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Orthodox Icons: Theology and Practice

Orthodox Icons

Walk into an Orthodox church and the first thing you see is icons. They cover the walls. They line the iconostasis (the screen between the nave and the altar). They are kissed when you enter, lit by candles, processed during feasts, hung in every parishioner’s home. For someone coming from a Protestant background, the visual presence of so many images can be startling.

This page explains what icons are, why we use them, and how to engage with them.

What is an icon?

The Greek word “eikon” means “image.” In Orthodox usage, an icon is a sacred image of Christ, the Theotokos, an angel, a saint, or a biblical scene, made according to a specific tradition.

An icon is not a portrait in the modern sense. It is not trying to capture what a person looked like physically. It is trying to show the person as transfigured, as they are in Christ. That is why icons look the way they do: large eyes (the gaze of one who has seen God), elongated features (the body subdued to the spirit), gold backgrounds (the divine light), reverse perspective (the figure looking at you, not you looking into a flat space).

Icons are written, not painted. The iconographer prepares with prayer and fasting. The process is structured, with each stage carrying spiritual meaning. The finished icon is blessed before it is used in worship.

Why do Orthodox Christians use icons?

The short answer is: because God became visible.

In the Old Testament, God forbade images (the second commandment) because no one had seen God and any image would necessarily be a false god. But in the New Testament, “the Word became flesh and dwelt among us, and we have seen his glory” (John 1:14). God took on a human face in Jesus Christ. The face of Christ can be seen, and what can be seen can be depicted. To deny this is to deny the Incarnation.

By the 7th century, an iconoclast movement (literally “image-breakers”) arose in the Byzantine Empire, denying that holy images should be made. The Seventh Ecumenical Council (Nicaea II, 787 AD) settled the matter for the Orthodox Church: icons are not only permissible but theologically necessary, because they confess that God truly became human.

We celebrate this victory every year on the first Sunday of Great Lent: the Sunday of Orthodoxy, marking the restoration of the icons in 843 AD.

Veneration, not worship

Orthodox Christians venerate icons. We do not worship them.

The distinction matters. We give to God alone the worship (Greek: latreia) due to God. To the Theotokos, the angels, and the saints, we give honor (Greek: dulia). When we kiss an icon, we are honoring the person depicted, not the wood and paint. As St. Basil the Great put it in the 4th century, “the honor given to the image passes to the prototype.”

This is why icons are not idols. An idol is a false god worshiped in place of the true God. An icon is a window through which we honor the true God and His friends.

Common icons in our parish

Walk through our nave and you will see:

The Pantocrator

The icon of Christ Pantocrator (“Almighty”) usually shows the Lord with a book of Gospels in His left hand and His right hand raised in blessing. The book is sometimes open to a verse. The fingers of the blessing hand form the letters IC XC, the abbreviation of “Jesus Christ” in Greek.

You will find this icon on the iconostasis to the right of the Royal Doors.

The Theotokos

The icon of the Mother of God holding the Christ child. Several variants exist (Hodegitria, Eleousa, Vladimir, Kazan, Pochaiv). She always points to or holds her Son: her purpose is always to direct attention to Christ, never to herself. You will find her on the iconostasis to the left of the Royal Doors.

The Archangel Michael

The icon of our patron saint, the Archangel Michael, leader of the heavenly armies, depicted with a sword or scales. His name in Hebrew means “Who is like God?”, a rhetorical question whose answer is “no one.” He is the patron of warriors, the protector of God’s people, and the namesake of our parish.

Festal Icons

Icons of the great feasts of the liturgical year (Nativity, Theophany, Pascha, Pentecost, the Dormition, etc.) are displayed prominently around the time of each feast.

Local Saints and Patron Saints

You may see icons of saints particularly venerated in Ukrainian Orthodoxy: St. Olga, St. Vladimir, St. Anthony and Theodosius of the Kyiv Caves Lavra, the New Martyrs of Ukraine.

How to interact with icons

When you enter the church:

  1. Cross yourself (three fingers, right shoulder before left, then bow)
  2. Approach the icon at the entry or central icon stand
  3. Bow slightly and kiss the icon, on the hand or foot, not the face
  4. Cross yourself again and step back

Throughout the service, you may approach an icon for personal prayer when appropriate (between major parts of the Liturgy, not during the Anaphora or Communion). Light a candle if you wish; the candle goes before the icon as a symbol of your prayer.

Frequently Asked Questions

Is kissing an icon idolatry? No. We are honoring the person depicted, not worshiping the wood and paint. The kiss is a sign of love and reverence, the same kiss we give to family members. The honor passes to the prototype, not to the object.

Can I make an icon myself? Iconography is a discipline that traditionally requires training and is undertaken with prayer and fasting. Anyone can purchase a reproduction icon for home use; making them yourself is a more serious commitment. If you are drawn to learn iconography, speak with Fr. Stephen.

Are all icons equally holy? A blessed icon used in worship is what we venerate liturgically. Reproductions, photographs, and home prints can be used for personal prayer but are not blessed in the same way unless a priest blesses them. Many parishioners have a household icon corner with blessed prints from a parish bookstore.

What about icons of Christ painted as different ethnicities? Orthodox tradition holds that icons follow established iconographic types: Christ is depicted in the form known from the earliest icons and the Shroud of Turin, not as a portrait subject to cultural variation. Cultural adaptations occur, but departing significantly from the tradition weakens the icon’s theological statement.

Why do icons look “weird”? Icons are not aiming for photographic realism. They are aiming for spiritual truth. The non-naturalistic features (large eyes, elongated forms, lack of shadow, gold background) are intentional theological statements about the transfigured nature of the depicted person.

Can a non-Orthodox person own an icon? Yes. Icons are sacred objects, not Orthodox-only objects. Treat them with respect and they will repay you with prayer.

Are icons three-dimensional? No. The Orthodox Church does not use three-dimensional statues in worship. A statue would represent the body in space; an icon represents the person in eternity. The distinction is important.

Setting up an icon corner at home

Most Orthodox households have a small icon corner where the family prays morning and evening. See Setting Up a Home Icon Corner for the practical guide.

Learn More

St. Michael Ukrainian Orthodox Church 9201 60th St, Pinellas Park, FL 33782 Phone: 727-777-4450