Introduction
Relics have been in circulation and of wide importance even before Christianity was founded by Our Lord Jesus Christ. It is important to note however that this article is intended into tracing the roots of Holy Relics and their cultural and religious significance, for we have to distinguish this treasure of our Catholic faith apart from those of cultural relics, national relics, and relics from other faiths.
The early Church has already started venerating the Martyrs who valiantly died for the faith and their relics, reverently placing them in the catacombs. The custom of preserving and venerating bodies of great people might as well be traced back even to the pre-Christian ear. In fact, the People of Athens, Greece have preserved the bodies of Oedipus and Thesus, and Buddha’s ashes were distributed after his death. Respect for the departed’s memory is being kept in almost every culture and tradition.
The Old Testament gives us a reference on the veneration of Holy Relics and the miracles wrought by God through them. Examples of which is the dead man who was miraculously brought to life upon having been touched to the bones of Elisha (2 Kings 13:21) and the burial of Joseph (Exodus 13:19 and Joshua 24:32). The New Testament also provides us some interesting facts about the miracles wrought through these Holy Relics: The handkerchiefs and aprons touched to St. Paul’s body which cured the sick and drove evil spirits away (Acts 19:12), the Apostle’s touch or shadow (Acts 5:15), and the woman with hemorrhage who touched a tassel of Jesus’ cloak (Matthew 9:20-22, Mark 5:24-34, and Luke 8:42-48).
I. Early History and the Church’s Beliefs on Holy Relics
For us to be able to understand clearly the Church’s beliefs on this special kind of sacramental and on the power God has deigned to work through its devout use, we must first of all trace its historical roots and what the Church believes on holiness and the communion of saints.
A. What are “Saints?”
Described by the scriptures as “the spirits of the just men made perfect (Hebrews 12:23), saints are the members of the Church, men and women, who are with God in heaven, enjoying beatific vision, who continually intercedes for us with the Lord and are concerned with our affairs on earth (cf. Revelation 5:8). They were ordinary persons who lived in an extraordinary way their Christian faith, had lead a exemplary life on earth, and responded heroically with Christ’s invitation to be “blessed” (cf. Matthew 5:2-12, Matthew 25:31-46, and Luke 6:20-23). Some of them were martyrs, bishops, religious and doctors of the Church. In the early days of the Church, the voice of the people raised a person to the honors of the altar. After the Avignon Papacy (1309-1377), however, the Church gradually adopted a system or process to examine persons acclaimed for their holiness, and officially proclaims them “saints.” These are usually held in Rome and took many years, though veneration of the faithful couldn’t be avoided.
B. Tradition of the Church and Miracles
The Council of Trent explicitly instructed bishops and pastors: “The holy bodies of saintly martyrs and others now living in Christ – whose bodies were the living bodies of Christ and the temple of the Holy Spirit and which are by Him to be raised into eternal life and glorified – are to be venerated by the faithful, form through these many blessings are bestowed by God on men…”
This statement made by the Church in a historic Ecumenical Council held between the years 1545 – 1563 affirms the belief of Christians that God deigned to glorify his Servants and Handmaids and that through their Holy Relics, brought inspiration and spiritual as well as temporal favors on the faithful. Certainly, the Church does not worship the Saints nor their Holy Relics, for this would be idolatry (cf. Catechism of the Catholic Church, 2132), but rather respect and venerates them because through these Saints are our models of inspiration to grow in holiness, to be faithful to God’s will and to the Church, and because they are our intercessors.
Furthermore, the early Church Fathers and Doctors of the Church have also affirmed this belief. St. John Damascene (676 - 749) upon rebuking the supporters of the iconoclast heresy once said: “Christ gives us relics of saints as health – giving springs through which flow blessings and healing…” Similarly, St. Cyril of Jerusalem (315 – 386) also remarked: “Even when the soul is gone, power and virtue remain in the bodies of saints because of the righteous souls which have dwelt in them.” The early Christians broke bread (The Eucharist) near or on the tombs of martyrs, a tradition which is still continued in the Church this day wherein relics of martyrs are deposited in every church altar.
