“…However, some of the key sources to that period seem to suggest that this apparent variety of attitudes is largely reducible to an underlying conflict between the anti-iconoclast leadership of the Patriarchate of Jerusalem – being a kind of an informal leadership of the Melkite communities – and an influential, 'accomodationist' opposition within the Melkite world, which consistently opted against the promotion of practices that could provoke Muslim reactions, such as the veneration of the neomartyrs and of the Holy Icons…”