The iconoclast crisis was not a debate; it was a hundred and twenty years of imperial policy, exile, mutilation and dead monks. Leo III began removing images around 726; the Second Council of Nicaea in 787 restored them and drew the distinction the East has kept ever since, between proskynesis, the veneration due to an image, and latreia, the worship due to God alone. A second wave of destruction ran from 815 until 843, when the images went back for good on the first Sunday of Lent, still kept as the Triumph of Orthodoxy. The theological argument that won is a Christological one: an invisible God cannot be depicted, but a God who took flesh has a face, and refusing to paint it denies the incarnation. The Reformed tradition reopened the case in the sixteenth century and stripped churches from Zurich to Scotland; Lutherans and Anglicans kept images without venerating them. It remains the one place where a devout Orthodox and a devout Presbyterian look at the same wall and see opposite obediences.