The fact that through these Holy Relics that miracles occur is none the less an action of God and the intercession of the saints. Famous among these is the cure of the Venerable Pauline Jaricot of the Propagation of the Faith upon visiting the tomb of the virgin and martyr Saint Philomena and many more, including the phenomenon of incorruptibility. Most recent of these miraculous recoveries are those of a Filipina child who was healed from bacterial meningitis upon venerating a Holy Relic of Saint Hannibal Mary di Francia, and another Filipina child who was miraculously healed from a certain sickness upon visiting the tomb of St. Marie – Eugenie of Jesus who was recently canonized (proclaimed “Saint”) by Pope Benedict XVI. It must be stated however, that Holy Relics do not posses “special powers” o whatever by themselves, for they are not amulets nor charms, but is with faith and hope in God and a firm resolution to become holy (Catechism of the Catholic Church, 1670).
C. Relics of Our Lord and of Our Lady
After the mother of Roman Emperor Constantine, Saint Helena retrieved the Holy Relics of the True Cross of Our Lord and other relics related to His passion, these have been deposited and exposed for veneration in the Church of the Holy Cross from Jerusalem in Rome. Some fragments of which were distributed to bishops and different Churches and Basilicas. The Holy Shroud of Turin may also be considered as one of the Holy Relics of Our Lord because of its historical origins.
Along with these probable Holy Relics of Our Lord, some Churches and Basilicas also claim to have relics associated with Our Lady, such as her “veil” enshrined in a beautiful cathedral in Charters, France. In my personal opinion however, after having tried to trace its historical origins thereof, these “relics” may have come from dubious sources since during the middle ages, hoax relics were also being sold and circulated.
D. The Incorruptibles
It is also worth noting in this article something about the phenomenon of the miraculous preservation of bodies of some saints through the centuries known as “incorruptibility.” Famous of which are those of St. Bernadette Soubirous of Lourdes, St. Catherine of Siena, O. P., Blessed Margaret of Castello, O. P., and of Blessed Imelda Lambertini, O. P. This miraculous preservation how ever are not to be confused with mummification since these Holy Relics were mostly not embalmed buried without a coffin, nor influenced with other artificial or natural elements that will enable preservation. Miracles and testimonies from the faithful concerning these special relics were meticulously collected and doctors and scientists confirmed them “inexplicable.”
E. Abuses and Scandals
Though objects of piety and devotion, Holy Relics still didn’t escape the corrupt minds of some persons and the materialism of the world. The “relic traffic” during the period of the crusades brought with them authentic and fake relics as well. Moreover, since these Holy Relics has become a sort-of pride of some churches and shrines because of its popularity during the Middle Ages, false relics were sold and spread by men dressed like monks who roam around the countryside. Selling relics and other holy objects is called “simony” (Catechism of the Catholic Church, 2121). Some monasteries, churches and cathedrals gather Holy Relics, a whole body of the saint as much as possible; in order to attract more pilgrims to their place and sometimes money from alms given by the faithful brought corruption and mischief among the clergy and religious.
Unfortunately, the grave desecration of these holy objects which are treasured both of religion for its mysticism and of culture for its antiquity, still continues to this days. These forms of desecration have become online as well as social at the same time. Take Ebay.com for example. Though its rules forbid selling of human body parts, sellers entice their bidders with their antique - but oftentimes - fake collection of relics. They’re argument in selling these relics would often be: “the reliquary is the one on sale; the relic is a free gift.” It would be quite illogical for one to buy a senseless piece of metal with nothing to do with it unless it has a cultural or religious significance, in this case – the antiquity and popularity of the relic.
Likewise, some Traditionalist Catholic groups has been involved with falsifying Holy Relics. A certain group from Arizona, USA, has been distributing relics of famous saints in the history of the Church for a “minimal donation.” These are certainly relics of dubious origin and may be fake because of supplied evidences. This is quite disturbing because not only do they deceive people, but they scandalize the saints as well.
Moreover, there are certain individuals who deceive other people and postulators mostly from Rome in order to obtain Holy Relics. Wise and gifted with a command of language and a “charming” character, these persons “trade” relics and write postulators using a priest’s, bishop’s, or parish’s name without authority or consent only to place these sacred objects in a closet as novelty items and who knows, even use them for profane activities rather than make these Holy Relics available for the veneration of the faithful or for any other meaningful apostolate in the Church. Oftentimes, these groups disband because of their own pride, materialism, and grave sacrilege.
II. Authenticity of Holy Relics
Since the middle ages, fake relics of saints and other persons acclaimed for their holiness was widely sold and distributed because of their importance to the faithful due to popular piety. St. Bernard of Clairvaux has condemned these sacrilegious actions and so did the Church. In this light, the Vatican has initiated the Sacred Congregation of Rites (now called as the “Sacred Congregation for the Causes of Saints”) whose one of its duties was to secure the veneration of the faithful towards saints, blessed, and other persons renowned for holiness of life, and also to authenticate and secure the safety of Holy Relics.
