"The term "relics of the Saints" principally signifies the bodies - or notable parts of the bodies - of the Saints who, as distinguished members of Christ's mystical Body and as Temples of the Holy Spirit (cf. 1 Cor 3, 16; 6, 19; 2 Cor 6, 16)(324) in virtue of their heroic sanctity, now dwell in Heaven, but who once lived on earth."
(Congregation for Divine Worship and the Discipline of the Sacraments, "Directory on Popular Piety and the Liturgy" (2001), 236.)
(Congregation for Divine Worship and the Discipline of the Sacraments, "Directory on Popular Piety and the Liturgy" (2001), 236.)
Introduction to Holy Relics
What are the Holy Relics? What are they for?
RELICS (from Latin “reliquiae” or remnants) are sacred signs pertaining to the Saints and Blessed of the Church. These are often composed of bodily parts or fragments, clothing or items used in life, or even items that were in contact with their remains at death.
“The holy bodies of holy martyrs and of others now living with Christ—which bodies were the living members of Christ and 'the temple of the Holy Ghost' (1 Cor. 6:19) and which are by Him to be raised to eternal life and to be glorified are to be venerated by the faithful.” (Council of Trent, Session XXV)
“The holy bodies of holy martyrs and of others now living with Christ—which bodies were the living members of Christ and 'the temple of the Holy Ghost' (1 Cor. 6:19) and which are by Him to be raised to eternal life and to be glorified are to be venerated by the faithful.” (Council of Trent, Session XXV)
Veneration of Relics in Catholic Doctrine
“To venerate the relics of the saints is a profession of belief in several doctrines of the Catholic faith:
(Fr. W. Saunders, “Church Teaching on Relics”, © 2003 Arlington Catholic Herald)
But we should distinguish "adoration" from "veneration" of sacred relics. Catholics do not adore (which is to give due honor befitting the Triune God) relics, but venerate (which is to keep in memory or special remembrance) the saint or blessed which the relic represents. St. Jerome, a Church Father, states in clear terms what this veneration is all about:
‘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 (give respect) the relics of the martyrs in order the better to adore Him whose martyrs they are.” (St. Jerome (d. AD 420), “Letter to Riparius”)
- the belief in everlasting life for those who have obediently witnessed to Christ and His Holy Gospel here on earth;
- the truth of the resurrection of the body for all persons on the last day;
- the doctrine of the splendor of the human body and the respect which all should show toward the bodies of both the living and the deceased;
- the belief in the special intercessory power which the saints enjoy in heaven because of their intimate relationship with Christ the King; and
- the truth of our closeness to the saints because of our connection in the communion of saints — we as members of the Church militant or pilgrim Church, they as members of the Church triumphant.”
(Fr. W. Saunders, “Church Teaching on Relics”, © 2003 Arlington Catholic Herald)
But we should distinguish "adoration" from "veneration" of sacred relics. Catholics do not adore (which is to give due honor befitting the Triune God) relics, but venerate (which is to keep in memory or special remembrance) the saint or blessed which the relic represents. St. Jerome, a Church Father, states in clear terms what this veneration is all about:
‘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 (give respect) the relics of the martyrs in order the better to adore Him whose martyrs they are.” (St. Jerome (d. AD 420), “Letter to Riparius”)
Relics in Scripture and Church History
There are several Scriptural passages that support the veneration of relics:
Relic veneration began with early Christians in the beginnings of the Christian Church: they were influenced by the Jews who revered the tombs of the prophets and the holy ones of Israel, and the Romans who did the same to their great cultural and political leaders. The first recorded instance of Christians gathering relics came after the martyrdom of St. Polycarp of Smyrna, of whose bones the hagiographers claim as "more precious than gold".
However, what made Christians different from other religions is the fact that they
(a) took extreme care to gather the remnants of the martyrs, sometimes even getting killed in the process, and
(b) burying them in tombs and celebrated the Eucharist near/upon them, as a sign of connection between the “triumphant” and “militant” Church,
by which they asked their intercession and honored their friendship with God.
When Christianity was legalized until the present age, relics are continually venerated and kept by the faithful: in churches, shrines, altars and homes. These reminded countless generations of the faithful on who they are and what they were meant to be. These became instruments of blessing by which God pours out the gifts of healing, consolation and fortitude to everyone who venerated them. These above all, serve as signs to the glorious Resurrection that awaits them, and us too.
