Q. How is the Church militant in communion with the Church triumphant?

A. By the veneration, invocation, and intercession of the saints. Namely, the faithful upon earth venerate the saints in heaven, on account of their eminent sanctity, and their intercession with God. The saints in heaven, again, pray for the whole Church, and in a special manner for those who call for their mediation with the Almighty. But in the widest sense, we understand by the saints, all the blessed inhabitants of heaven, both angels and men.

The latter, however, are particularly those of whom we treat, because they are more closely connected with us by their nature, and there is a most powerful motive for us to imitate them in our lives.


Q. How do you call this veneration and invocation of saints?

A. The worship of saints, or the veneration of saints. For to venerate is simply to esteem highly, and to give signs of this veneration founded on high esteem.


Q. How do you call this worship in order to distinguish it from that which we give to God?

A. It is called worship or service, and the homage of veneration, whereas the worship which we render to God is termed the worship and homage of adoration. We adore God alone for His own sake; we only honor the saints, and that, indeed, for God's sake, who made them holy.


Q. Which is the principal ground for this veneration of saints?

A. It is the acknowledgment of the virtues and merits of the saints, and the pious respect which hence is due to them. I say pious, that is to say, respect which is, as it were, due to them from a religious, and not a mere natural motive.

Certainly, if virtue upon earth is a just object of our esteem and veneration, and if we properly and profitably call upon the faithful and virtuous upon earth, to pray to God and intercede with Him for us, why then should we not honor the virtues of the saints in heaven, seeing that they are already crowned and glorified by God, and ask them for their intercession with Him, whom they now behold face to face, since they now reign with Christ in heaven? Moreover, this worship of the saints is well adapted to remind us efficaciously of them, and induce us to follow in their footsteps.

And this, too, is the very reason why the Divine Wisdom would have the intercession of the saints efficacious in our regard, in order that the bond of charity might link closer together all the members of the Church militant, suffering, and triumphant, and lead them to virtue and to God by mutual help and encouragement.


Q. Do Scripture and tradition both approve of and confirm the veneration of the saints?

A. Certainly. For we read in Holy Scripture, that, from a motive of religion, a particular veneration was shown to the angels and saints. Thus Isaias venerated the angel who appeared to him, by prostrating himself upon the ground. IsA. c. 5. The same thing was done by the disciples of the prophets before Elisaeus. 4th Book of Kings, ch. ii. King Nebuchodonosor himself wished to honor the sanctity of Daniel, by prostrating himself in the dust before him; and Holy Scripture praises the king for it in the narrative by Daniel, ch. ii. Now all this is still more applicable in regard to the veneration of these servants of God, who are already with God in heaven, and united to Him by the indissoluble ties of glory.

But that the saints pray efficaciously for us, is likewise confirmed in the Old as well as in the New Testament.

Thus, we read, in the second book of Machabees, concerning Jeremias, who had already passed to the other life: "This is a lover of his brethren, and of the people of Israel; this is he that prayeth much for the people and for all the holy city, Jeremias, the Prophet of God." 2 Mach. xv. 14. Similar things are recorded of Moses and of Samuel, by Jeremias himself: Jer. c. 15. And in the Book of Job, xlii. 8, the Lord Himself says: "And my servant Job shall pray for you; his face I will accept." And St. John, in his Apocalypse, speaks thus of his vision: "The four-and-twenty ancients fell down before the Lamb, having every one of them harps and golden vials full of odors, which are the prayers of the saints." Apoc. v. 8.

This belief of the whole Church, from its very origin, is recorded also by the holy Fathers.

In the first place, St. Augustine writes thus: "We honor the martyrs with the worship of charity and of communion, with which we likewise honor the holy servants of God upon earth, whose hearts we perceive ready to encounter the same sufferings for the truth of the Gospel. But we honor these with greater devotion, because they are safer, since they have fought the good fight, and come forth victorious from the struggle, as we also bestow more solemn praise upon those who have already entered upon the life of bliss, than on those who are as yet engaged in the combat here below. But we bestow upon none, that worship, which, in the Greek, is called Xarpeia, and which can hardly be expressed in Latin by one word, since it signifies a worship proper to the Deity alone, nor do we teach any one to bestow it upon any other save God alone." Lib. 20, contra Faust.

And St. Jerome, in his book against Vigilantius, writes to this effect: "If the Apostles and martyrs, yet living in mortal flesh, could pray for others, whilst they had still to watch over themselves, how much more are they now able to do so, after gaining the crown, bearing off the palm of victory, and being enthroned in triumph? Or, do you think that they are now less able to do so, because they have commenced to reign with Christ? Lib. adv. Vigil.

