Second Council of Nicaea
Background and Context
The Second Council of Nicaea, convened in 787 CE, was the seventh ecumenical council of the Christian Church. It was primarily summoned to address the iconoclastic controversy that had divided the Byzantine Empire. The council was held in Nicaea, now known as İznik, in present-day Turkey. This gathering was significant as it marked the restoration of the veneration of icons, which had been a contentious issue within the Church.
The controversy over icons began in the early 8th century when Emperor Leo III initiated a policy of iconoclasm, which involved the destruction of religious images and the persecution of their supporters. This policy was continued by his son, Constantine V, leading to a deep division within the Church. The Second Council of Nicaea was called by Empress Irene, who acted as regent for her son, Constantine VI, to resolve this theological dispute.
Proceedings of the Council
The council convened on September 24, 787, and lasted until October 13 of the same year. It was attended by approximately 350 bishops, primarily from the Eastern provinces of the Byzantine Empire. The council was presided over by Patriarch Tarasios, who had been appointed by Empress Irene. The papal legates, representing Pope Hadrian I, also played a significant role in the proceedings.
The council's primary objective was to address the theological legitimacy of the veneration of icons. The iconoclasts argued that the use of images in worship was tantamount to idolatry, which was strictly forbidden by the Decalogue. In contrast, the iconodules, or supporters of icons, contended that icons served as important tools for educating the faithful and facilitating a deeper connection with the divine.
During the council, the bishops reviewed the writings of early Church Fathers, such as John of Damascus, who had defended the use of icons. The council ultimately decreed that the veneration of icons was not only permissible but also beneficial for the spiritual life of the faithful. It distinguished between veneration (proskynesis) and worship (latreia), emphasizing that icons were to be venerated, not worshipped, as worship was due to God alone.
Theological Implications
The Second Council of Nicaea had profound theological implications for the Christian Church. By affirming the veneration of icons, the council reinforced the incarnational theology of Christianity, which holds that God became visible in the person of Jesus. This theological stance was crucial in countering the iconoclastic argument that material representations of the divine were inherently idolatrous.
The council's decrees also emphasized the continuity of tradition within the Church. By reaffirming the decisions of previous ecumenical councils, particularly the Council of Chalcedon, the Second Council of Nicaea underscored the importance of maintaining doctrinal consistency across generations.
Political and Social Impact
The Second Council of Nicaea had significant political and social ramifications within the Byzantine Empire and beyond. The restoration of icon veneration helped to stabilize the internal religious tensions that had plagued the empire during the iconoclastic period. Empress Irene's support for the council strengthened her position as a ruler and garnered the backing of the monastic communities, who were ardent supporters of icons.
The council also had an impact on the relationship between the Eastern and Western branches of the Church. The participation of papal legates in the council and the subsequent acceptance of its decrees by Pope Hadrian I helped to mend the rift that had developed between the two branches during the iconoclastic controversy. However, the council's decisions were not universally accepted in the West, leading to ongoing theological debates.
Legacy and Influence
The legacy of the Second Council of Nicaea is evident in the continued veneration of icons within the Eastern Orthodox and Eastern Catholic Churches. The council's decrees laid the foundation for the rich tradition of iconographic art that flourished in the Byzantine Empire and continues to be a vital aspect of Eastern Christian spirituality.
In the centuries following the council, the theological principles established at Nicaea II were further developed by theologians such as Theodore the Studite and Gregory Palamas. These developments contributed to the distinctive theological and liturgical identity of Eastern Christianity.