- The Israelites took Joseph’s bones when they departed Egypt (Ex. 13:19).
- The bones of Elisha came in contact with a dead person who then was raised to life (2 Kings 13:21).
- The same Elisha took the mantle of Elijah and fashioned a miracle with it (2 Kings 2:13).
- The Christians of Ephesus, by using handkerchiefs and cloths touched to St. Paul’s skin, effected the healing of the sick (Acts 19:12).
Relic veneration began with early Christians in the beginnings of the Christian Church: they were influenced by the Jews who revered the tombs of the prophets and the holy ones of Israel, and the Romans who did the same to their great cultural and political leaders. The first recorded instance of Christians gathering relics came after the martyrdom of St. Polycarp of Smyrna, of whose bones the hagiographers claim as "more precious than gold".
However, what made Christians different from other religions is the fact that they
(a) took extreme care to gather the remnants of the martyrs, sometimes even getting killed in the process, and
(b) burying them in tombs and celebrated the Eucharist near/upon them, as a sign of connection between the “triumphant” and “militant” Church,
by which they asked their intercession and honored their friendship with God.
When Christianity was legalized until the present age, relics are continually venerated and kept by the faithful: in churches, shrines, altars and homes. These reminded countless generations of the faithful on who they are and what they were meant to be. These became instruments of blessing by which God pours out the gifts of healing, consolation and fortitude to everyone who venerated them. These above all, serve as signs to the glorious Resurrection that awaits them, and us too.
Authenticity of Relics
The Church is very strict in assuring the authenticity of relics: all relics must be authenticated by competent Church authority, lest it must be withdrawn from public veneration. This is why she requires of each relic (a) to be sealed in a proper container with the wax/sticker seal of the Bishop or congregation who issues the relics, and (b) a certificate or a letter of authenticity from the same authority to accompany it.
In the case of all the relics this ministry holds, the custodians of the relics safeguard the certificate of the relics in their archives and guarantee that the seals of the relics are intact.
In the case of all the relics this ministry holds, the custodians of the relics safeguard the certificate of the relics in their archives and guarantee that the seals of the relics are intact.
A video in Italian talking about how relics for public veneration are prepared: the theca with the label, the certificate of authenticity, and the wax seal. The one being interviewed is Antonino Cottone, who works as "Reliquiarist" (one who oversees preparation and conservation of relics) to various religious congregations.
Classification of Relics
First class relics are true bodily fragments of the Saints/Blessed themselves. These are either taken from the body or are items imbued/stained with bodily fluids.
These are very special relics, and must be given the utmost degree of veneration, since they are the prime agent and instrument in their path to holiness: by this, we are reminded to become holy and ‘glorify God in our bodies’ (1 Cor. 6:20).
They are intended primarily for the consecration of altars, as recommended by Canon 1237 of the 1983 Code of Canon Law (usually entombed under it or on the spot where the priest kisses the altar), in remembrance of the ancient custom of saying Mass over the tombs of martyrs. These are also given for public veneration and are regularly entrusted for enclosure or display in churches, chapels and shrines.
Second class relics are items or personal belongings used by a Saint/Blessed during their lifetime. These are usually pieces of clothing, small personal items and items which they have touched or blessed in their lifetime (if they were clerics).
Their sacred character comes from the fact that they aided a saint towards holiness, and is then “filled” with grace: the mere fact that it belonged to a holy person “infects” it with holiness. They are often used for public and private veneration, and are commonly enclosed in frames, reliquaries, cards or medals.
Third class relics are items or materials (oftentimes devotional materials or pieces of cloth) that are touched to a first or second class relic.
A thing becomes a third class relic because of (a) the fact of touching a relic (even if inside a reliquary, as long as it is there) and (b) the intention of making that item into a “relic”- a tangible connection to a saint. They are often used solely for private veneration, and making it can be done by ANYONE.
These are very special relics, and must be given the utmost degree of veneration, since they are the prime agent and instrument in their path to holiness: by this, we are reminded to become holy and ‘glorify God in our bodies’ (1 Cor. 6:20).
They are intended primarily for the consecration of altars, as recommended by Canon 1237 of the 1983 Code of Canon Law (usually entombed under it or on the spot where the priest kisses the altar), in remembrance of the ancient custom of saying Mass over the tombs of martyrs. These are also given for public veneration and are regularly entrusted for enclosure or display in churches, chapels and shrines.
