of coi-pork. The Nicene creed uses the expression a.vd(TTa<ns veKpuv, resurrectio mortuonim. In the German version of the Apostles' Creed the easily mistaken term Fleisch, Jlesh, is retained ; but the English churches say more correctly : resurrection of the body. ^ Jerome, on the ground of his false translation of Job xix. 26, teaches even the restoration of all bones, veins, nerves, teeth, and hair (because the Bible speaks of gnashing of teeth among the damned, and of the hairs of our heads being all num- bered !). " Habent denies," says he of the resurrection bodies, " ventrem, genitalia, et tamen nee cibis nee uxoribus indigent." Augustine is more cautious, and endea- ors to avoid gross, carnal conceptions. Comp. the passages in Hagenbach's Dog- mengeschichte, i. § 140 (Engl, ed., New York, i. p. 370 ff.). ^ Matt. ix. 20. § 87. WOESIIIP OF KELICS. DOGMA OF THE RESURKECTION. 453 ing of the sick by the shadow of Peter ; ' and the same by handkerchiefs from Paul.'' These examples, as well as the mii'acle wrought by the bones of Elisha, were cited by Origen, Cyril of Jerusalem, Ambrose, Chrysostom, and other fathers, to vindicate similar and greater miracles in their time. They certainly mark the extreme limit of the miraculous, beyond which it passes into the magical. But in all these cases the living and present person was the vehicle of the healing power ; in the second case Luke records merely the popular belief, .not the actual healing; and finally neither Christ nor the apostles them- selves chose that method, nor in any way sanctioned the super- stitions on which it was based.' At all events, the New Testa- ment and the literature of the apostolic fathers know nothing of an idolatrous veneration of the cross of Christ or the bones and chattels of the apostles. The living words and acts of Christ and the apostles so completely absorbed attention that we have no authentic accounts of the bodily appearance, the incidental externals, and transient possessions of the founders of the church. Paul would know Christ after the spirit, not after the flesh. Even the burial places of most of the apostles and evangelists are unknown. The traditions of their martyr- dom and their remains date from a much later time, and can claim no historical credibility. The first clear traces of the worship of relics appear in the second century in the church of Antioch, where the bones of the bishop and martyr Ignatius (f 107) were preserved as a priceless treasure ; * and in Smyrna, where the half-burnt bones of Polycarp (f 167) were considered " more precious than the richest jewels and more tried than gold." ' We read similar ' Acts V. 14, 15. ^ Acts xix. 11, 12. ' On the contrary, the account of the healing of sick by the handkerchiefs of Paul is immediately followed by an account of the magical abuse of the name of Jesus, as