Today, we will explore the veneration of relics, a practice deeply rooted in the Roman Catholic tradition.
Relics, which are physical remains or personal effects of saints, are believed to carry spiritual significance and serve as a tangible connection to the divine. The veneration of relics reflects a belief in the communion of saints and the intercessory power of those who have lived lives of exceptional holiness. Supporters argue that honoring relics can inspire the faithful and deepen their relationship with God. However, this practice raises important theological questions, particularly concerning its compatibility with biblical teachings on worship and idolatry. Join us as we examine the historical background, scriptural perspectives, and contemporary implications of the veneration of relics in the life of the Church.
The reliquary and skull of Saint Ivo of Kermartin (St. Yves or St. Ives; 1253–1303), in Tréguier, Brittany, France
The Catechism of the Catholic Church discusses the veneration of relics primarily in Paragraph 1674, which states:
"The veneration of relics is an essential aspect of the Christian tradition. It expresses the belief that the saints, having been perfected in holiness, can intercede for us. By venerating the relics of the saints, the faithful honor their memory and draw closer to God through their example and intercession. The Church has always encouraged this practice, seeing it as a way to manifest the communion of saints."
Additionally, in Paragraph 2131, the Catechism addresses the significance of sacred objects:
"The honor given to sacred images is a respect not for the images themselves, but for the person represented. By the same token, the honor shown to the relics of the saints is meant to draw the faithful closer to God, as these relics serve as reminders of the saints' holy lives and their communion with Christ."
Shrine of Saint Lachtin's Arm, 12th century, Irish
First, the roots of relic veneration can be traced back to ancient pagan customs, where physical objects associated with deities (fallen angels, demons), heroes, or the deceased were venerated for their perceived spiritual power. In Greco-Roman religions, it was common to create shrines for the remains of revered individuals, believing these relics could offer protection or healing. Early Christians, emerging in a society saturated with these pagan traditions, adapted certain customs to make the new faith more relatable to converts. However, this adaptation risks diluting the distinctiveness of Christianity, which emphasizes a direct relationship with God through Jesus Christ, rather than through physical objects.
Historically, the Church's endorsement of relics led to abuses and corruption. During the Middle Ages, a burgeoning trade in relics arose, where authenticity was often questionable, leading to the commercialization of sacred items. This echoes the practices of paganism, where items were frequently commodified and used for profit rather than true reverence. The selling of relics and the elevation of certain objects to a status of power contradict the biblical call to genuine worship and connection with God, as seen in Isaiah 42:8:
“I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.”
This reinforces that God's glory should not be attributed to physical objects, regardless of their association with saints.
Additionally, the concept of honoring saints through relics in the Catholic tradition raises important questions, especially when considering passages like Ecclesiastes 9:5, which states,
“For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.”
This verse suggests that the dead have no consciousness or awareness, which poses challenges to the idea that honoring relics can effectively connect the living with the saints.
One aspect of this discussion involves the interpretation of the afterlife. Ecclesiastes emphasizes a perspective focused on the limitations of human understanding regarding death and the afterlife. It reflects a more earthly view that doesn’t account for the broader biblical narrative, which includes beliefs about eternal life and the communion of saints.
The Catholic Church teaches that saints, being in heaven, can intercede for the living. This belief is grounded in the understanding that the faithful who have passed on are in communion with God and can pray for those still on Earth. However, the interpretation of how this intercession works can be contentious. Critics argue that if the dead know nothing, they cannot hear or respond to prayers directed toward them.
While the Bible does not endorse the veneration of relics, it highlights the value of recognizing and respecting those who are currently among us. For example, in
1 Thessalonians 5:12-13, Paul writes,
“And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work's sake.”
The use of the present tense—“which labour among you”—makes it clear that this passage is addressing the living. Thus, honoring those who positively influence our faith should not involve the veneration of relics or the worship of the deceased.
The Bible consistently warns against the dangers of idol worship and the veneration of physical objects. In Exodus 20:4-5, God commands:
“Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them…”
This command highlights God's insistence on exclusive worship and warns against any form of idolatry. When relics are venerated, there is a risk that the focus shifts from God to the object itself, potentially leading to a form of worship that contradicts these biblical principles.
