Whether Any Kind of Worship Is Due to the Relics of the Saints?
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.
Obj. 2: Further, it seems absurd to venerate what is insensible. But
the relics of the saints are insensible. Therefore it is absurd to
venerate them.
Obj. 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 Obj. 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 Obj. 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 Obj. 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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