Relic 226651 222186289 2008-06-27T23:55:02Z 70.245.67.225 /* External links */ {{otheruses}} [[Image:Relics of Saint Demetrius.jpg|thumb|250px|Relics of [[St. Demetrius]], in the cathedral of [[Thessalonika]], Greece.]] A '''relic''' is an object or a personal item of [[Religion|religious]] significance, carefully preserved with an air of [[veneration]] as a tangible memorial. Relics are an important aspect of [[Buddhism]], [[Christianity]], [[Hinduism]], [[shamanism]], and many other religions.{{Fact|date=March 2008}} The word '''relic''' comes from the [[Latin]] ''reliquiae'' ('remains'). A [[reliquary]] is a [[shrine]] that houses one or more relics. ==Christian relics== [[Image:Reliquias.JPG|thumb|right|200px|Some Christian relics are two thousand years old.]] [[Image:Reliekschrijnbinnen.jpg|thumb|200px|A view inside the shrine of [[Saint Boniface|Saint Boniface of Dokkum]] in the [[hermit|hermit-church]] of [[Warfhuizen]]. The bone fragment in the middle is from Saint Boniface himself, the little folded papers on the left and right contain bone fragments of Saint [[Benedict of Nursia]] and [[Bernard of Clairvaux]].]] ===History of Christian relics=== One of the earliest sources that show the efficacy of relics is found in {{bibleverse|2|Kings|13:20-21|KJV}}: <blockquote> <sup>20</sup> Elisha died and was buried. Now Moabite raiders used to enter the country every spring. <sup>21</sup> Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man's body into Elisha's tomb. When the body touched Elisha's bones, the man came to life and stood up on his feet. ''([[New International Version|NIV]])''</blockquote> These verses are cited to claim that the Holy Spirit's indwelling also affects the physical body, that God can do miracles through the bodies of His servants, or both. Also cited is the veneration of Polycarp's relics recorded in the ''[[Martyrdom of Polycarp]]'' (written 150&ndash;160 AD). With regard to relics that are objects, an often cited passage is [[Acts of the Apostles|Acts]] 19:11&ndash;12, which says that Paul's handkerchiefs were imbued by God with healing power. Many tales of [[miracle]]s and other marvels were attributed to relics beginning in the early centuries of the church; many of these became especially popular during the Middle Ages. These tales are collected in books of [[hagiography]] such as the ''[[Golden Legend]]'' or the works of [[Caesar of Heisterbach]]. These miracle tales made relics much sought after during the Middle Ages. There are also many [[relics attributed to Jesus]], perhaps most famously the [[Shroud of Turin]], which is the burial [[shroud]] of [[Jesus Christ]]. Pieces of the [[True Cross]] were one of the most highly sought after 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<ref>Calvin, ''Traité Des Reliques''</ref>, although a study in 1870<ref>de Fleury, ''Mémoire sur les instruments de la Passion''</ref> found that put together the claimed relics weighed less than 1.7kg (0.04m³). ====Romano-Christian demons and the "virtue" of relics==== [[Image:10.2006 Brazos relicario.jpg|left|thumb|200px|A reliquary in the church of San Pedro, [[Ayerbe]], [[Spain]]]] In his introduction to [[Gregory of Tours]], [[Ernest Brehaut]] analyzed the Romano-Christian concepts that gave relics such a powerful draw (see link). He distinguished Gregory's constant usage of ''"sanctus"'' and ''"virtus"'', the first with its familiar meaning of "sacred" or "holy", and the second <blockquote> "the mystic potency emanating from the person or thing that is sacred. These words have in themselves no ethical meaning and no humane implications whatever. They are the keywords of a religious technique and their content is wholly supernatural. In a practical way the second word [virtus] is the more important. It describes the uncanny, mysterious power emanating from the supernatural and affecting the natural. The manifestation of this power may be thought of as a contact between the natural and the supernatural in which the former, being an inferior reality, of course yielded. These points of contact and yielding are the miracles we continually