Moreover, in the New Testament, Jesus and the apostles emphasize that true worship comes from the heart and does not rely on physical intermediaries. In John 4:24, Jesus states:
“God is a Spirit: and they that worship him must worship him in spirit and in truth.”
This verse underscores that worship should be a spiritual act rather than a physical one involving objects.
Further emphasizing this point is Deuteronomy 4:15-16, which states,
“Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure…”
This passage highlights the danger of creating physical representations that could lead to idolatry and distract from true worship of God. It serves as a reminder that the focus of our faith should remain on the living relationship we have with God and not on physical objects associated with those who have passed.
This concern about misplaced devotion is powerfully encapsulated in 1 John 5:21, which simply states,
“Little children, keep yourselves from idols. Amen.”
This short yet potent admonition warns against idolatry, including the veneration of physical objects such as relics. The warning is clear: allowing our focus to shift toward physical representations can lead to misplaced worship and devotion, drawing us away from a genuine relationship with God.
In Revelation 19:10, we read,
“And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.”
This verse powerfully reinforces the principle that worship should be directed solely toward God. When John attempted to worship the angel, he was promptly corrected, emphasizing that even a created being, no matter how exalted, is not worthy of worship. Instead, the angel redirects John’s reverence to God alone.
This clear distinction serves as a vital reminder that the veneration of saints or any created beings, including angels, detracts from the exclusive worship due to God. It underscores the importance of maintaining our focus on the divine, ensuring that our devotion and worship are directed to the Creator rather than to His creation. In this way, we are reminded that our relationship with God is paramount, and any attempt to elevate other beings to a position of worship diminishes the sacredness of that relationship.
In Galatians 4:8-9, Paul writes,
“Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?”
This passage warns against reverting to practices that resemble idol worship or reliance on physical objects.
Paul reminds the Galatians that before knowing God, they served entities that were not truly gods, emphasizing the futility of such practices. Now that they have come to know God, turning back to these “weak and beggarly elements” is a regression into spiritual bondage. This serves as a crucial reminder that true freedom and spiritual fulfillment come from a direct relationship with God, rather than from the veneration of relics or other physical representations. Embracing our identity in Christ liberates us from the need for mediators and encourages us to pursue a genuine connection with the divine.
In Philippians 3:19, Paul writes,
“Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.”
This verse serves as a caution against focusing on earthly, physical objects rather than spiritual realities. Paul warns that those who prioritize their desires for tangible, worldly things ultimately face destruction.
This admonition is particularly relevant to the veneration of relics, as it highlights the danger of becoming preoccupied with physical representations rather than seeking spiritual truths. When believers invest their devotion in earthly objects, they risk losing sight of the greater spiritual realities that God calls them to embrace. Instead, we are encouraged to set our minds on heavenly things, cultivating a relationship with God that transcends the material and focuses on eternal values.
In Acts 17:29, Paul states,
“Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.”
This verse underscores the idea that God, as our Creator, cannot be reduced to physical representations or material objects. Paul emphasizes that worship should not be directed toward things crafted by human hands, which echoes the broader biblical teaching against idolatry.
This admonition is particularly significant when considering the Roman Catholic Church's practices regarding the veneration of relics and the alleged teachings of Peter, who is often regarded as the first pope. If Peter truly held a position of spiritual authority as the first pope, it is essential to reflect on his teachings. In his letters, Peter consistently directs believers toward a relationship with God rather than to any physical object or representation.
Therefore, Acts 17:29 reinforces the argument that even if the Catholic Church claims Peter as its first pope, his teachings would not support the veneration of relics. Instead, Peter would likely emphasize that true worship must focus solely on God, steering believers away from the earthly distractions that can arise from the worship of created objects. In this way, both Paul's and Peter's messages converge, calling believers to elevate their focus on spiritual truths rather than earthly artifacts.
In Colossians 2:18, Paul warns,
“Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.”
This verse serves as a strong counter to the practice of venerating relics, as it cautions against engaging in any form of worship that detracts from the true focus on God.
Paul's admonition highlights the danger of being misled by human traditions or experiences that are not grounded in Scripture.
The act of venerating relics can be seen as a form of “worshipping of angels” or seeking spiritual significance in physical objects, which may lead believers away from their direct relationship with God. By urging believers not to be “beguiled” or deceived into focusing on the material, Paul emphasizes that true humility and worship must be directed toward God alone, not through intermediaries or relics.
