Why Do Some Christians View the Use of Icons as a Sin?

In today's Christian world, objections to the use of icons are generally not widespread. However, there are still some individuals and groups who object to the use of icons and even consider their use sinful.

The reasons for objections are based on a misunderstanding or fear of idolatry. Some may observe the veneration of icons in the Orthodox Church and mistakenly think they are being worshiped. This view is seen as a violation of the biblical commandment against creating “graven images” found in Exodus 20:4-5. In  ancient times “graven images” referred to physical representations of a deity or an object of worship were prevalent, even in the early years of Christianity during the time of Imperial Rome.

It is essential to distinguish between icons and “graven images.” The misconception comes from observing Orthodox Christians venerating icons, and thinking they are worshiping the images themselves. In Orthodox Christianity icons are not objects of worship; they are symbolic representation, serving as windows to the divine. Icons depict Christ, the Virgin Mary, saints, or biblical events and are intended to direct our thoughts and prayers towards the heavenly realities they depict. They serve as aids in contemplation and help foster our connection with the divine.

Historical factors also contribute to the objections against icons. There was a period of time when there were leaders of the Roman Empire who tried to eliminate the use of Icons. Some Byzantine emperors, such as Leo III (717-741 CE), were influenced by Islamic beliefs and policies and adopted iconoclastic positions as a way to align with their Muslim counterparts. This led to a bloody conflict with monks in many monasteries defending and protecting icons. The stance of these defenders, known as iconodules, eventually prevailed, and the Seventh Ecumenical Council in 787 CE affirmed the use and veneration of icons as an integral part of Orthodox Christian tradition. Orthodox commemorate this decision on Orthodox Sunday, the first Sunday of Great Lent. (Below is the affirmation of faith that is read by the Priest on this occasions)

Some objections to icons may also arise from theological perspectives influenced by the Protestant Reformation. The doctrine of the "priesthood of all believers" emerged during this period, emphasizing the direct access that every believer has to God's grace and forgiveness through their faith in Christ. Some Christians who hold this perspective may argue that a focus on icons distracts from a personal and direct relationship with God. They believe that the emphasis should be on the spiritual and internal aspects of faith, rather than on external representations.

It is worth emphasizing that objections to icons within contemporary Christianity are not representative of the broader Christian tradition, which includes the majority of Christian denominations that accept and value the use of icons as aids to worship and prayer. While objections to icons exist, it is important to foster understanding and respect for diverse perspectives within the broader Christian family. Icons are deeply valued as Holy Tradition in Orthodox Christianity as important tools that enrich our worship, deepen our spiritual journey, and connect us with the divine and the communion of saints. Those who object should not influence your Orthodox faith and practice to include icons in you prayer life.

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Note: Here is an except from the Affirmation of the Faith from the Seventh Ecumenical council that is read by the Priest in the procession of icons at the end of the Liturgy on this special day.

As the Prophets beheld; as the Apostles taught; as the Church received; as the Teachers dogmatized; as the Universe ha agreed; as Grace has shone forth; as Truth has been proven; a falsehood has been disproven; as Wisdom has been presented; a Christ has rewarded.

This is what we believe; this is what we declare; this is what we preach, Christ our true God, and we hon His Saints in words, in thought, in sacrifices, in Churches and Icons. Christ, we worship as God and Master, and His Saints we honor as true servants of our same Lord, and accordingly we grant them veneration.

This is the Faith of the Apostles!

This is the Faith of the Fathers!

This is the Faith of the Orthodox!

This is the Faith which has established the Universe!

Therefore, with brotherly and filial love, we praise these preachers of piety, for the glory and honor of their own pious struggle for the Faith, and we say: "Eternal be the memory of the defenders of Orthodoxy; pious Sovereigns, holy Patriarchs, Hierarchs, Teachers, Martyrs, and Confessors.