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1 . 1 . 21 About twelve centuries ago, the Byzantine monk St. Theodore the Studite wrote a series of polemics against the iconoclasts those who persisted, even after the second council of Nicaea, in teaching that it was blasphemous to depict Christ in visual images. The iconoclasts argued that because Christ is God in the flesh, God cannot be pictured; if God is infinite, then he is uncircumscribed and therefore uncircumscribable. To reduce him to an icon, they declared, is blasphemy, for it portrays God in finite terms, and so dishonors the almighty and transcendent Lord. But this is to misunderstand the nature of the incarnation, wrote St. Theodore. He followed St. John Damascene in arguing that, precisely because Christ is God in the flesh, then Christ himself exists in and as a finite form a human being even as his divine nature remains infinite. Divinity, in other words, is not squeezed into humanity, into the body of Jesus. Quite the contrary: The revelation of Jesus Christ i

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