Worship of Icons: What are Douleia, Latreia and Proskynesis?

Etymology and Definitions

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λατρεία (latreía)

• Definition from Strong’s Greek Lexicon: G2999
  • λατρεία latreía; from λατρεύω (G3000); ministration of God, i.e. worship:—(divine) service.
• Definition from Thayer’s NT Greek Lexicon: λατρεία, λατρείας, ἡ (λατρεύω, which see);
  1. in Greek authors “service rendered for hire; then any service or ministration (Tragg., Plutarch, Lucian); the service of God”: τοῦ Θεοῦ, Plato, Apology 23 b.; καταφυγεῖν πρός θεῶν εὐχάς τέ καί λατρείας, ibid. Phaedr., p. 244 e.;servitus religionis, quam λατρείαν Graeci vocant, Augustine civ. dei 5, 15.
  2. in the Greek Bible, the service or worship of God according to the requirements of the levitical law (Hebrew עֲבֹדָה, Exodus 12:25f, etc.): Romans 9:4; Hebrews 9:1 (_1 Macc. 2:19, 22_); λατρείαν προσφέρειν τῷ Θεῷ (to offer service to God) equivalent to θυσίαν προσφέρειν εἰς λατρείαν (to offer a sacrifice in service), John 16:2; ἐπιτελεῖν τάς λατρείας, to perform the sacred services (see ἐπιτελέω, 1), spoken of the priests, Hebrews 9:6; universally, of any worship of God, ἡ λογικη λατρεία, Romans 12:1 (cf. Winer’s Grammar, § 59, 9 a.); (of the worship of idols, 1 Macc. 1:43).
• Translated in the KJV as service (4x), divine service (1x).

λατρεύω (latreúō)

• Strong’s definition: G3000
  • λατρεύω latreúō; from λάτρις látris (a hired menial); to minister (to God), i.e. render religious homage:—serve, do the service, worship(-per).
• Thayer’s definition: λατρεύω; future λατρεύσω; 1 aorist ἐλάτρευσα; (λάτρις a hireling, Latin latro in Ennius and Plautus; λάτρον hire); in Greek writings
  1. to serve for hire;
  2. universally, to serve, minister to, either gods or men, and used alike of slaves and of freemen; in the N. T. to render religious service or homage, to worship (Hebrew עָבַד, Deuteronomy 6:13; Deuteronomy 10:12; Joshua 24:15); in a broad sense, λατρεύειν Θεῷ: Matthew 4:10 and Luke 4:8, (after Deuteronomy 6:13); Acts 7:7; Acts 24:14; Acts 27:23; Hebrews 9:14; Revelation 7:15; Revelation 22:3; of the worship of idols, Acts 7:42; Romans 1:25 (_Exodus 20:5_; Exodus 23:24; Ezekiel 20:32). Phrases relating to the manner of worshipping are these: Θεῷ (so R G) λατρεύειν πενυματι (dative of instrumentality), with the spirit or soul, Philippians 3:3, but L T Tr WH have correctly restored πενυαμτι Θεοῦ, i. e. prompted by, filled with, the Spirit of God, so that the dative of the person (τῷ Θεῷ) is suppressed; ἐν τῷ πνεύματι μου ἐν τῷ εὐαγγελίῳ, in my spirit in delivering the glad tidings, Romans 1:9; τῷ Θεῷ ἐν καθαρά συνειδήσει, 2 Timothy 1:3; μετά αἰδοῦς καί εὐλαβείας or (so L T Tr WH) μετά εὐλαβείας καί δέους, Hebrews 12:28; ἐν ὁσιότητι καί δικαιοσύνη, Luke 1:74; (without the dative Θεῷ) νηστείαις καί δεήσεσι, Luke 2:37; λατρεύειν, absolutely, to worship God (cf. Winer’s Grammar, 593 (552)), Acts 26:7. in the strict sense; to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship: absolutely, Hebrews 9:9; Hebrews 10:2; specifically, of the priests, to officiate, to discharge the sacred office: with a dative of the sacred thing to which the service is rendered, Hebrews 8:5; Hebrews 13:10. (Euripides, others.)
• Translated in the KJV as serve (16x), worship (3x), do the service (1x), worshipper (1x).