And St. Basil writes: "I do, in consequence of the genuine Christian faith, which we have received from God, believe in one God Almighty, the Father, Son, and Holy Ghost. I receive also the holy Apostles, and prophets, and martyrs, for intercessors with God; I call upon them, that through them, i.e., through their intercession, God, the merciful Lord, may be propitious to me."


Q. In what manner is the veneration of saints principally practised?

A. We yearly celebrate their feasts on certain days; altars and churches are erected and dedicated in their honor to God, and the holy sacrifice of the Mass is offered up to God for their special glorification. The faithful are'also wont to bind themselves, by vows or promises, before the Lord, to works of piety and virtue in their honor, as also to venerate, with religious devotion, their pictures and relics. We say with religious devotion, in as far, namely, as the motive for this veneration is no temporal and political one, but one founded on religion.

St. Augustine writes thus, on this subject, against Faustus: "The Christian people celebrate the memory of the martyrs with religious solemnity, partly in order to excite a desire of imitation, partly in order to participate in their merits, and to receive succor through their intercession; yet so, that if altars are erected, they are never erected to a martyr, but to the God of the martyrs Himself, though they are erected to the memory of the martyrs. For, where can any prelate of the Church be found, who, whilst standing at the altar, in those places dedicated to the veneration of the saints, said, at any time: 'We offer (sacrifice) to thee Peter, or Paul, or Cyprian?' But what is offered up, is offered to God who crowned the martyrs, in places associated with the remembrance of those whom He did crown."

Eusebius writes in a similar manner: "We, the champions of true piety, honor the friends of God, and approach their tombs, making vows to them, on account of their sanctity, through whose intercession with God, we are, as we confess, greatly supported." Lib. viii. Praep. Evang. c. 7.

The Council of Gangra, held in the fourth century, thus defines: "Whosoever does not confess that all the saints of the New and Old Testaments are to be venerated . . . let him be excluded from the communion of the Church, according to the ecclesiastical Tradition."

Very remarkable, too, is the testimony of Theodoret, who, proving this veneration of the saints of old, as it is at present exercised, speaks thus: "But that those who make a vow are rendered participants of their wishes, is clearly proved by their votive gifts, which indicate healing. For some offer images of eyes, others of feet, others of hands, and some, indeed, of gold, others of brass, and so on."

Behold then, how, even the primitive Christians as well as we, were wont to express their gratitude to God and the saints.


Q. Was it also the custom to pay a due tribute of respect to the images of the saints in the Church?

A. Certainly, it was; for this is proved from the most ancient Fathers, and from the decrees of the Councils.

Thus, St. Basil writes: "That the use of images in the Church was universal, and derived from Apostolic Tradition." S. Basil, Epis. 360.

St. Chrysostom and Theodoret bear witness that the likenesses of St. Simon Stylites were painted, for the sake of protection, not only in the Churches, but also in the houses and workshops of the faithful." St. Chrys. oral, de S. Meletio, Theod. in vita Sim. StyI.

The second Council of Nice declares solemnly, in its seventh session: "We decide with all certitude and care, that holy images are to be erected . . . in the churches of God, in houses, and on the way-sides, and traced upon the holy vases. For the respect which we show to the images, passes to the object of which they are representatations . . . Thus, the doctrine of our Fathers stands firm, i.e., the Tradition of the Catholic Church."

By these words, the Councils also point out the reason of this veneration: "We, by no means, venerate the image, not that which is painted, but the object represented by it, i.e., the person whose image it is."

That in pictures this reference of the image to the person represented by it is to be regarded, is plain even to the most unlearned, as is also manifest from the use of images in common and civil life.

St. Ambrose aptly appeals to this practice, writing as follows, "He who crowns the image of the Emperor, certainly honors him whose image he crowns; and he who dishonors the image of the Emperor, is looked upon as if he had dishonored the Emperor himself, though he insulted only his image." In Psalm, cxviii. This purely natural reason also incites men to honor with due respect the images of their parents, friends, and acquaintances.


Q. Is this use of the images of saints commendable and useful for any other reasons?

A. No doubt it is; first, because images are well calculated for the instruction of the uneducated, as was said by St. Gregory the Great. "The image on the wall instructs more than the Scripture in the hand, which is not understood."

Second, Because the images of the saints very often powerfully exhort us to follow them in their actions. Justly, therefore, did the poet sing: "The mind is less impressed with what the ear hears, than with what the eye beholds."

