Can Roman Catholics have icons?
Can Roman Catholics have icons?
Question: I am a Roman Catholic, yet I have a deep appreciation for icons. A friend mentioned to me that Latin-rite Catholics ought not to possess or gather icons since they are exclusively meant for Eastern Christians. Is this accurate?
— Anonymous, Newark, New Jersey
Answer: There is no prohibition for Roman Catholics to possess or venerate icons, nor is there a guideline that limits this practice to Eastern Christians. The Church has historically allowed the use of images, such as statues, as a beneficial reminder of Our Lord and the valiant saints who are part of our Church community and the Body of Christ.
Particularly after the Incarnation of our Blessed Lord, the longstanding Jewish hesitation to portray God or the likeness of God in humanity has been overcome. The Church similarly dismisses iconoclasm, a belief during the early days of the Church that aimed to eliminate all images and maintain churches devoid of them.
References like the declarations from the Seventh Ecumenical Council in Nicaea (where iconoclasm was denounced) and the timeless and classical treatise by St. John Damascene, “On Holy Images,” effectively illustrate the historical doctrine on the value of icons, statues, and artistic expression.
The Western Schism
Question: Many centuries ago, three popes claimed authority at the same time (or appeared to do so). What was the solution to this situation?
— Robert Bonsignore, Brooklyn, New York
Answer: Indeed, you are mentioning what is frequently referred to as the Western Schism, which occurred from 1378-1417. Three individuals each asserted that they were the legitimate pope and excommunicated one another. This event highlights the severe political rifts among the Church’s cardinals during that period. Consequently, it did not pertain to significant theological disagreements. The four-year Council of Constance (1414-18) was required to ultimately settle the issue.
Oddly enough, the division was triggered by a positive event: the papacy’s reestablishment in Rome under Gregory XI on Jan. 17, 1377. This marked the conclusion of the Avignon Papacy (1309-77), during which popes, tired of the tumultuous political climate in Rome and various largely political factors, opted to reside in Avignon, France. This was a rather opulent town in Southern France, and the Avignon Papacy acquired a reputation for separation, significant French influence, and corruption, which led to a split in large sections of Western Christendom. This was, in part, due to the influence of St. Catherine of SienaPope Gregory XI ultimately made his way back to Rome in 1377. Following the death of Pope Gregory XI in 1378, the cardinals chose Urban VI, known for his skillful administration. However, he had a volatile temperament and lacked diplomatic skills, leading many cardinals to wish they had made a different choice. A significant number of them departed Rome for Anagni, where, despite Urban remaining pope, they elected a competing pope, Clement VII, and reinstated a papal court in Avignon. Various nations across Europe held differing opinions about who the legitimate pope was, and the situation deteriorated further and became increasingly complex throughout nearly 40 years of the schism.
Urban VI in Rome passed away in 1389, while Clement VII in Avignon died in 1394. They were each succeeded by opposing factions of cardinals, with Boniface IX in Rome and Benedict XIII in Avignon. Upon the death of Pope Boniface in 1404, the eight cardinals from the Roman conclave proposed to abstain from electing a new pope if Benedict XIII would step down. However, the Avignon cardinals rejected this proposal, leading the Romans to elect Pope Innocent VII instead. As other religious and political efforts to resolve the severe schism proved unsuccessful, a call was made for a council to address the issue. Just prior to its assembly, the council disbanded, and a group of cardinals convened independently to elect yet another pope, Alexander V.
Following further intrigue and conflicts, a council was summoned in 1414 at Constance that ultimately addressed the situation. It received approval from Pope Gregory XII, who was the Roman pope at that time, which guaranteed the validity of any subsequent election. The Council of Constance, in order to advance its agenda, obtained the resignations of John XXIII and Pope Gregory XII in 1415, while also excommunicating Benedict XIII, who declined to resign. The council elected Pope Martin V in 1417, effectively concluding the schism, although a few minor factions persisted for a short period in Europe.
A genuine disaster without a doubt, yet one of the most disgraceful incidents in Church history concluded by 1417. Numerous lessons can be derived from this unfortunate episode, but foremost among them is the risk of the Church becoming excessively materialistic, affluent, and entangled with worldly politics.
Msgr. Charles Pope is the pastor of Holy Comforter-St. Cyprian in Washington, D.C., and writes for the Archdiocese of Washington, D.C. at blog.adw.org. Send questions to msgrpope@osv.com.
