By the way @Stalwart, while as I said I would prefer Romanesque and Gothic iconography continue being installed in Anglican churches, and abhorr the sacrilege comitted against Eastern Orthodoxy by the St. Gregory of Nyssa Episcopal Church (They doubtless selected the name because St. Gregory is misidentified as a universalist; they were likely unaware that St. Gregory of Nyssa is one of the most high profile Patristic figures to condemn homosexuality with one of the canons he issued for his diocese; I informed them of this fact and received quite a bit of “Episcopalian tolerance and inclusiveness”), I would note there are some talented Anglican icon writers, one of whom painted an icon of Origen, which I appreciated, as I believe St. Justinian erred in anathematizing people like Origen and Theodore of Mopsuestia who died in the peace of the church, and Origen would otherwise be venerated as a confessor. Indeed the only reason why I regard Justinian as a saint is he took the Hymn of St. Severus from the Oriental Orthodox liturgy of Antioch (which opens the Syriac Orthodox liturgy) and appended it to the second antiphon of the Byzantine synaxis. The respectful presence of Byzantine icons at Westminster Abbey in the altar, on the occasion of the marriage of the Duke and Duchess of Cambridge, was a delight to see; it would be better to see Romanesque icons, but some icons are better than no icons. @Peteprint and @bwallac3235 might also be interested in the following: I believe that both from an Anglican and an Eastern perspective, iconography is soteriologically important, for this reason: We are created in the image of God, but before the Incarnation, had not seen Him; Christ became God incarnate, and through his atoning sacrifice on the cross, made it possible for the sin-tarnished image of God in each of us to be restored, and if we follow the soteriology of Orthodox Theosis, or Wesleyan Entire Sanctification, which are essentially the same thing, our salvation is evinced by our becoming like Christ, and we are called to make our relations with others, in the church, the family, and so on, a living icon of the Holy Trinity. The sole distinction between the Protestant and Orthodox positions herein I suspect would be an Orthodox might be inclined to say effected where I wrote evinced, the Protestant believing that good works are the fruit of salvation by grace through faith, with the Orthodox model being somewhat less specific. But the ideas of entire sanctification and theosis are effectively identical; Wesley, in addition to his inspiration from the Moravians and Martin Luther, was also inspired by the Eastern church, and was even secretly and uncanonically ordained a bishop by the Greek Orthodox bishop Erasmus of Arcadia in 1763, something he later refused to confirm nor deny, because he did not wish to lie and the praemenuire act exposed him to the risk of capital punishment if he acknowledged it. This is not to say Methodist and Orthodox theology are identical; there are some substantial differences, but I did enjoy growing up in the UMC before the liberals took over our diocese district. That said I think it was wrong and contrary to Wesley’s own wishes for the British Methodists to separate from the Church of England, although given how extremely liberal the schismatic British Methodists have become, its probably for the best that they are not in the Church of England, which has too many liberals as it is. I did once in exasperation tell Reverend Jeremy Smith, the author of the horrible blog Hacking Christianity, the name of which is all you need to know, that since he had such contempt for UMC positions on sexual morality, the doctrine of the Trinity and so on, he should join the Unitarian Universalists. They are expanding, and he would probably make better money, and he would be free of the oversight of pesky bishops, or district superintendents as the UMC calls them (a UMC bishop presides over a conference, and is akin to a Metropolitan or Archbishop). But Wesley for his part was a loyal Anglican who loved the Book of Common Prayer, and it is a pity the Methodist Episcopal Church in the US set aside the abbreviated version of it he prepared for their use. For that matter, it is also a pity the Methodists and American Anglicans such as Bishop Seabury were not aware of or collaborating in each other’s interests, although God moves in mysterious ways, and perhaps he intends the recent rejection of homosexuality by the UMC to start in motion a process by which the mainline churches will be saved from liberal Christianity, particularly the Episcopal Church. At any rate, I expect most Christians would agree with St. Athanasius in De Incarnatione when he said that God became man so that man could become god, not becoming a deity or a member of the Holy Trinity, but rather becoming, to use a neologism koined by Metropolitan Kallistos Ware, “Godified”, which is to say, every human is created in the image of God, but this image is tarnished, and the effects of salvation are the restoration of this image, some might say just in the eschaton, but I would argue the effects become visible in this life as well. One final note, which should go without saying, except there are some trolls who would do this, and thus I feel obliged to clarify, and that is I do not in any way resent or object to @Peteprint joining an Anglican church from the Eastern Orthodox church. I might possibly do the same thing, only for different reasons, that being I am an ecumenist who regards the traditional Anglican churches, along with the Oriental Orthodox, the Assyrians and the Eastern Orthodox, and other liturgical churches, as something extremely important; Anglicanism managed to revive in the West the congregational celebration of the Divine Office through Mattins and Evensong, and this has become critically endangered, and I cannot bear to see the sacrileges committed in beautiful cathedrals such as St. John the Divine in New York City, so if I discern that I could help the Anglicans, I might join them if that is the way to do it, because frankly I cannot find any relevant difference between Anglicanism during the generations of Fr. Percy Dearmer and Dom Gregory Dix, and the faith of the Eastern churches (EO, OO and Assyrian). The only Protestant churches I would have trouble joining are some of the Calvinist churches, the Baptists, Anabaptists, SDAs and other “Radical Reformation” churches, and entirely heretical churches such as the Unitarian Universalists, or the Unitarians of Romania and Hungary.