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More recently iconoclasm has often targeted political, rather than religious, imagery, such as when Russians pulled down statues of Lenin and Stalin in 1989. (American colonists did the same to statues of George III during our Revolution.) Some actions, like Palestinian attacks on Jewish holy sites, carry both political and religious implications. Artistic concerns have also entered the fray—many people who expressed outrage toward the Taliban were more concerned about the loss of artistic treasures than about the insult to Buddhism. Yet statue-smashing can also be intensely personal. The pastor of Chicago's Olivet Baptist Church recently ordered the removal of a statue of his predecessor, Rev. Joseph H. Jackson, by reason of Exodus 20:4, but Jackson's daughter believes the new pastor was really "trying to erase my father's role in the church."

Anyone who has accidentally broken a keepsake or argued with a spouse over the placement of a picture (wall or dumpster?) knows how strong the bond between a person and an image can be. From this, and from history, it becomes obvious that neither the creation nor the destruction of images will ever stop. Wherever powerful emotions collide, something's likely to get broken.

* "Worship Before & After" by James Kirk, CH issue 46: John Knox.

* "Kissers and Smashers" by Bradley Nassif, CH issue 54: Eastern Orthodoxy.

* "Early Medieval and Byzantine Civilization: Constantine to Crusades."

* Idolizing Pictures: Idolatry, Iconoclasm and Jewish Art by Anthony Julius.

* "Church casts aside famed pastor's statue" by Ron Grossman, Chicago Tribune, April 4, 2001.

Elesha can be reached at cheditor@ChristianityToday.com.

The online issue archive for Christian History goes as far back as Issue 51 (Heresy in the Early Church). Prior issues are available for purchase in the Christian History Store.

Copyright © 2001 by the author or Christianity Today International/Christian History magazine.
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