Third, because images preserve in us the memory of Christ and His saints, in the midst of other occupations, and admonish us to whom we must have recourse.


Q. What is meant., by the term, "Relics," and is the veneration of relics allowable and salutary?

A. By the word "relics," in a stricter sense, is meant the remains of the bodies of saints. But, in a wider sense, we understand by relics all objects of which the saints made use, whilst living, or whatever had any connection with them--to wit: their clothing, their handwriting, the instruments of their martyrdom. Now, these relics are, indeed, on account of their relation to saints, an object of lawful, religious veneration, because that veneration proceeds from a purely religious motive.

That, in this sense, the veneration of relics is both just and laudable, is confirmed in the first place by Holy Scripture.

Thus we read in the fourth book of Kings, xiii. 21: "Some that were burying a man, saw the rovers, and cast the body into the sepulchre of Eliseus. And when it had touched the bones of Eliseus, the man came to life, and stood upon his feet." If, therefore, the mere touching of the relics of the prophet, without any intention of veneration, even restored the dead to life, how salutary, must be the actual veneration of holy relics?

In the Acts of the Apostles we likewise read, that "many sick have been healed by the mere shadow of St. Peter falling upon them." Acts, v. 15.

Speaking of this, St. Augustine justly remarks: "If even the shadow of one passing by had such an effect, what effect may not be produced by the body of him who is already reigning with Christ?"

Moreover, we thus read in the same Acts of the Apostles concerning the relics of St. Paul: "God wrought special miracles by the hand of Paul, so that even there were brought from His body to the sick, handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out of them." Acts, xix. 11, 12.

According to the testimony of history, and of the holy Fathers in all ages, God always favored the veneration of holy relics with many and great miracles.

Thus St. Ambrose has left a record of the many and great miracles which the Lord wrought by means of the relics of SS. Gervasius and Protasius; and St. Augustine, of those wrought by means of the bones of St. Stephen. St. Chrysostom, speaking of relics in general, writes thus: "Thou sawest how great the power of the saints is! for not only their works, but even their clothes are worthy of veneration from all creatures." "

The cloak of Elias divides the Jordan. The shoes of the three youths in the furnace trod on its fire. The wood of Eliseus changed the nature of the waters . . . . The garments of St. Paul expel evil spirits." The Church, therefore, has justly honored relics ever since the first centuries, as is also found written in the Acts of the Martyr Saint Ignatius, dating from the apostolic times, "that the faithful of Smyrna valued his bones more than jewels and gold, and guarded them devoutly." St. Jerome, particularly, in his book against Vigilantius, gives an explicit and very strong testimony regarding this uninterrupted public worship of holy relics in the Church of God. "The holy relics," he writes, "are carried everywhere in golden vases, with solemn pomp, by the bishops themselves." And he testifies the same thing in a letter written to St. Marcella: "We everywhere honor the tombs of the martyrs, and touch our eyes with the holy ashes, and we also kiss the same where we can do so." Epist. 17, ad Marc. Behold here the proof, that the very kind and manner of this veneration has been from the earliest times of Christianity, identical with the present. We will add, moreover, the words of St. Augustine, spoken in reference to the relics of St. Stephen: "A little dust has gathered such a multitude of people! The dust is concealed, the favors of grace are manifest. Weigh and consider, beloved! what the Lord may reserve for us in the land of the living, since He imparts to us so much good from the dust of the departed."

The second Council of Nice declares as follows, in its second session: "Christ our Saviour has left to us the relics of the saints, to be fountains of salvation, whence He causes to issue a multitude of favors and graces for the needy, since He is dwelling in them." The Council of Trent has collected in a few solemn words, the whole of this doctrine: "The sacred bodies of the martyrs and others who live with Christ; who were living members of Christ, and temples of the Holy Ghost, and who shall one day be raised by Him to eternal life, are to be honored by the faithful as objects through which God bestows upon us also many favors and graces, so that those who contend that no honor is to be given to the relics of the saints, or that it is of no use for the faithful to honor these and other holy things are, of course, condemned as the Church has already condemned them of old, and does so still." Sess. xxv.

The general disposition of the mind of man is such that our love is greater in proportion to the qualities of those we love; why should not this bear application to the saints? Moreover, we are, by the veneration of relics, forcibly reminded of the lives and actions of Saints, and incited to imitate them. These relics also place before our eyes very plainly the dignity of our bodies sanctified by Christ.


