in this area the heretic Vigilantius. Long after him arose
the Albigenses, the Poor Men of Lyons, the Picards, the
Cathari old and new: all of whom were condemned legitimately
long ago. Wherefore this article of the Confession, so
frequently condemned, must be utterly rejected and in harmony
with the entire universal Church be condemned; for in favor
of the invocation of saints we have not only the authority of
the Church universal but also the agreement of the holy
fathers, Augustine, Bernard, Jerome, Cyprian, Chrysostom,
Basil, and this class of other Church teachers. Neither is
the authority of Holy Scripture absent from this Catholic
assertion, for Christ taught that the saints should be
honored: "If any man serve me, him will my Father honor,"
John 12:26. If, therefore, Godhonors saints, why do not we,
insignificant men, honor them? Besides, the Lord was turned
to repentance by Job when he prayed for his friends, Job
42:8. Why, therefore, would not God, the most pious, who gave
assent to Job, do the same to the Blessed Virgin when she
intercedes? We read also in Baruch 3:4: "O Lord Almighty,
thou God of Israel, hear now the prayers of the dead
Israelites." Therefore the dead also pray for us. Thus did
Onias and Jeremiah in the Old Testament. For Onias the high
priest was seen by Judas Maccabaeus holding up his hands and
praying for the whole body of the Jews. Afterwards another
man appeared, remarkable both for his age and majesty, and
of great beauty about him, concerning whom Onias replied:
"This is a love of the brethren and of the people Israel, who
prayeth much for the people and for the Holy city - to wit,
Jeremiah the prophet." 2 Macc. 15:12-14. Besides, we know
from the Holy Scriptures that the angels pray for us. Why,