The definition of an icon changed over time, but in the Byzantine Empire, during the period from 726 to 843 BC, iconoclasts had a distinct idea of which denied an icon. Some have called it “an object of devotion when its speed is denied” (Dimmick 26). In this sense, people thought that the objects were alive, when in reality the icon was an inanimate object. Others believed it contained supernatural characteristics, "a version of the duplicity of all human [artifacts], which inevitably overestimate their capacity to bestow blessings" (Dimmick 26). The idea of ​​making a pilgrimage to the Holy Land has become very important in ecclesial society. Often people would bring back objects that they believed had the power to bless people when touched or prayed to. For example, they believed that the objects came from a saint, "these relics were either the body of the holy person, or an object or place which had been in contact with this body, or a secondary material which had been placed in contact with an object empowered by this body” (Barber 36). The bodies of saints were highly prized, as were objects that the saints may have touched during their lives. These items gave people hope in uncertain times. People are often distinguished by these images, "the subject organizes his identity by identifying with an image of himself and using this 'self-image' to recognize and compare himself to his peers" (Dimmick 27). Ultimately, this led people to fantasize about icons resembling images that they could recognize in their everyday lives. People who mourned those lost also sought images, "the image's status as an image is the source of its ability to demystify as well as memorize the hold of...... middle of paper ...... Spirit?" (Gutmann 1). Over time, having icons acted as a blessing for the church. Later, texts were added to the icons, which emphasized "the verbal prophecy in including text within the image, and finally [inserted] the iconic presentation of an aspect of the Godhead... establishing a theoretical distinction between the visible and the invisible” (Barber 69). icons, intoning the words of the Bible over the images Pope Gregory I wholeheartedly agreed in planting these icons in churches, “they were introduced because of the transient nature of memory, for the things that are. only heard fall more easily into oblivion than those which are seen” (Gutmann 84). their faith more effectively through the icons represented in churches.Works CitedBarberGutmannDimmick