Conairis agrees with this distinction between veneration and worship. He suggests that: “The icon becomes a meeting place, an existential encounter, a window through which we look on the Saints not as shadowy figures from a remote past but as contemporary brothers and sisters in Christ, members of the same household of God. We feel free to call on them through prayer for family support as they intercede to God in our behalf.”46

Chrysostomos of Myra teaches that “veneration of honour” which is rendered to the persons of the saints through their icons, is appropriate.47 Ouspensky agrees in that while icons must be the object of veneration, it is inappropriate to give them adoration, which only belongs to God.48 It remains difficult, however, to identify the difference.