Scandals with these fake relics have been quite rampant in the Middle Ages. One of which is the “relic of the holy foreskin of the Lord,” presumably taken after Our Lord was circumcised after having presented at the temple. Several churches and monasteries claimed to have the authentic one. Such dilemmas were now resolved following the technological advancement of our time in confirming the bodies of the departed and the exhumation of remains during the canonical process for beatification of a candidate for sainthood.
Nowadays, steps were already been taken by the Church so as to ensure the relic being venerated by the faithful are truly authentic. First and foremost, only the Vicariate of Rome, the Postulator or Vice – Postulator of the Cause, the Religious Order who handles the cause for beatification, or the Archdiocese who initiated the cause of beatification are the ones who distribute Holy Relics of a specific “saint” or “blessed.”
Holy Relics were commonly placed in round or oval reliquaries (“theca”) and wax sealed with the bishop’s or postulator’s insignia. These relics are accompanied with certificates of authenticity from the bishop or the postulator of the cause of canonization, these were commonly written in Latin however, some of which are already in other languages (ei. Spanish, Italian, French, etc.). The certificate states what kind of relic is in the reliquary, whom it belongs, the description of the reliquary, and it is duly signed by the bishop, chancellor, postulator, or vice – postulator and decorated with their seal.
It is necessary for us to have at least the basic knowledge in confirming a Holy Relic’s authenticity for, unfortunately but undeniably, some fake relics and relics from dubious origins are still in circulation.
III. Classifications of Holy Relics
Holy Relics has been classified by the tradition of the Church into three groups.
A. First Class Relics
These are relics extracted from the body of the “saint” or “blessed.” Examples of which are the hair (“Ex crinibus”), the bone (“ex ossibus”), or small particles from the body which may have fallen off during the exhumation and identification of the remains during the process for canonization of the Servant of God. Usually, this class of Holy Relics is placed in small round or oval reliquaries (“theca”), sealed with was and accompanied with a certificate of authenticity from Church Officials, though some of them are laminated in prayer cards and distributed among the faithful. It is to be noted however, that in compliance with the current regulation of the Church concerning Holy Relics, first class relics are only given upon special and explicit permission from the local ordinary (“nulla osta”) and thus not destined for private veneration.
B. Second Class Relics
These are pieces from the saint or blessed’s personal belongings such as clothes, book, rosary, etc. these are widely distributed by Religious Orders or Associations who are promoting the cause or devotion of a particular “saint” or “blessed.” These are commonly distributed in prayer cards and medals though, some of the more important Second Class relics are also placed in reliquaries. Sometimes, relics of Venerables and Servants of God are also distributed through these are not “official” relics yet.
C. Third Class Relics
These are objects, commonly linen, which were reverently brought in contact with the saint or blessed’s tomb or First Class Relics and then blessed. These are the abundantly disseminated relics placed on prayer cards, badges, rosaries and medals. Third class relics of Venerables and Servants of God are also available, and could be obtained from the promoter for the cause of beatification and canonization.
IV. Purpose of Holy Relics
Just like as other sacramentals, Holy Relics are constant reminders of God’s presence and of the saints who are constantly interceding for us in our behalf. Obtaining these blessed objects, specially those of First Class, are commonly used for apostolate in the parish, enshrinement, veneration and other religious and cultural activities as well. It stimulates the faithful to pray and to deepen one’s relationship with God though fostering a true, sincere, and deep devotion to His servants by following their example and praying for their intercession (Catechism of the Catholic Church, 2683). One’s reason or purpose of obtaining Holy Relics are completely different: some for a sick relative seeking a cure, some to “cure” domestic problems, some for success in studies, and more for other pious reason. But all falls to the same thing: to strengthen one’s faith in the Lord and to foster and promote devotion to the triumphant members of Christ’s Church.
Bibliography:
1. Books:
- Catechism of the Catholic Church, Word and Life Publication, 1994
- Christian Community Bible, Claret Publishing House, n. d.
- Joan Campbell – Cruz, The Incorruptibles, Tan Books and Publishers, 1977
- Lexicon Universal Encyclopedia, Lexicon Pub. Inc., 1989
- Just the FAQs: Catholic Answers to Fundamentalists’ Questions, n. d.
2. Internet:
- newadvent.com
- wikipedia.com
- ichrusa.com
- ewtn.com/library
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