instruments, as Trent says, “through which many benefits are bestowed by
God on men.”
Second objection: “The Catholic practice of relic veneration is copied
from ancient pagan usages.”
Undoubtedly, the veneration of relics can be found in many other religious
traditions besides that of Christianity. We possess numerous records
detailing how ancient pagan cultures practised it and how modern pagan
cultures likewise do today. But of what consequence is this? Where is the
proof of a deliberate adoption of relic veneration from paganism? There is
none. Rather, relic veneration is an instinctive pious practice rooted in
human nature. In any case, the veneration of relics of pagan personages
cannot be compared legitimately with the veneration of the relics of those
who followed Christ.
Furthermore, how is the Catholic practice of relic veneration any different
to the veneration given by all peoples, including Protestants, to the relics of
famous figures of history, politics, war or sport? All nations and peoples
have monuments and museums set up in honor of national heroes. Items
belonging to them, such as clothing, diaries, documents, weapons, etc., are
carefully displayed for public viewing and respect. Anyone attempting to
steal or damage such items would certainly have to face the wrath of public
outrage. A fortiori, the Catholic Church can certainly claim the same
privilege to honor her heroes, especially as God can and often has granted
special blessings and miracles through their instrumentality.
Third objection: “There are numerous abuses associated with relic
veneration. And what about all those frauds passed off as true relics
such as the Shroud of Turin?”
In the same pronouncement of the Council of Trent quoted above, the
Council also urged all pastors to ensure that “in the invocation of saints the
veneration of relics and the sacred use of images, every superstition shall
be removed and all filthy lucre abolished.” Throughout the long history of
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