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Gereja Katolik dan Gereja Ortodoks dari generasi ke generasi membela pemanfaatan ikon.<!-- ThePerdebatan debatemengenai onmakna whatapa imagesyang signifyterkandung anddi whetherdalam reverencecitra-citra withdan theapakah helppenghormatan ofdengan iconsbantuan inikon-ikon churchdi isdalam equivalentgereja tosetara idolatrydengan haspenyembahan lastedberhala forsudah manyberlangsung berabad-abad centurieslamanya, particularlykhususnya fromsejak theabad 7thke-7 centurysampai untildengan thezaman [[ReformationReformasi Protestan]] inpada theabad 16th centuryke-16.<ref name="Halbertal1992p39">{{cite book|author1=Moshe Halbertal|author2=Avishai Margalit|author3=Naomi Goldblum|title=Idolatry |url= https://archive.org/details/idolatry00halb |url-access=registration|year=1992|publisher=Harvard University Press|isbn=978-0-674-44313-6|pages=[https://archive.org/details/idolatry00halb/page/39 39]–40, 102–103, 116–119}}</ref> ThesePerdebatan-perdebatan debatesini havemendukung supportedpenyertaan theikon-ikon inclusionYesus ofKristus, iconsPerawan of Jesus ChristMaria, thedan Virginpara MaryRasul, andyakni theikonografi Apostles,yang thediungkapkan iconographydalam expressedbentuk inkarya stainedseni glasskaca patri, regionalsanto-santa daerah, saintsdan andberbagai othermacam symbolslambang ofiman ChristianKristen faithlainnya. ItPerdebatan-perdebatan hastersebut alsojuga supportedmendukung theamalan-amalan practicesseperti suchmisa as the Catholic massKatolik, burningpenyalaan oflilin candlesdi beforedepan picturesgambar-gambar, Christmashiasan-hiasan decorationsdan andperayaan-perayaan celebrationsNatal, andserta festivepawai-pawai ormeriah memorialmaupun processionspawai-pawai withperingatan dengan mengusung patung-patung statuesyang ofpenting religiousartinya significancebagi toagama ChristianityKristen.<ref name="Halbertal1992p39"/><ref name="Craighen1914">{{cite book|author=L. A. Craighen|title=The Practice of Idolatry|url=https://books.google.com/books?id=K4tbAAAAMAAJ&pg=PA21|year=1914|publisher=Taylor & Taylor|pages=21–26, 30–31}}</ref><ref name="Vance1989p5">{{cite book|author=William L. Vance|title=America's Rome: Catholic and contemporary Rome |url=https://archive.org/details/americasrome00vanc |url-access=registration|year=1989|publisher=Yale University Press|isbn=978-0-300-04453-9|pages=[https://archive.org/details/americasrome00vanc/page/5 5]–8, 12, 17–18}}</ref>
St.Di [[Johndalam ofmakalahnya Damascus]],yang inberjudul his''Ihwal "OnCitra theIlahi'', DivineSanto Image",[[Yohanes defendeddari theDamaskus|Yuhana useAddimasyqi]] ofmembela iconspemanfaatan andikon-ikon images,dan incitra-citra directsebagai responsetanggapan tolangsung theterhadap gerakan [[Byzantineikonoklasme iconoclasmBizantium]] thatyang beganmemprakarsai widespreadaksi destructionpenghancuran ofcitra-citra religiouskeagamaan imagespada inabad theke-8 8thdengan century, with support from emperordukungan [[Leo III theorang IsaurianIsauria|Kaisar Leo III]] andmaupun continued by his successorpenggantinya, [[ConstantineKonstantinus V|Kaisar Konstantinus V]], duringsemasa aberkecamuknya periodperang ofagama religiousmelawan war with the invading[[Khilafah]] [[UmayyadBani Caliphate|UmayyadsUmayyah]].<ref>{{cite book|author=Stephen Gero|title=Byzantine Iconoclasm During the Reign of Leo III: With Particular Attention to the Oriental Sources |url=https://books.google.com/books?id=xIEwAAAAYAAJ |year=1973|publisher=Corpus scriptorum Christianorum Orientalium: Subsidia|pages=1–7, 44–45}}</ref> John"Saya ofberani Damascusmenggambar wrote,citra "IAllah ventureyang totidak drawkasatmata, anbukan imagedalam ofkeadaan-Nya theyang invisibletidak Godkasatmata, notmelainkan asdalam invisible,keadaan-Nya butsesudah asmenjadi havingkasatmata becomedemi visiblekepentingan forkita ourmelalui sakesdaging throughdan flesh and blooddarah", addingungkap thatSanto imagesYuhana areAddimasyqi expressionsdalam "fortulisannya. remembranceIa eithermenambahkan ofpula wonder,bahwa orcitra-citra anadalah honor,ungkapan-ungkapan "untuk ormengenang dishonormukjizat, orkehormatan, goodkenistaan, orkebajikan, maupun evilkejahatan", anddan that a bookbahwasanya isbuku alsojuga amerupakan writtencitra imagetertulis indalam anotherbentuk formlain.<ref>{{cite book|author=Saint John (of Damascus)|title=St. John Damascene on Holy Images: (pros Tous Diaballontas Tas Agias Eikonas)|url=https://books.google.com/books?id=ibnUAAAAMAAJ&pg=PA5|year=1898|publisher=T. Baker|pages=5–6, 12–17}}</ref><ref>{{cite book|author=Hans J. Hillerbrand|title=A New History of Christianity|url=https://books.google.com/books?id=pmBUIcGW4T4C&pg=PA367|year=2012|publisher=Abingdon|isbn=978-1-4267-1914-1|pages=131–133, 367}}</ref> HeIa defendedmembela thepemanfaatan religiouscitra-citra usedalam ofkegiatan-kegiatan imageskeagamaan basedatas ondasar thedoktrin ChristianKristen doctrinetentang ofYesus Jesus as ansebagai [[incarnationinkarnasi]] Firman Allah.<ref>{{cite book|author=Benedict Groschel|title=I Am with You Always: A Study of the History and Meaning of Personal Devotion to Jesus Christ for Catholic, Orthodox, and Protestant Christians|url=https://books.google.com/books?id=3Usg9r1NZjcC&pg=PA58|year=2010|publisher=Ignatius|isbn=978-1-58617-257-2|pages=58–60}}</ref><!--
St. [[John the Evangelist]] cited John 1:14, stating that "the Word became flesh" indicates that the invisible God became visible, that God's glory manifested in God's one and only Son as Jesus Christ, and therefore God chose to make the invisible into a visible form, the spiritual incarnated into the material form.<ref>{{cite book|author=Jeffrey F. Hamburger|title=St. John the Divine: The Deified Evangelist in Medieval Art and Theology|url=https://books.google.com/books?id=5S0lDQAAQBAJ |year=2002|publisher=University of California Press|isbn=978-0-520-22877-1|pages=3, 18–24, 30–31}}</ref><ref>{{cite book|author=Ronald P. Byars|title=The Future of Protestant Worship: Beyond the Worship Wars|url=https://books.google.com/books?id=Yu_jMWKICzcC&pg=PA43|year=2002| publisher=Westminster John Knox Press| isbn=978-0-664-22572-8|pages=43–44}}</ref>
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