προσκυνέω (proskynéō)

• Strong’s definition: G4352
  • προσκυνέω proskynéō; from πρός (G4314) and a probable derivative of κύων (G2965) (meaning to kiss, like a dog licking his master’s hand); to fawn or crouch to, i.e. (literally or figuratively) prostrate oneself in homage (do reverence to, adore):—worship.
• Thayer’s definition: προσκυνέω, προσκύνω; imperfect προσεκύνουν; future προσκυνήσω; 1 aorist προσεκύνησα; from Aeschylus and Herodotus down; the Sept. very often for הִשְׁתַּחֲוָה (to prostrate oneself); properly, to kiss the hand to (toward) one, in token of reverence: Herodotus 1, 134; (cf. K. F. Hermann, Gottesdienstl. Alterthümer d. Griech. § 21; especially Hoelemann, Die Biblical Gestalt. d. Anbetung in his `Bibelstudien’ i., 106ff); hence, among the Orientals, especially the Persians, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence (“to make a `salam’”); Latin veneror (Nepos, Conon. 3, 3), adoro (Pliny, h. n. 28, 5, 25; Suetonius, Vitell. 2); hence, in the N. T. by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or to make supplication. It is used
  1. of homage shown to men of superior rank: absolutely, Matthew 20:20 (the Jewish high-priests are spoken of in Josephus, b. j. 4, 5, 2 as προσκυνούμενοι); πεσών ἐπί τούς πόδας προσεκύνησεν, Acts 10:25; τίνι (according to the usage of later writings; cf. Winers Grammar, 36, 210 (197); (Buttmann, § 131, 4); Lob. ad Phryn., p. 463), Matthew 2:2, 8; Matthew 8:2; Matthew 9:18; Matthew 14:33; Matthew 15:25; (_Matthew 18:26_); Matthew 28:9,17 (R G); Mark 5:6 (here WH Tr marginal reading have the accusative); Mark 15:19; John 9:38; with πεσών preceding, Matthew 2:11; Matthew 4:9; ἐνώπιον τῶν ποδῶν τίνος, Revelation 3:9; (it may perhaps be mentioned that some would bring in here Hebrews 11:21 προσεκύνησεν ἐπί τό ἄκρον τῆς ῤάβδου αὐτοῦ, explaining it by the (Egyptian) custom of bowing upon the magistrate’s staff of office in taking an oath; cf. Chabas, Melanges Egypt. III. i., p. 80, cf. p. 91f; but see below).
  2. of homage rendered to God and the ascended Christ, to heavenly beings, and to demons: absolutely (our to worship) (cf. Winer’s Grammar, 593 (552)), John 4:20; John 12:20; Acts 8:27; Acts 24:11; Hebrews 11:21 (cf. above); Revelation 11:1; πίπτειν καί προσκυνεῖν, Revelation 5:14; τίνι, John 4:21, 23; Acts 7:43; Hebrews 1:6; Revelation 4:10; Revelation 7:11; Revelation 11:16; Revelation 14:7; Revelation 16:2; Revelation 19:4, 20; Revelation 22:8; Revelation 13:4 G L T Tr WH (twice (the 2nd time WH text only)); Rev. 13:15 G T Tr WH text; Revelation 20:4 Rec.; πεσών ἐπί πρόσωπον προσκυνήσει τῷ Θεῷ, 1 Corinthians 14:25; πίπτειν ἐπί τά πρόσωπα καί προσκυνεῖν τῷ Θεῷ, Revelation 11:16; preceded by πίπτειν ἔμπροσθεν τῶν ποδῶν τίνος, Revelation 19:10. in accordance with the usage of the older and better writings with τινα or τί (cf. Matthiae, § 412): Matthew 4:10; Luke 4:8; Revelation 9:20; Revelation 13:12; Revelation 14:9, 11; also Revelation 13:4 (Rec. twice; (WH marginal reading once)), 8 (where Rec. dative), 15 R L WH marginal reading; 20:4a (where Rec. dative), 4b (where Relz dative); Luke 24:52 R G L Tr brackets WH reject; (the Sept. also connects the word far more frequent with the dative than with the accusative (cf. Hoelemann as above, p. 116ff)); ἐνώπιον τίνος, Luke 4:7; Revelation 15:4.
• Translated in the KJV as worship (60x).

δουλεία (douleía)

• Strong’s definition: G1397
  • δουλεία douleía; from δουλεύω (G1398); slavery (ceremonially or figuratively):—bondage.
• Thayer’s definition: δουλεία (Tdf. -ια, [see Ι, ι/]), /-ας, ἡ, (δουλεύω); slavery, bondage, the condition of a slave: τῆς φθορᾶς, the bondage which consists in decay [Winers Grammar, § 59, 8 a., cf. Buttmann, 78 (68)], equivalent to the law, the necessity, of perishing, Romans 8:21; used of the slavish sense of fear, devoid alike of buoyancy of spirit and of trust in God, such as is produced by the thought of death, Hebrews 2:15, as well as by the Mosaic law in its votaries, Romans 8:15 (πνεῦμα δουλείας); the Mosaic system is said to cause δουλεία on account of the grievous burdens its precepts impose upon its adherents: Galatians 4:24; Galatians 5:1. [From Pindar down.]
• Translated in the KJV as bondage (5x).

