From the standpoint of the popular religion, the removal of the local altars, like Hezekiah's destruction of the brazen serpent, would be an act of desecration, an iconoclasm which can be partly appreciated from the sentiments of 2 Kings xviii.
But in spite of the severity with which the resolution was enforced, the resistance to iconoclasm continued, chiefly owing to the attitude of the monks, who exercised great influence over the common people.
Amongst them may be reckoned a translation by Mrs Lindner of an article by John Oxenford which appeared in the Westminster Review for April 1853, entitled "Iconoclasm in German Philosophy," being an outline of Schopenhauer's system.
This latter practice, hotly denounced as idolatry during the iconoclastic controversy (see Iconoclasm), was finally established as orthodox by the second general council of Nicaea (787), which restored the worship of images.
And it is important to remark that the protagonists of iconoclasm in Byzantium came from these lands where image cult offended the deepest religious instincts of the masses.