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Di dalam makalahnya, ''Ihwal Citra Suci'', Santo [[Yohanes dari Damaskus|Yuhana Addimasyqi]] membela pemanfaatan ikon-ikon dan citra-citra sebagai tanggapan langsung terhadap gerakan [[ikonoklasme Bizantium]] yang memprakarsai aksi penghancuran citra-citra keagamaan pada abad ke-8 dengan dukungan [[Leo III orang Isauria|Kaisar Leo III]] maupun penggantinya, [[Konstantinus V|Kaisar Konstantinus V]], semasa berkecamuknya perang agama melawan [[Khilafah]] [[Bani Umayyah]].<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> "Saya berani menggambar citra Allah yang tidak kasatmata, bukan dalam keadaan-Nya yang tidak kasatmata, melainkan dalam keadaan-Nya sesudah menjadi kasatmata demi kita melalui daging dan darah," ungkap Santo Yuhana Addimasyqi dalam tulisannya. Ia menambahkan pula bahwa citra-citra adalah ungkapan-ungkapan "demi mengenang mukjizat, kehormatan, kenistaan, kebajikan, maupun kejahatan", dan bahwasanya buku juga merupakan citra yang tersurat dalam bentuk lain.<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> Ia membela pemanfaatan citra-citra dalam kegiatan-kegiatan keagamaan atas dasar doktrin Kristen tentang Yesus sebagai [[inkarnasi]] 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.Santo [[JohnYohanes the EvangelistPenginjil]] 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>
[[File:August Kraus Pius V verehrt den Gekreuzigten.jpg|thumb|right|upright|[[Pope Pius V]] praying with a crucifix, painting by August Kraus]]
In Orthodox [[apologetics|apologetic]] literature, the proper and improper use of images is extensively discussed. Exegetical orthodox literature points to icons and the manufacture by Moses (under God's commandment) of [[Nehushtan|the Bronze Snake]] in Numbers 21:9, which had the grace and power of God to heal those bitten by real snakes. Similarly, the [[Ark of the Covenant]] was cited as evidence of the ritual object above which Yahweh was present.<ref>{{cite book|author=Sebastian Dabovich|title=The Holy Orthodox Church: Or, The Ritual, Services and Sacraments of the Eastern Apostolic (Greek-Russian) Church|url=https://books.google.com/books?id=5jJDAAAAIAAJ&pg=PA21|year=1898|publisher=American Review of Eastern Orthodoxy|pages=21–22}}</ref><ref>{{cite book|author1=Ulrich Broich|author2=Theo Stemmler|author3=Gerd Stratmann|title=Functions of Literature|url=https://books.google.com/books?id=YNs9AAAAIAAJ|year=1984|publisher=Niemeyer|isbn=978-3-484-40106-8|pages=120–121}}</ref>
Veneration of icons through ''[[proskynesis]]'' was codified in 787 AD by the [[Seventh Ecumenical Council]].<ref name=giakalis1>{{cite book|author=Ambrosios Giakalis|title=Images of the Divine: The Theology of Icons at the Seventh Ecumenical Council|url=https://books.google.com/books?id=x6bYAAAAMAAJ |year=2005|publisher=Brill Academic|isbn=978-90-04-14328-9|pages=viii–ix, 1–3}}</ref><ref>{{cite book|author=Gabriel Balima|title=Satanic Christianity and the Creation of the Seventh Day |url=https://books.google.com/books?id=pNfqjbX2GQgC&pg=PA72 |year=2008|publisher=Dorrance|isbn=978-1-4349-9280-2|pages=72–73}}</ref> This was triggered by the Byzantine Iconoclasm controversy that followed raging Christian-Muslim wars and a period of iconoclasm in West Asia.<ref name=giakalis1/><ref>Patricia Crone (1980), Islam, Judeo-Christianity and Byzantine Iconoclasm, ''Jerusalem Studies in Arabic and Islam'', Volume 2, pages 59–95</ref> The defense of images and the role of the Syrian scholar John of Damascus was pivotal during this period. The Eastern Orthodox church has ever since celebrated the use of icons and images. [[Eastern Rite Catholic Churches|Eastern-rite Catholics]] also accepts icons in their [[Divine Liturgy]].<ref>{{cite book|author=James Leslie Houlden|title=Jesus in History, Thought, and Culture: An Encyclopedia|url=https://books.google.com/books?id=17kzgBusXZIC&pg=PA369|year=2003|publisher=ABC-CLIO|isbn=978-1-57607-856-3|pages=369–370}}</ref>-->