δουλεύω (douleúō)

• Strong’s definition: G1298
  • δουλεύω douleúō; from δοῦλος (G1401); to be a slave to (literal or figurative, involuntary or voluntary):—be in bondage, (do) serve(-ice).
• Thayer’s definition: δουλεύω; future δουλεύσω; 1 aorist ἐδούλευσα; perfect δεδούλευκα; (δοῦλος); Sept. for עָבַד;
  1. properly, to be a slave, serve, do service: absolutely, Ephesians 6:7; 1 Timothy 6:2; τινί Matthew 6:24; Luke 16:13; Romans 9:12; said of nations in subjection to other nations, John 8:33; Acts 7:7; men are said δουλεύειν who bear the yoke of the Mosaic law, Galatians 4:25 (see δουλεία).
  2. metaphorically, to obey, submit to;
     1. in a good sense: absolutely, to yield obedience, Romans 7:6; τινί, to obey one’s commands and render to him the services due, Luke 15:29; God: Matthew 6:24; Luke 16:13; 1 Thessalonians 1:9; κυρίῳ and τῷ κυρίῳ, Acts 20:19; Romans 12:11 (not Rec.^st, see below); Ephesians 6:7; Christ: Romans 14:18; Colossians 3:24; νόμῳ θεοῦ, according to the context, feel myself bound to, Romans 7:25; τοῖς θεοῖς, to worship gods, Galatians 4:8; τῷ καιρῷ (Anth. 9, 441, 6), wisely adapt oneself to, Romans 12:11 Rec.^st (see above), cf. Fritzsche at the passage; perform services of kindness and Christian love: ἀλλήλοις, Galatians 5:13; used of those who zealously advance the interests of anything: ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον equivalent to ὡς πατρὶ τέκνον δουλεύει, ἐμοὶ ἐδούλευσεν καὶ οὕτω σὺν ἐμοὶ ἐδούλ., etc. Philippians 2:22 [Winers Grammar, 422 (393); 577 (537)].
     2. in a bad sense, of those who become slaves to some base power, to yield to, give oneself up to: τῇ ἁμαρτίᾳ, Romans 6:6; νόμῳ ἁμαρτίας, Romans 7:25; ἐπιθυμίαις κ. ἡδοναῖς, Titus 3:3, (Xenophon, mem. 1, 5, 5; Apology Socrates 16; Plato, Phaedrus, p. 238 e.; Polybius 17, 15, 16; Herodian, 1, 17, 22 [9, Bekker edition]); τῇ κοιλίᾳ, Romans 16:18, (γαστρί, Anthol. 11, 410, 4; Xenophon, mem. 1, 6, 8; abdomini servire, Seneca, de benef. 7, 26, 4; ventri obedire, Sall. [Cat. 1:1]); μαμωνᾷ, to devote oneself to getting wealth: Matthew 6:24; Luke 16:13. τοῖς στοιχείοις τοῦ κόσμου, Galatians 4:9.
• Translated in the KJV as serve (18x), be in bondage (4x), do service (3x).

In Holy Scripture

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Abraham and Lot

• “And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; [2] And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground (προσεκύνησεν ἐπὶ τὴν γῆν),” (Genesis 18:1-2) ¹
• “And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground (προσεκύνησεν τῷ προσώπῳ ἐπὶ τὴν γῆν);” (Genesis 19:1)

Abraham’s servant

• “And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. [25] She said moreover unto him, We have both straw and provender enough, and room to lodge in. [26] And the man bowed down his head, and worshipped (προσεκύνησεν) the LORD.” (Genesis 24:24-26)
• “And I bowed down my head, and worshipped (προσεκύνησα) the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master’s brother’s daughter unto his son.” (Genesis 24:48)
• “And it came to pass, that, when Abraham’s servant heard their words, he worshipped (προσεκύνησεν) the LORD, bowing himself to the earth.” (Genesis 24:52)

Joseph and his brothers

• “For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance (προσεκύνησαν) to my sheaf.” (Genesis 37:7)
• “And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance (προσεκύνουν) to me.” (Genesis 37:9)
• “And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down (προσκυνῆσαί) ourselves to thee to the earth?” (Genesis 37:10)
• “And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down (προσεκύνησαν) themselves before him with their faces to the earth.” (Genesis 42:6)

