The Unlikely Love of Relics
While it may seem strange that the Christians have traditionally treasured relics, this perspective was rooted in a different way of seeing the world. In the minds of the early Christians, the bodies of the saints were transformed into “temples of the Holy Spirit.” (1 Corinthians 6:19) This transformation did not end when a saint entered eternal life, as the bodies of the saints were never viewed as “dead matter.” Instead, these bodies have been long thought of as “asleep,” awaiting the Resurrection.
For centuries, Christianity has contained both literal and figurative dimensions. It has been previously mentioned that Tertullian wrote, “the blood of the martyrs is the seed of the church.” There are multiple ways to understand this. By laying down their lives for God, the early martyrs expressed their faith in a way that was so eloquent, courageous, and compelling that they could not help but plant seeds through this act. Those who saw Christians die this way often experienced a change of heart as a result.
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St. Augustine once said of the bodies of saints, “The bodies of saints will therefore rise again free from every defect, from every deformity, as well as from every corruption, encumbrance, or hindrance. In this respect, their freedom of action will be as complete as their happiness.”
Historically, churches were built on the sites of holy relics, and relics have been contained in the altars of churches. When an Orthodox church is consecrated, relics from the body or clothing of a saint or a holy object she used are sealed into the altar as a way of sanctifying the space, and assuring the faithful of the continued presence of the holy ones. When possible, relics from the saint for which the church was named will be included, thus providing a concrete link to that person.