====Protestantism Kristen Protestan ====
ThePerdebatan idolatryseputar debatepenyembahan hasberhala beensudah onemenjadi ofsalah thesatu definingfaktor differencespembeda betweenajaran PapalKristen CatholicismKatolik andyang Anti-papalpro paus dari ajaran Kristen Protestan yang anti Protestantismpaus.<ref name="Milton2002p186">{{cite book|author=Anthony Milton|title=Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought |url=https://books.google.com/books?id=stwluHDJsQgC&pg=PA186 |year=2002|publisher=Cambridge University Press|isbn=978-0-521-89329-9|pages=186–195}}</ref> ThePenulis-penulis yang anti-papal writerspaus havemempertanyakan prominentlyamalan-amalan questionedperibadatan thedan worshipcitra-citra practicesyang anddidukung imagesumat supportedKristen byKatolik. Catholics,Banyak withsarjana manyProtestan Protestantmenggolongkan scholarsamalan-amalan listingperibadatan itdan citra-citra asKatolik thesebagai "onesalah religioussatu errorkekeliruan largeryang thanlebih allbesar others".daripada Thesemua subkekeliruan lain dalam kehidupan beragama." Amalan-listamalan ofKristen erringKatolik practicesyang havedinilai includedkeliru amongoleh otherumat thingsKristen theProtestan venerationmencakup ofpenghormatan Virginkepada MaryPerawan Maria, theperayaan CatholicMisa massKatolik, thememinta invocationsyafaat oforang-orang saintskudus, andserta thepenghormatan reverenceyang expecteddiharapkan formaupun andditunjukkan expressedterhadap toSri PopePaus himselfsendiri.<ref name="Milton2002p186"/> TheTudingan chargespenyembahan ofberhala supposedterhadap idolatryumat againstKristen theKatolik Romandilontarkan Catholicsoleh wereberbagai leveledmacam bykelompok aKristen diverse group of ProtestantsProtestan, frommulai thedari [[ChurchGereja of EnglandInggris]] tosampai [[JohnYohanes Calvin|Yohanes Kalvin]] indi GenevaJenewa.<ref name="Milton2002p186"/><ref>{{cite book|author=James Noyes|title=The Politics of Iconoclasm: Religion, Violence and the Culture of Image-Breaking in Christianity and Islam|url=https://books.google.com/books?id=VmcBAwAAQBAJ |year=2013|publisher=Tauris|isbn=978-0-85772-288-1|pages=31–37}}</ref>
[[File:Altar and bible st Johns Lutheran.jpg|thumb|right|upright|Alkitab dan [[Altarcrucifix|krusifiks]] withdi Christian Bible andatas [[crucifixaltar]] ondi it,dalam insebuah agereja LutheranProtestan Protestantyang churchberhaluan Lutheran]]
ProtestantsUmat didKristen notProtestan abandontidak allmeninggalkan iconssemua andikon symbolsdan oflambang agama ChristianityKristen. TheyDalam typicallysegala avoidmacam thekonteks usepenghormatan, ofmereka images,biasanya exceptmenghindari thepemanfaatan crosscitra-citra, inkecuali anycitra context suggestive of venerationsalib. TheSalib crosstetap remainedmenjadi theirikon centralutama iconmereka.<ref name="Leora Batnitzky 2009 147–156"/><ref name="Ryan K. Smith 2011 79–81"/> TechnicallyMenurut both[[Carlos majorEire]], branchesseorang ofprofesor Christianitykajian havedan hadsejarah their iconsagama, statessecara [[Carlos Eire]]teknis, acabang-cabang professorutama ofagama religiousKristen studiesmemiliki andikon historymereka masing-masing, buttetapi itsmaknanya meaningberbeda-beda hasdari beensatu differentcabang toke eachcabang andlain, dan "oneapa yang merupakan sebagai devosi bagi yang satu man'smerupakan devotionpenyembahan wasberhala anotherbagi man'syang idolatrylain".