 |
SACRAMENTALS & RELICS
Definition of Terms:
Sacramentals: sacred objects, actions, or prayers that
carry spiritual significance, although they are distinct from the seven
sacraments (e.g., baptism, Eucharist). Sacramentals include items like blessed
medals, holy water, crucifixes, and rituals like blessings, all meant to help
believers grow in faith and receive God’s grace.
Relics: physical objects, usually associated with
saints or important religious figures, that are considered sacred. They can be
part of a saint’s body (first-class relics), objects associated with them
(second-class relics), or items that have touched a first-class relic
(third-class relics). Relics are venerated as a way to connect with the
holiness of the individual they’re associated with and are often displayed for
devotion and pilgrimage.
The early Church
regarded sacramentals and relics as sacred objects that hold spiritual
significance. Sacramentals are sacred signs that prepare people to receive
God’s grace. Examples include holy water, blessed medals, and scapulars.
Relics, on the other hand, are physical objects associated with saints or holy
figures, such as bone fragments, clothing, or personal belongings. Christians
were encouraged to venerate and respect these objects while recognizing that
their true value lies in their connection to God’s grace and the example of the
saints.
The practice of
relic veneration is tied to the belief in the Communion of Saints, which
acknowledges the unity of the Church, both living and departed. The veneration
of relics reinforces a sense of spiritual connectedness and continuity between
the Church Militant (believers on Earth) and the Church Triumphant (saints in
Heaven). The use of sacramentals and relics are not considered essential for
salvation, but are aids in spiritual life and a way to deepen one’s faith and
devotion.
Relic veneration
has roots in both the Old and New Testaments. While the terms may not be found
explicitly in Scripture, the underlying theological concepts are threaded
throughout both the Old and New
Old Testament
Sacramentals:
Holy Water: In Numbers 5:17, the priest is instructed to mix holy water with dust from the tabernacle floor to create a “bitter water” to test the faithfulness of a wife suspected of adultery. This use of holy water demonstrates its significance in purifying and consecrating.
Incense: In Exodus 30:34-38, God instructs Moses to
create a special blend of incense for use in the tabernacle. This incense was a
sacred sign used during religious ceremonies, symbolizing prayers rising up to
God. In Numbers 16:46-48, when a plague
strikes the Israelites due to their disobedience, Aaron uses incense as an
intercession, standing between the living and the dead to stop the plague. This
demonstrates the use of incense as a means of seeking God’s mercy and
protection.
Anointing Oil: In Exodus 30:22-33, God gives Moses' instructions for creating a sacred anointing oil used to consecrate priests and
holy objects. This anointing oil signifies the setting apart of people and
things for God’s service. In 1 Samuel
10:1, and 1 Samuel 16:13, the anointing of Saul and David as kings with oil by
the prophet Samuel. This anointing symbolizes their consecration to their
respective roles and God’s favor upon them.
Inanimate
Objects: In Numbers
21:8-9, when the Israelites are plagued by fiery serpents, God instructs Moses
to make a bronze serpent and put it on a pole. Anyone who looks at the bronze
serpent would be healed. This event shows the use of a physical object as a
means of divine healing.
Relics:
In 2 Kings 2:14-15,
when the prophet Elijah is taken up to heaven, his mantle (cloak) falls from
him. Elisha, his successor, picks it up and uses it to part the waters of the
Jordan River. This demonstrates the belief in the spiritual significance and
power associated with relics of holy figures.
In 2 Kings 13:21,
a dead man’s body comes into contact with the bones of Elisha the prophet, and
he is miraculously revived. This event signifies the divine power that can be
associated with blessed objects, even after the death of a holy person.
In Exodus
25:10-22, the Ark of the Covenant is a sacred container that holds the tablets
of the Ten Commandments, a jar of manna, and Aaron’s staff. It is considered
one of the most significant relics in the Old Testament, symbolizing the
presence of God and His covenant with His people.
Genesis 50:25,
Exodus 13:19: Joseph’s bones are carried out of Egypt by the Israelites, as he
had requested. In 1 Kings 13:31: The Prophet’s bones are interred in the tomb
of another prophet. These actions demonstrate the respect and veneration for
the relics of a servant of God.
The New Testament:
Sacramentals:
Incense: The use of incense has a basis in the Old Testament, but the Book of Revelation (Revelation 5:8, 8:3-4) describes incense as a symbol of prayers being offered to God in the heavenly realm, and this symbolism has been extended to Christian liturgical practices.
