Houston, Texas, Nov 29, 2019 / 12:02 pm (CNA).- “We are many parts, but we are all one body,” says the refrain of a popular ’80s Church hymn, based on the words of 1 Cor. 12:12.
While we are one body in Christ, if you happen to be a Catholic saint, the many parts of your own body might be spread out all over the world.
Take, for example, St. Catherine of Siena.
A young and renowned third-order Dominican during the Middle Ages, she led an intense life of prayer and penance and is said to have single-handedly ended the Avignon exile of the successors of Peter in the 14th century.
When she died in Rome, her hometown of Siena, Italy, wanted her body. Realizing they would probably get caught if they took her whole corpse, the Siena thieves decided that it would be safer if they just took her head.
When they were stopped on their way out by guards outside of Rome, they said a quick prayer, asking for St. Catherine of Siena’s intercession. The guards opened the bag and did not find the dead head of St. Catherine, but a bag full of rose petals. Once the thieves were back in Siena, Catherine’s head re-materialized, one of the many miracles attributed to the saint.
The head of St. Catherine of Siena was placed in a reliquary in the Basilica of St. Dominic in Siena, where it can still be venerated today, along with her thumb. Her body remains in Rome, her foot is venerated in Venice.
From the Shroud of Turin, or the finger of St. Thomas, to the miraculous blood of St. Januarius, or the brain of St. John Bosco, the Catholic Church keeps and venerates many curious but nevertheless holy artifacts, known as relics, from Jesus and the saints.
To the outsider, the tradition of venerating relics (particularly of the corporeal persuasion) may seem like an outlandishly morbid practice.
But the roots of the tradition pre-date Jesus, and the practice is based in Scripture and centuries of Church teaching.
While it’s one of the most fascinating traditions of the Church, it can also be one of the most misunderstood.
Father Carlos Martins, CC, is a Custos Reliquiarum, which is an ecclesiastically appointed Curate of Relics with the authority to issue relics.
He is a member of Companions of the Cross, and the head of Treasures of the Church, a ministry that aims to give people an experience of the living God through an encounter with the relics of his saints in the form of an exposition. The ministry brings expositions of various relics throughout North America by invitation.
In the following interview with CNA, Fr. Martins answers questions and dispels some common misunderstandings about the tradition of relics.
First of all, what is a relic?
Relics are physical objects that have a direct association with the saints or with Our Lord. They are usually broken down into three classes:
First class relics are the body or fragments of the body of a saint, such as pieces of bone or flesh.
Second class relics are something that a saint personally owned, such as a shirt or book (or fragments of those items).
Third class relics are those items that a saint touched or that have been touched to a first, second, or another third class relic of a saint.
The word relic means “a fragment” or “remnant of a thing that once was but now is no longer.” Thus, we find in antique shops “Civil War relics” or “Relics of the French Revolution.” Obviously, we are not talking about these kinds of relics but rather sacred relics.
Where did the Catholic tradition of venerating saints’ relics come from?
Scripture teaches that God acts through relics, especially in terms of healing. In fact, when surveying what Scripture has to say about sacred relics, one is left with the idea that healing is what relics “do.”
When the corpse of a man was touched to the bones of the prophet Elisha the man came back to life and rose to his feet (2 Kings 13:20-21).
A woman was healed of her hemorrhage simply by touching the hem of Jesus’ cloak (Matthew 9:20-22).
The signs and wonders worked by the Apostles were so great that people would line the streets with the sick so that when Peter walked by at least his shadow might ‘touch’ them (Acts 5:12-15).
When handkerchiefs or aprons that had been touched to Paul were applied to the sick, the people were healed and evil spirits were driven out of them (Acts 19:11-12).
In each of these instances God has brought about a healing using a material object. The vehicle for the healing was the touching of that object. It is very important to note, however, that the cause of the healing is God; the relics are a means through which He acts. In other words, relics are not magic. They do not contain a power that is their own; a power separate from God.
Any good that comes about through a relic is God’s doing. But the fact that God chooses to use the relics of saints to work healing and miracles tells us that He wants to draw our attention to the saints as “models and intercessors” (Catechism of the Catholic Church, 828).
When did the veneration of relics begin?
It was present from the earliest days of Christianity, during the Apostolic age itself. The following is an account written by the Church in Smyrna (modern day Izmir, Turkey) when its bishop, St. Polycarp was burned alive:
“We adore Christ, because He is the Son of God, but the martyrs we love as disciples and imitators of the Lord. So we buried in a becoming place Polycarp’s remains, which are more precious to us than the costliest diamonds, and which we esteem more highly than gold.” (Acts of St. Polycarp, composed approx. 156 AD)
Polycarp was a significant figure. He was converted by John the Apostle, who had baptized him and subsequently ordained him a bishop. Thus we see that from its outset the Church practiced devotion to the remains of the martyrs.
What is the spiritual significance of relics?
I think that St. Jerome put it best when he said:
“We do not worship relics, we do not adore them, for fear that we should bow down to the creature rather than to the creator. But we venerate the relics of the martyrs in order the better to adore him whose martyrs they are.” (Ad Riparium, i, P.L., XXII, 907).
