Mondays are for Church History
11/18/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§87. Worship of Relics. Dogma of the Resurrection. Miracles of Relics." (pp. 2191-2200).
Veneration of saints eventually was extended not only to their memory, but also to earthly mementos in the form of portions of their bodies or artifacts associated with them (Schaff 2014, p. 2192). After Ambrose's time, the cross of Christ, its nails, and other items received special reverence. While Schaff acknowledges the roots of such veneration came from reasonable reverence and love, the outgrowth became superstition and idolatry.
Counter to the views of paganism, the Christian understanding of the body is favorable. It is included in Christ's redemption and is not something to be escaped (Schaff 2014, p. 2193). Though most Christian practice did not involve extensive embalming, it also avoided cremation. Rather, Christians adopted the Jewish custom of a respectful burial, to await the hope of resurrection. Because martyrs and respective saints left remains, some people would expect those remains to have a special spiritual power (Schaff 2014, p. 2194). Beginning in the second century with Ignatius and Polycarp, mortal remains were taken to be a treasure (Schaff 2014, p. 2195). By the middle of the fourth century, these remains and artifacts can be seen to be treated in a superstitious manner (Schaff 2014, p. 2195). The veneration came to be expressed in processions, use of relics in amulets, and a multiplication of alleged pieces of artifacts. As an example, Schaff references "countless splinters of the pretended cross of Christ from Jerusalem, while the cross itself is said to have remained, by a continued miracle, undiminished" (Schaff 2014, p. 2196). Though worship of relics was condemned by numerous bishops and councils, the practice grew. Schaff references a number of period statements on the use of relics (Schaff 2014, pp. 2196ff).
"§88. Observations on the Miracles of the Nicene Age." (pp. 2200-2204).
Scahff observes that some of the witnesses to miracles associated with relics are highly credible, including bishops such as Augustine and Ambrose (Schaff 2014, p. 2201). However, he urges caution in accepting or rejecting their testimony wholesale. A belief in the God described in the Bible is also a belief that God can do miracles (Schaff 2014, p. 2202). However, Schaff does observe that the later miracles described do not bear the same moral tone as those in the Bible. They tend to urge asceticism rather than the Christian life in general. They become more numerous as paganism dies, though one would expect the opposite (Schaff 2014, p. 2203). Schaff further considers the church fathers to be predisposed to believe and even take advantage of miracle stories, and the stories themselves did have some level of doubt and internal contradiction. While Schaff does not reject the possibility of miracles occurring, he advises caution and discernment (Schaff 2014, p. 2204).
"§89. Processions and Pilgrimages." (pp. 2204-2208).
In the growing freedom of the Christianity of the fourth century, public demonstrations such as gatherings for thanksgiving or processions became common. Schaff notes that a procession would have a customary order of participants and would include spoken or sung "prayers, psalms, and litanies" (Schaff 2014, p. 2206).
Pilgrimages, or visits of the faithful to important locations, also grew in popularity (Schaff 2014, p. 2206). These may be found in a variety of religious customs, including Christianity. Many Christian pilgrims would also seek out relics as they visited celebrated locations. Though Christian leaders would normally endorse pilgrimages, they also taught that God is present to his people equally everywhere in the world (Schaff 2014, p. 2207).
11/18/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§87. Worship of Relics. Dogma of the Resurrection. Miracles of Relics." (pp. 2191-2200).
Veneration of saints eventually was extended not only to their memory, but also to earthly mementos in the form of portions of their bodies or artifacts associated with them (Schaff 2014, p. 2192). After Ambrose's time, the cross of Christ, its nails, and other items received special reverence. While Schaff acknowledges the roots of such veneration came from reasonable reverence and love, the outgrowth became superstition and idolatry.
Counter to the views of paganism, the Christian understanding of the body is favorable. It is included in Christ's redemption and is not something to be escaped (Schaff 2014, p. 2193). Though most Christian practice did not involve extensive embalming, it also avoided cremation. Rather, Christians adopted the Jewish custom of a respectful burial, to await the hope of resurrection. Because martyrs and respective saints left remains, some people would expect those remains to have a special spiritual power (Schaff 2014, p. 2194). Beginning in the second century with Ignatius and Polycarp, mortal remains were taken to be a treasure (Schaff 2014, p. 2195). By the middle of the fourth century, these remains and artifacts can be seen to be treated in a superstitious manner (Schaff 2014, p. 2195). The veneration came to be expressed in processions, use of relics in amulets, and a multiplication of alleged pieces of artifacts. As an example, Schaff references "countless splinters of the pretended cross of Christ from Jerusalem, while the cross itself is said to have remained, by a continued miracle, undiminished" (Schaff 2014, p. 2196). Though worship of relics was condemned by numerous bishops and councils, the practice grew. Schaff references a number of period statements on the use of relics (Schaff 2014, pp. 2196ff).
"§88. Observations on the Miracles of the Nicene Age." (pp. 2200-2204).
Scahff observes that some of the witnesses to miracles associated with relics are highly credible, including bishops such as Augustine and Ambrose (Schaff 2014, p. 2201). However, he urges caution in accepting or rejecting their testimony wholesale. A belief in the God described in the Bible is also a belief that God can do miracles (Schaff 2014, p. 2202). However, Schaff does observe that the later miracles described do not bear the same moral tone as those in the Bible. They tend to urge asceticism rather than the Christian life in general. They become more numerous as paganism dies, though one would expect the opposite (Schaff 2014, p. 2203). Schaff further considers the church fathers to be predisposed to believe and even take advantage of miracle stories, and the stories themselves did have some level of doubt and internal contradiction. While Schaff does not reject the possibility of miracles occurring, he advises caution and discernment (Schaff 2014, p. 2204).
"§89. Processions and Pilgrimages." (pp. 2204-2208).
In the growing freedom of the Christianity of the fourth century, public demonstrations such as gatherings for thanksgiving or processions became common. Schaff notes that a procession would have a customary order of participants and would include spoken or sung "prayers, psalms, and litanies" (Schaff 2014, p. 2206).
Pilgrimages, or visits of the faithful to important locations, also grew in popularity (Schaff 2014, p. 2206). These may be found in a variety of religious customs, including Christianity. Many Christian pilgrims would also seek out relics as they visited celebrated locations. Though Christian leaders would normally endorse pilgrimages, they also taught that God is present to his people equally everywhere in the world (Schaff 2014, p. 2207).
RSS Feed