Relics: Biblical & Historic Support
I’m excited to be sharing this post with you today! The length is due to the many excerpts included, but I felt they were all necessary. This is not an exhaustive look at the Biblical & historic support/evidence for relics, but I hope you find it to be enlightening. If you are reading this via email, click on the title to pull it into a new window so you can view it in its entirety!
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What are Relics?
Relics are “the bones, ashes, clothing, or personal possessions of the apostles and other holy people that are held in reverence by the Church and sometimes associated with miraculous healings and other acts of God.”1
“…in the invocation of saints, the veneration of relics, and the sacred use of images, every superstition shall be removed” - Council of Trent, Session 25
As I was writing in my prayer journal the other day, I was reflecting on relics (specifically, St. Thomas Aquinas’ skull because it had been just an hour away from us at that time…I’m still bummed I didn’t get to go stand in its presence):
…it’s a much deeper reality than what can be seen with the naked eye. Things like relics & the Eucharist point to this reality: there’s something more. The physical (our bodies or physical objects) is at the service of the spiritual. St. Thomas Aquinas’ skull is not great because of St. Thomas Aquinas, but because of the greatness God did through him with his cooperation.
When the Catholic Church declares someone a “Saint”, it means that that individual is known with certainty to be in heaven. We can read the stories of the Saints, whether it be their own writings or stories about them told by those around them, to see how they lived. While none of us are called to live just like St. Teresa of Calcutta or St. Anthony of Padua or St. Damian of Molokai, we are called to emulate virtue as they did. All three of these individuals served with great charity: St. Teresa served the sick and dying in the streets of Calcutta, St. Anthony preached and brought many back to the Church, and St. Damian of Molokai served lepers (often giving the deceased a proper burial). Their lives all looked very different, but they shared the virtue of charity.
When we see a relic, we see a piece of a Saint or Blessed2 to drive home the fact that they lived and walked this earth. They journeyed as we journey today.
“Relics in the Church have always received particular veneration and attention because the body of the Blesseds and of the Saints, destined for the resurrection, has been on earth the living temple of the Holy Spirit and the instrument of their holiness…” - Instruction “Relics in the Church: Authenticity and Preservation”
I do want to share two “fun” facts about relics before moving on to the Biblical and historic evidence:
“The dismembering of the body is not permitted unless the Bishop has obtained the consent of the Congregation for the Causes of the Saints for the creation of significant relics.”3
“The commerce (that is, the exchange of a relic for something else or for money) and the sale of relics (that is, the cessation of ownership of a relic for a corresponding price), as well as their display in profane or unauthorized places, are absolutely prohibited.”4
Prior to doing my research for this post, my knowledge of relics was limited, so the above points were clarifying regarding pieces of the process. The full instruction regarding relics, as put out by the Congregation for the Causes of Saints, is linked in the footnotes.
Biblical Evidence
The Church “doesn’t say there is some magical power in [relics]. There is nothing in the relic itself, whether a bone of the apostle Peter or water from Lourdes, that has any curative ability. The Church just says that relics may be the occasion of God’s miracles, and in this the Church follows Scripture.”5 If miracles occurred in the Bible in connection with a relic, what restricts God from performing miracles in connection with relics today?
Our first two examples of Biblical evidence are in the Old Testament:
“[Elisha] gripped his own garment, tore it into two pieces, Wielding the mantle which had fallen from Elijah, he struck the water and said, ‘The LORD, the God of Elijah—where is he now?’ He struck the water: it divided, and he crossed over.” - 2 Kings 2:13-14
“Once some people were burying a man, when suddenly they saw such a raiding band. So they cast the man into the grave of Elisha, and everyone went off. But when the man came in contact with the bones of Elisha, he came back to life and got to his feet.” - 2 Kings 12:21
In 2 Kings 2:14, Elijah had just passed away, and God worked a miracle as Elisha was wielding Elijah’s mantle. We see an even clearer example of relics as a channel for God to work in 2 Kings 12:21, where the bones of a holy man—Elisha—bring a man back to life.
The next three examples are from the New Testament:
“A woman suffering hemorrhages for twelve years came up behind him and touched the tassel on his cloak. She said to herself, ‘If only I can touch his cloak, I shall be cured.’ Jesus turned around and saw her, and said, ‘Courage, daughter! Your faith has saved you.’ And from that hour the woman was cured.” - Matthew 9:20-22
“Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them. A large number of people from the towns in the vicinity of Jerusalem also gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured.” - Acts 5:15-16
These first two examples are unique, as the miracles are not due to relics, per say, but show that things (Jesus’ cloak and Peter’s shadow) in connection to holy people can be a channel through which God works a miracle. These are not the only two times where we see something like this happen. “When Jesus healed the blind man in John 9:1-7, did the Lord use magic mud and spittle? Was it actually a magic potion he mixed in the clay, or was it simply that Jesus saw fit to use matter in association with the conferral of his grace? The Lord is no dualist. He made matter, he loves matter, and he had no qualms about becoming matter himself to accomplish our redemption.”6
“So extraordinary were the mighty deeds God accomplished at the hands of Paul that when face cloths or aprons that touched his skin were applied to the sick, their diseases left them and the evil spirits came out of them.” - Acts 19:11-12
This final Biblical example is a prime example of relics in the Bible. I will let it speak for itself!
