Early Christian Views on Relics and the Saints
Early Christian writings clearly support honoring martyrs and remembering the faithful dead. Polycarp, Cyprian, and the Apostolic Constitutions all give strong examples of memorial and honor language, and some texts speak positively about holy remains. But other early writers warn against turning graves or the dead into religious objects, so the evidence is mixed rather than one-sided.
171 early-church witnesses · 274 source quotations · compared with Scripture
What did early Christians believe about veneration of Relics and the Saints?
Early Christian writings do support honoring martyrs and remembering the faithful dead, and a few texts also praise keeping or even venerating their remains. Polycarp’s martyrdom account says his bones were taken up as precious and the church gathered to mark his death day, while Cyprian, the Apostolic Constitutions, and early liturgies also call for yearly remembrance and honor. At the same time, the strongest explicit language about relics is limited and mixed:
some writers speak warmly about martyrs’ bodies, but Clement and several anti-idolatry writers warn against treating graves, images, or the dead with religious worship. Overall, the evidence is real but uneven, and it is much clearer for commemorating saints and martyrs than for a broad early doctrine of relic veneration. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Early Christians clearly remembered and honored martyrs on their death days.
- Polycarp’s bones were treated as precious, showing early respect for martyr remains.
- Some writers praised honor for saints, while others warned against religious veneration of graves and dead bodies.
Questions Answered by the Sources
Did early Christians honor martyrs and saints in worship and remembrance?
These sources show early Christians speaking positively about honoring martyrs and saints through remembrance, annual commemorations, and liturgical mention. The strongest evidence is about memorial honor, not worship of them as gods.
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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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Ignatius, The Martyrdom of Ignatius Direct teaching
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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Ignatius, The Martyrdom of Ignatius Direct teaching
and now we have made known to you both the day and the time [when these things happened], that, assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ, who trod under foot the devil, and perfected the course which, out of love to Christ, he had desired, in Christ Jesus our Lord;
Did early Christians keep relics or the bones of saints?
A smaller set of sources explicitly mentions taking up, preserving, or burying the bones and remains of martyrs and saints. This is real evidence for relic-related reverence, but it is narrower than the broader evidence for honoring martyrs' memory.
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Cyprian, Epistles Direct teaching
2. Finally, also, take note of their days on which they depart, that we may celebrate their commemoration among the memorials of the martyrs, although Tertullus, our most faithful and devoted brother, who, in addition to the other solicitude and care which he shows to the brethren in all service of labour, is not wanting besides in that respect in any care of their bodies, has written, and does write and intimate to me the days, in which our blessed brethren in prison pass by the gate of a glorious death to their immortality;
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Cyprian, Epistles Supporting witness
...r them, as you remember, whenever we celebrate the sufferings and days of the martyrs in the yearly commemoration. Therefore, he could not be base or inferior, since the honor of this family and its noble character urged him on by the examples of virtue and faith in his own household. But if, in a worldly family, it is counted honorable and praiseworthy to be a patrician, how much greater are the praise and honor of becoming noble in the heavenly record of honor! I cannot tell whom I should call more blessed: those ancestors, because they have such an illustrious descendant, or him, because he has such a glorious origin. Divine condescension flows so equally between them, and passes back and forth so fully, that just as the dignity of their descendant adds brightness to their crown, so the greatness of his ancestry lights up his glory.
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Apostolic Constitutions, Apostolic Constitutions Background
How and When We Ought to Celebrate the Memorials of the Faithful Departed, and that We Ought Then to Give Somewhat Out of Their Goods to the Poor.
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
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 connect the saints with prayer and intercession?
The supplied sources link saints and martyrs with prayer language, including references to prayers of the saints and liturgical remembrance. These texts support a connection between saints and prayer, but they do not alone settle later doctrinal questions about invoking saints.
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
... dormitories, read the holy books, and sing for the martyrs who have fallen asleep, and for all the saints from the beginning of the world, and for your brothers who are asleep in the Lord. Offer the acceptable Eucharist, the representation of the royal body of Christ, both in your churches and in the dormitories. At the funerals of the departed, go with them while singing, if they were faithful in Christ. For "precious in the sight of the Lord is the death of His saints." And again, "O my soul, return to your rest, for the Lord has done you good." And elsewhere, "The memory of the just is with praises." Proverbs 10:7 And, "The souls of the righteous are in the hands of God." Wisdom 3:1 For those who have believed in God, although they are asleep, are not dead. For our Savior says to the Sadducees, "But concerning the resurrection of the dead, have you not read what is written, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? God, therefore, is not the God of the dead, but of the living; for all live to Him." Exodus 3:6; Luke 20:38 Therefore, among those who live with God, even their very relics are not without honor. For even Elisha the prophet, after he h
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Early Liturgies, Divine Liturgy of St. James Direct teaching
...filed, and obtain for them a good standing, so that we may find mercy and grace, along with all the saints who have been pleasing to You since the world began, through every generation: grandsires, fathers, patriarchs, prophets, apostles, martyrs, confessors, teachers, saints, and every righteous spirit made perfect in the faith of Your Christ.
