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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) ← ( – icon (image) + – servant), meaning "one who is serves images (icons)". It is also referred to as Iconophilism (also Iconophily or Iconophilia ← – icon (image) + – love) designating a positive attitude towards the religious use of icons. In the history of Christianity, Iconodulism (or Iconophilism) was manifested as a moderate position, between two extremes: Iconoclasm (radical opposition to the use of icons) and Iconolatry (idolatric veritable (full) adoration of icons).
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The restoration of orthodox iconodulism resulted in a strict standardization of religious imagery within the Eastern Orthodox Church. Byzantine art became increasingly conservative, as the form of images themselves, many accorded divine origin or thought to have been be painted by Saint Luke or other figures, was held to have a status not far off that of a scriptural text. They could be copied, but not improved upon. As a concession to Iconoclast sentiment, monumental religious sculpture was effectively banned.
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Subsequently, Asterius's sermon On the Martyrdom of St Euphemia was advanced as an argument for iconodulism at the Second Council of Nicaea in 787. In the late 4th century, a large basilica church dedicated to Mary, mother of Jesus was constructed in Ephesus in the former south stoa (a commercial basilica) of the Temple of Hadrian Olympios. Ephesus was the centre of the Roman province of Asia, and was the site of the city's famed Temple of Artemis, one of the Seven Wonders of the Ancient World.
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The last outburst of iconoclasm in the Byzantine Empire was overcome at the Council of Constantinople in 843, which reaffirmed the adoration of icons in an event celebrated as the Feast of Orthodoxy. The Council of Trent (XIX Ecumenical Council of the Catholic Church) in 1563 confirmed iconodulism. But this Council, unlike the Council of Nicaea, used a different expression in relation to the icons: «honor and veneration» (). Its decree also reads as follows: «we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ; and we venerate the saints, whose similitude they bear» ()Sacrosanctum Concilium Tridentinum / p.
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