Primitive Christian Worship Part 7

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, Irenaeus means the addresses to evil angels and genii, such as the heathen superst.i.tiously made. Be it so; though that is a mere a.s.sumption, not warranted by the pa.s.sage or its context. But, surely, had Irenaeus 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 Irenaeus to a close. The pa.s.sage occurs in the fifth book, chapter 31.

[Benedict. lib. v. c. 32. -- 2. p, 331.] The princ.i.p.al and most important, though not the longest, part of {123} the pa.s.sage is happily still found in the original Greek, preserved in the "Parallels" of Damascenus. In its plain, natural, and unforced sense, this pa.s.sage 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 Irenaeus 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 Irenaeus, 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 a.s.signed to them by G.o.d, 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 G.o.d.] {124} 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 G.o.d, 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: Bellarmin, rather than allow the testimony of Irenaeus 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: There is no word in the Greek copy corresponding with the Latin "invisibilem."]

SECTION III.--CLEMENT OF ALEXANDRIA--ABOUT THE YEAR 180.

Contemporary with Irenaeus, and probably less than twenty years his junior, was Clement, the celebrated Christian philosopher of Alexandria.

I am not aware that any Roman Catholic writer has appealed to the testimony of Clement in favour of the invocation of saints, nor have I found a single pa.s.sage which the defenders of that practice would be likely to quote; and yet there are many pa.s.sages which no one, anxious to trace the Catholic faith, would willingly neglect. The tendency of Clement's mind to blend with the simplicity of the Gospel of Christ the philosophy in which he so fully abounded, renders him far less valuable as a Christian teacher; but his evidence as to the matter of fact, is even rendered more cogent and pointed by this tendency of his mind. I would {125} willingly have transferred to these pages whole pa.s.sages of Clement, but the very nature of my address forbids it. Some sentences bearing on the subject immediately before us, we must not omit.

Clement has left on record many of his meditations upon the efficacy, the duty, and the blessed comfort of prayer. When he speaks of G.o.d, and of the Christian in prayer, (for prayer he defines to be "communion or intercourse with G.o.d,") his language becomes often exquisitely beautiful, and sometimes sublime. It is impossible by a few detached pa.s.sages to convey an adequate estimate of the original; and yet a few sentences may show that Clement is a man whose testimony should not be slighted.

"Therefore, keeping the whole of our life as a feast every where, and on every part persuaded that G.o.d is present, we praise him as we till our lands; we sing hymns as we are sailing. The Christian is persuaded that G.o.d hears every thing; not the voice only, but the thoughts.... Suppose any one should say, that the voice does not reach G.o.d, revolving as it does in the air below; yet the thoughts of the saints cut not only through the air, but the whole world. And the divine power like the light is beforehand in seeing through the soul.... He" (the Christian whom he speaks of throughout as the man of divine knowledge) "prays for things essentially good.

"Wherefore it best becomes those to pray who have an adequate knowledge of G.o.d, and possess virtue in accordance with Him--who know what are real goods, and what we should pet.i.tion for, and when, and how in each case. But it is the extreme of ignorance to ask {126} from those who are not G.o.ds as though they were G.o.ds.... Whence since there is one only good G.o.d, both we ourselves and the angels supplicate from Him alone, that some good things might be given to us, and others might remain with us. In this way he (the Christian) is always in a state of purity fit for prayer. He prays with angels, as being himself equal with angels; and as one who is never beyond the holy protecting guard. And if he pray alone he has the whole choir of angels with him." [Stromata, lib. vii. -- 7. p. 851, &c.; Section xii. p. 879.]

Clement has alluded to instances alleged by the Greeks of the effects of prayer, and he adds, "Our whole Scripture is full of instances of G.o.d hearing and granting every request according to the prayers of the just." [Lib. vi. -- iii. p. 753.]

Having in the same section referred to the opinion of some Greeks as to the power of demons over the affairs of mortals, he adds, "But they think it matters nothing whether we speak of these as G.o.ds or as angels, calling the spirits of such 'demons,' and teaching that they should be worshipped by men, as having, by divine providence, on account of the purity of their lives, received authority to be conversant about earthly places, in order that they may minister to mortals." [Lib. vi. -- iii. p.

755.]

