Iconodulism designates the religious service to icons. The term comes from Neoclassical Greek εἰκονόδουλος ←, meaning "one who is serves images ". It is also referred to as Iconophilism designating a positive attitude towards the religious use of icons. In the history of Christianity, Iconodulism was manifested as a moderate position, between two extremes: Iconoclasm and Iconolatry.
History
In contrary to the moderate or respectful adoration, various forms of latria of icons were also starting to appear, mainly in popular worship. Since veritable adoration was reserved for God only, such attitude towards icons as objects was seen as a form of idolatry. In reaction to that, the idolatric misuse of icons was criticized and by the beginning of the 8th century some radical forms of criticism were also starting to emerge, advocating not only against adoration of icons, but also against any form of adoration and use of icons in religious life. The iconoclastic controversy emerged in the Byzantine Empire and lasted during the 8th and the 9th centuries. The most famous iconodules during that time were saints John of Damascus and Theodore the Studite. The controversy was instigated by Byzantine Emperor Leo III in 726, when he ordered the removal of the image of Christ above the Chalke Gate of the imperial palace in Constantinople. A wider prohibition of icons followed in 730. St. John of Damascus argued successfully that to prohibit the use of icons was tantamount to denying the incarnation, the presence of the Word of God in the material world. Icons reminded the church of the physicality of God as manifested in Jesus Christ. Kissing and respected worship, incense and candles for icons was established by the Second Council of Nicaea in 787. The Council decided that icons should not be destroyed, as was advocated and practiced by the iconoclasts, nor veritable worshiped or adored , as was practiced by iconolatrists, but they need to be kissed and they need to respected worship as symbolic representations of God, angels or saints. Such position was approved by Pope Adrian I, but due to some bad translations of conciliar acts from Greek into Latin, a controversy arose in Frankish kingdom, resulting in the creation of Libri Carolini. The last outburst of iconoclasm in the Byzantine Empire was overcome at the Council of Constantinople in 843, which reaffirmed the adoration of icons in an event celebrated as the Feast of Orthodoxy. The Council of Trent in 1563 confirmed iconodulism. But this Council, unlike the Council of Nicaea, used a different expression in relation to the icons: «honor and veneration». Its decree also reads as follows: «we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ; and we venerate the saints, whose similitude they bear».