Second class relics are items or personal belongings used by a Saint/Blessed during their lifetime. These are usually pieces of clothing, small personal items and items which they have touched or blessed in their lifetime (if they were clerics).
Their sacred character comes from the fact that they aided a saint towards holiness, and is then “filled” with grace: the mere fact that it belonged to a holy person “infects” it with holiness. They are often used for public and private veneration, and are commonly enclosed in frames, reliquaries, cards or medals.
Third class relics are items or materials (oftentimes devotional materials or pieces of cloth) that are touched to a first or second class relic.
A thing becomes a third class relic because of (a) the fact of touching a relic (even if inside a reliquary, as long as it is there) and (b) the intention of making that item into a “relic”- a tangible connection to a saint. They are often used solely for private veneration, and making it can be done by ANYONE.
Why promote the veneration of relics?
1. These remind us that the Saints were human, just like us.
They had problems, sins, weaknesses and misunderstandings like us. They had misfortunes and illnesses alike. They had their share of joys and sorrows like us: some were even worse in condition than us. But what made them Saints is not what they are or where they came from, but what they aspired to be!
2. These remind us that we are all called to be holy like God. (Mt. 5:48)
To venerate (or even own/guard) relics is a great blessing and a privilege which not all Catholics enjoy. But we have to aspire to be like the Saints whose relics we venerate: our goal, as St. Jean-Marie Vianney once said is “to make our cemeteries true reliquaries where we rest as Saints waiting for the Lord’s return” (paraphrased). We have to become SAINTS!
If holiness is not the goal of every Christian, especially for those who venerate relics, then the devotion paid to the Saints and their relics are useless, mere platitudes that produce no fruit. The reason why the relics of the Saints are scattered and not just kept in their tombs is that it may represent the continual self-donation which they have practiced through life, which has led them to be exemplars of holiness: that even through the smallest portions of their body, they may stir up holiness in a great degree among the Christian faithful.
3.These are special tools in which God brings grace through the merits of the Saints.
God, in his Providence, has decreed for us human beings: death does not separate us as believers. Our bonds here on earth is transfigured to an infinitely better level in Heaven. Those ahead of us can help us in a great way. Their relics can help us to be inspired and renewed in faith and service to God and his people.
Relics help us to be inspired to live a Christian life, motivate us to receive frequently the Sacraments and to participate in building up the Church. Above all, it serves to remind us that sanctity is not a rat race to the top: it is to begin at life and even until death to be like Jesus in “drawing all things” (John 12:32) closer to Him and to the Father in the Holy Spirit.
They had problems, sins, weaknesses and misunderstandings like us. They had misfortunes and illnesses alike. They had their share of joys and sorrows like us: some were even worse in condition than us. But what made them Saints is not what they are or where they came from, but what they aspired to be!
2. These remind us that we are all called to be holy like God. (Mt. 5:48)
To venerate (or even own/guard) relics is a great blessing and a privilege which not all Catholics enjoy. But we have to aspire to be like the Saints whose relics we venerate: our goal, as St. Jean-Marie Vianney once said is “to make our cemeteries true reliquaries where we rest as Saints waiting for the Lord’s return” (paraphrased). We have to become SAINTS!
If holiness is not the goal of every Christian, especially for those who venerate relics, then the devotion paid to the Saints and their relics are useless, mere platitudes that produce no fruit. The reason why the relics of the Saints are scattered and not just kept in their tombs is that it may represent the continual self-donation which they have practiced through life, which has led them to be exemplars of holiness: that even through the smallest portions of their body, they may stir up holiness in a great degree among the Christian faithful.
3.These are special tools in which God brings grace through the merits of the Saints.
God, in his Providence, has decreed for us human beings: death does not separate us as believers. Our bonds here on earth is transfigured to an infinitely better level in Heaven. Those ahead of us can help us in a great way. Their relics can help us to be inspired and renewed in faith and service to God and his people.
Relics help us to be inspired to live a Christian life, motivate us to receive frequently the Sacraments and to participate in building up the Church. Above all, it serves to remind us that sanctity is not a rat race to the top: it is to begin at life and even until death to be like Jesus in “drawing all things” (John 12:32) closer to Him and to the Father in the Holy Spirit.