Sacramentals & Relics:

The early Church regarded sacramentals and relics as sacred objects that hold spiritual significance. Sacramentals are sacred signs that prepare people to receive God’s grace. Examples include holy water, blessed medals, and scapulars. Relics, on the other hand, are physical objects associated with saints or holy figures, such as bone fragments, clothing, or personal belongings. Christians were encouraged to venerate and respect these objects while recognizing that their true value lies in their connection to God’s grace and the example of the saints.

The practice of relic veneration is tied to the belief in the Communion of Saints, which acknowledges the unity of the Church, both living and departed. The veneration of relics reinforces a sense of spiritual connectedness and continuity between the Church Militant (believers on Earth) and the Church Triumphant (saints in Heaven). The use of sacramentals and relics are not considered essential for salvation, but are aids in spiritual life and a way to deepen one’s faith and devotion.

Relic veneration has roots in both the Old and New Testaments. While the terms may not be found explicitly in Scripture, the underlying theological concepts are threaded throughout both the Old and New Testaments;

Old Testament:

Sacramentals:

• Holy Water: In Numbers 5:17, the priest is instructed to mix holy water with dust from the tabernacle floor to create a “bitter water” to test the faithfulness of a wife suspected of adultery. This use of holy water demonstrates its significance in purifying and consecrating.
• Incense: In Exodus 30:34-38, God instructs Moses to create a special blend of incense for use in the tabernacle. This incense was a sacred sign used during religious ceremonies, symbolizing prayers rising up to God.  In Numbers 16:46-48, when a plague strikes the Israelites due to their disobedience, Aaron uses incense as an intercession, standing between the living and the dead to stop the plague. This demonstrates the use of incense as a means of seeking God’s mercy and protection.
• Anointing Oil: In Exodus 30:22-33, God gives Moses instructions for creating a sacred anointing oil used to consecrate priests and holy objects. This anointing oil signifies the setting apart of people and things for God’s service.  In 1 Samuel 10:1, and 1 Samuel 16:13, the anointing of Saul and David as kings with oil by the prophet Samuel. This anointing symbolizes their consecration to their respective roles and God’s favor upon them.
• Inanimate Objects: In Numbers 21:8-9, when the Israelites are plagued by fiery serpents, God instructs Moses to make a bronze serpent and put it on a pole. Anyone who looks at the bronze serpent would be healed. This event shows the use of a physical object as a means of divine healing.

Relics:

• In 2 Kings 2:14-15, when the prophet Elijah is taken up to heaven, his mantle (cloak) falls from him. Elisha, his successor, picks it up and uses it to part the waters of the Jordan River. This demonstrates the belief in the spiritual significance and power associated with relics of holy figures.
• In 2 Kings 13:21, a dead man’s body comes into contact with the bones of Elisha the prophet, and he is miraculously revived. This event signifies the divine power that can be associated with blessed objects, even after the death of a holy person.  
• In Exodus 25:10-22, the Ark of the Covenant is a sacred container that holds the tablets of the Ten Commandments, a jar of manna, and Aaron’s staff. It is considered one of the most significant relics in the Old Testament, symbolizing the presence of God and His covenant with His people.  
• Genesis 50:25, Exodus 13:19: Joseph’s bones are carried out of Egypt by the Israelites, as he had requested. In 1 Kings 13:31: The Prophet’s bones are interred in the tomb of another prophet. These actions demonstrate the respect and veneration for the relics of a servant of God.

The New Testament:

Sacramentals:

• Incense: The use of incense has a basis in the Old Testament, but the Book of Revelation (Revelation 5:8, 8:3-4) describes incense as a symbol of prayers being offered to God in the heavenly realm, and this symbolism has been extended to Christian liturgical practices.

• Holy Water: The concept of holy water is not explicitly mentioned in the New Testament, but there are references to water being used in rituals of purification and baptism (John 3:5, Acts 8:36-38). The symbolism of water for cleansing and spiritual rebirth has led to the use of holy water, especially in the context of blessings, sacraments, and the dedication of individuals to God.