<ref name="Eire1989p5">{{cite book|author=Carlos M. N. Eire|title=War Against the Idols: The Reformation of Worship from Erasmus to Calvin |url=https://books.google.com/books?id=95sDFZbl4S4C |year=1989|publisher=Cambridge University Press|isbn=978-0-521-37984-7|pages=5–7}}</ref> ThisCarlos wasEire particularlymenegaskan truebahwa nothal onlyini intidak thesaja intra-Christianterbukti debate,dalam statesdebat Eireantar-Kristen, buttetapi alsojuga whendalam soldierstindakan ofpara Catholicprajurit kingsraja-raja replacedKatolik menggantikan "horribleberhala-berhala [[AztecAztek]] idolsyang menyeramkan" indi thedaerah-daerah Americanjajahan coloniesmereka withdi "beautifulBenua crossesAmerika anddengan images"salib-salib ofdan [[Protestantcitra-citra viewsMaria onserta Mary|Mary]]orang-orang andkudus theyang saintsindah-indah".<ref name="Eire1989p5"/>
ProtestantsUmat oftenKristen accuseProtestan Catholicskerap ofmenuduh idolatryumat Kristen Katolik menyembah berhala, [[iconolatryikonolatria|menyembah ikon]], andbahkan evenmenganut [[paganismpaganisme|kepercayaan pagan]];. inTuduhan thesemacam [[Protestantini Reformation]]sudah suchmenjadi languagebuah wastutur commonyang tolumrah allbagi Protestantssemua orang Kristen Protestan pada zaman [[Reformasi Protestan]]. InDalam somekasus-kasus casestertentu, suchmisalnya askasus thekelompok-kelompok [[Puritan|Kaum Puritan]] groupsdi denouncedIngris, allsegala formsmacam ofbenda religiousagamawi objectsdiharamkan, whetherbaik inyang three-dimensionalberwujud ortiga two-dimensionaldimensi form,maupun includingyang berwujud dua dimensi, thetermasuk [[Christiansalib crossKristen|salib]].<ref>{{cite book |last=Richardson |first=R. C. |title=Puritanism in north-west England: a regional study of the diocese of Chester to 1642 |year=1972 |publisher=[[Manchester University Press]]|location=Manchester, England|page=[https://archive.org/details/puritanisminnort0000rich/page/26 26]|isbn=978-0-7190-0477-3|url=https://archive.org/details/puritanisminnort0000rich|url-access=registration }}</ref>
The [[crucifix|bodyCitra oftubuh ChristKristus onyang theterpaku pada kayu crosssalib]] isadalah anlambang ancientkuno symbolyang useddigunakan withindi thedalam Catholic,gereja-gereja EasternKatolik, OrthodoxOrtodoks, [[AnglicanAnglikan]], anddan [[Lutheran]] churches, inberbeda contrastdengan withsejumlah somekelompok ProtestantKristen groups,Protestan whichyang usehanya onlymenggunakan asalib simplesederhana. cross.Dalam Inagama JudaismYahudi, thepenghormatan reverenceterhadap toikon theKristus icondalam ofbentuk Christsalib indipandang thesebagai form of cross has been seen aspenyembahan idolatryberhala.<ref name="Batnitzky2000p145">{{cite book|author=Leora Faye Batnitzky|title=Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered|url=https://books.google.com/books?id=tOvdLMZLghUC&pg=PA145|year=2000|publisher=Princeton University Press|isbn=978-0-691-04850-5|page=145}}</ref> HoweverMeskipun demikian, somesejumlah Jewishsarjana scholarsYahudi disagreetidak andberpandangan considerdemikian, Christianityserta tomenganggap beagama basedKristen onberdiri Jewishdi beliefatas andlandasan notkeyakinan agama Yahudi dan tidak sungguh-sungguh merupakan agama trulypenyembahan idolatrousberhala.<ref name="OU-Avoda Zarah">{{cite web|last=Steinsaltz|first=Rabbi Adin|title=Introduction - Masechet Avodah Zarah|url=http://www.ou.org/ou/print_this/73452|work=The Coming Week's Daf Yomi|accessdate=31 May 2013}}, Quote: "Over time, however, new religions developed whose basis is in Jewish belief – such as Christianity and Islam – which are based on belief in the Creator and whose adherents follow commandments that are similar to some Torah laws (see the uncensored Rambam in his Mishneh Torah, Hilkhot Melakhim 11:4). All of the rishonim agree that adherents of these religions are not idol worshippers and should not be treated as the pagans described in the Torah."</ref>-->
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