Holy Water: The concept of holy water is not explicitly mentioned in the New Testament, but there are references to water being used in rituals of purification and baptism (John 3:5, Acts 8:36-38). The symbolism of water for cleansing and spiritual rebirth has led to the use of holy water, especially in the context of blessings, sacraments, and the dedication of individuals to God.
Relics: After Christ’s death, rather than leaving his body on the cross, to be taken down and disposed of by the Romans (as was the customary practice), Joseph of Arimathea asked Pilate for Christ’s body (Mark 15:43, John 19:38) and then donated his own, newly hewn tomb as Christ’s resting place (Matt. 27:60). Nicodemus came and donated over a hundred pounds of spices to wrap inside Jesus’ grave clothes (John 19:39) and the women went to reverently visit the tomb (Matt. 28:1) and further anoint Christ’s body with spices even though it had already been sealed inside the tomb (Mark 16:1, Luke 24:1). The veneration and Honor shown to the bodies of martyrs and Saints reflects the Honor shown to Christ’s own body after his death. Because Saints are members of Christ’s Body and formerly Temples of the Holy Spirit, it is also directly honoring Christ and the grace He worked through his earthly Saints.
Acts 19:11-12:
“God did extraordinary miracles through Paul, so that even handkerchiefs and
aprons that had touched him were taken to the sick, and their illnesses were
cured, and the evil spirits left them.” This passage suggests that objects
associated with a holy person, like Paul’s handkerchiefs and aprons, were
believed to carry healing power or divine influence.
Acts 5:15-16:
“People brought the sick into the streets and laid them on beds and mats so
that at least Peter’s shadow might fall on some of them as he passed by. Crowds
gathered also from the towns around Jerusalem, bringing their sick and those
tormented by impure spirits, and all of them were healed.” This passage
portrays the belief that proximity to holy individuals like Peter could bring
about healing or spiritual benefits.
Mark 6:56: “And
wherever he went, into villages or cities or farms, they laid the sick in the
marketplaces and begged him that they might touch even the fringe of his cloak.
And as many as touched it were made well.” This verse shows the belief in the
healing power associated with touching the clothing of Jesus, indicating the
significance attributed to physical contact with holy objects.
Acts 19:13-14:
“Some itinerant Jewish exorcists tried to invoke the name of the Lord Jesus
over those who had evil spirits, saying, ‘I adjure you by the Jesus whom Paul
proclaims.’ Seven sons of a Jewish high priest named Sceva were doing this. But
the evil spirit answered them, "Jesus I know, and Paul I recognize, but who are
you?” This passage highlights the importance of a genuine connection with holy
individuals like Paul, suggesting that it is not enough to merely use their
name or objects associated with them.
The Early Church:
The practice of
relic veneration has been an integral part of Christian tradition for
centuries. The writings of the Church Fathers as well as the early martyrdom
accounts demonstrate the early Christian belief in the spiritual significance
and transformative power associated with relics and sacred objects. Many devout
individuals have attributed miracles, healings, and spiritual graces to their
interactions with relics. While the Church does not endorse every claim of
miracles, it acknowledges that God’s grace can work through various means,
including the veneration of relics.
The overall presence of relics in early Christian practices is well-documented, not only by the Church Fathers, but also through various types of archaeological findings. Archaeologists have discovered various types of reliquaries, which are containers designed to protect and display relics. Martyrdom accounts often emphasized the reverence and care given to the bodies or remains of the martyrs. Many early Christian martyrdom accounts mention the locations where the martyrdom took place, such as catacombs, which became pilgrimage sites for early Christians. Some accounts also describe the construction of shrines, altars, or basilicas in honor of the martyrs.
Martyrdom Accounts:
“The Martyrdom of Polycarp” (c. 155 AD) recounts the martyrdom of Polycarp, a disciple of the apostle John. After his death, the Christians collected his remains as precious relics, affirming the belief that they held spiritual significance and were a means of grace.
“The Martyrdom of
Perpetua and Felicity” (c. 203 AD) describes the martyrdom of Perpetua and
Felicity, two early Christian martyrs.
“The Acts of
Andrew” (late 2nd century AD) narrates the missionary activities of the apostle
Andrew. It mentions the collection of his relics by his disciples and their
eventual enshrinement in Patras, Greece.
