Early Christian Beliefs About Relics
Early Christians did honor the bodies and bones of martyrs, but the strongest texts stress burial, memory, and respect more than later relic devotion. Polycarp’s martyrdom, the Apostolic Constitutions, and Julius Africanus are the clearest witnesses here. Other writers also warn against pagan-style honor for graves and bones, so the picture is real but mixed.
187 early-church witnesses · 297 source quotations · compared with Scripture
What did early Christians believe about relics?
Early Christian writers treated the bodies and tombs of martyrs with honor, and a few texts even describe their bones or remains as precious. Polycarp’s martyrdom and the Apostolic Constitutions are the clearest early witnesses for respectful burial and honor, while Julius Africanus records the careful burial of martyrs and their memorial days.
At the same time, other writers such as Clement and Arnobius attack pagan reverence for graves and bones, so the evidence is mixed on whether this honor was meant as simple respect or as a stronger kind of relic devotion. The Bible passages in this set mainly support burial, honoring the dead, and concern for holy things; they do not clearly teach later relic practices. Overall, the early evidence is real but limited:
it strongly supports honoring martyrs’ remains, while direct proof of formal relic veneration is thinner and later than the burial texts. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Polycarp’s martyrdom says his bones were taken up and placed in a fitting place.
- The Apostolic Constitutions say the relics of the faithful should not be treated with contempt.
- Some early writers rejected pagan grave honor, so not every use of bones or tombs was approved.
- The Bible passages here support burial and honor for the dead, but not a full relic doctrine.
Questions Answered by the Sources
Did early Christians honor the remains of martyrs and saints?
The sources here show that some early Christian writers spoke respectfully about the bodies, bones, or remains of martyrs and saints, especially in burial and commemoration. The emphasis is on honor and remembrance, not on relics as magical objects.
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Polycarp, The Martyrdom of Polycarp Direct teaching
Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
for all live to Him. Exodus 3:6; Luke 20:38 Wherefore, of those that live with God, even their very relics are not without honour.
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
VIII. Now concerning the martyrs, we say to you that they are to be had in all honour with you, as we honour the blessed James the bishop, and the holy Stephen our fellow-servant.
Did early Christians reject pagan relic superstition?
Several early writers criticize pagan customs that treat tombs, graves, and remains as sacred in a superstitious or idolatrous way. These texts draw a line between Christian burial honor and pagan religious use of the dead.
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Julius Africanus, Extant Writings Direct teaching
...d a half. During that time, the holy bodies of all the martyrs were honored and carefully placed in tombs built for that purpose, and their names are written in the book of life. Also, the birth into heaven day of the holy martyrs of Christ, the blessed Symphorosa and her seven sons, Crescens, Julian, Nemesius, Primitivus, Justin, Stracteus, and Eugenius, is kept on July 18. Their bodies rest on the Tiburtine road, at the eighth milestone from the city, under the kingship of our Lord Jesus Christ, to whom be honor and glory forever and ever. Amen.
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Ignatius, The Martyrdom of Ignatius Supporting witness
For only the harder portions of his holy remains were left, which were conveyed to Antioch and wrapped in linen, as an inestimable treasure left to the holy Church by the grace which was in the martyr.
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Julius Africanus, Extant Writings Supporting witness
The natal day, moreover, of the holy martyrs of Christ, the blessed Symphorosa and her seven sons, Crescens, Julian, Nemesius, Primitivus, Justin, Stracteus, and Eugenius, is held on the 18th July.
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2 Samuel 21:12 Background
And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa:
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1 Chronicles 10:12 Background
all the valiant men arose and took away the body of Saul and the bodies of his sons, and brought them to Jabesh. And they buried their bones under the oak in Jabesh and fasted seven days.
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2 Chronicles 16:14 Background
And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him.
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Mark 6:29 Background
When his disciples heard of it, they came and took away his corpse and laid it in a tomb.
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Acts 2:29 Background
“Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day.
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Matthew 27:60 Background
And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
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Matthew 23:29 Background
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
Did early Christians care for the burial of saints’ bodies and bones?
The evidence strongly supports careful burial and respectful handling of the bodies or bones of the faithful, including martyrs. Several Bible texts are also used as background for burial, bones, and tombs.
