Veneration of Relics Needs Correct Theology

Friday, Jun. 11, 2021

I was rather concerned in reading in the recent issue of the Intermountain Catholic that an exposition of relics sponsored by the Companions of the Cross is scheduled to be held at the Cathedral of the Madeleine on Saturday, June 19.

The collection and veneration of relics is a venerable and long-standing feature of Catholic devotion, and is worthy of respect, but the enterprise has to be conducted with considerable caution. What follows are my concerns.

The more recent a relic is, the more likely it is to be genuine. Thus, the relics of St. Therese of Lisieux and Faustina Kowalska can claim authenticity because they are of relatively recent origin. However, relics that have their origin in the pre-Constantinian era (first through fourth centuries) are less likely to be authentic, principally because the Christians of the first 300 years had little concern  for objects associated with the past. Their primarily concern in those centuries was with the imminent return of Christ in glory. When this did not materialize and the Church became the religion of the Roman Empire, Christians began  to look back to the life, death and resurrection of Christ. This led to a widespread search for objects of various sorts associated with Jesus, Mary and the apostles. 

The classic example was St. Helena’s discovery of what was widely thought to be the actual cross on which Jesus was crucified. Thus, one can find around the world today relics of the cross brought to Rome by Helena, Constantine’s mother, including the relic in the Cathedral of the Madeleine. (I always made it clear, when I was rector of the cathedral, that the cathedral’s relic is not likely a piece of the cross on which Jesus died, but more likely a piece of the cross brought to Rome by St. Helena in the fourth century. Because of its venerable character, it is worthy of veneration. I never found this explanation to be disturbing to pilgrims to the cathedral).

A similar approach may be taken to the cathedral’s relic of St. Mary Magdalen. This relic is something taken from the reputed tomb of Mary in southern France. It may not have historical veracity, but it does bring to life the figure of Magdalen, and due to its ancient character and the prayers of thousands of pilgrims, it is worthy of veneration.

Furthermore, I am concerned about the theology and catechesis surrounding relics ancient and modern. Can it really be thought (as it often is) that Christ’s presence, grace and impetus to conversion are more dramatically present in relics than in the Real Presence in the Eucharist, in the sacraments, and in the Scriptures? Surely not. These latter are the principal modes of divine and saintly presence, conversion, healing and the sense of the nearness and presence of God and his son, Jesus Christ.

Finally, there is the ecumenical aspect of all this. The collection and promotion of relics, often associated with the collection of money, was a major factor in the Protestant Reformation. Today, even without a monetary aspect, the excessive promotion of relics is a source of scandal among Protestants. Catholics leave themselves open to ridicule and the charge of magical thinking.

My bottom line here is: respectful caution.