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Early Liturgies, Liturgy of Adaeus and Maris Direct teaching
... together with that of all the pious and righteous fathers who have been pleading before You in the commemoration of the body and blood of Your Christ, which we offer to You on Your pure and holy altar, as You have taught us; and grant to us Your rest all the days of this life.
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Early Liturgies, Liturgy of Adaeus and Maris Direct teaching
Make remembrance of prophets, apostles, martyrs, confessors, bishops, doctors, priests, deacons, and all the sons of the Holy Catholic Church who have been signed with the sign of life, of holy baptism. We also, O Lord:
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
...ho have pleased You from the beginning of the world: patriarchs, prophets, righteous men, apostles, martyrs, confessors, bishops, presbyters, deacons, sub-deacons, readers, singers, virgins, widows, and lay persons, along with all whose names You know. We further offer to You for this people, that You will make them, to the praise of Your Christ, a royal priesthood and a holy nation; for those who are in virginity and purity; for the widows of the Church; for those in honorable marriage and childbearing; for the infants of Your people, that You will not allow any of us to become castaways. We further beg You also for this city and its inhabitants; for those who are sick; for those in bitter servitude; for those in banishment; for those in prison; for those who travel by water or by land; that You, the helper and supporter of all men, will support them. We further also beg You for those who hate us and persecute us for Your name's sake; for those who are outside and wander out of the way; that You will turn them to goodness and calm their anger. We further also beg You for the catechumens of the Church, for those who are vexed by the adversary, and for our brothers the penitents,
Did early Christians reject pagan-style veneration of tombs and images?
Several writers sharply criticize pagan reverence for tombs, images, temples, and the dead. These sources are important guardrails: they show that not every act of remembrance counted as acceptable Christian veneration.
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Clement of Alexandria, Exhortation to the Heathen Direct teaching
Superstition, then, as might be expected, began in this way and became the source of foolish wickedness. Since it was not later restrained, but kept growing and 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 th
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Clement of Alexandria, Exhortation to the Heathen Supporting witness
But do you now at length quite give up your superstition, feeling ashamed to regard sepulchres with religious veneration.
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Lactantius, The Divine Institutes Supporting witness
What madness is this? People make these objects, and then later fear them. But they say, “We do not fear the images themselves, but the beings in whose likeness they were made, and to whose names they are dedicated.” No doubt you fear them for this reason: you think they are in heaven. For if they are gods, it cannot be otherwise. Why, then, do you not lift up your eyes to heaven and, calling on their names, offer sacrifices in the open air? Why do you look to walls, and wood, and stone, rather than to the place where you believe they are? What is the purpose of temples and altars? And, in short, what is the purpose of the images themselves, which are memorials either of the dead or of the absent? For the practice of making likenesses was invented by men for this reason: so that it might be possible to keep the memory of those who had either been taken away by death or separated by absence. Into which of these groups, then, shall we place the gods? If among the dead, who is so foolish as to worship them? If among the absent, then they should not be worshipped, if they neither see our actions nor hear our prayers. But if the gods cannot be absent—for since they are divine, they see
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Arnobius, Against the Heathen Supporting witness
...e usually claim and apply to these ceremonies. They say that these sacred rites were established to honor the gods of heaven, and that what they do in these rites is done to show them honor and to magnify the powers of the deities by these acts. What if they were to say, in the same way, that they stay awake and sleep, walk around, stand still, write something, and read, in order to honor the gods and make them more glorious in majesty? For what is added to them from the blood of cattle and from the other things prepared for sacrifice? What power is given to them and added to them? For all honor, which is said to be offered by someone and given in reverence to a greater being, is of a kind that refers to the other person, and it consists of two parts: the willingness of the giver and the increase of honor for the receiver. For example, if someone, on seeing a man famous for very great power and authority, were to make way for him, stand up, uncover his head, and jump down from his carriage, then bend forward to greet him with slavish submission and trembling fear, I understand what is intended by showing such respect. By the lowering of the one man, very great honor is given to
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Tertullian, De Spectaculis (On the Shows) Supporting witness
If it is lawful to offer homage to the dead, it will be just as lawful to offer it to their gods: you have the same origin in both cases;
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Tertullian, De Spectaculis (On the Shows) Supporting witness
and these are idolatry: for idolatry, in fact, is a sort of homage to the departed;
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Tertullian, On Idolatry Background
whether appropriated to its gods, or to the defunct, or to kings, as pertaining to the selfsame unclean spirits, sometimes through sacrifices and priesthoods, sometimes through spectacles and the like, sometimes through holy-days.
Common Questions
Did early Christians honor relics of saints and martyrs?
Some early Christians did show strong respect for martyrs’ remains, especially in accounts like Polycarp and in later church order texts. But the record is mixed, and some writers warned against religious honor for graves or the dead.
Did early Christians pray to saints?
The strongest early texts here focus on remembering and honoring saints and martyrs, not on direct prayer to them. Clearer evidence for prayer language is limited in this set.
Did early Christians celebrate martyrs every year?
Yes. Cyprian and other early church texts speak about yearly remembrance and commemoration of martyrs.
Source Index for Veneration of Relics and the Saints
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 274 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 171
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 103
Related Bible passages saved for comparison with the early Christian quotations.
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