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Clement of Alexandria, Exhortation to the Heathen Direct teaching
...d rushing on like a flood, it became the source of many demons. It showed itself in sacrificing hecatombs, appointing solemn assemblies, setting up images, and building temples that were really tombs. I will not pass over these in silence, but will fully expose them, though they are called by the majestic name of temples. They are tombs that came to be called temples. But now, at last, completely give up your superstition. Be ashamed to treat graves with religious honor. In the temple of Athene in Larissa, on the Acropolis, is the grave of Acrisius. And at Athens, on the Acropolis, is the grave of Cecrops, as Antiochus says in the ninth book of his Histories. What about Erichthonius? Was he not buried in the temple of Polias? And Immarus, the son of Eumolpus and Daira, were they not buried in the precincts of the Elusinium, which is under the Acropolis? And were the daughters of Celeus not buried in Eleusis? Why should I list for you the wives of the Hyperboreans? They were called Hyperoche and Laodice. They were buried in the Artemisium in Delos, which is in the temple of the Delian Apollo. Leandrius says that Clearchus was buried in Miletus, in the Didymaeum. Following Zeno of
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Arnobius, Against the Heathen Supporting witness
... that many of these temples, built with golden domes and lofty roofs, cover bones and ashes and are tombs of the dead. Is it not plain and obvious either that you worship dead men as immortal gods, or that an unforgivable insult is thrown upon the deities, whose shrines and temples have been built over the tombs of the dead? Antiochus, in the ninth book of his Histories, says that Cecrops was buried in the temple of Minerva at Athens. Again, it is reported and declared that Acrisius was laid in the temple of the same goddess in the citadel of Larissa, and Erichthonius in the sanctuary of Polias, while the brothers Dairas and Immarnachus were buried in the enclosure of Eleusin, which lies near the city. What do you say about the virgin daughters of Coleus? Are they not said to be buried in the temple of Ceres at Eleusin? And in the shrine of Diana, which was set up in the temple of the Delian Apollo, are not Hyperoche and Laodice buried, who are said to have been brought there from the land of the Hyperboreans? In the Milesian Didymae, Leandrius says that the last honors of burial were paid to Cleochus. Zeno of Myndus openly says that the monument of Leucophryne is in the sanctua
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Clement of Alexandria, Exhortation to the Heathen Supporting witness
For just as temples are held in reverence, so also are sepulchres, and pyramids, and mausoleums, and labyrinths, which are temples of the dead, as the others are sepulchres of the gods.
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Arnobius, Against the Heathen Supporting witness
... gods, and to burn in sacrifice the flesh of animals whole and entire, what is the meaning of these relics associated with the arts of the Magi, which the pontifical mysteries have restored to a place among the secret laws of the sacred rites and have mixed in with religious matters? What, I ask, is the meaning of these things: apexaones, hircioe, silicernia, longavi? These are names and kinds of sausages, some stuffed with goats' blood, others with minced liver. What is the meaning of toe-doe, uoenioe, offoe, not those used by the common people, but those named and called offoe penitoe? The first is fat cut into very small pieces, as dainties are. The second is the extension of the gut by which excrements are passed, after all its nourishing juices have been drained away. The offa penita is a beast's tail cut off with a morsel of flesh. What is the meaning of polimina, omenta, palasea, or, as some call it, plasea? The thing called omentum is a certain part enclosed by the reservoirs of the belly, by which they are kept within bounds. The plasea is an ox's tail smeared with flour and blood. The polimina, again, are those parts which we more decently call proles. By the vulgar, h
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
Nor abhor the relics of such persons, but avoid such observances, for they are foolish.
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Lactantius, The Divine Institutes Supporting witness
It is entirely so, as the people imagine, that the spirits of the dead wander about the tombs and relics of their bodies.
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
That It is the Custom of Jews and Gentiles to Observe Natural Purgations, and to Abominate the Remains of the Dead;
Common Questions
Did early Christians honor relics?
Yes, some early Christian writings honor the bones and remains of martyrs, but the clearest texts focus on respectful burial and remembrance.
Did early Christians pray to relics?
These source cards do not clearly show prayer to relics. They do show honor for martyrs and careful treatment of their bodies.
Which early Christian writing mentions bones of a martyr?
The Martyrdom of Polycarp says they took up his bones and placed them in a fitting place.
Source Index for Relics
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 297 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 187
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 110
Related Bible passages saved for comparison with the early Christian quotations.
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Veneration of Relics and the Saints
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