We venerate relics only for the sake of worshiping God.
When we collect relics from the body of a saint, what part of the body do we use?
Any part of the saint’s body is sacred and can be placed in a reliquary. Any and every bone may be used. In addition, flesh, hair, and sometimes blood, are also used. Sometimes everything from the tomb is dispersed from it. Sometimes a tomb is preserved.
At what point in the canonization process are items or body parts considered official relics by the Church?
Before the beatification takes place, there is a formal rite whereby the relics are identified and moved (the official word is “translated”) into a church, a chapel, or an oratory. Put simply, the grave is exhumed and the mortal remains are retrieved.
Only the Church has the juridical power to formally recognize the sanctity of an individual. When the Church does this – through beatification and canonization – their relics receive the canonical recognition as being sacred relics.
There is an importance difference between beatification and canonization. Beatification is the declaration by the Church that there is strong evidence that the person in question is among the blessed in heaven. Nevertheless, beatification permits only local devotion. That is, devotion in the country in which the individual lived and died. When Mother Teresa was beatified, for instance, only in India and in her native Albania was her devotion permitted. Her Mass could not be celebrated, for example, in the United States, nor could her relics be placed within its altars.
Whereas beatification permits local devotion, canonization, on the other hand, mandates universal devotion. It grants to the canonized individual the rights of devotion throughout the universal Church.
The Church allows saints’ body parts to be scattered for relics, but forbids the scattering of ashes of the deceased who are cremated. Why is that?
Every person has a right to a burial. This means that the community has a duty to bury the dead.
Every human society and culture throughout time has felt this duty. The dead have always been buried, and archaeology has never discovered a human community that did not practice this. One could rightly say, therefore, that burying the dead forms part of our human cultural DNA.
The theological term for this instinct is natural law. Nature has imprinted a law within the human heart that manifests itself in the practice of burying the dead as a final act of love and devotion, or at least an act of respect and propriety.
It should be no surprise, then, that the Church lists as one of the corporal works of mercy burying the dead. Grace does not destroy nature but perfects it.
There is flexibility in the kind of burial. Remains may be buried in the ground, in the sea, or above ground within, for example, a cave or columbarium. The point is that a burial occurs within a single place, such that it can be said that the person “occupies” the place as a final location of rest. The human heart longs for this. We see people arriving at graves and speaking to the grave as if they were speaking to the deceased. And they do so differently than they might speak to the dead at home. At the grave, they speak to the dead as if they are in a place.
For this reason, among others, the Church has always taught not only that it is completely beneath the dignity of human body to have its remains “scattered,” but also completely beneath basic human sensibilities. People need a place to encounter and meet the dead in their physicality.
Nevertheless, the saints, as members of the body of Christ, have a right to have their remains venerated. And this right, flowing from their dignity as members of the Body of Christ, supersedes their right to have their remains remain in burial.
What is the proper way to keep relics? Are lay Catholics allowed to have first class relics in their homes?
Relics are very precious. They are not something that was alive at one time and is now dead. In the case of first class relics, we are talking about flesh that is awaiting the general resurrection, where the soul of a saint will be reunited with his physical remains.
As such, the way we treat relics is of the utmost importance. Ideally, relics should be kept in a Church or chapel where they can be made available for public veneration.
The highest honor the Church can give to a relic is to place it within an altar, where the Mass may be celebrated over it. This practice dates from the earliest centuries of the Church. In fact, the sepulchers of the martyrs were the most prized altars for the liturgy.
As an alternative to encasing them within altars, they may be installed within a devotional niche where people may venerate them. Such shrines are important as they afford people a deeper experience of intimacy with the saint.
The Church does not forbid the possession of relics by lay persons. They may even keep them in their homes. However, because of the many abuses that have been committed concerning relics, the Church will no longer issue relics to individuals – not even to clergy.
These abuses included failing to give them proper devotion (neglect), careless mistreatment of them, discarding them, and in some cases, even selling them. The abuses were not necessarily committed by the person to whom the Church had originally bequeathed the relics. But when such persons became deceased, and the relics were passed on by inheritance, they were often subject to great vulnerability. With the eclipse of the Christian culture in the western world, faith can no longer be taken for granted, even among the children of the most devout people.
Thus, to protect relics, the Church only issues them to Churches, chapels, and oratories.
How important is the authenticity of the relic? How does the Church go about determining authenticity of very old relics from the beginning of the Church?
The authenticity is critically important.
But for the ancient saints, determining identity is much easier than you might think. It was tradition to build a church over top of a saint’s grave. That is why St. Peter’s Basilica is where it is, or why St. Paul Outside the Walls is there. Both encompass the tomb for the saint, which is located directly beneath the altar.
Modern archaeology has only affirmed what the ancient tradition has believed.
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This article was originally published on CNA Aug. 11, 2017.
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Prayer and fasting. Always good. Thousands of roses? I am sure. It did make the florists very happy.
