Justin sealed his faith by his blood about the year 165; and next to
him, in the noble army of martyrs, we must examine the evidence of
Irenæus, Bishop of Lyons. Of this writer's works a very small proportion
survives in the original Greek; but that little is such as might well
make every scholar and divine lament the calamity which theology and
literature have sustained by the loss of the author's own language. It
is not perhaps beyond the range of hope that future researches may yet
recover at least some part of the treasure. Meanwhile we must avail
ourselves with thankfulness of the nervous though inelegant copy of that
original, which the Latin translation affords; imperfect and corrupt in
many parts, as that copy evidently is. This, however, is not the place
for recommending a study of the remains of Irenæus; and every one at all
acquainted with the literature of the early Church, knows well how
valuable a store of ancient Christian learning is preserved even in the
wreck of his works.
On the subject of the invocation of saints, an appeal {116} has been
made only to a few passages in Irenæus. With regard, indeed, to one
section, I would gladly have been spared the duty of commenting upon the
unjustifiable mode of citing his evidence adopted by Bellarmin. It
forces upon our notice an example either of such inaccuracy of quotation
as would shake our confidence in him as an author, or of such
misrepresentation as must lower him in our estimation as a man of
integrity.
Bellarmin asserts, building upon it as the very foundation-stone of his
argument for the invocation of saints, that the souls of the saints are
removed immediately on their dissolution by death, without waiting for
the day of judgment, into the presence of God, and the enjoyment of HIM
in heaven. This point, he says, must first be established; for if they
are not already in the presence of God, they cannot pray for us, and
prayer to them would be preposterous. [Bell. lib. i. c. 4. vol. ii. p.
851.] Among the authorities cited by him to establish this point is the
evidence of Irenæus (book i. c. 2). [See Benedictine ed, Paris, 1710.
book i. c. 10. p. 48.] Bellarmin quotes that passage in these words: "To
the just and righteous, and to those who keep his commandments, and
persevere in his love, some indeed from the beginning but some from
repentance, he giving life CONFERS by way of gift incorruption, and
CLOTHES them with eternal glory." To the quotation he appends this note
"Mark '_to some_' that is, to those who presently after baptism die, or
who lay down their life for Christ; or finally to the perfect is given
immediately life and eternal glory; to others not, except after
repentance, that is, satisfaction made in another world[42]."
[Footnote 42: Agreeably to the principles laid down in my
preface, I will not here allude to the doctrine of purgatory, on
which Bellarmin considers this passage to bear; nor will I say
one word on the intermediate state of the soul between death and
the resurrection, on which I am now showing that the words of
Irenæus cannot at all be made to bear.] {117}
Here I am compelled to confess that I never found a more palpable
misquotation of an author than this. I will readily grant that Bellarmin
may have quoted from memory, or have borrowed from some corrupt version
of the passage; and that he has unintentionally changed the moods of two
verbs from the subjunctive to the indicative, and inadvertently changed
the entire construction and the sense of the passage. But then what
becomes of his authority as a writer citing testimony?
Irenæus in this passage is speaking not of what our Lord does now, but
what he will do at the last day; he refers only to the second coming of
Christ to judgment at the final consummation of all things, not using a
single expression which can be made by fair criticism to have any
reference whatever to the condition of souls on their separation from
the body. I have consulted the old editions, some at least published
before the date of Bellarmin's work; the suggestion offering itself to
my mind, that perhaps the ancient translation was in error, from which
he might have quoted. But I cannot find that to have been the case. The
old Latin version of this passage agreeing very closely with the Greek
still preserved in Epiphanius, and quoted by Roman Catholic writers as
authentic, conveys this magnificent though brief summary of the
Christian faith:
"The Church spread throughout the whole world, even to the ends of the
earth, received both from the Apostles and their disciples that faith
which is in one {118} God omnipotent, who made heaven and earth, the
sea, and all things therein, and in one Jesus Christ, the Son of God,
for our salvation made flesh, and in the Holy Ghost, who by the prophets
announced the dispensations (of God[43]), and the Advent, and the being
born of a Virgin, and the suffering, and the resurrection from the dead,
and the bodily ascension into heaven of the beloved Jesus Christ our
Lord, and his coming from heaven in the glory of the Father for the
consummation of all things, and for raising again all flesh of the human
race, THAT, in order that ([Greek: ina]), to Christ Jesus our Lord and
God, and Saviour and King, according to the good pleasure of the
invisible Father, every knee should bow of things in heaven and in
earth, and under the earth, and that every tongue should confess to Him,
and that he should execute just judgment on all: that he should send the
spirits of wickedness, and the transgressing and rebel angels, and the
impious and unjust, and wicked and blaspheming men into eternal fire;
but to the just and righteous, and to those who keep his commandments,
and persevere in his love,--some indeed from the beginning, and some
from their repentance,--he granting life, by way of gift, SHOULD CONFER
incorruption, and SHOULD CLOTHE them with eternal glory." [Hæres. xxxi.
c. 30.]
