Englisch-Deutsch-Übersetzungen für relics im Online-Wörterbuch aerostat-adventures.com (Deutschwörterbuch). Übersetzung im Kontext von „relics“ in Englisch-Deutsch von Reverso Context: A swindling traffic in miraculous pictures and relics began. Many translated example sentences containing "relics" – German-English dictionary and search engine for German translations.
Deutsch-Englisch-WörterbuchLernen Sie die Übersetzung für 'relic' in LEOs Englisch ⇔ Deutsch Wörterbuch. Mit Flexionstabellen der verschiedenen Fälle und Zeiten ✓ Aussprache und. rel·ic [ˈrelɪk] SUBST. 1. relic (object): relic · Relikt. Many translated example sentences containing "relics" – German-English dictionary and search engine for German translations.
Relics Ten-Ton Truck or Warship? VideoCATACOMB SAINTS: The Bejeweled Relics of Martyrs of the Catholic Church The word relics comes from the Latin reliquiae (the counterpart of the Greek leipsana) which already before the propagation of Christianity was used in its modern sense, viz., of some object, notably part of the body or clothes, remaining as a memorial of a departed saint. A small piece of Pope St. John Paul II’s tunic is keeping good company these days with a number of other holy relics: the bones of St. Anne, St. Maria Goretti, St. Elizabeth Ann Seton, St. Ignatius. Relic definition is - an object esteemed and venerated because of association with a saint or martyr. How to use relic in a sentence. Relics are an important aspect of some forms of Buddhism, Christianity, Islam, Shamanism, and many other religions. Relic derives from the Latin reliquiae, meaning "remains", and a form of the Latin verb relinquere, to "leave behind, or abandon". A reliquary is a shrine that houses one or more religious relics. Relics is a consignment and antiques store located in Phoenix, Arizona with the biggest selection of upscale consignment, home furnishings and antiques. Established in , Relics is one of the best luxury furniture stores in the Phoenix area.
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Great for museum or re-enactment living history displays. Peter or of the Grotto of Lourdes, all these are causes adequate to account for the multitude of unquestionably spurious relics with which the treasuries of great medieval churches were crowded.
In the case of the Nails with which Jesus Christ was crucified, we can point to definite instances in which that which was at first venerated as having touched the original came later to be honoured as the original itself.
Join to this the large license given to the occasional unscrupulous rogue in an age not only utterly uncritical but often curiously morbid in its realism, and it becomes easy to understand the multiplicity and extravagance of the entries in the relic inventories of Rome and other countries.
On the other hand it must not be supposed that nothing was done by ecclesiastical authority to secure the faithful against deception.
Such tests were applied as the historical and antiquarian science of that day was capable of devising.
Very often however, this test took the form of an appeal to some miraculous sanction, as in the well known story repeated by St.
Ambrose, according to which, when doubt arose which of the three crosses discovered by St. Helena was that of Christ , the healing of a sick man by one of them dispelled all further hesitation.
Similarly Egbert, Bishop of Trier , in , doubting as to the authenticity of what purported to be the body of St. Celsus, "lest any suspicion of the sanctity of the holy relics should arise, during Mass after the offertory had been sung, threw a joint of the finger of St.
Celsus wrapped in a cloth into a thurible full of burning coals, which remained unhurt and untouched by the fire the whole time of the Canon" Mabillon "Acta SS.
The decrees of synods upon this subject are generally practical and sensible, as when, for example, Bishop Quivil of Exeter , in after recalling the prohibition of the General Council of Lyons against venerating recently found relics unless they were first of all approved by the Roman Pontiff , adds: "We command the above prohibition to be carefully observed by all and decree that no person shall expose relics for sale, and that neither stones, nor fountains, trees, wood, or garments shall in any way be venerated on account of dreams or on fictitious grounds.
Nevertheless it remains true that many of the more ancient relics duly exhibited for veneration in the great sanctuaries of Christendom or even at Rome itself must now be pronounced to be either certainty spurious or open to grave suspicion.
To take one example of the latter class, the boards of the Crib Praesaepe — a name which for much more than a thousand years has been associated, as now, with the basilica of Santa Maria Maggiore—can only be considered to be of doubtful.
In his monograph "Le memorie Liberiane dell' Infanzia di N. Cozza Luzi frankly avows that all positive evidence for the authenticity of the relics of the Crib etc.
Strangely enough, an inscription in Greek uncials of the eighth century is found on one of the boards, the inscription having nothing to do with the Crib but being apparently concerned with some commercial transaction.
It is hard to explain its presence on the supposition that the relic is authentic. Similar difficulties might he urged against the supposed "column of the flagellation" venerated at Rome in the Church of Santa Prassede and against many other famous relics.
