17925 - The geopolitical dimension of Iconoclasm

N. Lygeros
Translated from the Greek by Athena Kehagias

Much has been said about Iconoclasm, on a historical, a sociological and a religious basis. The issue is this: since theologically the Iconoclastic inclination is a heresy, why don’t we examine the whole issue topostrategically, in order to interpret correctly the initial issues which were also affected and to see the differences and detect how it functioned chronostrategically thereon.
Additionally, it would also be an effective way to analyze and synthesize an event that began in 726 and ended in 842 and to set the questions.
For example: was there a model that was put to use then?
And while the answer is positive,why don’t we use it, in order to understand the profound impact on our history, nor to highlight the chronical placement of the actual launchment.
It’s to no avail to detect chronically and territorially the aniconic trends, in order to realize their practical dilatations.
The question is: why do we continue something that was unaccepted by our people?
Why are there constantly references of progress, where there were pressures? Because Greece as a space can effectively withstand the pressure?
How did the siege of Constantinople occurred in this context?
Are there are obvious mental schemes which were not highlighted?
For what reason? Iconoclasm is not merely a detail, and could have then acted as the largest degeneration of the Byzantine spirit.
The geopolitics of the time, was not ideological, as intertemporally some scholars assume, as they don’t obtain the knowledge in the strategic field.
They all try to present those issues to us in the context of diplomacy, as if that could ensure something, when it doesn’t obtain strategy.
In actual fact, at that period, the Byzantine Empire suffered one of the most severe attacks, of which it may not have rised up.
Because, the worst is not to be defeated by the enemy, but to end up thinking as he wants, according to his own strategic doctrine. The Byzantium of the Sunday of the Orthodoxy, endured much more than what many assume. It almost died then, or rather, it was crucified then, but it was resurrected, because the monk fighters were sacrificed for the future of our history.