[Footnote 43: The words "of God" are in the Latin, but not in
the Greek.]
The words, "some from the beginning," "others from their repentance,"
can refer only to the two conditions of believers; some of whom have
grace to keep the commandments, and persevere in the love of God from
the beginning of their Christian course, whilst others, for a time,
transgress and wax cold in love, but by repentance, through God's grace,
are renewed and {119} restored to their former state of obedience and
love. On both these classes of Christians, according to the faith as
here summed up by Irenæus, our Lord and Saviour Jesus Christ, when He
comes in glory for the consummation of all things, and for the
resurrection of the dead, will confer glory and immortality. No
ingenuity of criticism can extract from this passage any allusion to the
intercession of saints, or to their being with God before the end of the
world[44]. But I am not {120} here condemning Bellarmin's untenable
criticism: what I lament is the negligence or the disingenuousness with
which he misquotes the words of Irenæus, and makes him say what he never
did say. To extract from an author's words, correctly reported, a
meaning which he did not intend to convey, however reprehensible and
unworthy a follower of truth, is one act of injustice: to report him,
whether wilfully or carelessly, as using words which he never did use,
is far worse.
[Footnote 44: It will be well to see the words of Bellarmin and
those of the translation side by side:
(Transcriber's note: They are shown here one after the other.)
_Bellarmin_ lib. i. c. iv. p. 851.
"Quartus Irenæus, lib. i. c. 2. 'Justis, inquit, et æquis, et
præcepta ejus servantibus et in dilectione perseverantibus,
quibusdam quidem ab initio, quibusdam autem ex poenitentia,
vitam donans, incorruptelam loco muneris CONFERT, et claritatem
æternam CIRCUMDAT.' Nota '_quibusdam_,' id est, iis qui mox a
Baptismo moriuntur, vel qui pro Christo vitam ponunt; vel
denique perfectis statim donari vitam et claritatem æternam;
aliis non nisi post poenitentiam, id est, satisfactionem in
futuro sæculo actam."
_Latin Translation_.
"Et de coelis in gloria Patris adventum ejus ad recapitulanda
universa et resuscitandam omnem carnem humani generis, UT
Christo Jesu Domino nostro et Deo, et Salvatori, et Regi,
secundum placitum Patris invisibilis, 'omne genu curvet
coelestium, et terrestrium, et infernorum, et omnis lingua
confiteatur ei,' et judicium justum in omnibus faciat;
spiritalia quidem nequitiæ, et angelos transgresses, atque
apostatas factos, et impios et injustos et iniquos, et
blasphemos homines in æternum ignem mittat;--Justis autem et
æquis et præcepta ejus servantibus et in dilectione ejus
perseverantibus, quibusdam quidem ab initio, quibusdam autem ex
poenitentia, vitam donans, incorruptelam loco muneris CONFERAT,
et claritatem æternam CIRCUMDET."--Irenæi liber i. cap. x. p.
48. Interpretatio Vetus.]
Another expression of Irenæus is appealed to by Bellarmin, and continues
to be cited at the present day in defence of the invocation of saints;
the precise bearing of which upon the subject I confess myself unable to
see, whilst I am very far from understanding the passage from which it
is an extract. Bellarmin cites the passage not to show that the saints
in glory pray for us,--that argument he had dismissed before,--but to
prove that they are to be invoked by us. The insulated passage as quoted
by him is this: "And as she (Eve) was induced to fly from God, so she
(Mary) was persuaded to obey God, that of the Virgin Eve the Virgin Mary
might become the advocate." After the quotation he says, "What can be
clearer?" [Benedict, lib. v. cap. xix. p. 316.]
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 {121} 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.) {122}
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 {123} 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.] {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 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: 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: There is no word in the Greek copy corresponding
with the Latin "invisibilem."]
* * * * *