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The veneration of the relics of the saints reflects a belief that the saints in heaven intercede for those on earth. A number of cures and miracles have been attributed to relics, not because of their own power, but because of the holiness of the saint they represent.
Many tales of miracles and other marvels were attributed to relics beginning in the early centuries of the church. These became popular during the Middle Ages.
These tales were collected in books of hagiography such as the Golden Legend or the works of Caesarius of Heisterbach. These miracle tales made relics much sought-after during the Middle Ages.
By the late Middle Ages the collecting of, and dealing in, relics had reached enormous proportions, and had spread from the church to royalty, and then to the nobility and merchant classes.
The Council of Trent of enjoined bishops to instruct their flocks that "the holy bodies of holy martyrs The council further insisted that "in the invocation of saints, the veneration of relics and the sacred use of images, every superstition shall be removed and all filthy lucre abolished.
The cult of Martin of Tours was very popular in Merovingian Gaul, and centered at a great church built just outside the walls of Tours.
When Saint Martin died November 8, , at a village halfway between Tours and Poitiers , the inhabitants of these cities were well ready to fight for his body, which the people of Tours managed to secure by stealth.
Tours became the chief point of Christian pilgrimage in Gaul, a place of resort for the healing of the sick. Later, as bishop of Tours, Gregory wrote extensively about miracles attributed to the intercession of St Martin.
In a practical way the second word [virtus] These points of contact and yielding are the miracles we continually hear of".
Rome became a major destination for Christian pilgrims as it was easier to access for European pilgrims than the Holy Land.
Constantine erected great basilicas over the tombs of Saints Peter and Paul. A distinction of these sites was the presence of holy relics.
Over the course of the Middle Ages, other religious structures acquired relics and became destinations for pilgrimage. In the eleventh and twelfth centuries, substantial numbers of pilgrims flocked to Santiago de Compostela in Spain, in which the supposed relics of the apostle James, son of Zebedee , discovered c.
By venerating relics through visitation, gifts, and providing services, medieval Christians believed that they would acquire the protection and intercession of the sanctified dead.
Instead of having to travel to be near to a venerated saint , relics of the saint could be venerated locally.
Relics are often kept on a circular decorated theca, made of gold, silver, or other metal. Believers would make pilgrimages to places believed to have been sanctified by the physical presence of Christ or prominent saints, such as the site of the Holy Sepulchre in Jerusalem.
As holy relics attracted pilgrims and these religious tourists needed to be housed, fed, and provided with souvenirs, relics became a source of income not only for the destinations that held them, but for the abbeys, churches, and towns en route.
Relics were prized as they were portable. They could add value to an established site or confer significance on a new location. On occasion guards had to watch over mortally ill holy men and women to prevent the unauthorized dismemberment of their corpses as soon as they died.
Relics were used to cure the sick, to seek intercession for relief from famine or plague, to take solemn oaths, and to pressure warring factions to make peace in the presence of the sacred.
Courts held relics since Merovingian times. Angilbert acquired for Charlemagne one of the most impressive collections in Christendom. Relics entered into commerce along the same trade routes followed by other portable commodities.
Matthew Brown likens a ninth-century Italian deacon named Deusdona, with access to the Roman catacombs, as crossing the Alps to visit monastic fairs of northern Europe much like a contemporary art dealer.
Canterbury was a popular destination for English pilgrims, who traveled to witness the miracle-working relics of Thomas Becket, the sainted archbishop of Canterbury who was assassinated by knights of King Henry II in Many churches were built along pilgrimage routes.
A number in Europe were either founded or rebuilt specifically to enshrine relics, such as San Marco in Venice and to welcome and awe the large crowds of pilgrims who came to seek their help.
Romanesque buildings developed passageways behind the altar to allow for the creation of several smaller chapels designed to house relics.
From the exterior, this collection of small rooms is seen as a cluster of delicate, curved roofs at one end of the church, a distinctive feature of many Romanesque churches.
Gothic churches featured lofty, recessed porches which provided space for statuary and the display of relics. Historian and philosopher of art Hans Belting observed that in medieval painting, images explained the relic and served as a testament to its authenticity.
In Likeness and Presence , Belting argued that the cult of relics helped to stimulate the rise of painting in medieval Europe.
Reliquaries are containers used to protect and display relics. While frequently taking the form of caskets, they have many other forms including simulations of the relic encased within e.
Since the relics themselves were considered valuable, they were enshrined in containers crafted of or covered with gold, silver, gems, and enamel.
In the absence of real ways of assessing authenticity, relic-collectors became prey to the unscrupulous, and some extremely high prices were paid.
Forgeries proliferated from the very beginning. Augustine already denounced impostors who wandered around disguised as monks, making a profit from the sale of spurious relics.
