in turn called forth an orthodox response, most prominently from St. John of Damascus. The second generation of iconoclasts, especially the emperor Constantine V and the council of 754, refined their arguments with a subtler appeal to christology. St. Theodore the Studite and his contemporaries turned the christological argument to the advantage of icon-veneration. In Theodore’s works, we find both a review of the older arguments and a fuller treatment of the issues which had more recently become