saints understand our invocation, or, even if they understand it,
that God approves it. Therefore the adversaries ought not to force
us to an uncertain matter, because a prayer without faith is not
prayer. For when they cite the example of the Church, it is evident
that this is a new custom in the Church; for although the old prayers
make mention of the saints, yet they do not invoke the saints.
Although also this new invocation in the Church is dissimilar to the
invocation of individuals.

Again, the adversaries not only require invocation in the worship of
the saints, but also apply the merits of the saints to others, and
make of the saints not only intercessors, but also propitiators.
This is in no way to be endured. For here the honor belonging only
to Christ is altogether transferred to the saints. For they make
them mediators and propitiators, and although they make a distinction
between mediators of intercession and mediators [the Mediator] of
redemption, yet they plainly make of the saints mediators of
redemption. But even that they are mediators of intercession they
declare without testimony of Scripture, which, be it said ever so
reverently, nevertheless obscures Christ's office, and transfers the
confidence of mercy due Christ to the saints. For men imagine that
Christ is more severe and the saints more easily appeased, and they
trust rather to the mercy of the saints than to the mercy of Christ,
and fleeing from Christ [as from a tyrant], they seek the saints.
Thus they actually make of them mediators of redemption.

Therefore we shall show that they truly make of the saints, not only
intercessors, but propitiators, i.e., mediators of redemption. Here
we do not as yet recite the abuses of the common people [how manifest
idolatry is practiced at pilgrimages]. We are still speaking of the