Pieces of the True Cross were one of the most highly sought after of such relics; many churches claimed to possess a piece of it, so many that John Calvin famously remarked that there were enough pieces of the True Cross to build a ship from.
Due to the existence of some counterfeit relics, the Church began to regulate the use of relics. Canon Law required the authentication of relics if they were to be publicly venerated.
They had to be sealed in a reliquary and accompanied by a certificate of authentication, signed and sealed by someone in the Congregation for Saints ,  or by the local Bishop where the saint lived.
Without such authentication, relics are not to be used for public veneration. The documents and reliquaries of authenticated relics are usually affixed with a wax seal.
In Catholic theology, sacred relics must not be worshipped, because only God is worshipped and adored.
Instead, the veneration given to them was " dulia ". Saint Jerome declared, "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.
The sale or disposal by other means of relics without the permission of the Apostolic See is nowadays strictly forbidden by canon of the Code of Canon Law.
Main Altar of St. Demetrius in the cathedral of Thessalonika , Greece. The importance of relics in the Byzantine world can be seen from the veneration given to the pieces of the True Cross.
Many great works of Byzantine enamel are staurothekes, or relics containing fragments of the True Cross. Other significant relics included the girdle worn by the Virgin , and pieces of the body or clothing of saints.
Such relics called contact relics , or secondary relics were, however, scarce and did not provide most believers with ready access to proximity to the holy.
The growth in the production and popularity of reproducible contact relics in the fifth and sixth centuries testifies to the need felt for more widespread access to the divine.
These contact relics usually involved the placing of readily available objects, such as pieces of cloth, clay tablets, or water then bottled for believers, in contact with a relic.
Alternatively, such objects could be dipped into water which had been in contact with the relic such as the bone of a saint.
These relics, a firmly embedded part of veneration by this period, increased the availability of access to the divine but were not infinitely reproducible an original relic was required , and still usually required believers to undertake pilgrimage or have contact with somebody who had.
The earliest recorded removal, or translation of saintly remains was that of Saint Babylas at Antioch in , but, partly perhaps because Constantinople lacked the many saintly graves of Rome, they soon became common in the Eastern Empire, though still prohibited in the West.
The Eastern capital was therefore able to acquire the remains of Saints Timothy , Andrew and Luke , and the division of bodies also began, the 5th century theologian Theodoretus declaring that "Grace remains entire with every part".
The veneration of relics continues to be of importance in the Eastern Orthodox Church. As a natural outgrowth of the concept in Orthodox theology of theosis , the physical bodies of the saints are considered to be transformed by divine grace — indeed, all Orthodox Christians are considered to be sanctified by living the mystical life of the Church, and especially by receiving the Sacred Mysteries Sacraments.
In the Orthodox service books , the remains of the departed faithful are referred to as "relics", and are treated with honour and respect.
For this reason, the bodies of Orthodox Christians are not traditionally embalmed. The veneration of the relics of the saints is of great importance in Orthodoxy, and very often churches will display the relics of saints prominently.
In a number of monasteries , particularly those on the Holy Mountain Mount Athos in Greece , all of the relics the monastery possesses are displayed and venerated each evening at Compline.
Thus Orthodox teaching warns the faithful against idolatry and at the same time remains true to scriptural teaching vis. The examination of the relics is an important step in the glorification canonization of new saints.
Sometimes, one of the signs of sanctification is the condition of the relics of the saint. Some saints will be incorrupt , meaning that their remains do not decay under conditions when they normally would natural mummification is not the same as incorruption [ clarification needed ].
Sometimes even when the flesh does decay the bones themselves will manifest signs of sanctity. They may be honey colored or give off a sweet aroma.
Some relics will exude myrrh. The absence of such manifestations is not necessarily a sign that the person is not a Saint. Relics play a major role in the consecration of a church.
The consecrating bishop will place the relics on a diskos paten in a church near the church that is to be consecrated, they will then be taken in a cross procession to the new church, carried three times around the new structure and then placed in the Holy Table altar as part of the consecration service.
The relics of saints traditionally, always those of a martyr are also sewn into the antimension which is given to a priest by his bishop as a means of bestowing faculties upon him i.
The antimens is kept on the High Place of the Holy Table altar , and it is forbidden to celebrate the Divine Liturgy Eucharist without it. Occasionally, in cases of fixed altars, the relics are built in the altar table itself and sealed with a special mixture called wax-mastic.
The necessity of provide relics for antimensions in new churches often necessitates continuous division of relics.
An account of this process can be found in a treatise of a pre-revolutionary Russian church historian Nikolay Romansky ru. While Orthodoxy does not make use of the strict classification system of the Roman Catholic Church, it too recognizes and venerates relics which may pertain to Jesus Christ or a saint, such as a relic of the True Cross , the Chains of Saint Peter feast day , 16 January , the grapevine cross of Saint Nino of Georgia, etc.
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