hear of. The quality of sacredness and the mystic potency belong to spirits, in varying degrees to the faithful, and to inanimate objects. They are possessed by spirits, acquired by the faithful, and transmitted to objects." </blockquote> Opposed to this holy "virtue" was also a false mystic potency that emanated from inhabiting [[Daemon (mythology)|daemons]] who were conceived of as alien and hostile. Truly holy ''virtus'' would defeat it, but it could affect natural phenomena and effect its own kinds of miracles, deceitful and malignant ones. This "virtue" Gregory of Tours and other Christian writers associated with the devil, demons, soothsayers, magicians, pagans and pagan gods, and heretics. False ''virtus'' inhabited images of the pagan gods, the "idols" of our museums and archaeology, and destroying it accounts for some of the righteous rage with which mobs of Christians toppled sculptures, and smashed classical bas-reliefs (particularly the faces), as our museums attest. [[Image:Strdubmainaltar.jpg|thumbnail|left|200px|The Main Altar of [[St. Raphael's Cathedral (Dubuque)|St. Raphael's Cathedral]], [[Dubuque, Iowa]], containing the remains of [[Saint Cessianus]] - an eight year old boy [[martyr]]ed during the persecutions of Emperor [[Diocletian]].]] The transmissibility of this potency, this ''virtus,'' is still reflected in the Roman Catholic classifications of relics in degrees, as mentioned above. By transmission, the "virtus" might be transmitted to the city. When St [[Martin of Tours|Martin]] died, [[November 8]], [[397]], 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. The story of the purloining of St. [[Saint Nicholas|Nicholas of Myra]] is another example. The [[Image of Edessa]] was reputed to render that city impregnable. *[http://charlemagne.celtic-twilight.com/gregory_of_tours/pagexix.htm Ernest Brehaut, in his introduction to Gregory of Tours, analyzes the 6th-century meanings of ''sanctus'' and ''virtus'' ] ===Roman Catholic classification and prohibitions=== [[Image:StPetersChains20020315.jpg|thumb|The [[Chains of Saint Peter]], preserved in [[San Pietro in Vincoli]], [[Rome]], a second-class relic.]] 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" (Ad Riparium, i, P.L., XXII, 907). ; '''First-Class Relics''' : Items directly associated with the events of Christ's life (manger, cross, etc.), or the physical remains of a saint (a bone, a hair, a limb, etc.). Traditionally, a martyr's relics are often more prized than the relics of other saints. Also, some saints' relics are known for their extraordinary incorruptibility and so would have high regard. It is important to note that parts of the saint that were significant to that saint's life are more prized relics. For instance, King St. Stephen of Hungary's right forearm is especially important because of his status as a ruler. A famous theologian's head may be his most important relic. (The head of St. Thomas Aquinas was removed by the monks at the Cistercian abbey at Fossanova where he died). Logically, if a saint did a lot of travelling then the bones of his feet may be prized. Current Catholic teaching prohibits relics to be divided up into small, unrecognizable parts if they are to be used in liturgy (i.e, as in an altar; see the rubrics listed in [[Rite Of Dedication of a Church and an Altar]]). ; '''Second-Class Relics''' : An item that the saint wore (a sock, a shirt, a glove, etc.) Also included is an item that the saint owned or frequently used, for example, a crucifix, book etc. Again, an item more important in the saint's life is thus a more important relic. ; '''Third-Class Relics''' : Any object that is touched to a first class relic.