Could you prepare a sample interview with a Coptic Orthodox deacon about icons, including answers written as if you were the deacon?

By CopticBot.ai (Coptic Space Inc.) · Last reviewed 2026-10-10

Here is a simulated interview reflecting our faith and tradition.

Interviewer: Why are icons so central to the Coptic Orthodox Church? Some people call them "idols" or "carvings." How do we respond to that?

Deacon: First, we must be very clear: we do not worship the icons. Worship (latria) is for God alone. We offer veneration (dulia) to the icons. As Coptic Orthodox Christians, we believe the icon is a "window into eternity." Because the Word of God took flesh in the Incarnation, He became visible. Therefore, we can depict Him. To reject icons is to subtly deny the reality that Christ truly became man.

Those who call them "idols" do not understand the truth. An idol replaces God; an icon leads us to God. When we kiss the icon or prostrate before it, that honor passes to the "prototype"—the person depicted—not the wood and paint.

Interviewer: I notice the priest always offers incense in front of the icons. What is the meaning behind this?

Deacon: This is a vital part of our liturgy. When the priest offers incense before the icon of the Theotokos or the saints, he is acknowledging the "Cloud of Witnesses" mentioned in Hebrews 12:1. We are asking for their prayers. The incense represents the prayers of the saints rising to the throne of God. We are one Church—the "Struggling Church" here on earth and the "Victorious Church" in heaven. The icons are the presence of those heavenly members with us during the Divine Liturgy.

Interviewer: Why do Coptic icons look so "flat" or "unrealistic" compared to Western religious paintings?

Deacon: That is intentional. Coptic iconography is not meant to be a "portrait" of a person's physical flesh, which is temporary. It is "Theology in Color." We use a symbolic style to show the spiritual state of the saint. For example:

• Large Eyes: These symbolize that the saint is looking at the eternal world, not just the physical one. They have spiritual insight.
• Large Ears: These show they are ready to hear the Word of God and the cries of the faithful.
• Small Mouths: These represent the control of the tongue and the ascetic life of fasting and prayer.
• Haloes: These represent the light of God (the Shechinah) radiating from within them because they have been deified through grace.

Interviewer: Tell me about the "Iconostasis." Why is it organized the way it is?

Deacon: The Iconostasis is the bridge between the Nave and the Sanctuary (Heikal).

• To the right of the Royal Door, you will always see our Lord Jesus Christ holding the Gospel. This reminds us He is the Way and the Truth.
• To the left, you see the Virgin Mary, the Mother of God, holding Him.
• Near them, you will see St. John the Baptist (the greatest of those born of women) and St. Mark, who brought Christianity to Egypt and established our See of Alexandria.

The arrangement tells the story of salvation history.

Interviewer: There is a tradition that St. Luke was the first iconographer. Does the Coptic Church hold to this?

Deacon: Indeed. Tradition tells us that St. Luke the Evangelist painted the first icons of the Virgin Mary. In Egypt, we also have ancient traditions of "Encaustic" icons (using wax). Our icons also serve as a record of our martyrs. When you see an icon of St. George or St. Mena, you are looking at a hero of the faith who defeated the devil and the heretics through their steadfastness in Christ.

Interviewer: Final question—how should a person act when they see an icon in the church?

Deacon: You should approach with reverence. We make the sign of the cross, we may bow or prostrate, and we may kiss the icon as a sign of love. You are not kissing a piece of wood; you are greeting a father, a mother, or a brother in Christ who has already finished the race and is now cheering you on from heaven.