Relics:

• After Christ’s death, rather than leaving his body on the cross, to be taken down and disposed of by the Romans (as was the customary practice), Joseph of Arimathea asked Pilate for Christ’s body (Mark 15:43, John 19:38) and then donated his own, newly hewn tomb as Christ’s resting place (Matt. 27:60). Nicodemus came and donated over a hundred pounds of spices to wrap inside Jesus’ grave clothes (John 19:39) and the women went to reverently visit the tomb (Matt. 28:1) and further anoint Christ’s body with spices even though it had already been sealed inside the tomb (Mark 16:1, Luke 24:1). The veneration and honor shown to the bodies of martyrs and Saints reflects the honor shown to Christ’s own body after his death. Because Saints are members of Christ’s Body and formerly Temples of the Holy Spirit, it is also directly honoring Christ and the grace He worked through his earthly Saints.
• Acts 19:11-12: “God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured, and the evil spirits left them.” This passage suggests that objects associated with a holy person, like Paul’s handkerchiefs and aprons, were believed to carry healing power or divine influence.
• Acts 5:15-16: “People brought the sick into the streets and laid them on beds and mats so that at least Peter’s shadow might fall on some of them as he passed by. Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by impure spirits, and all of them were healed.” This passage portrays the belief that proximity to holy individuals like Peter could bring about healing or spiritual benefits.
• Mark 6:56: “And wherever he went, into villages or cities or farms, they laid the sick in the marketplaces and begged him that they might touch even the fringe of his cloak. And as many as touched it were made well.” This verse shows the belief in the healing power associated with touching the clothing of Jesus, indicating the significance attributed to physical contact with holy objects.
• Acts 19:13-14: “Some itinerant Jewish exorcists tried to invoke the name of the Lord Jesus over those who had evil spirits, saying, ‘I adjure you by the Jesus whom Paul proclaims.’ Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit answered them, ‘Jesus I know, and Paul I recognize, but who are you?‘” This passage highlights the importance of a genuine connection with holy individuals like Paul, suggesting that it is not enough to merely use their name or objects associated with them.

The Early Church:

The practice of relic veneration has been an integral part of Christian tradition for centuries. The writings of the Church Fathers as well as the early martyrdom accounts demonstrate the early Christian belief in the spiritual significance and transformative power associated with relics and sacred objects. Many devout individuals have attributed miracles, healings, and spiritual graces to their interactions with relics. While the Church does not endorse every claim of miracles, it acknowledges that God’s grace can work through various means, including the veneration of relics.

The overall presence of relics in early Christian practices is well-documented, not only by the Church Fathers, but also through various types of archaeological findings. Archaeologists have discovered various types of reliquaries, which are containers designed to protect and display relics. Martyrdom accounts often emphasized the reverence and care given to the bodies or remains of the martyrs. Many early Christian martyrdom accounts mention the locations where the martyrdom took place, such as catacombs, which became pilgrimage sites for early Christians. Some accounts also describe the construction of shrines, altars, or basilicas in honor of the martyrs.

Martyrdom Accounts:

• “The Martyrdom of Polycarp” (c. 155 AD) recounts the martyrdom of Polycarp, a disciple of the apostle John. After his death, the Christians collected his remains as precious relics, affirming the belief that they held spiritual significance and were a means of grace.
• “The Martyrdom of Perpetua and Felicity” (c. 203 AD) describes the martyrdom of Perpetua and Felicity, two early Christian martyrs.
• “The Acts of Andrew” (late 2nd century AD) narrates the missionary activities of the apostle Andrew. It mentions the collection of his relics by his disciples and their eventual enshrinement in Patras, Greece.
• “The Passion of Saint Agnes“, a young Roman girl who faced persecution for her Christian faith in the early 4th century.
• “The Acts of the Christian Martyrs” (Acta Martyrum) is a collection of accounts and records of early Christian martyrs, compiled over time.
• “The Passion of Saint Agatha“, a young woman who faced torture and martyrdom in Sicily during the early 3rd century.
•  “The Martyrdom of Saint Sebastian“, a Christian soldier in the Roman army, during the late 3rd century.
• “The Martyrdom of Saint Lucy”, a young Christian woman martyred in Syracuse during the early 4th century.
• “The Martyrdom of Saint Justin and His Companions” describes the martyrdom of Justin Martyr, a philosopher and early Christian apologist, along with several of his companions in Rome during the 2nd century.
• “The Martyrdom of Saint Cyprian” recounts the martyrdom of Cyprian of Carthage during the 3rd century.
• “The Martyrdom of Saint Lawrence“, a deacon in Rome during the mid-3rd century, who was famously executed by being roasted on a gridiron.
• “The Martyrdom of Saint Agnes of Rome”, a young Roman girl who faced martyrdom in the 4th century.
• “The Martyrdom of Saint George“, a soldier who became one of the most revered martyrs in Christianity, describes his refusal to renounce his faith despite intense torture during the early 4th century.