Still, it would be presumptuous in such cases to blame the action of ecclesiastical authority in permitting the continuance of a cult which extends back into remote antiquity.
On the one hand no one is constrained to pay homage to the relic, and supposing it to be in fact spurious, no dishonour is done to God by the continuance of an error which has been handed down in perfect good faith for many centuries.
On the other hand the practical difficulty of pronouncing a final verdict upon the authenticity of these and similar relics must be patent to all.
Each investigation would be an affair of much time and expense, while new discoveries might at any moment reverse the conclusions arrived at.
Further, devotions of ancient date deeply rooted in the heart of the peasantry cannot be swept away without some measure of scandal and popular disturbance.
To create this sensation seems unwise unless the proof of spuriousness is so overwhelming as to amount to certainty. Hence there is justification for the practice of the Holy See in allowing the cult of certain doubtful ancient relics to continue.
Meanwhile, much has been done by quietly allowing many items in some of the most famous collections of relics to drop out of sight or by gradually omitting much of the solemnity which formerly surrounded the exposition of these doubtful treasures.
For illustration's sake reference may be made to the Count de Riant's work "Exuviae Constantinopolitanae" or to the many documents printed by Mgr. Barbier de Monault regarding Rome , particularly in vol.
In most of these ancient inventories, the extravagance and utter improbability of many of the entries can not escape the most uncritical. Moreover though some sort of verification seems often to be traceable even in Merovingian times, still the so called authentications which have been printed of this early date seventh century are of a most primitive kind.
They consist in fact of mere labels, strips of parchment with just the name of the relic to which each strip was attached, barbarously written in Latin.
It would probably be true to say that in no part of the world was the veneration of relics carried to greater lengths with no doubt proportionate danger of abuse, than among Celtic peoples.
The honour paid to the handbells of such saints as St. Patrick , St. Senan , and St. Mura , the strange adventures of sacred remains carried about with them in their wanderings by the Armorican people under stress of invasion by Teutons and Northmen , the prominence given to the taking of oaths upon relics in the various Welsh codes founded upon the laws of Howell the Good, the expedients used for gaining possession of these treasures, and the numerous accounts of translations and miracles , all help to illustrate the importance of this aspect of the ecclesiastical life of the Celtic races.
Translations At the same time the solemnity attached to translations was by no means a peculiarity of the Celts. The story of the translation of St.
Cuthbert's remains is almost as marvellous as any in Celtic hagiography. The forms observed of all-night vigils, and the carrying of the precious remains in "feretories" of gold or silver, overshadowed with silken canopies and surrounded with lights and incense , extended to every part of Christendom during the Middle Ages.
Indeed this kind of solemn translation elevatio corporis was treated as the outward recognition of heroic sanctity , the equivalent of canonization , in the period before the Holy See reserved to itself the passing of a final judgment upon the merits of deceased servants of God , and on the other hand in the earlier forms of canonization Bulls it was customary to add a clause directing that the remains of those whose sanctity was thus proclaimed by the head of the Church should be "elevated", or translated, to some shrine above ground where fitting honour could be paid them.
This was not always carried at once. Hugh of Lincoln , who died in , was canonized in , but it was not until that his remains were translated to the beautiful "Angel Choir" which had been constructed expressly to receive them.
This translation is noteworthy not only because King Edward I himself helped to carry the bier, but because it provides a typical example of the separation of the head and body of the saint which was a peculiar feature of so many English translations.
The earliest example of this separation was probably that of St. Edwin , king and martyr ; but we have also the cases of St. Oswald, St. Chad, St.
Richard of Chichester translated in , and St. William of York translated It is probable that the ceremonial observed in these solemn translations closely imitated that used in the enshrining of the relics in the sepulcrum of the altar at the consecration of a church while this in turn, as Mgr Duchesne has shown, is nothing but the development of the primitive burial service the martyr or saint being laid to rest in the church dedicated to his honour.
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Ives, N. Library and Archives Canada. All of them rather, even the Cappadocians, countenanced it. The numerous miracles which were wrought by bones and relics seemed to confirm their worship.
Keep in mind what the Church says about relics. There is nothing in the relic itself, whether a bone of the apostle Peter or water from Lourdes, that has any curative ability.
Now bands of Moabites used to invade the land in the spring of the year. This is an unequivocal biblical example of a miracle being performed by God through contact with the relics of a saint!
In the New Testament cases, physical things the cloak, the shadow, handkerchiefs and aprons were used to effect cures. There is a perfect congruity between present-day Catholic practice and ancient practice.
If you reject all Catholic relics today as frauds, you should also reject these biblical accounts as frauds. Brom, Bishop of San Diego, August 10, Skip to main content Accessibility feedback tract.
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