Jan 30 Fri
Why do we use Sacred Images?
A sacred image or liturgical icon primarily represents Christ; it cannot represent God as such, invisible and incomprehensible. The Incarnation of the Son of God, however, has inaugurated a new “economy” of images.
“In other times, God, who did not have a body or figure, could not be represented by an image. But now he has appeared in the flesh, and has lived among men; thus, I can make an image of what I have seen of God … with unveiled face we contemplate the glory of God." (St. John Damascene)
The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone: Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is.
Christian iconography transcribes the evangelical message, which the Sacred Scripture transmits through words and images. Image and word shed light on each other:
“We conserve all the sacred traditions of the Church… One of them is the use of images. This is in accordance with the evangelical history; we believe that, truly and not merely in appearance, God the Word became flesh." (Third Council of Nicaea)
All the symbols of the liturgical celebration refer to Christ, as do the sacred images of the Most Blessed Mother of God and the saints. They signify, in effect, Christ, who is glorified in them. They manifest the “cloud of witnesses” (Heb 12:1) that continues participating in the salvation of the world. We are united with them, above all, in the sacramental celebration. Through the icons, man, the image of God, is finally transfigured in his image (cf. Rom 8:29; 1 Jn 3:2):
“Following the divinely inspired teaching of our holy Fathers and the tradition of the Catholic Church (since we acknowledge this tradition to be of the Holy Spirit who dwells in her), we defined with all exactitude and care that the venerable and holy images, as well as the image of the precious and life-giving cross—either painted, in mosaic, or in other suitable material—should be exposed in the holy churches of God, in the sacred vessels and ornaments, in the walls and in frames, in houses and in the roads; this includes the images of our Lord God and Savior Jesus Christ, our Immaculate Lady the holy Mother of God, the holy angels, and all the saints and the just." (Second Council of Nicaea)
“The beauty and color of the images inspire my prayer. It is a feast for my eyes, in the same manner that the sight of the fields inspires my heart to give glory to God.”
The contemplation of the sacred images, united to the meditation of the word of God and the singing of liturgical hymns, forms part of the harmony of the signs of the celebration. Thus, the mystery that is celebrated is engraved in the memory of the heart and then expressed in the new life of the faithful.