressing other liturgical and disciplinary issues. This led to the pope sending an embassy to Constantinople led by Cardinal Humbert. Humbert’s arrogance was matched by the patriarch’s. On July 16, 1054, Humbert and his legates laid a notice of the patriarch’s excommunication on the altar of the Hagia Sophia cathedral while the patriarch was officiating. There could not have been a greater insult! The patriarch immediately convened a synod and excommunicated Humbert and his associates. The long-developing schism had now become final.9

The Byzantine Empire and the Eastern Orthodox Church

Throughout this whole time, the Eastern church was intimately intertwined with the state and its patriarch with the emperors. The Byzantine Empire eventually fell to the Muslim Ottoman Empire in 1453. The center of the Eastern Orthodox church then moved north to Russia, where this model of a symbiotic relationship between the church patriarch and the emperor continued with the czars (Caesars).

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1 Matthew 17:1–9 (emphasis added).

2 Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lecture 14.

3 Luke Timothy Johnson, The History of Christianity: From the Disciples to the Dawn of the Reformation, (The Teaching Company, 2012), Lecture 24.

4 Luke Timothy Johnson, The History of Christianity: From the Disciples to the Dawn of the Reformation, (The Teaching Company, 2012), Lecture 24.

5 The Synod of Elvira in 305–6 expressly forbad images in the church (Canon 36); Eucebius (died 339) wrote in a letter to Constantine’s sister that to make an image of Jesus “is to break the commandment of God and to fall into pagan error.” (Gwynn, David (2007). “From Iconoclasm to Arianism: The Construction of Christian Tradition in the Iconoclast Controversy“, Greek, Roman, and Byzantine Studies. 47: 226–251.) The Bishop of Salamis wrote a letter to the Bishop of Jerusalem in 394 mentioning that he destroyed an image in a church because it was not allowed in their religion and encouraged other bishops to do the same. (The New Advent, Jerome Letters, Letter 51, https://www.newadvent.org/fathers/3001051.htm).

6 Wikipedia, Byzantine Iconoclasm, citing Brubaker, L.; Haldon, J. (2011). Byzantium in the Iconoclast Era, c. 680–850: A History. Cambridge University Press, p. 32; downloaded 2-24-2024.

7 Epitome, Iconoclast Council at Hieria, 754.

8 Trans. Price, The Acts of the Second Council of Nicaea (Liverpool 2018), p. 564–5, abbreviated.

9 Thomas F. X. Noble, Popes and the Papacy: A History, (The Teaching Company, 2006), Lectures 3, 5 & 11.

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The Transfiguration of Christ, Benaki Museum, Athens, Greece, 1600, [PD-old-100]

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