Is it possible to suppose that this teacher in Christ's school had any idea of a Christian praying to saints or angels? In the last pa.s.sage, the language in which he quotes the errors of heathen superst.i.tion to refute them, so nearly approaches the language of the Church of Rome when speaking of the powers of saints and angels to a.s.sist the suppliant, that if Clement had entertained {127} any thought whatever of a Christian praying for aid and intercession to saint or angel, he must have mentioned it, especially after the previous pa.s.sage on the absurdity and gross ignorance of praying for any good at the hands of any other than the one true G.o.d.

In common with his contemporaries, Clement considered the angels to be, as we mortals are, in a state requiring all the protection and help to be obtained by prayer; he believed that the angels pray with us, and carry our prayers to G.o.d: but the thought of addressing them by invocation does not appear to have occurred to his mind. At the close of his Paedagogus he has left on record a form of prayer to G.o.d alone very peculiar and interesting. He closes it by an ascription of glory to the blessed Trinity. But there is no allusion to saint, or angel, or virgin mother.

SECTION IV.--TERTULLIAN.

Tertullian, of Carthage, was a contemporary of Clement of Alexandria, and so nearly of the same age, that doubts have existed, which of the two should take priority in point of time. There is a very wide difference in the character and tone of their works, as there was in the frame and const.i.tution of their minds. The lenient and liberal views of the erudite and accomplished master of the school of Alexandria, stand out in prominent and broad contrast with the harsh and austere doctrines of Tertullian.

Tertullian fell into errors of a very serious kind by joining himself to the heretic Monta.n.u.s; still on his {128} mind is discoverable the working of that spirit which animated the early converts of Christianity; and his whole soul seems to have been filled with a desire to promote the practical influence of the Gospel.

Jerome, the oracle on such subjects, from whom the Roman Catholic Church is unwilling to allow any appeal, expressly tells us that Cyprian[47], who called Tertullian the Master, never pa.s.sed a single day without studying his works; and that after Tertullian had remained a presbyter of the Church to middle age, he was driven, by the envy and revilings of the members of the Roman Church, to fall from its unity, and espouse Montanism. Bellarmin calls him a heretic, and says he is the first heretic who denied that the saints went at once and forthwith to glory.

[Hieron. edit. 1684. tom. i. p. 183.]

[Footnote 47: The words of Jerome, who refers to the circ.u.mstance more than once, are very striking: "I saw one Paulus, who said that he had seen the secretary (notarium) of Cyprian at Rome, who used to tell him that Cyprian never pa.s.sed a single day without reading Tertullian; and that he often said to him, 'Give me the Master,' meaning Tertullian."--Hieron. vol.

iv. part ii. p. 115.]

A decided line of distinction is drawn by Roman Catholic writers between the works of Tertullian written before he espoused the errors of Monta.n.u.s, and his works written after that unhappy step. The former they hold in great estimation, the latter are by many considered of far less authority. I do not see how such a distinction ought to affect his testimony on the historical point immediately before us. If indeed he had held the doctrine of the invocation of saints whilst he continued in the full communion of the Church, and rejected it afterwards, no honest and sensible writer would quote his later opinions against the practice.

But we are only seeking in his works for evidence of the {129} matter of fact,--Is there any proof in the works of Tertullian that the invocation of saints formed a part of the doctrine and practice of the Catholic Church in his time[48]? His works will be found in the note, arranged under those two heads, as nearly as I can ascertain the preponderating sentiments of critics[49].

[Footnote 48: The reader, who may be induced to consult the work of the present Bishop of Lincoln, ent.i.tled, "The Ecclesiastical History of the second and third Centuries, ill.u.s.trated from the writings of Tertullian," will there find, in the examination and application of Tertullian's remains, the union of sound judgment, diligence in research, clearness of perception, acuteness in discovery, and great erudition mingled with charity.]

[Footnote 49: Works of Tertullian before he became a Montanist:--

Adversus Judaeos.

The Tract ad Martyres.

The two Books ad Nationes.

The Apology, and the Tract de Praescriptione Haereticorum.

The Tract de Testimonio Animae.

The Tracts de Patientia, de Oratione, de Baptismo, de Poenitentia.

The two books ad Uxorem.

Works written after he espoused Montanism:--

The Tracts de Spectaculis and de Idololatria, though others say these should be ranked among the first cla.s.s.

The Tracts de Corona, and de Fuga in persecutione, Scorpiace, and ad Scapulam.

The Tracts de Exhortatione Cast.i.tatis, de Monogamia, de Pudicitia, de Jejuniis, de Virginibus Velandis, de Pallio, the five books against Marcion, the Tracts adversus Valentinianos, de Carne Christi, de Resurrectione Carnis, adversus Hermogenem, de Anima, adversus Praxeam, de Cultu Foeminarum.]