“The Passion of
Saint Agnes", a young Roman girl who faced persecution for her Christian faith
in the early 4th century.
“The Acts of the
Christian Martyrs” (Acta Martyrum) is a collection of accounts and records of
early Christian martyrs, compiled over time.
“The Passion of
Saint Agatha", a young woman who faced torture and martyrdom in Sicily during
the early 3rd century.
“The Martyrdom of Saint Sebastian", a
Christian soldier in the Roman army, during the late 3rd century.
“The Martyrdom of
Saint Lucy”, a young Christian woman martyred in Syracuse during the early 4th
century.
“The Martyrdom of
Saint Justin and His Companions” describes the martyrdom of Justin Martyr, a
philosopher and early Christian apologist, along with several of his companions
in Rome during the 2nd century.
“The Martyrdom of
Saint Cyprian” recounts the martyrdom of Cyprian of Carthage during the 3rd
century.
“The Martyrdom of
Saint Lawrence ", a deacon in Rome during the mid-3rd century, who was famously
executed by being roasted on a gridiron.
“The Martyrdom of
Saint Agnes of Rome”, a young Roman girl who faced martyrdom in the 4th
century.
“The Martyrdom of
Saint George”, a soldier who became one of the most revered martyrs in
Christianity, describes his refusal to renounce his faith despite intense
torture during the early 4th century.
Catacombs:
Catacomb of
Callixtus (Rome) contains the “Crypt of the Popes”, where several early popes
were buried. It’s a significant site showing the veneration of early Christian
leaders and the use of catacombs for such burials.
Catacomb of
Priscilla (Rome) contains numerous frescoes and inscriptions depicting scenes
of martyrdom and the veneration of saints, providing insights into early
Christian devotion to relics.
Catacomb of
Domitilla (Rome) has an area known as the “Cubiculum of the Veiled Woman,”
featuring frescoes that depict scenes of the Good Shepherd and the miracle of
the loaves and fishes.
Basilicas and Pilgrimage Sites:
St. John Lateran Basilica (Rome): Founded in 324, it is the oldest and highest-ranking of the four major basilicas in Rome and is traditionally known as the “Mother of All Churches.” The Sancta Sanctorum chapel within the basilica houses many important relics and was a significant site for pilgrims.
Mont Saint-Michel
(Normandy, France): Before the construction of the first monastic establishment
in the 8th century, the island was called Mont Tombe (Latin: tumba). According
to a legend, the archangel Michael appeared in 708 to Aubert of Avranches, the
bishop of Avranches, and instructed him to build a church on the rocky islet.
This abbey was built on a rocky island and became a pilgrimage destination,
dedicated to the Archangel Michael.
Santiago de
Compostela Cathedral (Spain): This cathedral became a major pilgrimage
destination due to its association with the apostle St. James. Pilgrims
traveled from all over Europe to visit his relics, and the cathedral’s design
reflects the significance of pilgrimage in the Christian tradition.
The
Sainte-Chapelle (Paris, France), a Gothic chapel built to house important
relics, including the Crown of Thorns and a piece of the True Cross, acquired
by King Louis IX.
Occasions of Superstition:
Throughout
history, there have been occasions where individuals have viewed or used relics
and sacramentals in superstitious ways.
The early Church was careful, however, to distinguish between authentic
religious practices and superstitious behavior. It emphasized that true
veneration of relics is grounded in faith and guided by proper theological
understanding and not based on superstitious beliefs. Relics serve as tangible
reminders of the faith, martyrdom, and virtuous example of individuals who
lived virtuous lives and were instruments of God’s grace. The believers’
intention is not to attribute inherent power to the relics or sacramentals
themselves but to acknowledge the grace of God and the spiritual significance
they represent.
The veneration of relics and the use of sacramentals are supported by theological principles within Christianity. They are consistent with the belief in the Communion of Saints, the intercessory role of saints, and the materiality of the Incarnation. Superstition, on the other hand, lacks theological grounding and often involves irrational beliefs or practices not rooted in authentic religious teachings.
In authentic religious practices like relic veneration and sacramentals, believers understand that God is the ultimate source of grace and power. The use of relics or sacramentals is not seen as guaranteeing specific outcomes, but as means through which believers can express their faith and openness to God’s grace. Superstition, in contrast, is often focused on manipulating supernatural forces or outcomes through unrelated rituals or objects without genuine connection to divine sources.
