Lauren Russo
Guibert of Nogent's writing looks into the discrepancies and legitimacies of the saints and their relics and the role they've been playing in his time period. Guibert criticizes the rising frequency of fraudulent claims from varying groups claiming to have saint's relics; often times more than one group claiming to have the same item. Guibert's tone in this writing is apparently frustrated with the state of the church he currently lived with and goes on to give several examples to make his case.
Guibert sees an endless list of examples of false saint relics being venerated or sold. He starts off by assessing a common case when two or more groups claims to have the exact same relic. Guibert says, "Since it is certain that a head is not able to be duplicated, and this that the two groups are unable to have [what they claim], it is obvious that one group or the other has resorted to lies. When two sides contend with each other arrogantly and falsely about a pious matter, they substitute a devilish behavior for a godly one." (230). Through this statement, Guibert brings the issue down to its most basic form: The two groups are fighting foolishly and defeating every purpose behind venerating a relic by lying about it's veracity. He goes on later to mention how some might label a saint and their relics in order to confirm it's legitimacy, yet that doesn't entirely fix the situation as anyone could do that or create a loop hole to jump through. Guibert's examples of this include the two bodies of Firminus the martyr, both marked as such, as well as the body of Exuperius, dug up from a peasant's grave with the same name. All these discrepancies create huge problems for those trying to worship correctly. When there are multiples of the same exact relic, it's impossible for worshipers to tell if they are worshiping through a true relic or if they are venerating something no where near close. Such acts of giving the religion a false saint is seen as highly dishonorable and profane. So many false relics wandering around also created many opportunities for venders to take advantage of those less knowledgeable for monetary gain as noted by Guibert, "Fraudulent deals are frequently sturck - not so much in the case of whole bodies, as in the case of limbs and parts of the bodies - and common bones are this distributed to be venerated as the relics of saints. These things are clearly done by those who, according to the apostle, 'suppose gain to be godliness' and turn those very things which should serve for the salvation of their souls into the excrement of bags of money." (232). Although, Guibert believed that even if a false relic is venerated, if it is done so by someone with good intentions, not knowing it was fake, their good will will still be recognized by god. Though the opposite is not true. If someone does these acts knowing very well the wrongness of it, it would be considered a sin.
The solution Guibert poses in this writing is that no one should dig up a saint to begin with. He states that, "If [the saints] were allowed to rest in their graves, without any exchanges or transactions over their bodies and relics, then all disputes would cease." and although this is a obvious, straight-far answer, it makes sense in theory. The church widely seemed to believe that exhuming and placing a saint in an exquisitely decorated tomb above ground was much more suitable. However, Guibert has a couple reasons for his suggested solution:
Guibert of Nogent's writing looks into the discrepancies and legitimacies of the saints and their relics and the role they've been playing in his time period. Guibert criticizes the rising frequency of fraudulent claims from varying groups claiming to have saint's relics; often times more than one group claiming to have the same item. Guibert's tone in this writing is apparently frustrated with the state of the church he currently lived with and goes on to give several examples to make his case.
Guibert sees an endless list of examples of false saint relics being venerated or sold. He starts off by assessing a common case when two or more groups claims to have the exact same relic. Guibert says, "Since it is certain that a head is not able to be duplicated, and this that the two groups are unable to have [what they claim], it is obvious that one group or the other has resorted to lies. When two sides contend with each other arrogantly and falsely about a pious matter, they substitute a devilish behavior for a godly one." (230). Through this statement, Guibert brings the issue down to its most basic form: The two groups are fighting foolishly and defeating every purpose behind venerating a relic by lying about it's veracity. He goes on later to mention how some might label a saint and their relics in order to confirm it's legitimacy, yet that doesn't entirely fix the situation as anyone could do that or create a loop hole to jump through. Guibert's examples of this include the two bodies of Firminus the martyr, both marked as such, as well as the body of Exuperius, dug up from a peasant's grave with the same name. All these discrepancies create huge problems for those trying to worship correctly. When there are multiples of the same exact relic, it's impossible for worshipers to tell if they are worshiping through a true relic or if they are venerating something no where near close. Such acts of giving the religion a false saint is seen as highly dishonorable and profane. So many false relics wandering around also created many opportunities for venders to take advantage of those less knowledgeable for monetary gain as noted by Guibert, "Fraudulent deals are frequently sturck - not so much in the case of whole bodies, as in the case of limbs and parts of the bodies - and common bones are this distributed to be venerated as the relics of saints. These things are clearly done by those who, according to the apostle, 'suppose gain to be godliness' and turn those very things which should serve for the salvation of their souls into the excrement of bags of money." (232). Although, Guibert believed that even if a false relic is venerated, if it is done so by someone with good intentions, not knowing it was fake, their good will will still be recognized by god. Though the opposite is not true. If someone does these acts knowing very well the wrongness of it, it would be considered a sin.
The solution Guibert poses in this writing is that no one should dig up a saint to begin with. He states that, "If [the saints] were allowed to rest in their graves, without any exchanges or transactions over their bodies and relics, then all disputes would cease." and although this is a obvious, straight-far answer, it makes sense in theory. The church widely seemed to believe that exhuming and placing a saint in an exquisitely decorated tomb above ground was much more suitable. However, Guibert has a couple reasons for his suggested solution:
- "For if it is more certain than certainty itself that the origin of humanity comes from the earth and, because of original sin, [humanity] will according to the law return to that same earth when the penalty of death is paid, it is most certainly said to human beings: 'You are dust, and to dust you shall return.' As far as I know, God has not said to anyone yet living or to come: 'You are gold or silver, and to gold or silver you shall return.' So why, I ask, should a human being be removed from the natural elements... and be enclosed in gold or silver cases, which are not required for purposes of preservations.. No matter what type of coffin you use to seek to ward off the touch of the earth, you will become earth whether you wish it or not." (232)