I will detain you only by a very few quotations from this father.

In his Apology, sect. 30, we read this very remarkable pa.s.sage, "We invoke the eternal G.o.d, the true G.o.d, the living G.o.d, for the safety of the emperor.... {130} Thither (heavenward) looking up, with hands extended, because they are innocent; with our head bare, because we are not ashamed; in fine, without a prompter, because it is from the heart; we Christians pray for all rulers a long life, a secure government, a safe home, brave armies, a faithful senate, a good people, a quiet world.... For these things I cannot ask in prayer from any other except Him from whom I know that I shall obtain; because both He is the one who alone grants, and I am the one whom it behoveth to obtain by prayer;--his servant, who looks to him alone, who for the sake of his religion am put to death, who offer to him a rich and a greater victim, which He has commanded; prayer from a chaste frame, from a harmless soul, from a holy spirit.... So, let hoofs dig into us, thus stretched forward to G.o.d, let crosses suspend us, let fires embrace us, let swords sever our necks from the body, let beasts rush upon us,--the very frame of mind of a praying Christian is prepared for every torment. This do, ye good presidents; tear ye away the soul that is praying for the emperor." [Page 27.]

In the opening of his reflections on the Lord's Prayer, he says,--

"Let us consider therefore, beloved, in the first place, the heavenly wisdom in the precept of praying in secret, by which he required, in a man, faith to believe that both the sight and the hearing of the Omnipotent G.o.d is present under our roofs and in our secret places; and desired the lowliness of faith, that to Him alone, whom he believed to hear and to see every where, he would offer his worship." [Page 129.]

The only other reference which I will make, is to {131} the solemn declaration of Tertullian's Creed; the last clause of which, though in perfect accordance with the sentiments of his contemporaries, seems to have been regarded with hostile eyes by modern writers of the Church of Rome, because it decidedly bids us look to the day of judgment for the saints being taken to the enjoyment of heaven; and consequently implies that they cannot be properly invoked now.

"To profess now what we defend: By the rule of our faith we believe that G.o.d is altogether one, and no other than the Creator of the world, who produced all things out of nothing by his Word first of all sent down.

That that Word, called his Son, was variously seen by the patriarchs in the name of G.o.d; was always heard in the prophets; at length, borne by the spirit and power of G.o.d the Father into the Virgin Mary, was made flesh in her womb, was born of her, and was Jesus Christ. Afterwards He preached a new law and a new promise of the kingdom of heaven; wrought miracles, was crucified, rose again the third day, and, being taken up into heaven, sat on the right hand of the Father; and He sent in his own stead the power of the Holy Ghost, to guide believers; that He shall come with glory to take the saints to the enjoyment of eternal life and the heavenly promises, and to condemn the impious to eternal fire, making a reviving of both cla.s.ses with the restoration of the body." [De Praescriptione Haereticorum, -- 13. p. 206.]

Some notice must here be taken of METHODIUS, a pious Christian, of the third century. A work (Methodius, Gl. Combes. Paris, 1644) {132} formerly attributed to him has been quoted in proof of the early invocation of saints; but the work, among many others, has been long ago allowed by the best Roman Catholic critics to be the production of a later age. (Fabricius, vol. vii. p. 268, and vol. x. p. 241.) Many homilies, purporting to have been delivered on the festival of our Lord's presentation in the temple, at so early a period, must be received as the works of a later age, because that feast began to be observed in the Church so late as the fifteenth year of Justinian, in the sixth century. Evidently, moreover, the theological language of the homily is of a period long subsequent to the date a.s.signed to Methodius.

In speaking of our blessed Saviour, for example, he employs expressions to guard against the Arian heresy, and makes extracts apparently from the Nicene creed, "G.o.d of himself, and not by grace," "Very G.o.d of very G.o.d, very light of very light, who for us men and our salvation, &c."

The general opinion indeed seems to be that this, and many other writings formerly ascribed to the first Methodius, were written by persons of a subsequent age, who either were of the same name or a.s.sumed his. Even were the work genuine, it would afford just as strong a demonstration that Methodius believed that the city of Jerusalem could hear his salutation, as that the saints could hear his prayer; for he addresses the same "Hail" to Mary, Symeon, and the Holy City alike, calling it the "earthly heaven." [Greek: Chairois hae polis, ho epigeios ouranos.] {133}

SECTION V.--THE EVIDENCE OF ORIGEN.