A Treatise on Relics

by Jean Calvin

I could quote an infinite number of similar cases. I think that the exhibitors of these relics should at least have made some arrangement amongst themselves the better to conceal their barefaced impostures. Something of this sort was managed between the canons of Trêves and those of Liége about St Lambert's head. They compounded, for a sum of money, not to show publicly the head in their possession, in order to avoid the natural surprise of the public at the same relic being seen in two different towns situated so near to each other. But, as I have already remarked at the commencement of this treatise, the inventors of these frauds never imagined any one could be found bold enough to speak out and expose their deceptions.

It may be asked, how it came to pass that these manufacturers of relics, having collected and forged without any reason all that their imaginations could fancy in any way, could have omitted subjects pertaining to the Old Testament?

The only reply I can give to this query is, that they looked with contempt on those subjects, from which they did not anticipate any considerable gain.

Still they have not entirely despised them, for they pretend to have the bones of Abraham, Isaac, and Jacob, in the church of St Maria supra Minervam, at Rome. They also boast of possessing, at St John [pg 276] of the Lateran, the ark of alliance, with Aaron's rod, though the same rod is also at the Holy Chapel in Paris, whilst some pieces of it are preserved at Salvatierra. Moreover, at Bordeaux they maintain that St Martial's rod, which is exhibited in the church of St Severin, is no other than that of Aaron. It seems, indeed, that they would wish with this rod to perform another miracle; formerly it was turned into a serpent, whereas now they would convert it into three different rods! It is very likely that they may have other relics of objects mentioned in the Old Testament, but the few we have here alluded to show that they have treated them much in the same style as those belonging to Christian times.

I now beg to remind my readers of what I mentioned at the beginning of this work, that I have had no commissioners for visiting the numerous churches of the different countries enumerated by me, nor must my description be taken for a register or inventory of all that can be discovered respecting relics. I have mentioned about half-a-dozen towns in Germany, but three in Spain I think, about fifteen in Italy, and between thirty and forty in France, and even of these few examples I have not related all that I might concerning them. Now, let us only imagine what a mass might be raised out of all the relics which are to be seen in Christendom, if they were collected and arranged together in proper order. I speak, however, only of those countries which [pg 277] we know and frequent; for it is most important to observe that all the relics belonging to Christ and the apostles which are displayed in the west are also to be seen in Greece, Asia, and all other countries where Christian Churches are in existence. Now, what are we to say when the Eastern Christians assert their claims?

If we contradict them, alleging on our part that the body of such a saint was brought to Europe by merchants, that of another by monks, that of a third by a bishop, that a part of the crown of thorns was sent to a king of France by an emperor of Constantinople, and another part was carried off in time of war, and so on of every object of the kind, they would shake their heads, and laugh at us! How are such differences to be settled? In every doubtful case we can only judge by conjecture, and, in following this out, the adherents of the Eastern Churches are sure of success, because their claims are more probable than those of their opponents. It is indeed a difficult point for the defenders of relics to settle.

Finally, I beseech and exhort, in the name of God, all my readers to listen to the truth now clearly displayed before them, and to believe that, by God's especial providence, those who have endeavoured thus to lead mankind astray have been rendered so blind and careless as to neglect a proper concealment of their deceptions, but that, like Midianites having their eyes put out, they run one against another, for [pg 278] we all know that they quarrel amongst themselves, and mutually injure each other. Whoever is not wilfully prejudiced against all reason must certainly be convinced that the worship of relics, whether true or false, is an abominable idolatry; yet should not this even be the case with him, he must nevertheless perceive the evident imposture, and whatever may have been his former devotion to relics, he must lose all courage in kissing such objects, and become entirely disgusted with them.

I repeat what I said at the commencement of this treatise, that it would be most important to abolish from amongst us Christians this pagan superstition of canonising relics, either of Christ or of his saints, in order to make idols of them; for this is a defilement and an impurity which should never be suffered in the Church. We have already proved that it is so by arguments, and also from the evidence of Scripture. Let those who are not yet satisfied look to the practices of the ancient fathers, and conform to their examples. There are many holy patriarchs, many prophets, many holy kings, and other saints mentioned in the Old Testament. God ordained at that time the observance of more ceremonies than are needed now. Even funerals were performed then with more display than at present, in order to represent symbolically the glorious resurrection, especially as it had not then been so clearly revealed by the Word of God as it is to ourselves.

Do we ever read in that book that these saints were taken from their sepulchres as idols? Was Abraham, the father of the faithful, ever thus raised? Was Sarah ever removed from her grave? Were they not left in peace, with the remains of all other saints? But what is more conclusive, was not the body of Moses concealed by God's will, in such a manner that it never has been or can be discovered? Has not the devil contended concerning it with the angels, as St Jude says? Now, what was our Lord's reason for removing that body from the sight of men, and why should the devil desire to have it exhibited to them? It is generally admitted that God wished to put away from his people of Israel all temptation to commit idolatry, and that Satan desired its introduction amongst them.

It may be said, however, that the Israelites were inclined to superstition. I ask, how stands the case now with ourselves? Is there not, without comparison, more perversity in this respect amongst Christians than there ever was amongst the Jews of old?