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Byzantine Iconoclasm, Chludov Psalter, 9th century. [10]Christian worship by the sixth century had developed a clear belief in the intercession of saints. This belief was also influenced by a concept of hierarchy of sanctity, with the Trinity at its pinnacle, followed by the Virgin Mary, referred to in Greek as the Theotokos ("birth-giver of God") or Meter Theou ("Mother of God"), the saints ...
Byzantine Themes, 950 Author/Source The Department of History, United States Military Academy archive copy at the Wayback Machine Permission In the public domain as original works of the United States federal government and/or military archive copy at the Wayback Machine
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Other scholars believe that the liturgical responses it contains were only used in Hagia Sophia, and that it was therefore a product of the Imperial workshops in Constantinople, soon after the return of the Iconophiles to power in 843. It was kept at Mount Athos until 1847, when a Russian scholar stole it and brought it to Moscow.
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Iconodulism (also iconoduly or iconodulia) designates the religious service to icons (kissing and honourable veneration, incense, and candlelight). The term comes from Neoclassical Greek εἰκονόδουλος (eikonodoulos) (from Greek: εἰκόνα – icon (image) + Greek: δοῦλος – servant), meaning "one who serves images (icons)".
Conversely, one who reveres or venerates religious images is called (by iconoclasts) an iconolater; in a Byzantine context, such a person is called an iconodule or iconophile. [2] Iconoclasm does not generally encompass the destruction of the images of a specific ruler after their death or overthrow, a practice better known as damnatio memoriae.