Moreover, the phrase “intruding into those things which he hath not seen” underscores the futility of placing significance on physical representations. Instead of engaging in practices that could lead to idolatry or misplaced devotion, believers are called to pursue a genuine relationship with God based on faith and truth. This teaching aligns with the consistent biblical theme of worshiping God in spirit and in truth, steering clear of distractions that can arise from the veneration of relics or other earthly objects.
A relic from the shrine of Saint Boniface of Dokkum in the hermit-church of Warfhuizen: the bone fragment in middle is from Saint Boniface; the folded papers on the left and right contain bone fragments of Saint Benedict of Nursia and Bernard of Clairvaux.
To further reinforce the argument that purgatory is a man-made tradition rather than a doctrine rooted in Scripture, it is essential to consider the implications of such a belief on the nature of sin, salvation, and the character of God. The concept of purgatory appears to serve as a mechanism for maintaining a cycle of sin and fear among believers. By promoting the idea that souls must endure a period of purification after death, the doctrine effectively instills anxiety about one's spiritual condition, encouraging a reliance on human works to mitigate the consequences of sin.
In contrast, the Scriptures call us to live in the freedom that comes from knowing that our salvation is not contingent upon a system of works or post-death purification, but is fully accomplished through Christ’s atoning sacrifice. The assurance of eternal life in Christ is a profound gift that liberates believers from the fear of judgment and allows them to live in joy and gratitude, free from the shackles of man-made traditions that seek to control and manipulate faith through fear. Ultimately, it is this assurance of salvation that empowers believers to live righteously, not out of fear of punishment, but out of love and devotion to God.
Peter, the alleged "first pope" says in:
2 Peter 3:10-11,
“But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.”
This passage emphasizes that the physical world, along with all earthly works, is temporary and will ultimately be destroyed.
Importantly, Peter makes it clear that it is the works that will be burned up, not the souls of individuals. This directly counters the Roman Catholic Church's idea of purgatory, where souls are said to undergo purification after death for any remaining imperfections. If our works are merely burned and do not contribute to salvation, what is the purpose of works in relation to our eternal state?
This distinction is vital; the focus should not be on the purification of the soul in a temporary state like purgatory, but rather on the eternal implications of one's relationship with God. The notion that works can lead to a state of purgation suggests that salvation is a process dependent on human actions. However, Peter’s message reinforces that our earthly actions are fleeting and ultimately meaningless in securing our salvation.
Thus, as believers, our focus should be on the nature of our relationship with God, which is not contingent upon works that may lead to a place of purification. Instead, we are called to live in light of the truth that salvation comes through faith in Christ alone, rather than through a cycle of works and purification. This understanding liberates us from the fear of an intermediary state and emphasizes the sufficiency of Christ’s sacrifice for our salvation.
In conclusion, God’s Word unequivocally instructs us against the veneration of relics and the worship of angels, emphasizing that our devotion must be directed solely toward Him. Throughout Scripture, we are reminded of the dangers of idolatry and the futility of placing our trust in fragile, sinful mortals or their man-made traditions. These practices not only detract from the centrality of Christ's sacrifice but also blur the line between reverence and worship, ultimately leading us away from the true source of salvation and grace. Instead, we are called to worship God in spirit and in truth, fostering a relationship built on faith and reliance on His Word. As believers, our focus should remain steadfast on the eternal truths revealed in Scripture, which assure us that our worth and salvation come not from relics or intermediaries but from the grace and love of God alone. Let us strive to keep our worship pure and untainted by human traditions, recognizing that it is only through Christ that we find redemption and eternal life.
The Veneration of Relics and Saints: A Gateway to Occult Practices
Under many Catholic altars, one may find the bones of saints or other relics, embedded in the very foundation of worship spaces. This practice serves as a reminder of the faithful who have gone before, but it also invites scrutiny when viewed through the lens of historical and spiritual implications.
Similar to ancient pagan cultures that revered the bones of their ancestors or the remains of their deities, the practice of placing relics in altars can evoke a sense of spiritual connection to the dead. This bears resemblance to occult traditions that regard physical remains as powerful entities, often believed to possess supernatural abilities or influence.
