And the Emperor Constantine was called the 13th Apostle by the Fathers of the Council, and they proclaimed: "Today is the salvation of the world, for thou, O king, hast redeemed us from idols!"

A series of thoughts and formulas of oros are as follows: "Under the guise of Christianity, the devil introduced the worship of idols, persuading Christians by his false wisdom not to fall away from creation, but to worship it, to revere it and to revere the creature as God under the name of Christ. In view of this, the emperor convened a council to study the Scriptures about the seductive customs of making images that distract the human mind from the lofty and God-pleasing service to the earthly and material veneration of creation, and by God's command to pronounce what will be determined by the bishops."

The iconoclastic theologians belonged to the epoch after the sixth century, when the influence of the so-called Areopagitics, i.e., the mystical writings of an unknown author who philosophized in the spirit of Neoplatonism and vividly popularized, among other things, the idea of the absolute indefinability of the Godhead in the categories of human reason, was strongly spread. The so-called "apophatic" theology. The idea of the ineffability and indescribability of the Divine was the most obsessive, fashionable idea of the time. With this idea, the iconoclasts struck at the thinking of the Orthodox.

And since the dogma of God incarnate was also clarified after the Monophysite and Monothelite disputes in the sense of the inseparability of the Godhead from humanity, the iconoclasts also turned Christology to this mystical side and did not allow the Orthodox to simply refer to the fact of Christ's humanity. Visible humanity was visible to non-believers as well. And what believers must see, i.e. the Divinity in the humanity of Christ, cannot be separated from the visible simply: either Arianism, or Nestorianism, or Monophysitism will come out. The iconoclasts argued as follows:

"The use of icons is contrary to the basic dogma of Christianity – the doctrine of the God-man.

If the icon depicts only the Divinity, then the result is a limited, "describable" Divinity (i.e. Arianism). If the Godhead is fused with the flesh, then it is Eutychianism, Monophysitism. If only human, then Nestorianism.

Let the icon-readers be ashamed to fall into blasphemy and impiety, let them turn and cease to depict, love and venerate the icon of Christ, which is erroneously called by the name of Christ.

There is only one icon of Christ – the Eucharist. Of all that is under heaven, there is no other form or image that could depict His incarnation. And so, this is what serves as an icon of His life-giving flesh!

This icon must be prepared with prayer and reverence. What did the All-Wise God want to do with this? There is nothing else but to clearly show and explain to us, people, what He did in the sacrament of economy. Christ deliberately chose bread for the image of His incarnation, which does not represent the likeness of man, so that idolatry would not be introduced."

"But perhaps it is possible to depict what is depicted, i.e. to paint icons of the Mother of God and saints? But since the former is rejected as unnecessary, this is not necessary either. Both Judaism and paganism, i.e. both "sacrifices" and "idols", are alien to Christianity. Thus, if there is nothing alien in the Church (Jewish and pagan), then it is necessary to expel from it the veneration of icons, as alien to it and as an invention of people given over to demons."

Pagan art that has spawned idols is alien to Christianity. "How can one even dare to depict the Orthodox Mother of God by means of low Hellenic art, in whom the fullness of the Godhead is contained and who is higher than the heavens and more glorious than the cherubim? Or again: how are they not ashamed by means of pagan art to depict saints who have to reign with Christ, to become co-throners with Him, to judge the world, and to be likened to the image of His glory, when, as the Scripture says, the whole world was not worthy of them (Hebrews 11:38). In general, art is not befitting the Church, it humiliates it. It is unworthy of Christians, who have received the hope of the resurrection, to use the customs of peoples devoted to idolatry, and to insult with dumb and dead matter the saints who have to shine with such glory." This was followed by references to the prohibition of icons in the Scriptures of the Old and New Testaments and the Church Fathers. By the way, the lines of Theodotus of Ancyra (V century), which are now unknown to us, were cited. Here they are: "We received instruction not to depict the faces of the saints on icons with material colors, but to imitate their virtues indicated in the Scriptures. Let those who arrange icons say what benefit they have achieved through this, and to what spiritual contemplation they come from such a reminder? Obviously, this is an invention and an invention of an empty trick."

For all these reasons, the iconoclastic council published the following oros:

"And so, having been firmly instructed from the inspired Scriptures and the Fathers, and having also set our feet on the rock of the divine ministry of the Spirit, all of us who have been invested with the dignity of the priesthood, in the name of the Holy Spirit. The Trinity came to one conviction and unanimously determined that any icon made of any substance, as well as painted with paints with the help of the impious art of painters, should be expelled from Christian churches. She is alien to them and deserves contempt."

"Let no man dare to engage in such an impious and unseemly deed. And if anyone from this time presumes to build an icon or worship it, or to place it in a church or in his own house, or to hide it, such a person, if it be a bishop or a presbyter or a deacon, then let him be deposed, and if he is a monk or a layman, then let him be anathematized and be guilty also before the royal laws, for he is an opponent of God's prescriptions and an enemy of the dogmas of the fathers."