Archbishop Cordileone asks us to pray and fast. I ask him to actually DO something. He has indicated that he is still in dialog (I hate that word) with Speaker Pelosi. If he has been doing this for all the years he has been bishop of San Francisco, it apparently has not done much good. She just pushed through the House the most drastic abortion bill ever – 218 democrats for and 210 republicans against. To solve a problem you have to accurately identify it. Those voting numbers show where the problem is in eliminating abortion. I don’t recall seeing that addressed by the bishops.
Archbishop Cordileone *is* doing something. Instead of privately begging NP to change her support of abortion, in utter defiance of Church teaching, as his predecessors have done to no avail, he is putting this out in the public. He gives no doubt as to his defense of Catholic teaching and his desire to save her soul from hell, and for attempting to prevent her from leading others into scandal and mortal sin. I’m not sure what else he can possibly do to get through to NP. It is certainly an Act of Mercy for him to ask for prayers and fasting for her soul and for the end of all abortion in the USA. I admire him for his courage and especially for his service to the Church.
In the history of biblical interpretation, the Book of Revelation’s 666 and antichrist has been wrongly and notoriously read to mean one’s enemy or anybody one detests: the Pope, Lenin, Stalin, Hitler, Saddam, Obama, or Trump, etc. Similarly, Archbishop Cordileone here grotesquely implies by association that those who uphold abortion rights are Satanic.
Are you attempting to grotesquely imply that those who support infanticide are sanctified?
It certainly violates the 10 commandments, and the two commandments He gave us while here.
He is not “implying” it. He is openly suggesting it. And he is correct, Those who uphold infanticide are in the grip of Satan, whom they willingly serve.
I would also note that Satan has achieved the goal of convincing these poor dullards that he does not exist and thereby condones a belief that any action of hums that fulfills their desires is permissible.
Every now and then a statement such as yours causes me to bring up one of my favorite comebacks from about 50+ years ago in the Chicago Tribune by either Dear Abby or Ann Landers in response to an unusually moronic statement from one of her readers:
“You may have a point but if you keep your hat on maybe no one will notice.”
Pope Francis granted Nancy a private audience yesterday. That would be encouraging, if one actually believed that he confronted her about her support for abortion, which he recently termed as “murder.” It is more likely that he was “pastoral” rather than “political,” which would leave her with the impression that she is doing just fine. I think Jesus would have been “pastoral” and told her that she was endangering her eternal soul with her stance. That would be the most pastoral thing to do, as “pastoral” is not a synonym of “being nice.”
First, it is important that we are passionate to stop the murder of the innocent – especially defenseless children in the womb – is grounded in our love of God and His commandments (all of His commandments), including “Thou shalt not kill.” I fear too much of the time the passion of the Pro-Life movement is more about the movement, more about the cause, than the reason for the movement and cause – the eternal God and His commandments. We should be as passionate to change other evils in society as we are to change the evil practice of abortion (murder of innocent children in the womb). I know this will ruffle feathers of some, but it is intended to cause reflection on the real motivation behind the passion, and to ask for that same passion in defending the laws of God in every area of life and society.
Second, Moloch (also known as Molech, Milcom, Milkim, Malcham, Malik) was the name of the national god of the Ammonites, to whom children were sacrificed by fire. While those who support and/or practice the evil of abortion, which is nothing less than child sacrifice, may not believe they are worshiping Moloch (in effect worshiping demonic forces and even Satan), their beliefs in and practice of abortion is evidence they are submitting to the rule of Satan and demonic forces, in effect worshiping Moloch.
I would like to make some follow-up comments addressing Susan K.’s statement that Archbishop Cordileone is doing something. We have different concepts of what “doing” something is. He has been Pelosi’s bishop for nine years. I by no means think that Archbishop Cordileone is stupid. But there is an old saying that the definition of stupidity is doing the same thing over and over and expecting different results. Obviously what he has been doing for nine years has not worked. Pelosi is more pro-abortion now than she was nine years ago.
Doing something would be enforcing Canon 915 of Canon Law – that she cold not receive the Eucharist. Doing something would be saying that being pro-abortion is a disqualifying issue for being elected to any office. These types of actions may have some positive effect on her. Even if not, it may have some effect on the 50% of Catholics who vote for pro-abortion politicians. As it stands, there seem to be many Catholics who believe that since nothing happens to the pro abortionists, then it must be OK to vote for them.
I would also like to see a little outrage in the bishops’ statements regarding the murder of millions of unborn babies. A little “Woe to you pharisees (pro-abortionists) might go a long way.
This doesn’t have to do with Archbishop Cordileone, but I just saw today that Pelosi had a meeting with the pope over the weekend. Several smiling pictures of the two together. But there was also a news item that she attended mass in Rome on Sunday, and the heckling made her leave church. There is a video of the priest saying that he was sorry she had to leave, as she was going to do the second reading. Good Grief!
To be fair, let’s keep in mind that the president and Speaker of the House both claim that they are opposed to abortion, but they do not think that it is helpful to use government power to stop it.
good