The connection between relic veneration and occult practices becomes even clearer when examining the invocation of saints. In many occult and witchcraft traditions, practitioners seek the intercession of spirits or the deceased, believing they can provide guidance, protection, or blessings. The Catholic practice of praying to saints for intercession parallels this concept, as believers turn to these figures for help, creating a hierarchy of spiritual authority that detracts from direct communion with God.
Furthermore, the rituals surrounding relics can mirror the ceremonies found in occult practices. In both cases, physical objects—whether they be relics or ritualistic tools—serve as focal points for spiritual encounters. The act of venerating relics often involves prayers, blessings, and rituals that invoke the saints’ names, reminiscent of the incantations and invocations used in witchcraft to call upon spiritual forces.
The First-class relic of Servant of God Alfredo F. Verzosa (Ex Ossibus) refers to a physical remnant of Bishop Alfredo Florentin Verzosa, specifically a relic taken from his bones (ex ossibus meaning "from the bones" in Latin).
Why is it placed within a sun-shaped symbol? Is it to honor the sun god Baal (Satan)? Christ isn’t the sun god—Baal is.
Historically, the origins of relic veneration can be traced back to early Christian efforts to integrate pagan practices into Christianity. As the Church sought to convert pagan populations, it often adopted local customs, which included the reverence of the dead and the use of physical remains in worship. This syncretism diluted the purity of the Christian message and fostered an environment where pagan traditions mingled with Christian beliefs, resulting in practices that may not align with biblical teachings.
The practices surrounding the veneration of relics and saints, particularly the invocation of saints for intercession, raise significant concerns regarding necromancy—attempting to communicate with the dead or summon their spirits. Scripture offers clear guidance on this matter, emphasizing that such practices are not aligned with God's will and often lead to idolatry or forbidden practices.
The Bible explicitly prohibits necromancy and any attempts to communicate with the dead. In Deuteronomy 18:10-12 it states:
“There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord.”
This passage highlights that attempts to contact or invoke the dead are seen as abhorrent in God's eyes.
Moreover, the Bible emphasizes that Christ is the sole mediator between God and humanity. In 1 Timothy 2:5 it states,
“For there is one God, and one mediator between God and men, the man Christ Jesus.”
This underscores the belief that seeking intercession from saints, rather than going directly to God through Christ, deviates from biblical teaching.
Furthermore, the Bible teaches that our focus should be on the living and not on the dead. In Matthew 22:32, Jesus reminds us,
“I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.”
This reinforces the idea that our relationship with God is to be cultivated with the living rather than through the dead.
The priests of the sun god Baal (Satan) engaged in practices that involved the use of physical items, including bones, in their worship rituals. While the specific act of placing bones under altars is not explicitly detailed in the biblical text, the general practices of the worship of Baal and other pagan deities often included rituals that were gruesome and involved offerings, including sacrifices that could involve human or animal remains.
For instance, in the account of Elijah's confrontation with the prophets of Baal on Mount Carmel (1 Kings 18), the prophets called upon Baal to consume their offering with fire, demonstrating their devotion. This contest emphasized the stark difference between the worship of Yahweh and the rituals of Baal, which included intense fervor, self-mutilation, and other forms of sacrificial worship. Such practices were condemned by the prophets and were indicative of the idolatrous nature of Baal worship, which frequently involved rituals to appease deities through dramatic and sometimes violent means.
Furthermore, in ancient Near Eastern cultures, it was common for altars to contain the remains or ashes of sacrifices as a means of honoring the deities, believed to hold the spirits of the deceased or favor the gods (demons). This historical context serves to highlight the problematic nature of practices that incorporate physical remains in worship, drawing a parallel with modern practices that may similarly venerate relics or bones.
It's also worth noting that the priests of Baal, wore specific garments that signified their authority and role within the religious practices of their time. These garments were typically adorned and elaborate, intended to convey their position as mediators between the people and their deity.
In the ancient Near East, including among the worshipers of Baal, priests wore distinctive robes that were designed to reflect their status. These robes often featured intricate designs, colors, and symbols that were associated with their deity. The adornment of these garments served not only to highlight their authority but also to separate them from the laity, reinforcing their role as spiritual leaders and intermediaries.
