One may object that images of saints and angels are permissible, but images of God are not. John of Damascus refuted this argument by discussing the nature of the incarnation.241 Icons do not show the Holy Trinity in majesty (though Andrei Rublev’s famous painting of the Trinity is admissible because it pictures the Trinity in a specific form explained in Scripture through the story of Abraham), but they portray the incarnated God. In taking an image upon himself, Christ unites the divine to that which is created and can be viewed.
