INVOCATION OF SAINTS. The au thoritative statement of Roman doctrine on this subject is found in a decree of the Council of Trent (sess. 25, held Dec. 3 and 4, 1563), which ordains that "all bishops and others having the duty of teaching" should instruct the faithful: "That the saints reigning with Christ offer their prayers to God for men; that it is good and useful to invoce them, and to have recourse to their prayers, succor. and assistance to obtain benefits from God through His Son Jesus Christ, our Lord, who alone is our Redeemer and. Sa viour." Here two propositions are laid down in the plainest possible manner: (1) That the saints do intercede for men; (2) the utility of asking such interces sion. Theologians allege Scripture and tradition in support of the doctrine and practice (see Jer. xv: i; Luke xv: 7; Rev. v: 8, vi: 9-11, viii: 3). Inscriptions in the Catacombs show that the practice was common in the Early Church, and mention of it is made by St. Gregory
Nazianzen, St. Basil, St. Gregory Nyssen, St. Ambrose and St. Augustine. The de votion of the Church is chiefly toward the saints who died after Christ. To the Maccabees alone is a feast celebrated in the whole Latin Church.
Anglican Theology.—There were very many reasons why, when the "Articles of Religion" were "ratified and con firmed," the separation between the Re formed and Roman Churches should be made as marked as possible, and the 22d of the Thirty-nine Articles strongly con demns the invocation of saints. The practice, as a private devotion, was known in Caroline days, and lingers, in a debased form, in country districts, in the rhyme: "Matthew, Mark, Luke, and John, Guard the bed that I he on," etc.
With the Oxford Movement the doc trine of the Invocation of Saints came to the front.