In the Second Commandment, the Lord, through Moses, commands the Chosen People: “You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them, for I the Lord am your God“.

It is true that in ancient times the bodiless and indescribable God is not pictured. Now, however, when He appeared in the flesh, and lived with people, depicted is that which is visible about God. Indescribable God and the Lord describes, depicts Himself by his incarnation.

One should note that on an icon of Christ Orthodox icon painters never represent Christ as an ordinary, mortal and helpless man, they rather always portray Him as the God-Man in glory, even at the time of His utmost abasement.

In recent history, not only that with the aid of science there has been a “disenchantment of the world” and the ending of the view of the world as being a God’s creation, but also by Protestant contribution to humanity largely eclipsed the perspective of the path to God, communication with God was frustrated. Cessation of “reading” of icons has led to the closure of the window to the “other world”.

Orthodox Christians have throughout history kept the knowledge of the fact that icon painting of Christ does not adjoin His natures (Divine and human), nor does it equalise them, in which case the man would so to speak, “disappear” in God (which, historically, was often a spiritual problem of the East), but it also does not separate the Divine from human nature, which would have the effect that a man gradually “eclipses” God (spiritual problem typical of the West).

Orthodoxy has historically closely minded to keep itself away from Gnostic aberrations, in which matter was perceived as sinful, as shackles to the soul in this world.

According to Orthodox teaching, the birth of God in the human flesh returned to the flesh and the physicality their dignity. The body is also a temple of the Holy Spirit, and in the promised all-round resurrection at the end of history, to resurrect are both the body and the soul, together.

Of particular importance for the salvation of every man is a fact according to which in the Church of Christ – His Mystical Body – the same happens with every Christian man. In the communion with the Triune God, all that is created, material, by receiving immaterial divine energy (grace), becomes deified, immortal and remains to live in the ages of ages.

Most Holy Theotokos, by begetting the Theanthropos Christ our Lord in fact begot the Church, because it gave the body to the Church.

By viewing an icon of the Most Holy Theotokos, and by honouring it, an Orthodox Christian enters into a direct spiritual union with the Incarnate, crucified, resurrected and glorified Word of God – Jesus Christ. In this way, the icon of the Theotokos becomes a scale and a bridge of spiritual ascent of man to the Triune God.

Icons of the saints testify and confirm that the characters represented (imaged) in icons made with hands participate in the immaterial glory of Christ.

Just as the Orthodox icons portray Jesus Christ as the Theanthropos (the New Adam), so too the saints appear as deified and Christ-made persons. They are Christian people who experience an eternal reality in history and time, that is, just as they suffered with Christ, with Christ they resurrected and became celebrated.

Looking at the iconic representation of the Holy in the icons made with hands, we become aware that our life is inseparable from theirs because only “with all saints” do we enter into the Kingdom of Heaven.

Accepting the possibility of the iconic depiction Jesus Christ, the Most Holy Theotokos and the Saints is an expression of theological and anthropological teaching of the Orthodox Church.