Historical Evidence
As I was reading in preparation to write this post, I was truly struck by the stories shared by members of the early Church, especially St. Augustine. While their writings are not infallible, they give us a view into what things were like shortly after Jesus died.
The Martyrdom of Polycarp
First, let’s look at the Martyrdom of Polycarp. To bring this time period into context, St. Polycarp was the disciple of the Apostle John.
After St. Polycarp was martyred, we read the following:
But the jealous and envious Evil One, the adversary of the family of the righteous, having seen the greatness of [Polycarp’s] martyrdom and his blameless life from the beginning, and how he was crowned with the crown of immortality and had won a reward which none could gainsay, managed that not even his poor body should be taken away by us, although many desired to do this and to touch his holy flesh.7
and shortly after, in response to the accusation that St. Polycarp would begin to be worshipped…
For Him, being the Son of God, we adore, but the martyrs as disciples and imitators of the Lord we cherish as they deserve for their matchless affection towards their own King and Teacher.8
St. Polycarp’s body is then burnt, leaving his bones…
And so we afterwards took up his bones which are more valuable than precious stones and finer than refined gold, and laid them in a suitable place; where the Lord will permit us to gather ourselves together, as we are able, in gladness and joy, and to celebrate the birth-day of his martyrdom for the commemoration of those that have already fought in the contest, and for the training and preparation of those that shall do so hereafter.9
St. Augustine in The City of God (5th century)
“For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints” - St. Augustine, “City of God” 22.8
In The City of God, St. Augustine shares many stories of miracles where relics of martyrs were used. I will share a handful, but not all!
The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day.10
Eucharius, a Spanish priest, residing at Calama, was for a long time a sufferer from stone. By the relics of [St. Stephen], which the bishop Possidius brought him, he was cured. Afterwards the same priest, sinking under another disease, was lying dead, and already they were binding his hands. By the succor of the same martyr he was raised to life, the priest's cloak having been brought from the oratory and laid upon the corpse.11
At Hippo a Syrian called Bassus was praying at the relics of the same martyr for his daughter, who was dangerously ill. He too had brought her dress with him to the shrine. But as he prayed, behold, his servants ran from the house to tell him she was dead. His friends, however, intercepted them, and forbade them to tell him, lest he should bewail her in public. And when he had returned to his house, which was already ringing with the lamentations of his family, and had thrown on his daughter's body the dress he was carrying, she was restored to life.12
I am so pressed by the promise of finishing this work, that I cannot record all the miracles I know; and doubtless several of our adherents, when they read what I have narrated, will regret that I have omitted so many which they, as well as I, certainly know. Even now I beg these persons to excuse me, and to consider how long it would take me to relate all those miracles, which the necessity of finishing the work I have undertaken forces me to omit. For were I to be silent of all others, and to record exclusively the miracles of healing which were wrought in the district of Calama and of Hippo by means of this martyr— I mean the most glorious Stephen — they would fill many volumes; and yet all even of these could not be collected, but only those of which narratives have been written for public recital. For when I saw, in our own times, frequent signs of the presence of divine powers similar to those which had been given of old, I desired that narratives might be written, judging that the multitude should not remain ignorant of these things. It is not yet two years since these relics were first brought to Hippo-regius, and though many of the miracles which have been wrought by it have not, as I have the most certain means of knowing, been recorded, those which have been published amount to almost seventy at the hour at which I write. But at Calama, where these relics have been for a longer time, and where more of the miracles were narrated for public information, there are incomparably more.13
St. Jerome (5th century)
In this fiery letter, Jerome does not hold back his feelings towards a heretic, Vigilantius, who seemingly mocks the veneration of relics.
Veneration, Explained
According to Merriam-Webster, veneration is “respect or awe inspired by the dignity, wisdom, dedication, or talent of a person”. This video explains relics & how to venerate them. Veneration is sometimes seen as an act of idolatry, where something or someone other than God is being worshipped, but I think it's important to take a step back and consider the different expressions of honor or respect that exist today. Those in the armed forces salute the higher ups. The proper way to greet a queen is with a small bow or curtsy. In first century Israel, “a kiss on the cheek was a common greeting, a sign of deep respect, honor, and brotherly love.”14 In all of these situations, we do something special with our bodies to bring awareness to our mind that we are in the presence of something different. In the case of Saints: holiness is honorable; therefore, they should be honored.
