The Collection of Relics Begin

When Ignatius did die the martyrs’ death — and only a few bones survived — these became the first of many “relics” that were collected and esteemed by the Church.

“For only the hard portions of [Ignatius’] holy remains were left, which were conveyed to Antioch and wrapped in linen, as an inestimable treasure left to the holy Church by the grace which was in the martyr.” (1)

On the topic of relics, Saint Jerome is quoted as saying,

“We do not worship, we do not adore, 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).

A curious defense, since it would appear that Jerome is making reference to Paul’s words:

“They exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator”

— Romans 1:25 AMP, emphasis mine

And what did Paul say was the result of such an exchange?

“They became futile and godless in their thinking [with vain imaginings, foolish reasoning, and stupid speculations] and their senseless minds were darkened. Claiming to be wise, they became fools [professing to be smart, they made simpletons of themselves]. And by them the glory and majesty and excellence of the immortal God were exchanged for and represented by images, resembling mortal man.”

— v. 21-23 AMP, emphasis mine

What we put before our eyes, often causes us to stumble (Ezekiel 14:3) — especially when we elevate the “created” as a method of worshiping the “Creator.” This is the stumbling block of religion: whatever you elevate in the place of God, becomes that which causes you to become “futile and godless” in your thinking.

Regardless of Jerome’s original intentions, over time, relics nevertheless became shrouded in a supernatural haze — considered luckier than a four-leaf cover — breeding religious superstitions and were even used in church services! The belief arose that God (on occasion) chose to work miracles through items associated with certain saints.

Different classes of relics evolved. The physical remains of a saint (and in particular those of a martyred saint), like a bone, a tooth, or a limb would be considered a “first-class” relic. A singular event involving Elisha’s bones was often cited as precedent for the belief that “God worked miracles through relics” (2 Kings 13:21).

A “second-class” relic would include something frequently used by or worn by a particular saint (like a shirt). A “third-class” relic could include an object that the saint had touched, like a piece of cloth. The burial sites of saints became sacred places. No, indeed, we are not worshipping the creature rather than the Creator.

In the absence of a thriving personal relationship with God, Christians substituted the worship of relics as a means to “feel” closer to the saints associated with them. Christians also craved the closer bond that they believed worship of relics created between themselves and God. This was especially true during medieval times, when Christians would frequently make pilgrimages to sacred sites. Thus the collection of relics became a big business — something we can still relate to today (would you like to take a trip to the Holy Land? You’ve never experienced a closeness with God, like you will when you walk the very streets Jesus walked). ‘Nuff said.

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Footnote References:

(1) Rod Bennett, Four Witnesses – The Early Church in Her Own Words (San Francisco, Ignatius Press, 2002), page 149 (org source: Martyrdom of Ignatius, chap. 6, in ANF 1:131).
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