## Second Council of Nicaea (787), the Seventh Ecumenical Council

The Second Council of Nicaea (787), the seventh Ecumenical Council, presided over by Empress Irene and Patriarch Tarasius of Constantinople, dogmatically defined the veneration of sacred images, including those of angels. This is the fundamental magisterial text for Catholic and Orthodox angelic iconography. Source: Mansi *Sacrorum Conciliorum Nova Amplissima Collectio* vol. 13, col. 1-820.

**Council:** Second Ecumenical Council of Nicaea (Seventh Ecumenical Council)

**Convoquer:** Empress Irene of Constantinople

**President:** Patriarch Tarasius + legates of Pope Adrian I

**Date:** September 24, October 23, 787 (8 sessions)

**Source:** Mansi vol. 13, col. 1-820. Denzinger-Schoenmetzer 600-609

## Historical Context: Byzantine Iconoclasm

Iconoclasm (from Greek *eikonoklastes*, image breakers) was a heretical movement in the Byzantine Empire initiated by Emperor Leo III in 726, ordering the destruction of all sacred images, including those of angels and Christ. Iconoclasts argued:

* Images violate the Decalogue (Ex 20, 4)
* Only Christ can be called “image of the Father”
* Images are a pagan remnant
* Angels are pure spirits, not capable of being “painted”

The controversy lasted over a century (726-843). The Second Council of Nicaea (787) was the first official condemnation of Iconoclasm. The final victory was celebrated as the “Triumph of Orthodoxy” on March 11, 843.

## Latin Text, Dogmatic Definition (Mansi vol 13, Col. 377-380)

> “**Definimus in omni certitudine ac diligentia, sicut figuram pretiosae ac vivificae crucis, ita venerabiles ac sanctas imagines proponendas, tam quae de coloribus et tessellis, quam quae ex alia materia congruenter se habent, in sanctis Dei ecclesiis, et sacris vasis, et vestibus, et in parietibus ac tabulis, domibus et viis: tam videlicet imaginem Domini Dei et Salvatoris nostri Iesu Christi, quam intemeratae Dominae nostrae sanctae Dei genitricis, honorabilium Angelorum, et omnium Sanctorum simul et almorum virorum.**”

## Portuguese Translation

> “**Definimos com toda a certeza e diligência que, assim como a figura da preciosa e vivificadora Cruz, também as veneráveis e santas imagens devem ser propostas, sejam de cores e tesselas, sejam de outra matéria conveniente, nas santas igrejas de Deus, nos vasos sagrados, nas vestes, nas paredes e tábuas, nas casas e nos caminhos: a saber, a imagem do Senhor Deus e Salvador nosso Jesus Cristo, assim como da intemerada Senhora nossa, santa Mãe de Deus, dos honoráveis Anjos, e de todos os Santos e veneráveis varões.**”

## The Four Iconographic Subjects Defined

The Council defines four categories of images that may and should be venerated:

* **Images of Christ:** “**Domini Dei et Salvatoris nostri Iesu Christi**” (Lord God and Savior ours Jesus Christ)
* **Images of the Theotokos:** “**intemeratae Dominae nostrae sanctae Dei genitricis**” (immaculate Mother of our holy God)
* **Images of Angels:** “**honorabilium Angelorum**” (honorable Angels)
* **Images of Saints:** “**omnium Sanctorum simul et almorum virorum**” (of all the Saints and virtuous men)

## The Legitimacy of Angel Iconography in the Catholic Church

**The Third Explicitly Defined Iconographic Subject:** Angels are the third iconographic subject explicitly defined, confirming the legitimacy and due place of angel iconography within the Church.

**The Distinction Between Latria, Hyperdulia, and Dulia:**

The Council established the famous distinction between three types of veneration:

This distinction became fundamental to Catholic Marian and angelic theology.

**Implications for Angel Worship:**

The Second Council of Nicaea established:

* **Angels can be depicted in images**, despite being pure spirits.
* **Images of angels deserve veneration (dulia), not adoration (latria).**
* **Venerating images of angels honors the angels themselves** (the honor is transferred from prototype to image).
* **Only canonical angels, such as Michael, Gabriel, and Raphael, can be depicted in images**, confirming a Council of Rome in 745 that condemned Aldebert.

**Magisterial Continuity:**

The Nicene II definition was confirmed and developed by:

* **Constantinople IV (869-870):** Reaffirmed the veneration of images.
* **St. Thomas Aquinas:** Summa Theologica III, q. 25, a. 3, on the three types of veneration.
* **Council of Trent (1545-1563):** Session XXV, on the veneration of images and relics.
* **Roman Catechism (1566):** Repeated the distinction between latria and dulia.
* **Pius VI (1794), Auctorem Fidei:** Condemned Jansenist Pistoia which sought to suppress image worship.
* **Catechism of the Catholic Church (1992) n. 1159-1162:** Reaffirmed Nicene II theology on images.

**Angel Iconography After Nicaea II:**

Following Nicaea II, angel iconography developed according to established patterns:

## Additional Reading

– [Concílio Laodicea, Canon 35](/concílio-laodicea-cânon-35-culto-anjos-mansi-vol-2/) | [Concilium Romanum 745 (Aldebert)](/concílio-romano-745-aldebert-nomes-apócrifos-anjos-mansi-vol-12/) | [Saint Michael](/são-miguel-arcanjo-devoção-magistério-principe-milicia-celeste/) | [Angels of the Guard](/anjos-da-guarda-devoção-magistério-católico/) | [DACL – Dictionary of Christian Archaeology, Liturgy, Angelology, and Demonology](https://locusmariologicus.org/dacl-dictionnaire-archeologie-chretienne-liturgie-angelologia-demonologia/)

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## Also see:

– [What is Angelology? Angels in the Bible and the Magisterium](https://locusmariologicus.org/o-que-e-a-angeologia/)

See our complete guide to [Catholic Angelology](https://locusmariologicus.org/angelologia/).

Second Council of Nicaea (787) – veneration of images of angels (Mansi vol. 13)

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