The Ten Commandments

• “Thou shalt not bow down (προσκυνήσεις) thyself to them, nor serve (λατρεύσῃς) them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;” (Exodus 20:5)
• “Thou shalt not bow down (προσκυνήσεις) thyself unto them, nor serve (λατρεύσῃς) them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, [10] And shewing mercy unto thousands of them that love me and keep my commandments.” (Deuteronomy 5:9-10)

Joshua

• “And if it seem evil unto you to serve (λατρεύειν) the LORD, choose you this day whom ye will serve (λατρεύσητε); whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve (λατρεύσομεν) the LORD.” (Joshua 24:15)

Gospels

• “Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship (προσκυνήσεις) the Lord thy God, and him only shalt thou serve (λατρεύσεις.).” (Matthew 4:10)
• “And, behold, there came a leper and worshipped (προσεκύνει) him, saying, Lord, if thou wilt, thou canst make me clean.” (Matthew 8:2)
• “And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped (προσεκύνουν) him.” (Mark 15:19)
• “And she was a widow of about fourscore and four years, which departed not from the temple, but served (λατρεύουσα) God with fastings and prayers night and day.” (Luke 2:37)
• “Our fathers worshipped (προσεκύνησαν) in this mountain; and ye say, that in Jerusalem is the place where men ought to worship (προσκυνεῖν). [21] Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship (προσκυνήσετε) the Father. [22] Ye worship (προσκυνεῖτε) ye know not what: we know what we worship (προσκυνοῦμεν): for salvation is of the Jews. [23] But the hour cometh, and now is, when the true worshippers (ἀληθινοὶ προσκυνηταὶ) shall worship (προσκυνήσουσιν) the Father in spirit and in truth: for the Father seeketh such to worship (προσκυνοῦντας) him. [24] God is a Spirit: and they that worship (προσκυνοῦντας) him must worship (προσκυνεῖν) him in spirit and in truth.” (John 4:20-24)

Epistles

• “Who changed the truth of God into a lie, and worshipped (ἐσεβάσθησαν-fear/have reverential awe) and served (ἐλάτρευσαν) the creature more than the Creator, who is blessed for ever. Amen.” (Romans 1:25)
• “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve (λατρεύειν) the living God?” (Hebrews 9:14)

The Apocalypse of Saint John

• “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve (λατρεύσουσιν) him:” (Apocalypse 22:3)
• “And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship (προσκυνῆσαι) before the feet of the angel which shewed me these things. [9] Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship (προσκύνησον) God.” (Apocalypse 22:8-9)

Other Sources

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Liturgical Texts

• “O come, let us worship (προσκυνήσωμεν καὶ προσπέσωμεν) God our King! O come, let us worship (προσκυνήσωμεν) and fall down (προσπέσωμεν) before Christ, our King and our God! O come, let us worship (προσκυνήσωμεν) and fall down (προσπέσωμεν) before Christ Himself, our King and our God!" ²
• In the preparation prayers upon entering the altar area “I will enter Thy House, and in Thy fear, I will worship (προσκυνήσω) toward Thy Holy Temple.” (Psalm 5:8 LXX) ³
• Prayer at the Divine Liturgy, after the first Antiphon, Little Entrance, etc. “For to You belong all glory, honor, and worship (προσκύνησις), to the Father and to the Son and to the Holy Spirit, now and forever and to the ages of ages." ⁴
• At the Little Entrance “Come, let us worship (προσκυνήσωμεν) and bow down (προσπέσωμεν) before Christ. Save us, O Son of God, risen from the dead, we sing to You, Alleluia.”
• Triasagion Hymn Prayer “… and grant that we may worship (λατρεύειν) Thee in holiness all the days of our lives, through the intercessions of the holy Theotokos and of all the saints who have pleased Thee throughout the ages.”
• At the second Litany for the Faithful “… Grant that they always worship (λατρεύειν) Thee with awe and love, partake of Thy Holy Mysteries without guilt or condemnation, and be deemed worthy of Thy celestial Kingdom.”
• The Symbol of Faith “… Who together with the Father and the Son is worshiped (συμπροσκυνούμενον) and glorified”
• At the beginning of the Anaphora after “It is meet and right” “It is meet and right to hymn Thee, to bless Thee, to praise Thee, to give thanks to Thee, and to worship (προσκυνεῖν) Thee in every place of Thy dominion.”
• At the Epiclesis “Again we offer to Thee this rational and bloodless worship (τὴν λογικὴν ταύτην καὶ ἀναίμακτον λατρείαν); and we beg Thee, we ask Thee, we pray Thee: Send down Thy Holy Spirit upon us and upon these Gifts set forth.”
• Immediately after “… Again, we offer You this rational worship (λατρείαν)…”
• After the communion of the Deacon “Having beheld the Resurrection of Christ, let us worship (προσκυνήσωμεν) the holy Lord Jesus, the only sinless one… "
• After the communion of the people “We have seen the true light; we have received the heavenly Spirit; we have found the true faith, worshiping (προσκυνοῦντες) the undivided Trinity, for Thou hast saved us.”
• The Prayer before the Ambon “… To Thee we give glory, thanksgiving, and worship (προσκύνησιν), to the Father and to the Son and to the Holy Spirit, now and forever and to the ages of ages.”

