Again, an image is expressive of something in the future, mystically shadowing forth what is to happen. For instance, the ark represents the image of Our Lady, Mother of God, so does the staff and the earthen jar. The serpent brings before us Him who vanquished on the Cross the bite of the original serpent; the sea, -water, and the cloud the grace of baptism.
Again, things which have taken place are expressed by images for the remembrance either of a wonder, or an honour, or dishonour, or good or evil, to help those who look upon it in after times that we may avoid evils and imitate goodness. It is of two kinds, the written image in books, as when God had the law inscribed on tablets, and when He enjoined that the lives of holy men should be recorded and sensible memorials be preserved in remembrance; as, for instance, the earthen jar and the staff in the ark. So now we preserve in writing the images and the good deeds of the past. Either, therefore, take away images altogether and be out of harmony with God ,who made these regulations, or receive them with the language and in the manner which befits them. In speaking of the manner let us go into the question of worship.
Worship is the symbol of veneration and of honour. Let us understand that there are different degrees of worship. First of all the worship of latreia, which we show to God, who alone by nature is worthy of worship. When, for the sake of God who is worshipful by nature, we honour His saints and servants, as Josue and Daniel worshipped an angel, and David His holy places, when be savs, "Let us go to the place where His feet have stood." Again, in His tabernacles, as when all the people of Israel adored in the tent, and standing round the temple in Jerusalem, fixing their gaze upon it from all sides, and worshipping from that day to this, or in the rulers established by Him, as Jacob rendered homage to Esau, his elder brother, and to Pharaoh, the divinely established ruler. Joseph was worshipped bv his brothers. I am aware that worship was based on honour, as in the case of Abraham and the sons of Emmor. Either, then, do awav with worship, or receive it altogether according to its proper measure.
Answer me this question. Is there only one God? You answer, "Yes, there is only one Law-giver." Why, then, does He command contrary things? The cherubim are not outside of creation; why, then, does He allow cherubim carved by the hand of man to overshadow the mercy-scat? Is it not evident that as it is impossible to make an image of God, who is uncircumscribed and impassible, or of one like to God, creation should not be worshipped as God. He allows the image of the cherubim who are circumscribed, and prostrate in adoration before the divine throne, to be made, and thus prostrate to overshadow the mercy-seat. It was fitting that the image of the heavenly choirs should overshadow the divine mysteries. Would you say that the ark and staff and mercy-scat were not made? Are they not produced by the hand of man? Are they not due to what you call contemptible matter? What was the tabernacle itself? Was it not an image? Was it not a type and a figure? Hence the holy Apostle's words concerning the observances of the law, "Who serve unto the example and shadow, of heavenly things." As it was answered to Moses, when he was to finish the tabernacle: "See" (He says), "that thou make all things according to the pattern which was shown thee on the Mount." But the law ,-,,as not an image. It shrouded the image. In the words of the same Apostle, the law, contains the shadow of the goods to come, not the image of those things. For if the law should forbid images, and vet be itself a forerunner of images, what should we say? If the tabernacle 'was a figure, and the type of a type, why does the law not prohibit image-making? But this is not in the least the case. There is a time for everything.
Of old, God the incorporeal and uncircumscribed was never depicted. Now, however, when God is seen clothed in flesh, and conversing with men, I make an image of the God whom I see. I do not worship matter, I worship the God of matter, who became matter for my sake, and deigned to inhabit matter, who worked out my salvation through matter. I will not cease from honouring that matter which works my salvation. I venerate it, though not as God. How could God be born out of lifeless things? And if God's body is God by union, it is immutable. The nature of God remains the same as before, the flesh created in time is quickened by, a logical and reasoning soul.
I honour all matter besides, and venerate it. Through it, filled, as it were, me. Was not the with a divine power and grace, my salvation has come to thrice happy and thrice blessed wood of the Cross matter? Was not the sacred and holy mountain of Calvary matter? What of the life-giving rock, the Holy Sepulchre, the source of our resurrection: was it not matter? Is not the most holy book of the Gospels matter? Is not the blessed table matter which gives us the Bread of Life' Are not the gold and silver matter, out of which crosses and altar-plate and chalices are made? And before all these things, is not the body and blood of our Lord matter? Either do away with the veneration and worship due to all these things, or submit to the tradition of the Church in the worship of images, honouring God and His friends, and following in this the grace of the Holv Spirit.
---From St. John Damascene On Holy Images, trans. by Mary H. Allies (London, Thomas Baker, 1898), pp. 10-17.
Moreover the divine Scripture blames those -who worship graven images, but also those who sacrifice to demons. The Greeks sacrificed and the Jews also sacrificed: but the Greeks to demons and the Jews to God. And the sacrifice of the Greeks was rejected and condemncd, but the sacrifice of the just was very acceptable to God. For Noah sacrificed, and "God smelled a sweet savour", receiving the fragrance of the right choice and goodwill towards Him. And so the craven images of the Greeks, since then, were images of deities, were rejected and forbidden.
But besides this who can make an imitation of the invisible, incorporeal, uncircumscribed, formless God? Therefore to give form to the Deity is the height of folly and impiety. And hence it is that in the Old Testament the use of images was not uncommon. But after God in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men, worked miracles, suffered, was crucified, rose again and was taken back to Heaven, since all these things actually took place and were seen by men, they were written for the remembrance and instruction of us who were not alive at that time in order that though we saw not, we may still, hearing and believing, obtain the blessing of the Lord. But seeing that not every one has a knowledge of letters nor time for reading, the Fathers gave their sanction to depicting these events on images as being acts of great heroism, in order that they should form a concise memorial of them. Often, doubtless, when we have not the Lord's passion in mind and see the image of Christ's crucifixion, His saving passion is brought back to remembrance, and we fall down and worship not the material but that which is imaged: just as we do not worship the material of which the Gospels are made, nor the material of the Cross, but that which these typify. For wherein does the cross, that typifies the Lord, differ from a cross that does not do so? it is just the same also in the case of the Mother of the Lord. For the honour which we give to her is referred to Him Who was made of her incarnate. And similarly also the brave acts of holy men stir us up to be brave and to emulate and imitate their valor and to glorify God. For as we said, the honour that is given to the best of fellow-servants is a proof of good-will towards our common Lady, and the honour rendered to the image passes over to the prototype. But this is an unwritten tradition, just as is also the worshipping towards the East and the worship of the Cross, and very many other similar things.
A certain tale, too, is told, how that when Augarus [ie. Abgar V (4 BC - AD 50), King of Edessa and a reputed correspondent of Christ, was king over the city of the Edessenes, he sent a portrait painter to paint a likeness of the Lord, and when the painter could not paint because of the brightness that shone from His countenance, the Lord Himself put a garment over His own divine and life-giving face and impressed on it an image of Himself and sent this to Augarus, to satisfy thus his desire.
Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: "Therefore, brethren, stand fast and bold the traditions which ye have been taught of us, whether by word or by epistle." And to the Corinthians he writes, "Now I praise you, brethren, that ye remember me in all things, and keep the traditions as I have delivered them to you."
---Translated by S.D.F. Salmon in John of Damascus, Exposition of the Orthodox Faith, in Nicene and Post Nicene Fathers, 2nd Series, (repr. Grand Rapids MI: Wm. B. Eerdmans, 1955), Vol IX, p. 88.