In his section on the adoration of Christ in His human nature and its implications, St. Thomas treats in his Summa Theologica the following question: “Whether any kind of worship is due to the relics of the saints?” The objections, his response, and his reply to the objections are worth posting in full, and are sufficiently clear that they need no explanation:
Objection 1. It would seem that the relics of the saints are not to be worshiped at all. For we should avoid doing what may be the occasion of error. But to worship the relics of the dead seems to savor of the error of the Gentiles, who gave honor to dead men. Therefore the relics of the saints are not to be honored.
Objection 2. Further, it seems absurd to venerate what is insensible [i.e. unable to sense]. But the relics of the saints are insensible. Therefore it is absurd to venerate them.
Objection 3. Further, a dead body is not of the same species as a living body: consequently it does not seem to be identical with it. Therefore, after a saint’s death, it seems that his body should not be worshiped.
On the contrary, It is written (De Eccles. Dogm. xl): “We believe that the bodies of the saints, above all the relics of the blessed martyrs, as being the members of Christ, should be worshiped in all sincerity”: and further on: “If anyone holds a contrary opinion, he is not accounted a Christian, but a follower of Eunomius and Vigilantius.”
I answer that, As Augustine says (De Civ. Dei i, 13): “If a father’s coat or ring, or anything else of that kind, is so much more cherished by his children, as love for one’s parents is greater, in no way are the bodies themselves to be despised, which are much more intimately and closely united to us than any garment; for they belong to man’s very nature.” It is clear from this that he who has a certain affection for anyone, venerates whatever of his is left after his death, not only his body and the parts thereof, but even external things, such as his clothes, and such like. Now it is manifest that we should show honor to the saints of God, as being members of Christ, the children and friends of God, and our intercessors. Wherefore in memory of them we ought to honor any relics of theirs in a fitting manner: principally their bodies, which were temples, and organs of the Holy Ghost dwelling and operating in them, and are destined to be likened to the body of Christ by the glory of the Resurrection. Hence God Himself fittingly honors such relics by working miracles at their presence.
Reply to Objection 1. This was the argument of Vigilantius, whose words are quoted by Jerome in the book he wrote against him (ch. ii) as follows: “We see something like a pagan rite introduced under pretext of religion; they worship with kisses I know not what tiny heap of dust in a mean vase surrounded with precious linen.” To him Jerome replies (Ep. ad Ripar. cix): “We do not adore, I will not say the relics of the martyrs, but either the sun or the moon or even the angels”–that is to say, with the worship of “latria.” “But we honor the martyrs’ relics, so that thereby we give honor to Him Whose martyrs [The original meaning of the word 'martyr,' i.e. the Greek martys is 'a witness'] they are: we honor the servants, that the honor shown to them may reflect on their Master.” Consequently, by honoring the martyrs’ relics we do not fall into the error of the Gentiles, who gave the worship of “latria” to dead men.
Reply to Objection 2. We worship that insensible body, not for its own sake, but for the sake of the soul, which was once united thereto, and now enjoys God; and for God’s sake, whose ministers the saints were.
Reply to Objection 3. The dead body of a saint is not identical with that which the saint had during life, on account of the difference of form, viz. the soul: but it is the same by identity of matter, which is destined to be reunited to its form. (
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from an email--YOUCAT
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How important is so-called “popular piety”?
Popular piety, which is expressed in veneration for relics, processions, pilgrimages, and devotions, is an important way in which the faith becomes inculturated. It is good as long as it is in and of the Church, leads to Christ, and does not try to “earn” heaven by works, apart from God’s grace.
Is it permissible to venerate relics?
The veneration of relics is a natural human need, a way of showing respect and reverence to the persons who are venerated. Relics of saints are properly venerated when the faithful praise God’s work in people who have devoted themselves completely to God. (YOUCAT questions 274-275)
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https://www.ewtn.com/library/Liturgy/ZLITUR80.HTM Are their relics in the altars?
nswered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum Pontifical University.
Q: I would like to know the present teaching of the Church, with documentary evidence, on fixing relics of the saints at the altar of Holy Mass. — K.S., Nagapattinam, India
A: The General Instruction of the Roman Missal, No. 302, contains the following statement: "The practice of placing relics of Saints, even those not Martyrs, under the altar to be dedicated is fittingly retained. Care should be taken, however, to ensure the authenticity of such relics."