Q. Which of the saints does the Church honor beyond all others, and in a particular manner?

A. Mary, the most blessed Virgin and Mother of our Lord, who on account of her dignity is so far elevated above angels and men. The kind of veneration with which we honor her above the other saints, is hence also designated by a special term. The worship, namely, with which we honor her, is called not as that of the saints, " Cultus duties" but "Hyperduliae." In English we might call the "Cultus duliae" the worship of veneration, and that of " Hyperdulice" the worship of superior veneration. There remains, however, between this superior veneration of the most blessed Mother of God and the worship of adoration by which we do homage to God alone, an infinite difference. Beautifully and energetically, therefore did Epiphanius set down in writing, in accordance with the universal belief of all the faithful of his day: "Let Mary be venerated by us, but the Father, the Son, and the Holy Ghost alone adored." Haeres. 79.


Q. To whom is the worship referred, with which we venerate and adore the holy cross?

A. To Christ our Lord, Who chose it and redeemed us by it.


Q. What are we to think, therefore, of those who, neglecting all that has just been said, upbraid Catholics with idolatry, as if they adored the saints or their images and relies, and as if, by this worship of veneration, we encroached upon the worship of adoration which we owe to God?

A. As for those persons, we can only pity their ignorance and their infatuation if they do not perceive the essential and the infinite difference which exists between veneration and adoration, a difference which, with us, even the smallest children and the newly-converted, even of the most barbarous nations, do immediately, and with ease, understand. But if our adversaries do understand that which we believe and teach, then we cannot sufficiently condemn the malice with which they, as enemies of the Church and of truth, upbraid us in spite of their better knowledge and convictions, with a vice of which they declare us guilty, and thus show themselves more malicious than even the blinded pagans. "Who ever adored a martyr?" exclaims St. Jerome, in just indignation against the heretic and slanderer Vigilantius.

Moreover, if we honor and glorify the saints, we honor and extol in them only the gifts of God. How, therefore, can this veneration paid to the servants of the Lord encroach upon His honor; for God is glorified by this veneration, since we acknowledge that it is His grace and goodness which made them holy?

And it is upon this ground, that the same St. Jerome also writes to Riparius: "We honor the servants, in order that the honor of the servant may fall back upon the Lord." Epist. ad Rip.

This worship diminishes just as little the honor which we owe to Christ, and our confidence in His mediation with the Father. For we know no merits and no dignity in the saints, but through the merits and the grace of Christ, nor do we know their intercession to be efficacious otherwise than through Jesus Christ. Listen to St. Ambrose: "Whosoever," he says, "honors the martyrs, honors Christ, and whosoever despises the saints, despises Christ." Serm. 6. And St. Jerome, citing the words.of St. Paul to Philemon: "I give thanks to my God, always making a remembrance of thee in my prayers, hearing of thy charity and faith, which thou hast in the Lord Jesus, and towards all the saints," adds: "Charity and confidence in God is, therefore, not full, if it be diminished by hatred and faithlessness towards His servants." S. Hier. in S. Pauli ad Philem. Heretics act in this manner, who show themselves averse to the veneration of the saints by their calumny and derision, unmindful of the confession of faith which they make in the Apostoles' Creed: "I believe in the communion of saints." But it is different with the orthodox and those children of the true Church who live according to their faith; their actions are in accordance with their confession of faith, and they thereby follow the example and the type of the primitive, apostolic Christians.


Practice: You live in the communion of saints on earth. Show the influence of this communion upon your life by the zeal with which you make use of every occasion offered you by the holy Church, for participating in its means of grace, especially by the reception of the holy sacraments, and by common prayer. But also by the sympathy which your heart feels for the joys and sorrows of the Church of God, after the example of the Apostle of the nations, who could say in truth: "Who is weak and I am not weak? who is scandalized that I do not burn?" 2Cor. xi. 29. So it ought to be with members of the same body. Show, too, this life of the Church within you by the zeal with which you care for the corporal, and especially the spiritual welfare of your neighbor, by a burning zeal for souls, endeavoring by prayer, word and deed, to save and sanctify your brethren in Christ.

You live in the communion of the Church suffering. What do you do for the consolation and help of the souls in purgatory? Ah! with what care would you try to avoid the least shadow of venial sin, if you were often to think of the inevitable punishment which awaits it in purgatory; if you have succored the souls in purgatory during your life, the prayers of the faithful shall likewise succor you when your turn comes to undergo those purging flames.

You live in communion with the Church triumphant in heaven. Think often of where the saints now are, and where they were one day, and read frequently the lives of the saints, and you shall feel within you the power of that exhortation of St. Augustine: "If they were able, why should not I be able also?" Have a special reverence for the saints of your name, for St. Joseph, and above all for Mary, the Queen of Saints.