The Bible mentions the clothing of priests in various contexts, although it primarily focuses on the priests of Yahweh in Israel. For instance, in Exodus 28, God gives specific instructions for the garments of the High Priest Aaron, which included elements meant to symbolize holiness and authority. The priests of Baal likely adopted similar practices in terms of wearing special clothing to signify their religious authority and to invoke the favor of their god (Satan/God's adversary, Baal)
Moreover, the practices of the priests of Baal were often characterized by dramatic displays to attract attention and to demonstrate their devotion, as seen in the account of Elijah’s confrontation with them in 1 Kings 18. The prophets of Baal called on their god with great fervor, and their adornment likely contributed to their efforts to portray power and legitimacy in the eyes of the people.
Catholic vestments often incorporate rich colors and ornate designs. The use of gold, silver, and intricate embroidery can be seen as similar to the elaborate attire worn by the priests of Baal, who also dressed in colorful and ornate robes to signify their authority.
The use of symbols is common in many religions, including pagan practices, where specific symbols could be associated with various deities. Critics might argue that the presence of symbolic representation can draw parallels to the iconography used in ancient idol worship.
The chasuble, worn by priests during the Eucharist, and the stole, worn around the neck, are significant components of the clergy's attire. The way these garments are adorned and their ceremonial use might evoke images of priestly garments in pagan traditions, where priests donned specific attire for rituals and sacrifices.
While not part of the vestments themselves, the practice of using incense during Mass can be reminiscent of ancient pagan rituals where incense was used to honor deities (fallen angels/demons). The ceremonial aspects, including the vestments worn during these rituals, may give an impression of drawing on practices that are not strictly Christian.
The RCC has a variety of ceremonial rituals that can include processions, blessings, and the use of relics. These actions, combined with the clergy's elaborate vestments, may appear similar to ancient rituals where priests of pagan gods performed specific rites, including offerings and sacrifices.
Oh, and let’s not overlook the rather hard-to-miss phallic symbol of Baal right outside the Vatican—the obelisk. It’s almost like they wanted to make sure everyone understood the connection!
The phallus was a symbol associated with Baal worship in ancient Near Eastern cultures. Baal, a Canaanite deity often associated with fertility, and agricultural productivity, was symbolically represented through various forms, including phallic imagery. This connection was rooted in the idea of fertility and the life-giving properties associated with male virility.
In many ancient pagan religions, including those that worshiped Baal, fertility gods and goddesses (demons) were often represented through sexual symbols to emphasize their roles in ensuring prosperity, reproduction, and the continuity of life. The worship practices often included rituals that involved sexual imagery or acts to invoke the favor of the deity and encourage fertility in crops and livestock.
The use of phallic symbols in religious contexts was not unique to Baal worship; similar symbols were prevalent in other ancient cultures as well, often linked to fertility and the worship of agricultural gods. Thus, the phallic representation can be seen as part of a broader context of ancient religious practices aimed at securing fertility and abundance.
In summary, the phallus was a symbol associated with Baal worship, representing fertility and the agricultural cycles vital to the societies that revered this deity.
Is this truly Christian? It seems more like a tribute to his adversary, Baal. That’s precisely why they refer to Christ as a victim during the Mass, implying they don’t believe His sacrifice was complete.
So whose body are they really consuming during the ritual? It never specifically mentions Christ; it simply says "hoc est corpus meum." This could refer to any of their gods (demons).
Is it possible that Catholics are unknowingly consuming the spirit of a fallen angel (or demon) in the Eucharist? Could this explain why many remain trapped in a cycle of sin and feel the need for constant confession? And could this be part of why we see growing darkness in the world today?
My heart genuinely goes out to all sincere Catholics—in my opinion you’ve been misled and deeply indoctrinated, for their worldly gain.
2 Peter 2:3
"And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not."
If individuals are unknowingly worshipping a false god like Baal, it could indeed be argued that they are jeopardizing their souls. The phrase "they will make merchandise of you" can be interpreted to mean that their spiritual devotion is being exploited, leading them away from true worship and risking their eternal well-being. This perspective raises serious concerns about the implications of misdirected faith and the potential for spiritual manipulation within religious practices that may not align with biblical teachings.
Are Catholic souls the true merchandise? Is this how the devil entices his priests with the promise of limitless wealth, as he once tempted Christ, in exchange for souls?
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