[[Gereja Ortodoks Timur]] membedakan ''[[latria]]'' dari ''[[dulia]]''. ''Latria'' adalah penyembahan terhadap Allah, dan ''latria'' terhadap segala sesuatu selain Allah diharamkan dalam ajaran Gereja Ortodoks. Di lain pihak, ''dulia'', yang didefinisikan sebagai penghormatan terhadap citra-citra, patung-patung atau ikon-ikon religius, tidak saja diperbolehkan tetapi juga diwajibkan.<ref>{{cite book|author1=Kathleen M. Ashley|author2=Robert L. A. Clark|title=Medieval Conduct|url=https://books.google.com/books?id=z6M_9muo654C&pg=PA211 |year=2001|publisher=University of Minnesota Press|isbn=978-0-8166-3576-4|pages=211–212}}</ref> Perbedaan antara ''latria'' dan ''dulia'' dijabarkan [[Thomas Aquinas|Tomas Aquinas]] di dalam ''[[Summa Theologiae]]'' bagian 3.25.<ref>{{cite book|author=Bernard Lonergan|title=The Incarnate Word: The Collected Works of Bernard Lonergan, Volume 8 |url=https://books.google.com/books?id=RnqMCwAAQBAJ&pg=PA310 |year=2016|publisher=University of Toronto Press|isbn=978-1-4426-3111-3|pages=310–314}}</ref><!--
[[File:Ostrabrama-prayer.jpg|thumb|upright=0.8|ThePenghormatan venerationterhadap ofcitra-citra imagesMaria of Mary is calleddisebut [[Mariandevosi kepada devotions|MarianBunda devotionMaria]] (above: Lithuania), asuatu practiceamalan questionedyang indipermasalahkan thesebagian majoritybesar ofumat ProtestantKristen ChristianityProtestan.<ref>{{cite book|author=Rev. Robert William Dibdin|title=England warned and counselled; 4 lectures on popery and tractarianism|url=https://archive.org/details/englandwarnedan00dibdgoog|year=1851|publisher=James Nisbet|page=[https://archive.org/details/englandwarnedan00dibdgoog/page/n38 20]}}</ref><ref>{{cite book|author=Gary Waller|title=Walsingham and the English Imagination|url=https://books.google.com/books?id=qzHL_q84028C&pg=PA153|year=2013|publisher=Ashgate|isbn=978-1-4094-7860-7|page=153}}</ref>]]
InDi Orthodoxdalam kesusastraan [[apologeticsapologetika|apologeticapologetis]] literatureortodoks, thepenggunaan properdan andpenyalahgunaan impropercitra-citra usedibahas ofsecara imagespanjang islebar. extensivelyKesusastraan discussed.eksegesis ExegeticalOrtodoks orthodoxmengacu literaturekepada pointsikon-ikon todan icons[[Nehushtan|patung andular thetembaga]] manufactureyang bydibuat MosesMusa (underatas God'sperintah commandmentAllah) ofdi [[Nehushtandalam {{Alkitab|theBilangan Bronze21:9|ayat Snake]]ke-9 indari Numbersbab 21:9,whichKitab hadBilangan}}, theyang gracemengandung andrahmat powerdan ofkuasa GodAllah tountuk healmenyembuhkan thoseorang-orang bittenyang bydigigit realular-ular snakessungguhan. Similarly,Demikian thepula [[ArkTabut of the CovenantPerjanjian]] wasdiungkit citedsebagai asbukti evidencedari of thebenda ritual objectyang abovedi whichatasnya Yahweh was presenthadir.<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>
VenerationPenghormatan ofterhadap iconsikon-ikon throughmelalui laku ''[[proskynesisproskinesis]]'' wasdiundangkan codifiedpada intahun 787 ADMasehi by theoleh [[SeventhKonsili EcumenicalNicea CouncilII|Konsili Ekumene yang ke-7]].<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> ThisKeputusan wastersebut triggereddipicu byoleh thekontroversi Byzantineikonoklasme IconoclasmBizantium controversyyang thatmuncul followedsesudah ragingmeletusnya Christianperang-perang Kristen-Muslim warsdan andmunculnya agerakan periodikonoklasme ofdi iconoclasmAsia in West AsiaBarat.<ref name=giakalis1/><ref>Patricia Crone (1980), Islam, Judeo-Christianity and Byzantine Iconoclasm, ''Jerusalem Studies in Arabic and Islam'', VolumeJld. 2, pagesHlmn. 59–95</ref> ThePembelaan defenseterhadap ofcitra-citra imagesdan andperanan thesarjana roleKristen ofasal theSuriah, SyrianYuhana scholarAddimasyqi, Johnbenar-benar ofpenting Damascuspada waszaman pivotal during this perioditu. TheGereja EasternOrtodoks OrthodoxTimur churchsejak hassaat everitu sincememuliakan celebratedpenggunaan theikon-ikon usedan of icons and imagescitra-citra. [[EasternGereja-Gereja RiteKatolik Catholic Churches|Eastern-rite CatholicsTimur]] alsojuga acceptsmenerima iconskehadiran inikon-ikon di theirdalam perayaan [[DivineLiturgi LiturgySuci]] mereka.<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>-->
