Relic

:For other uses of the term relic, see disambiguation at Relics

Christian relics

History of Christian relics

One of the earliest sources cited to support the efficacy of relics is 2 Kgs. 13:20-21. "So Elisha died, and they buried him. Now bands of Moabites used to invade the land in the spring of the year. And as a man was being buried, lo, a marauding band was seen and the man was cast into the grave of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood on his feet." It is cited to establish that the Holy Spirit's indwelling also affects our fleshly body, or that God chooses to do miracles through the sleeping bodies of His holy servants, or both. Also cited is the veneration of Polycarp's relics recorded in the Martyrdom of Polycarp (written 150-160 AD). A source often cited for the efficacy of relics that are objects is the passage in Acts mentioning how Paul's handkerchiefs were imbued by God with healing power (19:11-12).

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Many tales of miracles and other marvels were attributed to relics beginning in the early centuries of the church; many of these became especially popular during the Middle Ages. These tales are collected in books of hagiography such as the Golden Legend or the works of Caesar of Heisterbach. These miracle tales made relics much sought after during the Middle Ages.

Related Topics:
Miracle - Hagiography - Golden Legend - Caesar of Heisterbach

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Pieces of the True Cross were one of the most highly sought after such relics; many churches claimed to possess a piece of it, so many that Erasmus famously remarked that there were enough pieces of the True Cross to build a ship from. The Shroud of Turin is another relic whose authenticity is questionable. The abbey church of Coulombs in France, among several others, claims to possess the relic of Jesus' circumcision - the Holy Prepuce.

Related Topics:
True Cross - Church - Erasmus - Ship - Shroud of Turin - Abbey - Coulombs - France - Jesus - Circumcision - Holy Prepuce

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Romano-Christian daemons and the "virtue" of relics

In his introduction to Gregory of Tours Ernest Brehaut analyzed the Romano-Christian concepts that gave relics such a powerful draw (see link). He distinguished Gregory's constant usage of "sanctus" and "virtus", the first with its familiar meaning of "sacred" or "holy", and the second

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

:"the mystic potency emanating from the person or thing that is sacred. These words have in themselves no ethical meaning and no humane implications whatever. They are the keywords of a religious technique and their content is wholly supernatural. In a practical way the second word is the more important. It describes the uncanny, mysterious power emanating from the supernatural and affecting the natural. The manifestation of this power may be thought of as a contact between the natural and the supernatural in which the former, being an inferior reality, of course yielded. These points of contact and yielding are the miracles we continually hear of. The quality of sacredness and the mystic potency belong to spirits, in varying degrees to the faithful, and to inanimate objects. They are possessed by spirits, acquired by the faithful, and transmitted to objects."

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Opposed to this holy "virtue" was also a false mystic potency that emanated from inhabiting daemons who were conceived of as alien and hostile. Truly holy virtus would defeat it, but it could affect natural phenomena and effect its own kinds of miracles, deceitful and malignant ones. This "virtue" Gregory of Tours and other Christian writers associated with the devil, demons, soothsayers, magicians, pagans and pagan gods, and heretics. False virtus inhabited images of the pagan gods, the "idols" of our museums and archaeology, and destroying it accounts for some of the righteous rage with which mobs of Christians toppled sculptures, and smashed classical bas-reliefs (particularly the faces), as our museums attest.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

The transmissibility of this potency, this virtus, is still reflected in the Roman Catholic classifications of relics in degrees, as mentioned above. By transmission, the "virtus" might be transmitted to the city. When St Martin died, November 8, 397, at a village halfway between Tours and Poitiers, the inhabitants of these cities were well ready to fight for his body, which the people of Tours managed to secure by stealth. The story of the purloining of St. Nicholas of Bari is another example. The Image of Edessa was reputed to render that city impregnable.

Related Topics:
Martin - November 8 - 397 - Nicholas of Bari - Image of Edessa

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

• Ernest Brehaut, in his introduction to Gregory of Tours, analyzes the 6th-century meanings of sanctus and virtus

Roman Catholic classification and prohibitions

; First-Class Relics : Items directly associated with the events of Christ's life (manger, cross, etc.) or the physical remains of a saint (a bone, a hair, a limb, etc.) Traditionally, a martyr's relics are often more prized than the relics of other saints. Also, some saints relics are known for their extraordinary incorruptibility and so would have high regard. It is important to note that parts of the saint that were significant to that saint's life are more prized relics. For instance, King St. Stephen of Hungary's right forearm is especially important because of his status as a ruler. A famous theologian's head may be his most important relic. (The head of St. Thomas Aquinas was removed by the monks at the Cistercian abbey at Fossanova where he died). Logically, if a saint did a lot of travelling then the bones of his feet may be prized. Current Catholic teaching prohibits relics to be divided up into small, unrecognisable parts (see the Catechism of the Catholic Church and Canon Law). Thus even the many relics that are enshrined in churches and cathedrals worldwide must be at least a finger or small bone, etc.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

; Second-Class Relics : An item that the saint wore (a sock, a shirt, a glove, etc.) Also included is an item that the saint had, for example, a crucifix, book etc. Again, an item more important in the saint's life is thus a more important relic.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

; Third-Class Relics : The Third-Class Relics above fall into two categories. The first category is a piece of cloth touched to the body of a saint after his death. The second category is a piece of cloth brought to the shrine (or site of the vision) of the saint.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

It is prohibited by the Catholic Church to sell First- and Second-Class Relics. Generally, the sale of sacred things including relics is called 'simony'. When the church prohibits the selling of "sacred relics" it is referring to First- and Second-class relics. It is not referring to Third-class relics. It is not prohibited by the church to sell Third-Class Relics.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~