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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. 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 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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