“Christians believed in the marvelous exchange: Christ became what we are so that we might become what he is. He came to divinize us, body and soul and flesh and bones and blood. So the bodies of the saints now convey his life to the world.” - Scott Hahn, “Signs of Life”
Excerpts from the Letter
St. Jerome does not hold back as he addresses the claims of Vigilantius. Let's read a few pieces of the letter and do a little bit of analysis. I had to read these excerpts a handful of times to fully grasp the details. The full letter is linked above and in the footnotes if you wish to look at the context in which these things were said. It's a good practice to look at primary sources!
All at once Vigilantius, or, more correctly, Dormitantius, has arisen, animated by an unclean spirit, to fight against the Spirit of Christ, and to deny that religious reverence is to be paid to the tombs of the martyrs.15
The above excerpt is pretty straight forward. St. Jerome is strongly claiming that Vigilantius’ opposition to the reverence towards relics/the Saints is not from Christ.
Among other blasphemies, [Vigilantius] may be heard to say, “What need is there for you not only to pay such honour, not to say adoration, to the thing, whatever it may be, which you carry about in a little vessel and worship?” And again, in the same book, “Why do you kiss and adore a bit of powder wrapped up in a cloth?” And again, in the same book, “Under the cloak of religion we see what is all but a heathen ceremony introduced into the churches: while the sun is still shining, heaps of tapers are lighted, and everywhere a paltry bit of powder, wrapped up in a costly cloth, is kissed and worshipped. Great honour do men of this sort pay to the blessed martyrs, who, they think, are to be made glorious by trumpery tapers, when the Lamb who is in the midst of the throne, with all the brightness of His majesty, gives them light?”16
Claims against the Catholic practice of venerating relics today echo these claims by Vigilantius. St. Jerome responds to these claims as follows:
Madman, who in the world ever adored the martyrs? Who ever thought man was God?…And have you the audacity to speak of “the mysterious something or other which you carry about in a little vessel and worship?” I want to know what it is that you call “something or other”. Tell us more clearly (that there may be no restraint on your blasphemy) what you mean by the phrase “a bit of powder wrapped up in a costly cloth in a tiny vessel”. It is nothing less than the relics of the martyrs which he is vexed to see covered with a costly veil, and not bound up with rags or hair-cloth, or thrown on the midden, so that Vigilantius alone in his drunken slumber may be worshipped. Are we, therefore guilty of sacrilege when we enter the basilicas of the Apostles? Was the Emperor Constantius I. guilty of sacrilege when he transferred the sacred relics of Andrew, Luke, and Timothy to Constantinople? In their presence the demons cry out, and the devils who dwell in Vigilantius confess that they feel the influence of the saints. And at the present day is the Emperor Arcadius guilty of sacrilege, who after so long a time has conveyed the bones of the blessed Samuel from Judea to Thrace? Are all the bishops to be considered not only sacrilegious, but silly into the bargain, because they carried that most worthless thing, dust and ashes, wrapped in silk in golden vessel? Are the people of all the Churches fools, because they went to meet the sacred relics, and welcomed them with as much joy as if they beheld a living prophet in the midst of them, so that there was one great swarm of people from Palestine to Chalcedon with one voice re-echoing the praises of Christ? They were forsooth, adoring Samuel and not Christ, whose Levite and prophet Samuel was.* You show mistrust because you think only of the dead body, and therefore blaspheme. Read the Gospel— Matthew 22:32 The God of Abraham, the God of Isaac, the God of Jacob: He is not the God of the dead, but of the living. If then they are alive, they are not, to use your expression, kept in honourable confinement.17
St. Jerome's response is two-fold:
No, we do not believe that man is God, and no, we do not adore (adoration, the highest form of worship, is for God alone) martyrs.
The body/remains of the dead is/are not meaningless
*After analyzing this sentence, which seems contradictory compared to St. Jerome's surrounding points, I've come to the conclusion that he is using sarcasm.
Concluding Thoughts
Relics are pieces of a Saint's body or something that has touched their body.
Numerous miracles have occurred in the presence of relics.
God can work through anything.
There are verses in the Bible that support the Catholic teaching on relics.
New here? You might like these posts…
“There are several steps in the Church’s process of declaring someone a saint. From first to last, the corresponding titles are Servant of God, Venerable, Blessed, and Saint. ‘Blesseds’ are those who have been beatified. Beatification requires one attested miracle and allows the beatified person to be venerated by his local church. Canonization requires two attested miracles and allows veneration of the saint by the universal Church. Canonization is an infallible statement by the Church that the saint is in heaven.” (What Is the Difference between Saints and Blesseds? | Catholic Answers)
Instruction "Relics in the Church: Authenticity and Conservation" (8 December 2017), Chap. 2, Article 24
Ibid., Chap. 2, Article 25
Ibid.
Martyrdom of Polycarp 17:1
Ibid., 17:3
Ibid., 18.2-18.3 (emphasis added)
The City of God, 22.8
Ibid.
Ibid.
Ibid.
Against Vigilantius, 1
Ibid., 4
Ibid., 5