This statement summarizes the more detailed treatment of this question found in other documents such as the Roman Pontifical, Dedication of a Church and an Altar, and in the Ceremonial of Bishops.
No. 866 of this latter book indicates the basic norms for relics:
"The tradition in the Roman liturgy of placing relics of martyrs or other saints beneath the altar should be preserved, if possible. But the following should be noted:
"a. such relics should be of a size sufficient for them to be recognized as parts of human bodies; hence excessively small relics of one or more saints must not be placed beneath the altar;
"b. the greatest care must be taken to determine whether the relics in question are authentic; it is better for an altar to be dedicated without relics than to have relics of doubtful authenticity placed beneath it;
"c. a reliquary must not be placed upon the altar or set into the table of the altar; it must be placed beneath the table of the altar, as the design of the altar permits."
Other numbers such as 876-877 describe some details as to the vesture and form of the entrance processions and the contents of the copy of the record of the dedication to be placed in the reliquary.
Later, in No. 900, the Ceremonial describes the rite of depositing of the relics:
"If relics of the martyrs or other saints are to be placed beneath the altar, the bishop approaches the altar. A deacon or presbyter brings the relics to the bishop, who places them in a suitably prepared aperture. Meanwhile Psalm 15 (14), with the antiphon 'Saints of God' or 'The bodies of the saints,' or some other suitable song is sung.
"During the singing a stonemason closes the aperture, and the bishop returns to the chair (cathedra)." ZE05050323
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Follow-up: Relics in the Altar [05-17-2005]
Related to the question on relics upon the altar (May 3) a Pennsylvanian reader asks: "The document on Popular Piety states that the relics of the saints (I assume the blessed, too) are not to be exposed on the mensus of the altar. Does this mean that during Mass on the feast day one may not have the relic on the altar at all or is this more specific?"
The question refers to No. 244 of the Directory for Popular Piety.
It states: "The Church blesses sacred images because of their cultic significance. This is especially true of the images of the Saints which are destined for public veneration, when she prays that, guided by a particular Saint, 'we may progress in following the footsteps of Christ, so that the perfect man may be formed in us to the full measure of Christ.' The Church has published norms for the exposition of sacred images in churches and other sacred places which are to be diligently observed. No statue or image is to be exposed on the table of an altar. Neither are the relics of the Saints to be exposed on the table of an altar. It is for the local ordinary to ensure that inappropriate images or those leading to error or superstition, are not exposed for the veneration of the faithful."
This norm is taken from No. 10 of the introduction to the Roman Pontifical's "Order of Dedication of a Church and an Altar."
Although the document specifically refers to a long-term or permanent exposition I believe that its sense and its spirit would also exclude the exposition of a relic during a feast-day Mass. This would also be in conformity with the general norm that only that which is necessary for the Eucharistic celebration should be placed upon the altar during Mass.
This does not mean that the relic could not be exposed in some way during the celebration of a feast. For example, it could be placed on a column close to the ambo or some other prominent place. ZE05051727
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Yet, what is more, the grace of God so fills the souls of the saints that their very bodies become living temples of God, tabernacles of the Holy Spirit. This should come as no surprise, for it was in this body that the soul received grace, especially through the sacraments, ought this same body not to become the temple of the Holy Spirit through the grace bestowed upon the soul?
Consider the body of the Angel of the Schools: It was in that body that Thomas was baptized, confirmed and received communion. It was in that body that he won the angelic virtue of purity. In that body he prayed and fasted. In that body he was forgiven his sins. In that body he was consecrated as a priest of God. In that body he studied and labored. And in that body he was strengthened for the particular judgment with the sacrament of the sick. Ought not this body to participate in some measure in the grace bestowed upon this angelic soul through a body so angelic?
Yes, it must be so! Surely, the bodies of the saints which were so well subjected to the dictates of the soul must truly be temples of the Spirit who dwelt in their soul. The bodies of the great saints were themselves consecrated to God, dedicated to his service, and thus are rightly called temples of the Almighty.
It is for this very reason that the church venerates the remains of these bodies as holy relics.
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