John Calvin, A Treatise on Relics, 1543 pt4

ST LONGINUS, AND THE THREE WISE MEN, OR KINGS.
The individual who pierced the side of our Lord on the cross has been canonised under the name of St Longinus, and after having thus baptized him, they have bestowed upon him two bodies, one of which is at Mantua, and the other at Notre Dame de l'Isle at Lyons.
The same has been done with the wise men who came to worship our Lord at the nativity. In the first place they settled their number, telling us that there were three. Now the Gospel does not mention how many were present, and some eminent ecclesiastical writers have maintained their number to have been fourteen, as mentioned for instance in that imperfect commentary on St Matthew which is ascribed to Chrysostom.
Moreover, the Gospel calls them wise men, but they have elevated them to the dignity of kings, without bestowing on them, however, either kingdoms or subjects. Finally, they have been baptized under the names of Balthazar, Melchior, and Gaspar.
Now, supposing we concede to them these fables, frivolous as they are, it is certain that the wise men returned to the east, for the Gospel informs us of this, and we may conclude that they died in their native land, there being no reason for thinking otherwise. Now, who transferred their bodies to the west, for the purpose of preserving them as relics? It would be quite ridiculous, however, for me to attempt seriously to refute such a palpable imposture. Let Cologne and Milan, both of which towns pretend to possess relics of these wise men, or kings, decide this question between themselves.

ST DIONYSIUS.
St Dionysius is considered to be one of the most celebrated of ancient martyrs, as a disciple of the apostles, and as the Evangelist of France. Occupying such high rank, it is therefore very natural that his relics should be so liberally dispersed; his whole bodies are, however, only preserved at the Abbey of St Dénis in France, and at Ratisbon in Germany. About a century ago Ratisbon instituted a lawsuit at Rome to prove that the body in its possession was truly that of the saint, and the justice of the claim was established by a decision of the Papal Court, delivered in the presence of the French Ambassador. And yet, any one so bold as to dare to assert at St Dénis that theirs was not the real body would run the risk of being stoned for blasphemy; whilst those who oppose the claim of Ratisbon are considered as heretics, rebellious to the decision of the Holy See.

ST STEPHEN.
The whole body of St Stephen is at Rome, his head is at Arles, and his bones are in more than three hundred places; and the Papists, as if to show themselves to be the partisans of those who murdered him, have canonized the stones with which he was killed.
It may be asked how these stones were obtained, but to my mind this would be a foolish question, as stones may be picked up anywhere, without incurring any trouble or expense in their transport. These stones are shown at Florence, at the convent of the Augustine monks at Arles, and at Vigan in Languedoc, &c.
Whoever will close his eyes and allow his understanding to be set aside, may believe that these are the identical stones with which St Stephen suffered martyrdom, but whoever will exert his reason a little cannot but laugh at this imposition. The Carmelite monks of Poitiers discovered some of these stones only fourteen years ago, to which they ascribed the virtue of assisting women in the pains of travail; but the Dominican monks, from whom a rib of St Margarita which possessed the same virtue had been stolen, were very indignant, and raised a great outcry at the deception practised by the Carmelites, but the latter gained the body by firmly maintaining their rights.

THE HOLY INNOCENTS.
It was not at first my intention to mention the Holy Innocents, for if I were to enumerate a whole army of their relics, it might always be said to me in reply that history is not contradicted by that, as their number has never been mentioned to us. I shall not dwell, therefore, upon their multitude, merely observing that they are to be found in every part of the world. I would ask, however, how it came to pass that their graves were discovered so long after their massacre, since they were not considered as saints when their murder by Herod took place? And then, how were these numerous bodies conveyed to the many places where they are now to be seen? To these questions but one answer can be given—“All this occurred five or six hundred years after their death.” How can any but idiots believe such things?
But supposing even that some of their bodies had really been discovered, how came so large a number of them to be transported to France, Italy, and Germany, and to be distributed amongst so many towns situated so far apart? This can only be a wholesale deception.

ST GERVASIUS AND ST PROTASIUS.
The sepulchres of these two saints were discovered at Milan in the time of St Ambrose, as testified by him. This fact is confirmed also by the evidence of St Jerome, St Augustine, and several others; consequently Milan maintains its possession of the real bodies of these saints. Nevertheless, they are likewise to be seen at Brissach in Germany, and in the Church of St Peter at Besançon, besides an immense number of different parts of their bodies scattered throughout the land, so that each of them must have had at least four bodies.

ST SEBASTIAN.
This saint, from the wonderful power his remains possessed of curing the plague, was put into requisition and more sought after than many of his brother saints, and no doubt this popularity was the cause of his body being quadrupled. One body is in the church of St Lawrence at Rome; a second is at Soissons; the third at Piligny, near Nantes, and the fourth at his birth-place, near Narbonne. Besides these, he has two heads at St Peter's at Rome, and at the Dominican church at Toulouse. The heads are, however, empty, if we are to believe the Franciscan monks of Angers, as they pretend to possess the saint's brains. The Dominicans of Angers possess one of his arms, another is at St Sternin, at Toulouse, a third at Case Dieu in Auvergne, and a fourth at Montbrisson. We will pass over the small fragments of his body, which may be seen in so many churches. They did not rest satisfied with this multiplication of his body and separate limbs, but they converted into relics the arrows with which he was killed. One of these is shown at Lambesc in Provence, another is in the Augustine convent at Poitiers, and there are many others in different towns.

