Relics
Objection: “The veneration of relics is vain and superstitious. It
amounts to nothing less than another form of Catholic idolatry!”
The modern word relic is derived from the Latin reliquiae, which means an
extant part of a deceased person’s body or clothing. In its traditional
Catholic sense, the word ‘relic’ is normally used only in relation to a
portion of body or clothing of a declared blessed or saint.
The veneration of relics of deceased saints has always been an approved
practice of the Catholic faithful. For example, during the centuries of
imperial Roman persecution the early Christians were meticulous in their
collection and veneration of the remains of martyrs. As early as the mid-
second century AD the Smyrnaeans
“took up his [St. Polycarp’s] bones,
more precious than costly gems and finer than gold, and put them in a
suitable place” (The Martyrdom of St. Polycarp 17, 3). In contrast to pagan
Roman practice, dead Christian bodies were not cremated; rather, they were
usually carefully buried in such places as the Catacombs. The reason for
this contrast lies in the Christian attitude towards the body. Christians
regard the body as something good in itself, an essential part of human
nature created by God. More particularly, while alive on earth the Christian
was a “temple of the Holy Spirit” (1 Cor. 6:19). Furthermore, as the body
participated in the good or evil actions of the Christian, so after the general
resurrection will it participate with the soul in either its eternal glory or
condemnation.
Rather than being a superstitious practice, both Scripture and history testify
to the marvellous prodigies God has rendered through the use and
veneration of relics:
“…as soon as the man touched the bones of Elisha, he came to life and
stood on his feet” (2 Kgs. 13:21).
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