and hundreds of incorruptible bodies, due to physical conditions; we know that accidentally a certain Siberian bishop did not decompose and now is lying in Kiev in a cellar, waiting for the opening of the relics; we know of those relics that are kept under a bushel, about the scarecrows, with which pennies are gathered in for the hierarchy, and whose garments are clandestinely changed by the members of the hierarchy; we know about the oil which is poured into the fragrance-spreading heads. Not a single student of a seminary nor a peasant believes in all that, so what sense is there in expounding it in the Theology as a dogma? Even if there were in the Theology anything resembling a disclosure of the truths of faith, even if everything were sensible and correct in it, such an assertion about the relics would invalidate the whole thing.
The proof is given that the relics and all kinds of handkerchiefs and pantaloons have to be honoured and kissed, and that pennies are to be put on them, and the whole concludes with a decree of the Seventh Ecumenical Council:
“And thus, those who dared to reject the relics of the martyrs, which they knew to be genuine and true: if they are bishops or clergymen, let them be deposed; if they are monks or laymen, let them be deprived of communion.” (p. 570.)
But all that is not enough. It is not enough to substitute saints, their fingers and pantaloons, in the place of God. We need still the images.
256. (dd) The worship of the holy images. The church commands us: (a) to use images in churches, houses, and streets; (b) to honour them with the burning and offering of tapers; and it condemns: (a) the ancient iconoclasts, (b) the modern Protestants, (c) those who worship them as though they were gods. There begin proofs and controversies. Those controversies have cost
