Relic 12

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Relic 12

The word relics comes from the Latin reliquiae the counterpart of the Greek leipsana which already before the propagation of Christianity Relic 12 used in its modern sense, viz. The veneration of relics, in fact, is to some extent a primitive instinctand it is associated with many other religious systems besides that of Christianity.

At Athens the supposed remains of Oedipus and Theseus enjoyed an honour which it is very difficult to distinguish from a religious cult see for all this Pfister"Reliquienkult in Altertum", I,while Plutarch gives an account of the translation of the bodies of Demetrius Demetr.

The bones or ashes of Aesculapius at Epidaurus, of Perdiccas I at Macedon, and even—if we may trust the statement of the Chronicon Paschale Dindorf, p. As for the Far East, the Relic 12 story of the distribution of the relics of Buddhaan incident which is believed to have taken Relic 12 immediately after his death, seems to have found remarkable confirmation in certain modern archaeological discoveries.

Asiatic Society",pp. In any case the extreme development of relic-worship amongst the Buddhists of every sect is a fact beyond dispute.

Relic 12

Doctrine regarding relics The teaching of the Catholic Church with regard to the veneration of relics is summed up in a decree of the Council of Trent Sess.

XXVwhich enjoins on bishops and other pastors to instruct their flocks that "the holy bodies of holy martyrs and of others now living with Christ —which bodies were the living members of Christ and 'the temple of the Holy Ghost' 1 Corinthians 6: Augustinemost unexceptionable witnesses, declare in their writings that they have not merely heard and read about, as many did but have seen with their own eyes", Ambrose, Epist.

And from thence, turning to Scriptural analogies, the compilers further argue: This is the lesson we have to learn from that dead body which, having been accidentally let down into the sepulchre of Eliseus, "when it had touched the bones of the Prophet, instantly came to life" 2 Kings We may add that this miracle as well as the veneration shown to the bones of Joseph see Exodus The influence of this Jewish shrinking from contact with the dead so far lingered on that it was found necessary in the "Apostolical Constitutions" vi, 30 to issue a strong warning against it and to argue in favour of the Christian cult of relics.

According to the more common opinion of theologiansrelics are to be honoured ; St. Thomasin Summa III: Hauck, Kattenbusch, and other non-Catholic writers have striven to show that the utterances of the Council of Trent are in contradiction to what they admit to be the "very cautious" language of the medieval scholastics, and notably St.

The latter urges that those who have an affection to any person hold in honour all that was intimately connected with him. Hence, while we love and venerate the saints who were so dear to Godwe also venerate all that belonged to them, and particularly their bodies, which were once the temples of the Holy Spirit, and which are some day to be conformed to the glorious body of Jesus Christ.

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Thomas, " God fittingly does honour to such relics by performing miracles in their presence [in earum praesentia].

Thomas speaks of miracles worked "in their presence".

Relic 12

But it is quite unnecessary to attach to the words per quae the idea of physical causality. We have no reason to suppose that the council meant more than that the relics of the saints were the occasion of God's working miracles.

When we read in the Acts of the Apostlesxix, 11, 12, "And God wrought by the hand of Paul more than common miracles.

So that even there were brought from his body to the sick, handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out from them" there can be no inexactitude in saying that these also were the things by which per quae God wrought the cure.

There is nothing, therefore, in Catholic teaching to justify the statement that the Church encourages belief in a magical virtue, or physical curative efficacy residing in the relic itself.

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It may be admitted that St. Cyril of Jerusalem A.

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Cyril, after referring to the miracle wrought by the body of Eliseus, declares that the restoration to life of the corpse with which it was in contact took place: And he adds, "Let us not be foolishly incredulous as though the thing had not happened, for if handkerchiefs and aprons which are from without, touching the body of the diseased, have raised up the sick, how much more should the body itself of the Prophet raise the dead?

But this seems rather to belong to the personal view or manner of speech of St. He regards the chrism after its consecration "as no longer simple ointment but the gift of Christ and by the presence of His Godhead it causes in us the Holy Ghost" Cat.

Be this as it may, it is certain that the Churchwith regard to the veneration of relics has defined nothing, more than what was stated above.

Neither has the Church ever pronounced that any particular relic, not even that commonly venerated as the wood of the Cross, as authentic; but she approves of honour being paid to those relics which with reasonable probability are believed to be genuine and which are invested with due ecclesiastical sanctions.

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Early history Few points of faith can be more satisfactorily traced back to the earliest ages of Christianity than the veneration of relics.

The classical instance is to be found in the letter written by the inhabitants of Smyrnaaboutdescribing the death of St. After he had been burnt at the stake, we are told that his faithful disciples wished to carry off his remains, but the Jews urged the Roman officer to refuse his consent for fear that the Christians "would only abandon the Crucified One and begin to worship this man".The Humble community has contributed over $ million to charity since , making an amazing difference to causes all over the world.

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