ST ANTHONY.
A similar reason has bestowed on St Anthony the advantage of multiplication of his remains, he being considered as an irrascible saint, burning up all those who incur his displeasure; and this belief caused him to be dreaded and reverenced. Fear creating devotion, and producing also a universal desire to possess his relics, on account of the profits and advantages to be derived therefrom, Arles therefore had a long and severe contest with Vienne in France respecting the validity of the bodies of this saint possessed by each of these towns.
The issue was the same as in other similar disputes, i.e., matters remained in the same state of confusion as before; for if the truth had been established, both parties would have lost their cause.
Besides these two bodies, St Anthony has a knee in the Church of the Augustines at Albi, and several other limbs at Bourg, Maçon, Ouroux, Chalons, Besançon, &c.
Such are the advantages of being an object of dread and fear, otherwise this saint might possibly have been permitted to remain quietly in his grave.

ST PETRONILLA—ST HELENA—ST URSULA—AND THE ELEVEN THOUSAND VIRGINS.
I must not forget to mention St Petronilla, St Peter's daughter, who has a whole body at Rome, in the church dedicated to her father, besides other relics in that of St Barbara. This does not, however, prevent her from owning another body in the Dominican convent at Mans, which is greatly venerated for the virtue it possesses of curing fevers. St Helena has not been so liberally provided for. Besides her body at Venice, she has but an extra head in the Church of St Gereon at Cologne. St Ursula beats her hollow in this respect; for she has a whole body at St Jean d'Angely, and a head into the bargain at Cologne, besides three separate limbs, and various fragments at Mans, Tours, and Bergerat. The companions of this saint are called the eleven thousand virgins, and although this is a respectable number, yet it is still too small, considering that the remains of these virgins are to be seen everywhere; for besides there being about one hundred cart-loads of their bones at Cologne, there is hardly a town where one or more churches have not some relics of these numerous saints.
If I was to enumerate all the minor saints I should enter a labyrinth without possibility of egress. I shall, therefore, rest satisfied with giving a few examples, leaving my readers to judge from these of the rest. For instance, there are two churches at Poitiers, one attached to the convent of Selle, and the other dedicated to the saint in question, between which a great dispute has been going on as to the possession of the real body of St Hilarion.
The lawsuit upon this point has been suspended for an indefinite time, and meanwhile the idolaters worship two bodies of one and the same individual.
St Honoratus has a body at Arles, and another at the island of Lerins, near Antibes.
St Giles has a body at Toulouse, and a second in a town bearing his name in Languedoc.
I could quote an infinite number of similar cases. I think that the exhibitors of these relics should at least have made some arrangement amongst themselves the better to conceal their barefaced impostures. Something of this sort was managed between the canons of Trêves and those of Liége about St Lambert's head. They compounded, for a sum of money, not to show publicly the head in their possession, in order to avoid the natural surprise of the public at the same relic being seen in two different towns situated so near to each other. But, as I have already remarked at the commencement of this treatise, the inventors of these frauds never imagined any one could be found bold enough to speak out and expose their deceptions.
It may be asked, how it came to pass that these manufacturers of relics, having collected and forged without any reason all that their imaginations could fancy in any way, could have omitted subjects pertaining to the Old Testament?
The only reply I can give to this query is, that they looked with contempt on those subjects, from which they did not anticipate any considerable gain.
Still they have not entirely despised them, for they pretend to have the bones of Abraham, Isaac, and Jacob, in the church of St Maria supra Minervam, at Rome. They also boast of possessing, at St John of the Lateran, the ark of alliance, with Aaron's rod, though the same rod is also at the Holy Chapel in Paris, whilst some pieces of it are preserved at Salvatierra. Moreover, at Bordeaux they maintain that St Martial's rod, which is exhibited in the church of St Severin, is no other than that of Aaron. It seems, indeed, that they would wish with this rod to perform another miracle; formerly it was turned into a serpent, whereas now they would convert it into three different rods! It is very likely that they may have other relics of objects mentioned in the Old Testament, but the few we have here alluded to show that they have treated them much in the same style as those belonging to Christian times.
I now beg to remind my readers of what I mentioned at the beginning of this work, that I have had no commissioners for visiting the numerous churches of the different countries enumerated by me, nor must my description be taken for a register or inventory of all that can be discovered respecting relics. I have mentioned about half-a-dozen towns in Germany, but three in Spain I think, about fifteen in Italy, and between thirty and forty in France, and even of these few examples I have not related all that I might concerning them. Now, let us only imagine what a mass might be raised out of all the relics which are to be seen in Christendom, if they were collected and arranged together in proper order. I speak, however, only of those countries which we know and frequent; for it is most important to observe that all the relics belonging to Christ and the apostles which are displayed in the west are also to be seen in Greece, Asia, and all other countries where Christian Churches are in existence. Now, what are we to say when the Eastern Christians assert their claims?