BIBLE VERSES:
Numbers
5:17
“The
priest shall take holy water in an earthen vessel, and take some of the dust
that is on the floor of the tabernacle and put it into the water.”
Exodus
30:34-38
“The
Lord said to Moses: Take sweet spices, stacte, and onycha, and galbanum, sweet
spices with pure frankincense (an equal part of each), and make an incense
blended as by the perfumer, seasoned with salt, pure and holy; and you shall
beat some of it into powder, and put part of it before the covenant in the tent
of meeting where I shall meet with you; it shall be for you most holy. When you
make incense according to this composition, you shall not make it for
yourselves; it shall be regarded by you as holy to the Lord.”
Numbers
16:46-48
“Moses
said to Aaron, ‘Take your censer, put fire on it from the altar and lay incense
on it, and carry it quickly to the congregation and make atonement for them.
For wrath has gone out from the Lord; the plague has begun.’ So, Aaron took it
as Moses had ordered, and ran into the middle of the assembly, where the plague
had already begun among the people. He put on the incense and made atonement
for the people.”
Exodus
30:22-33
“The
Lord spoke to Moses: Take the finest spices: of liquid myrrh five hundred
shekels, and of sweet-smelling cinnamon half as much, that is, two hundred
fifty, and two hundred fifty of aromatic cane, and five hundred of
cassia—measured by the sanctuary shekel—and a hin of olive oil; and you shall
make of these a sacred anointing oil blended as by the perfumer; it shall be a
holy anointing oil.”
1 Samuel
16:13
“Then
Samuel took the horn of oil, and anointed him in the presence of his brothers;
and the spirit of the Lord came mightily upon David from that day forward.”
Numbers
21:8-9
“And the
Lord said to Moses, ‘Make a poisonous serpent, and set it on a pole; and
everyone who is bitten shall look at it and live.’ So Moses made a serpent of
bronze, and put it upon a pole; and whenever a serpent bit someone, that person
would look at the serpent of bronze and live.”
2 Kings
2:14-15
“He took
the mantle of Elijah that had fallen from him, and struck the water, saying,
‘Where is the Lord, the God of Elijah?’ When he had struck the water, the water
was parted to the one side and to the other, and Elisha went over. When the
company of prophets who were at Jericho saw him at a distance, they declared,
‘The spirit of Elijah rests on Elisha.'”
2 Kings
13:21
“As a
man was being buried, a marauding band was seen and the man was thrown into the
grave of Elisha; as soon as the man touched the bones of Elisha, he came to
life and stood on his feet.”
“They
shall make an ark of acacia wood; it shall be two and a half cubits long, a
cubit and a half wide, and a cubit and a half high. You shall overlay it with
pure gold, inside and outside you shall overlay it, and you shall make a
molding of gold upon it all around.”
Genesis 50:25
“Then
Joseph took an oath from the Israelites, saying, ‘God will surely take care of
you, and you shall carry up my bones from here.'”
Exodus
13:19
“Moses
took with him the bones of Joseph who had required a solemn oath of the
Israelites, saying, ‘God will surely take notice of you, and then you must
carry my bones with you from here.'”
1 Kings
13:31
“After
he had buried him, he said to his sons, ‘When I die, bury me in the grave in
which the man of God is buried; lay my bones beside his bones.'”
Acts
19:11-12
“God did
extraordinary miracles through Paul, so that when the handkerchiefs or aprons
that had touched his skin were brought to the sick, their diseases left them,
and the evil spirits came out of them.”
Acts
5:15-16
“So that
they even carried out the sick into the streets, and laid them on cots and
mats, in order that Peter’s shadow might fall on some of them as he came by. A
great number of people would also gather from the towns around Jerusalem,
bringing the sick and those tormented by unclean spirits, and they were all
cured.”
Mark
6:56
“And
wherever he went, into villages or cities or farms, they laid the sick in the
marketplaces, and begged him that they might touch even the fringe of his
cloak; and all who touched it were healed.”
