In whatever sense we may suppose Irenæus to have employed the word here translated "advocata," it is difficult to see how the circumstance of Mary becoming the advocate of Eve, who lived so many generations before her, can bear upon the question, Is it lawful and right for us, now dwelling on the earth, to invoke those saints whom we believe to be in heaven? I will not dwell on the argument urged very cogently by some critics on this passage, that the word "advocata," found in the Latin version of Irenæus, is the translation of the original word, now lost [Greek: paraklaetos]—paraclete], which, by the early writers, was used for "comforter and consoler," or "restorer;" because, as I have above intimated, whatever may have been the word employed by Irenæus, the passage proves nothing as to the lawfulness of our praying to the saints. If the angels at God's bidding minister unto the heirs of salvation; or further, if they plead our cause with God, that would be no reason why we should invoke them and pray to them. This distinction between what they may do for us, and what we ought to do with regard to them, is an essential distinction, and must not be lost sight of. We shall have occasion hereafter to refer to it repeatedly, especially in the instances of Origen and Cyprian. I will now do no more than copy in a note the entire passage from which the sentence now under consideration has been extracted, that the reader may judge whether on such a passage, the original of which, in whatever words Irenæus may have expressed himself, is utterly lost, any reliance can satisfactorily be placed.
("Manifeste itaque in sua propria venientem Dominum et sua propria eum bajulantem conditione quæ bajulatur ab ipso, et recapitulationem ejus quæ in ligno fuit inobedientiæ per eam quæ in ligno est obedientiam facientem, et seductionem illam solutam qua seducta est male illa, quæ jam viro destinata erat virgo Eva, per veritatem evangelizata est bene ab angelo jam sub viro virgo Maria. Quemadmodum enim illa per angeli sermonem seducta est ut effugeret Deum prævaricata verbum ejus, ita et hæc per angelicum sermonem evangelizata est ut portaret Deum obediens ejus verbo. Et si ea inobedierat Deo, sed hæc suasa est obedire Deo, uti virginis Evæ virgo Maria fieret advocata. Et quemadmodum astrictum est morti genus humanum per virginem, salvatur per virginem, æqua lance disposita virginalis inobedientia per virginalem obedientiam. Adhuc enim protoplasti peccatum per correptionem primogeniti emendationem accipiens, et serpentis prudentia devicta in columbæ simplicitate, vinculis autem illis resolutis, per quæ alligati eramus morti." St. Augustin (Paris, 1690. vol. x. p. 500.) refers to the latter part of this passage, as implying the doctrine of original sin; but since his quotation does not embrace any portion of the clause at present under our consideration, no additional light from him is thrown on the meaning of Irenæus.)
But passages occur in Irenæus, which seem to leave doubt, that neither in faith nor in practice would he countenance in the very lowest degree the adoration of saints and angels, or any invocation of them.
For example, in one part of his works we read, "Nor does it [the Church] do any thing by invocations of angels, nor by incantations, nor other depraved and curious means, but with cleanliness, purity, and openness, directing prayers to the Lord who made all things, and calling upon the name of Jesus Christ our Lord, it exercises its powers for the benefit, and not for the seducing, of mankind." [Benedictine Ed. lib. ii. c. 32. § 5. p. 166.] It has been said that, by angelic invocations, Irenæus means the addresses to evil angels and genii, such as the heathen superstitiously made. Be it so; though that is a mere assumption, not warranted by the passage or its context. But, surely, had Irenæus known that Christians prayed to angels, as well as to their Maker and their Saviour, he would not have used such an unguarded expression; he would have cautioned his readers against so serious, but so natural, a misapprehension of his meaning.
With one more reference, we must bring our inquiry into the testimony of Irenæus to a close. The passage occurs in the fifth book, chapter 31. [Benedict. lib. v. c. 32. § 2. p, 331.] The principal and most important, though not the longest, part of the passage is happily still found in the original Greek, preserved in the "Parallels" of Damascenus. In its plain, natural, and unforced sense, this passage is so decidedly conclusive on the question at issue, that various attempts have been made to explain away its meaning, so as not to represent Irenæus as believing that the souls of departed saints, between their death and the day of judgment, exist otherwise than in bliss and glory in heaven. But those attempts have been altogether unsuccessful. I believe the view here presented to us by the plain and obvious sense of the words of Irenæus, is the view at present acquiesced in by a large proportion of our fellow-believers. The Anglican Church has made no article of faith whatever on the subject. The clause within brackets is found both in the Latin and the Greek.
"Since the Lord[45] in the midst of the shadow of death went where the souls of the dead were, and then afterwards rose bodily, and after his resurrection was taken up, it is evident that of his disciples also, for whom the Lord wrought these things, [the souls go into the unseen[46] place assigned to them by God, and there remain till the resurrection, waiting for the resurrection; afterwards receiving again their bodies and rising perfectly [Greek: holoklaeros], perfecte], that is, bodily, even as the Lord also rose again, so will they come into the presence of God.] For no disciple is above his master; but every one that is perfect shall be as his master. As, therefore, our Master did not immediately flee away and depart, but waited for the time of his resurrection appointed by his Father (which is evident, even by the case of Jonah); after the third day, rising again, he was taken up; so we too must wait for the time of our resurrection appointed by God, and fore-announced by the prophets; and thus rising again, be taken up, as many as the Lord shall have deemed worthy of this."
Footnote 45:[(return)]
Bellarmin, rather than allow the testimony of Irenæus to weigh at all against the doctrine which he is defending, seems determined to combat and challenge that father himself. "Non ausus est dicere," "He has not dared to say, that the souls go to the regions below," &c.
Footnote 46:[(return)]
There is no word in the Greek copy corresponding with the Latin "invisibilem."