<ref>The Catholic Source Book ''A Comprehensive Collection of Information about the Cahtolic Church ISBN: 015950630''Italic text''''</ref> The sale of relics is strictly forbidden by the Church. The Code of [[Canon Law]] states:<ref>[http://www.vatican.va/archive/ENG1104/__P4D.HTM The ''Code of Canon Law'']</ref> §1190 §1 - "It is absolutely forbidden to sell sacred relics." §1190 §2 - "Relics of great significance and other relics honored with great reverence by the people cannot be alienated validly in any manner or transferred permanently without the permission of the Apostolic See." ==Importance of Relics in Medieval Christianity== Since the beginning of [[Christianity]], individuals have seen relics as a way to come closer to a person who was deemed divine and thus form a closer bond with God. Since Christians during the [[Middle Ages]] often took [[pilgrimage]]s to [[shrine]]s of [[saint|holy people]], relics became a large business. The pilgrims saw the purchasing of a relic as a means to bring the shrine back with him or her upon returning home in a small way, since during the Middle Ages the concept of physical proximity to the “holy” (tombs of saints or their personal objects) was considered extremely important. Instead of having to travel hundreds of miles to become near to a venerated [[saint]], one could venerate the relics of the saint within his or her own home. ==Pre-Christian relics== At Athens the supposed remains of [[Oedipus]] and [[Theseus]] enjoyed an honor that is very difficult to distinguish from a religious cult, while [[Plutarch]] gives accounts of the translation of the bodies of [[Demetrius]] (''Demetrius'' iii) and [[Phocion]] (''Phocion'' xxxvii) which in many details anticipate Christian practice. The bones or ashes of [[Aesculapius]] at [[Epidaurus]], and of [[Perdiccas I]] at Macedon were treated with the deepest veneration, as were those of the Persian [[Zoroaster]], according to the ''[[Chronicon Paschale]]'' (Dindorf, p. 67). However; there is no tradition in [[Zoroastrianism]] or its scriptures to support this postulation. ==Cultural relics== Relic is also the term for something that has survived the passage of time, especially an object or custom whose original culture has disappeared, but also an object cherished for historical or memorial value (such as a keepsake or heirloom). ==References== {{reflist}} {{wiktionary|relic}} == Bibliography == * ''Relics'', by [[Joan Carroll Cruz]], [[OCDS]], Our Sunday Visitor, Inc, 1984. ISBN 0-87973-701-8 *''Reliques et sainteté dans l'espace médiéval'' [http://perso.orange.fr/pecia/Revue%208-11%20bis.htm] *Brown, Peter; Cult of the Saints: Its Rise and Function in Latin Christianity; University of Chicago Press; 1982 *Vauchez, Andre; Sainthood in the Later Middle Ages; Cambridge University Press; 1997 == Relics in fiction == *''The Relic'' by Eca De Queiros, Dedalus Ltd, UK 1994. ISBN 0-94662-694-4 *''The Translation of Father Torturo'' by Brendan Connell, Prime Books, 2005. ISBN 0-80950-043-4 ==See also== * [[Amulet]] * [[Shrine of the Three Kings at Cologne Cathedral]] * [[Pilgrim]] * [[Pilgrimage]] * [[Relics attributed to Jesus]] * [[Translation (relics)]] * [[Veneration of the dead]] ==External links== *[http://www.newadvent.org/cathen/12734a.htm Relics] article from the [[Catholic Encyclopedia]] *[http://cartusian.tripod.com/id123.html Holy Relics] *[http://www.catholic.com/library/Relics.asp Relics] *[http://www.shrinesf.org/relics.htm Franciscan Relics]- National Shrine of St Francis of Assisi *[http://catholiceducation.org/articles/religion/re0646.html Keeping Relics in Perspective] *[http://www.cts.org.au/2000/aplaceforrelics.htm A Place for Relics] *[http://www.newadvent.org/summa/402506.htm The veneration of the relics of saints] - from the [[Summa Theologiae]] * Book:''Reliques et sainteté dans l'espace médiéval'' [http://perso.orange.fr/pecia/Revue%208-11%20bis.htm] * [http://www.artshub.com.au/au/?vmStr=9698F71DDEE495CD572CF59F0950E64D ''Cultural 'saints'?''] Friday March 03, 2006, Arts Hub * [http://www.columbia.edu/cu/arthistory/pdf/dept_klein_sacred_relics.pdf Sacred Relics and Imperial Ceremonies at the Great Palace of Constantinople] [[Category:Relics| ]] [[Category:Sainthood]] [[cs:Relikvie]] [[da:Relikvie]] [[de:Reliquie]] [[es:Reliquia]] [[fr:Relique]] [[it:Reliquia]] [[nl:Relikwie]] [[ja:聖遺物]] [[no:Relikvie]] [[pl:Relikwie]] [[pt:Relíquia]] [[ru:Мощи]] [[sr:Мошти]] [[sk:Relikvia]] [[sl:Relikvije]] [[fi:Pyhäinjäännös]] [[sv:Relik]] [[uk:Нетлінні мощі]] [[th:วัตถุมงคลในคริสต์ศาสนา]] [[zh:文物]]