EARLY CHURCH FATHER QUOTES:
Ignatius of Antioch:
“I am writing to all the churches to let it be known that I will gladly die for God if only you do not stand in my way. I plead with you: show me no untimely kindness. Let me be food for the wild beasts, for they are my way to God. I am God’s wheat and shall be ground by their teeth so that I may become Christ’s pure bread.” -Letter to the Romans
Polycarp of Smyrna
“We 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
birthday of his martyrdom.” –The Martyrdom of Polycarp
Ephrem the Syrian:
“Blessed is the
man who loves your holy names. He is a well-spring of piety in the house of
your Church. He is a storehouse of sanctity in the treasury of your altars. He
is a fountain of purity in the shrine of your relics.” -Hymns on Virginity
Basil the Great:
“If we had to
prepare some rare and precious ointment, we would certainly take care to have the
most precious substances blended in it, and if we had the bodies of the saints
as a relic, we would surround them with the most precious substances.” -Homily
on the Forty Martyrs
Gregory of Nyssa:
“In the case of
other deaths, the body is divided, and the corpse becomes corrupt, but in the
case of martyrs, none of these things happens.” -On the Soul and the
Resurrection
“For though we may
say that what was mortal of her has been deposited in the tomb, yet the grace
of her life and conversation could not suffer dissolution. Death is only a
change, a dissolution of our union, a banishment from our native soil, a
departure from home.” -On the Death of Macrina
John Chrysostom:
“When, therefore,
you see anyone delivered up to the devil, or insulted, or deprived of his
goods, or suffer anything terrible, do not be scandalized. … But consider, when
you see this, how many crowns are woven, how many triumphs are made. For as one
told me that a physician said, ‘When I see a poor man bitten by a mad dog,
immediately I expect to see his flesh healthy.’” -Homilies on the Gospel of
John
“These sacred
bones, the receptacle of such a soul, I desire to take up and carry away. And
why so? Do you think me mad? By no means, only inebriated with divine love.”
-Homilies on St. Ignatius
Ambrose of Milan:
“The Church
celebrates the memory of martyrs with religious ceremony in order to arouse us
to imitate them, sanctifying the altars where their bodies repose, that they
may become to us an object of desire for our salvation.” -Exposition of the
Christian Faith
“As I do not wish
anything which takes place here in your absence to escape the knowledge of your
holiness [my sister], you must know that we have found some bodies of holy
martyrs. . . . All the bones were perfect. . . . Briefly we arranged the whole
in order, and as evening was now coming on, transferred them to the basilica of
Fausta. . . . On the following morning we translated the relics to the basilica
called Ambrosian. During the translation a blind man was healed. . .. He
declares that when he touched the hem of the robe of the martyrs, wherewith the
sacred relics were covered, his sight was restored” (Letters 22:1–2, 17 [A.D.
388]).
Jerome of Stridon:
“We do not
worship, we do not adore, for fear that we should bow down to the creature
rather than to the Creator, but we venerate the relics of the martyrs in order
the better to adore Him whose martyrs they are.” -Letter to Riparius
Augustine of
Hippo:
“We do not
venerate the relics of the martyrs for themselves, but because of the One to
whom they witness.” -Sermons on the Saints
“For even now
miracles are wrought in the name of Christ, whether by his sacraments or by the
prayers or relics of his saints . . . The miracle which was wrought at Milan
when I was there . . . [and when people] 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”
(City of God 22:8 [A.D. 419]).
“If, then, the
bodies of the dead were of no benefit to the living, the righteous would never
have cared for their burial, as they would have been careless about it, whether
they were torn by beasts or birds, or whether the bodies were simply scattered
here and there and decomposed. But they take the greatest care of them, and
those whom they have loved with a holy love, they love even in their lifeless
bodies.” - Sermons on the Psalms
Cyril of
Alexandria:
“This perfume was
poured out by Mary the sister of Lazarus. Not one of those who were present
failed to be struck with astonishment. … She has been praised by the Lord, and
blessed, and anointed by Him with the dignity of the priesthood, having been
counted worthy of the divine anointing, for she poured the precious perfume
over His body.” -On the Incarnation
“We by no means
consider the holy martyrs to be gods, nor are we won’t to bow down before them
adoringly, but only relatively and reverentially [Greek: ou latreutikos alla
schetikos kai timetikos].” – “Adv. Julian.”, vi, P.G., LXXVI, 812
NON-CATHOLIC
QUOTES:
Adolph
con Harnack, Lutheran theologian &
“No Church doctor
of repute restricted it (the veneration of relics). All of them rather, even
the Cappadocians, countenanced it. The numerous miracles which were wrought by
bones and relics seemed to confirm their worship. The Church therefore would
not give up the practice, although a violent attack was made upon it by a few
cultured heathens and besides by the Manichaeans” (Harnack, History of Dogma, tr.,
IV, 313).