by Father Francisco Lopez Pastor, Immaculate Conception Church in Taft
A Catholic tradition that is oftentimes misunderstood by Catholics and non-Catholics alike is the veneration of relics.
There is a notion that in and of itself the physical element of a relic, i.e. the bone of a saint, a piece of cloth or tool associated with a saint, is the source of grace. This notion may give rise to the idea that there is something “magical” about a relic thereby rendering the practice superstitious.
A common objection raised by non-Catholics is that the practice of venerating relics is not biblical. They also do not accept the idea that spiritual reality can be communicated through physical reality. All of these points of view are erroneous and can cause much confusion to the faithful.
We can arrive at a better understanding of the use of relics both through the Church’s venerable tradition and Holy Scripture.
It must be understood that the physical relic in and of itself does not contain the power of God’s grace, for God’s supernatural power is not subject to physical matter. When it is said that someone has received a miraculous cure “from” a saint’s relic what is in fact meant is that God has performed a miracle “through” contact with a relic.
Sacred Scripture records such events where people experience a miracle through physical contact with an object associated with a holy person. In the Old Testament, a dead man is restored to life when his remains come into contact with the bones of Elisha (2 Kgs 13:20-21). In the New Testament, the sick were laid out in the streets in the hope that St. Peter’s shadow might fall across them and heal them (Acts 5:14-16).
Handkerchiefs and aprons touched by St. Paul were taken to the sick, who were cured of their illness and evil spirits fled from them (Acts 19: 11-12). The Gospels present two particular instances where Christ performs a miraculous cure through material objects that had been touched by Him.
First, the woman with a hemorrhage who touches Jesus’ cloak is cured of her illness. Jesus turns to her and says, “Courage my daughter, your faith has saved you.” (Mt. 9:20-22) Second, the man born blind, for whom Jesus mixes His own spittle with dirt and applies the mud to the man’s eyes. The man is cured and he attributes the miracle to God who comes to aid His faithful followers (Jn 9:2-34).
Neither of these two miracles are attributed to the actual cloak that Jesus wore nor to the mud that He made. They are attributed to the faith of individuals who devoutly do God’s will. These examples are proof of how people in biblical times understood that God could effect a miracle through the use of relics.
The veneration of relics continued in the Church and is seen as early as A.D. 156 with the martyrdom of St. Polycarp. After he was burned at the stake Christians took his bones and put them in a special place where they could gather to honor his martyrdom. Many centuries later in response to the iconoclast heresy, which sought to abolish the tradition of venerating holy images, the Council of Nicaea in 787 decreed that relics were to be placed in every Church.
Furthermore, the Council decreed that no Church could be consecrated without relics. In response to questions raised by the Reformers, the Council of Trent (A.D. 1563) decreed that the holy bodies of martyrs and other saints who are now glorified in heaven are to be venerated by the faithful for through these bodies God bestows many blessings on men.
This timeline of events demonstrates how across the millennia the Church has understood and encouraged the practice of venerating relics; it does so to this day.
What about the authenticity of a relic?
The Church does not officially pronounce any particular relic, even those of the true cross, to be authentic. However, a relic’s authenticity can be determined by considering its historical context.
It is much easier to establish authenticity if a saint was well known and to know the post mortem account of the treatment of his or her remains. When it is established that a relic is genuine the Church will offer its approbation for the relic to be venerated.
Relics are categorized into three classes. The first class is designated to an actual body or body part of a saint. The second class is associated to a piece of clothing worn by the saint or some other article that he or she used. The third class is linked to an object touched up to a first class relic.
Skeptics will always raise their questions and many will try to relegate the veneration of relics to the realm of idolatry. However, the wisdom of both Sacred Scripture and the Tradition of Holy Mother Church is not on the side of the skeptic.
We are encouraged to faithfully venerate the holy relics seeking to, first and foremost, emulate the life of that saint.
It is in seeking to live a saintly life where we shall be most blessed by our Heavenly Father.