With regard to Origen's opinion, as to the invocation of the souls of saints departed, a very few words will suffice. He clearly records his opinion that the faithful are still waiting for us, and that till we all rejoice together, their joy will not be full: he leaves among the mysteries not to be solved now the question whether the departed can benefit the human race at all; and he has added reflections, full of edifying and solemn admonition, which would dissuade his fellow-believers from placing their confidence in any virtues, or intercessions, or merits of saints, and in any thing except the mere mercy of God, through Jesus Christ, and our own individual labour in the work of the Lord. In his seventh homily on Leviticus, in a passage partly quoted by Bellarmin, we read[51]--"Not even the Apostles have yet received their joy, but even they are waiting, in order that I also may become a partaker of {146} their joy. For the saints departing hence do not immediately receive all the rewards of their deserts; but they wait even for us, though we be delaying and dilatory[52]. For they have not perfect joy as long as they grieve for our errors, and mourn for our sins." Then, having quoted the Epistle to the Hebrews, he proceeds,--"You see, therefore, that Abraham is yet waiting to obtain those things that are perfect; so is Isaac and Jacob; and so all the prophets are waiting for us, that they might obtain eternal blessedness with us. Wherefore, even this mystery is kept, to the last day of delayed judgment." [Footnote 51: Vol. ii. p. 222. Nondum enim receperunt lætitiam suam, ne apostoli quidem, &c. But see Huetius on Origen, lib. ii. q. 11. No. 10.] [Footnote 52: He thinks it probable, that the saints departed feel an interest in the welfare of men on earth. See vol. iv. p. 273.] Modern Roman Catholic writers tell us, that we must consider Origen here as only referring to the reunion of the soul with the body; but his words cannot be so interpreted. The cause of the saints still waiting for their consummation of bliss, is stated to be the will of God, that all the faithful should enter upon their full enjoyment of blessedness together. Again: it may be asked, whether the following passage could have come from the pen of one who prayed to the saints, as already reigning with Christ in heaven. "But now whether the saints who are removed from the body and are with Christ, act at all, and labour for us, like the angels who minister to our salvation; or whether, again, the wicked removed from the body act at all according to the purpose of their own mind, like the bad angels, with whom, it is said by Christ, that they will be sent into eternal fires;--let this too be {147} considered among the secret things of God, mysteries not to be committed to writing." [Epist. ad Rom. lib. ii. (Benedict. vol. iv. p. 479.) "Jam vero si etiam," &c.]