Catacombs:

• Catacomb of Callixtus (Rome) contains the “Crypt of the Popes”, where several early popes were buried. It’s a significant site showing the veneration of early Christian leaders and the use of catacombs for such burials.
• Catacomb of Priscilla (Rome) contains numerous frescoes and inscriptions depicting scenes of martyrdom and the veneration of saints, providing insights into early Christian devotion to relics.
• Catacomb of Domitilla (Rome) has an area known as the “Cubiculum of the Veiled Woman,” featuring frescoes that depict scenes of the Good Shepherd and the miracle of the loaves and fishes.

Basilicas and Pilgrimage Sites:

• St. John Lateran Basilica (Rome): Founded in 324, it is the oldest and highest-ranking of the four major basilicas in Rome, and is traditionally known as the “Mother of All Churches.” The Sancta Sanctorum chapel within the basilica houses many important relics and was a significant site for pilgrims.
• Basilica of Saint Lawrence Outside the Walls (Rome): This basilica is believed to house the relics of St. Lawrence. The basilica is the shrine of the tomb of Lawrence, one of the first seven deacons of Rome who was martyred in 258.
• Mont Saint-Michel (Normandy, France): Before the construction of the first monastic establishment in the 8th century, the island was called Mont Tombe (Latin: tumba). According to a legend, the archangel Michael appeared in 708 to Aubert of Avranches, the bishop of Avranches, and instructed him to build a church on the rocky islet. This abbey was built on a rocky island and became a pilgrimage destination, dedicated to the Archangel Michael.
• St. Peter’s Basilica (Vatican City): The high altar of St. Peter’s Basilica contains a reliquary believed to hold the remains of St. Peter, making it one of the most significant examples of the integration of relics into church architecture.
• Santiago de Compostela Cathedral (Spain): This cathedral became a major pilgrimage destination due to its association with the apostle St. James. Pilgrims traveled from all over Europe to visit his relics, and the cathedral’s design reflects the significance of pilgrimage in the Christian tradition.
• The Sainte-Chapelle (Paris, France), a Gothic chapel built to house important relics, including the Crown of Thorns and a piece of the True Cross, acquired by King Louis IX.

Occasions of Superstition:

Throughout history, there have been occasions where individuals have viewed or used relics and sacramentals in superstitious ways.  The early Church was careful, however, to distinguish between authentic religious practices and superstitious behavior. It emphasized that true veneration of relics is grounded in faith and guided by proper theological understanding and not based on superstitious beliefs. Relics serve as tangible reminders of the faith, martyrdom, and virtuous example of individuals who lived virtuous lives and were instruments of God’s grace. The believers’ intention is not to attribute inherent power to the relics or sacramentals themselves but to acknowledge the grace of God and the spiritual significance they represent.

The veneration of relics and the use of sacramentals are supported by theological principles within Christianity. They are consistent with the belief in the Communion of Saints, the intercessory role of saints, and the materiality of the Incarnation. Superstition, on the other hand, lacks theological grounding and often involves irrational beliefs or practices not rooted in authentic religious teachings.

In authentic religious practices like relic veneration and sacramentals, believers understand that God is the ultimate source of grace and power. The use of relics or sacramentals is not seen as guaranteeing specific outcomes, but as means through which believers can express their faith and openness to God’s grace. Superstition, in contrast, is often focused on manipulating supernatural forces or outcomes through unrelated rituals or objects without genuine connection to divine sources.

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