It seems that you may have a misconception as to what worship is. It is not primarily an emotional state. Worship to God is ascribing worth. When we worship God we ascribe to Him those properties that belong to God. Three persons one Godhead. Eternal, Immortal, almighty, Love. Veneration on the other hand is ascribing worth and honor to creatures . In Orthodoxy the content of veneration is controlled by liturgical snippets that describe the honorable qualities of the saint in relationdhip to God. Here is an example.
'Having acquired a heavenly mind and life,/ thou shinest forth as brightly as the sun/ in the splendor of thy deeds/ and enlightenest them that are in the darkness of life,/ O father Nicetas, leading all to God.// Pray thou unceasingly in behalf of us all.'
The Church in the 7th Ecumenical council stated succinctly that the veneration of icons is an affirmation of the Incarnation. As such it is a pointed witness to unbelieving Jews and Muslims to the Theanthropos, Jesus Christ. The honor given to the icon goes to the prototype
Sdcn Philip, a misconception of both worship and veneration - likely both true to some degree. But, in a way, this is my concern. Until I have more confidence in each and the difference between the two, it is a line I do not want to approach. I don't know that this will ever be clear enough for me - and I am sure part of that is from my upbringing.
Then again, what I have gained by diving into other Christian traditions has been a blessing, and has expanded my understanding significantly (e.g., salvation means much more than a "get out of jail free" card), so, who knows what may come for me on this topic.
It seems that you may have a misconception as to what worship is. It is not primarily an emotional state. Worship to God is ascribing worth. When we worship God we ascribe to Him those properties that belong to God. Three persons one Godhead. Eternal, Immortal, almighty, Love. Veneration on the other hand is ascribing worth and honor to creatures . In Orthodoxy the content of veneration is controlled by liturgical snippets that describe the honorable qualities of the saint in relationdhip to God. Here is an example.
'Having acquired a heavenly mind and life,/ thou shinest forth as brightly as the sun/ in the splendor of thy deeds/ and enlightenest them that are in the darkness of life,/ O father Nicetas, leading all to God.// Pray thou unceasingly in behalf of us all.'
The Church in the 7th Ecumenical council stated succinctly that the veneration of icons is an affirmation of the Incarnation. As such it is a pointed witness to unbelieving Jews and Muslims to the Theanthropos, Jesus Christ. The honor given to the icon goes to the prototype
Sdcn Philip, a misconception of both worship and veneration - likely both true to some degree. But, in a way, this is my concern. Until I have more confidence in each and the difference between the two, it is a line I do not want to approach. I don't know that this will ever be clear enough for me - and I am sure part of that is from my upbringing.
Then again, what I have gained by diving into other Christian traditions has been a blessing, and has expanded my understanding significantly (e.g., salvation means much more than a "get out of jail free" card), so, who knows what may come for me on this topic.