In the Seventh Œcumenical Council Nicæa II

• “We define (orizomen) with all certainty and care that both the figure of the sacred and lifegiving Cross, as also the venerable and holy images, whether made in colours or mosaic or other materials, are to be placed suitably in the holy churches of God, on sacred vessels and vestments, on walls and pictures, in houses and by roads; that is to say, the images of our Lord God and Saviour Jesus Christ, of our immaculate Lady the holy Mother of God, of the honourable angels and all saints and holy men. For as often as they are seen in their pictorial representations, people who look at them are ardently lifted up to the memory and love of the originals and induced to give them respect and worshipful honour (aspasmon kaitimetiken proskynesin but not real adoration (alethinen latreian) which according to our faith is due only to the Divine Nature. So that offerings of incense and lights are to be given to these as to the figure of the sacred and lifegiving Cross, to the holy Gospel-books and other sacred objects in order to do them honour, as was the pious custom of ancient times. For honour paid to an image passes on to its prototype; he who worships (ho proskynon) an image worships the reality of him who is painted in it” ⁵

Saint John Damascene on Holy Images (πρὸς τοὺς διαβάλλοντας τᾶς ἁγίας εἰκόνας)

• “You see the one thing to be aimed at is not to adore a created thing more than the Creator, nor to give the worship of latreia except to Him alone. By worship, consequently, He always understands the worship of latreia. For, again, He says: ‘Thou shalt not have strange gods other than Me. Thou shalt not make to thyself a graven thing, nor any similitude. Thou shalt not adore them, and thou shalt not serve them, for I am the Lord thy God.’ And again, ‘Overthrow their altars, and break down their statues; burn their groves with fire, and break their idols in pieces. For thou shalt not adore a strange god.’ And a little further on: ‘Thou shalt not make to thyself gods of metal.’" ⁶
• “These injunctions were given to the Jews on account of their proneness to idolatry. Now we, on the contrary, are no longer in leading strings. Speaking theologically, it is given to us to avoid superstitious error, to be with God in the knowledge of the truth, to worship God alone, to enjoy the fulness of His knowledge. We have passed the stage of infancy, and reached the perfection of manhood. We receive our habit of mind from God, and know what may be imaged and what may not.”

In English Translation

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• As can be seen, there is considerable variability in translation of the terms latreia, douleia, and proskynesis (and their related forms)
• Latreia is generally rendered as service, worship, or adoration
• Proskynesis is generally rendered as worship and sometimes as veneration, especially in more modern translations
• Doulia is generally rendered as veneration, but sometimes as worship

Conclusion

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• So how should we understand latreia, douleia and proskynesis?
• We know that latreia is due to God alone, while douleia is rightly given both to the Theotokos as well as to the Saints and to their images
• What is proskynesis? There are at least two general usages
  1. Proskynesis (or worship) as a broader category containing both latreia and douleia
     • e.g. the worship of latreia and the worship of douleia
  2. Proskynesis as a synonym for douleia, especially when used together with/in contrast to latreia
• Thus, it is not incorrect to say that we “worship” images, assuming by this one means douleia or proskynesis of douleia
  • While this usage is correct, in more modern times the use of “veneration” is preferred
  • The reasons that the term worship has fallen out of favor in more recent times is beyond the scope of this article - the imagination of such is left as an exercise for the reader
• Whatever terms we use, what is most important is remembering the distinction between that which is properly rendered to God alone, and that which is rightly given to the Theotokos and His Saints
• For more information, I highly recommend the discussion and chart in the introduction to the Eastern/Greek Orthodox Bible (EOB) (pages 25–31 in this printed edition (ISBN-13: 9781481917650), and pages 24–28 in this pdf version).