Iconodule in the context of "Latria"

Iconoclasm (from Ancient Greek εἰκών (eikṓn) 'figure, icon' and κλάω (kláō) 'to break') is the belief in the importance of the destruction of icons and other images or monuments, often for religious or political reasons. Those who engage in or support iconoclasm are called iconoclasts, a term that has come to be applied figuratively and more broadly to anyone who challenges "cherished beliefs or venerated institutions on the grounds that they are erroneous or pernicious".

Conversely, one who reveres or venerates religious images is called (by iconoclasts) an iconolater; in a Byzantine context, such a person is called an iconodule or iconophile. Iconoclasm does not generally encompass the destruction of the images of a specific ruler after their death or overthrow, a practice better known as damnatio memoriae.

The Byzantine Iconoclasm (Ancient Greek: Εἰκονομαχία, romanized: Eikonomachía, lit. 'image struggle', 'war on icons') are two periods in the history of the Byzantine Empire when the use of religious images or icons was opposed by religious and imperial authorities within the Ecumenical Patriarchate (at the time still comprising the Roman-Latin and the Eastern-Orthodox traditions) and the temporal imperial hierarchy. The First Iconoclasm, as it is sometimes called, occurred between about 726 and 787, while the Second Iconoclasm occurred between 814 and 842. According to the traditional view, Byzantine Iconoclasm was started by a ban on religious images promulgated by the Byzantine Emperor Leo III the Isaurian, and continued under his successors. It was accompanied by widespread destruction of religious images and persecution of supporters of the veneration of images. The Papacy remained firmly in support of the use of religious images throughout the period, and the whole episode widened the growing divergence between the Byzantine and Carolingian traditions in what was still a unified European Church, as well as facilitating the reduction or removal of Byzantine political control over parts of the Italian Peninsula.

Iconoclasm is the deliberate destruction within a culture of the culture's own religious images and other symbols or monuments, usually for religious or political motives. People who engage in or support iconoclasm are called iconoclasts, Greek for 'breakers of icons' (εἰκονοκλάσται), a term that has come to be applied figuratively to any person who breaks or disdains established dogmata or conventions. Conversely, people who revere or venerate religious images are derisively called "iconolaters" (εἰκονολάτρες). They are normally known as "iconodules" (εἰκονόδουλοι), or "iconophiles" (εἰκονόφιλοι). These terms were, however, not a part of the Byzantine debate over images. They have been brought into common usage by modern historians (from the seventeenth century) and their application to Byzantium increased considerably in the late twentieth century. The Byzantine term for the debate over religious imagery, iconomachy, means "struggle over images" or "image struggle". Some sources also say that the Iconoclasts were against intercession to the saints and denied the usage of relics; however, it is disputed.

Michael I Rangabe (also spelled Rhangabe; Greek: Μιχαὴλ Αʹ Ῥαγκαβές, romanized: Mikhaḗl 1 Rhangkabés; c. 770 – 11 January 844) was Byzantine emperor from 811 to 813. A courtier of Emperor Nikephoros I (r. 802–811), he survived the disastrous campaign against the Bulgars and was preferred as imperial successor over Staurakios (r. 811–811), who was severely injured. He was proclaimed emperor by Patriarch Nicephorus I of Constantinople on 2 October 811.

Michael's policies were generally conciliatory, and he was overwhelmingly influenced by the iconodule clerics Nikephoros and Theodore the Stoudite. He improved relations with the Franks, even to the point of recognising Charlemagne as an emperor – although not "of the Romans" – and requesting papal arbitration in the Moechian controversy. His half-hearted leadership of the campaign against the Bulgars resulted in defeat in the Battle of Versinikia. The stratēgos of the Anatolic Theme, Leo the Armenian, a popular and successful general, abandoned Michael on the battlefield but was proclaimed emperor by the military, in what was the last military overthrow of an emperor in Byzantine history. Michael was pressured to abdicate, and he retired to a monastery. His sons were castrated to prevent the continuation of his dynasty.

The Chalke Gate (Greek: Χαλκῆ Πύλη), was the main ceremonial entrance (vestibule) to the Great Palace of Constantinople in the Byzantine period. The name, which means "the Bronze Gate", was given to it either because of the bronze portals or from the gilded bronze tiles used in its roof. The interior was lavishly decorated with marble and mosaics, and the exterior façade featured a number of statues. Most prominent was an icon of Christ which became a major iconodule symbol during the Byzantine Iconoclasm, and a chapel dedicated to the Christ Chalkites was erected in the 10th century next to the gate. The gate itself seems to have been demolished in the 13th century, but the chapel survived until the early 19th century.