If we contradict them, alleging on our part that the body of such a saint was brought to Europe by merchants, that of another by monks, that of a third by a bishop, that a part of the crown of thorns was sent to a king of France by an emperor of Constantinople, and another part was carried off in time of war, and so on of every object of the kind, they would shake their heads, and laugh at us! How are such differences to be settled? In every doubtful case we can only judge by conjecture, and, in following this out, the adherents of the Eastern Churches are sure of success, because their claims are more probable than those of their opponents. It is indeed a difficult point for the defenders of relics to settle.
Finally, I beseech and exhort, in the name of God, all my readers to listen to the truth now clearly displayed before them, and to believe that, by God's especial providence, those who have endeavoured thus to lead mankind astray have been rendered so blind and careless as to neglect a proper concealment of their deceptions, but that, like Midianites having their eyes put out, they run one against another, for we all know that they quarrel amongst themselves, and mutually injure each other. Whoever is not wilfully prejudiced against all reason must certainly be convinced that the worship of relics, whether true or false, is an abominable idolatry; yet should not this even be the case with him, he must nevertheless perceive the evident imposture, and whatever may have been his former devotion to relics, he must lose all courage in kissing such objects, and become entirely disgusted with them.
I repeat what I said at the commencement of this treatise, that it would be most important to abolish from amongst us Christians this pagan superstition of canonising relics, either of Christ or of his saints, in order to make idols of them; for this is a defilement and an impurity which should never be suffered in the Church.
We have already proved that it is so by arguments, and also from the evidence of Scripture. Let those who are not yet satisfied look to the practices of the ancient fathers, and conform to their examples. There are many holy patriarchs, many prophets, many holy kings, and other saints mentioned in the Old Testament.
God ordained at that time the observance of more ceremonies than are needed now. Even funerals were performed then with more display than at present, in order to represent symbolically the glorious resurrection, especially as it had not then been so clearly revealed by the Word of God as it is to ourselves.
Do we ever read in that book that these saints were taken from their sepulchres as idols? Was Abraham, the father of the faithful, ever thus raised? Was Sarah ever removed from her grave? Were they not left in peace, with the remains of all other saints? But what is more conclusive, was not the body of Moses concealed by God's will, in such a manner that it never has been or can be discovered? Has not the devil contended concerning it with the angels, as St Jude says? Now, what was our Lord's reason for removing that body from the sight of men, and why should the devil desire to have it exhibited to them? It is generally admitted that God wished to put away from his people of Israel all temptation to commit idolatry, and that Satan desired its introduction amongst them.
It may be said, however, that the Israelites were inclined to superstition. I ask, how stands the case now with ourselves? Is there not, without comparison, more perversity in this respect amongst Christians than there ever was amongst the Jews of old?
Let us call to mind the practice of the early church. It is true that the first Christians were always anxious to get possession of the bodies of the martyrs, lest they might be devoured by beasts or birds of prey, and decently to bury them, as we read was the case with the bodies of St John the Baptist and St Stephen. This solicitude was shown, however, in order to inter them in their graves, and there to leave them until the day of the resurrection; but they did not expose these remains to the sight of men for their adoration.
The unfortunate custom of canonising saints was not introduced into the Church until it had become perverted and profaned, partly by the folly and cupidity of its prelates and pastors, and partly because they were unable to restrain this innovation, as people were seeking to deceive themselves by giving their hearts to puerile follies, instead of to the true worship of God. If we wish, in a direct manner, to correct this abuse, it is necessary to abolish entirely what has been so badly commenced and established against all reason. But if it is impossible to arrive at once at such a clear comprehension of this abuse, let people at least have their eyes opened to discern what the relics are which are presented for their adoration.
This is indeed no difficulty for those who will only exercise their reason, for amongst the numerous evident impostures we have here mentioned, where may we find one real relic of which we may feel certain that it is such as is represented?
Moreover, all those that I have enumerated are nothing comparatively to the remainder yet untold by me. Even whilst this treatise is in the press, I have been informed of many relics not mentioned in it; and if a general visitation of all existing relics were possible, a hundredfold more discoveries would be made.
I remember when I was a little boy what took place in our parish. On the festival day of St Stephen, the images of the tyrants who stoned him (for they are thus called by the common people) were adorned as much as that of the saint himself. Many women, seeing these tyrants thus decked out, mistook them for the saint's companions, and offered the homage of candles to each of them.
Mistakes of this kind must frequently happen to the worshippers of relics, for there is such confusion amongst them that it is quite impossible to worship the bones of a martyr without danger of rendering such honours by mistake to the bones of some brigand or thief, or even to those of a horse, a dog, or a donkey.
And it is equally impossible to adore the ring, the comb, the girdle of the Virgin Mary, without the risk of adoring instead objects which may have belonged to some abandoned person.
Now, those who fall into this error must do so willingly, as no one can from henceforth plead ignorance on the subject as their excuse.