"The invocation of the saints is first attested by St. Hippolytus of Rome, who turns to the three companions of Daniel with the prayer: 'Think of me, I beseech you, so that I may achieve with you the same fate of martyrdom.' (In Dan. II, 30)." (Fundamentals Of Catholic Dogma [Rockford, Illinois: Tan Books and Publishers, Inc., 1974], 319)
There are a lot of problems with that use of Hippolytus, and I've discussed some of those problems before. What I want to do in this post is address a line of evidence I don't recall having seen anybody else mention.
I'll be citing Tom Schmidt's English translation of Hippolytus' Commentary On Daniel, which you can access here. I'll cite the section of the commentary followed by the page number in the file just linked, since having the page numbers makes looking up the passages easier.
The passage cited by Ott isn't the only one in Hippolytus' commentary in which he writes as if he's talking to deceased individuals. And there's a pattern of speaking to those people as if they're still alive on earth, doing the things they did during their earthly lives. Daniel is referred to as prophesying (1.12.5, p. 21). The elders who sinned against Susannah are referred to as exercising religious authority in Israel and defiling the earth, and they're referred to as if they're currently in the process of sinning against Susannah (1.20.2-7, pp. 32-33). Nebuchadnezzar is referred to as currently carrying out governmental activities, as if he's currently ordering Daniel's companions to be placed in the furnace (2.24.8, p. 66; 2.27.2, p. 68). Shortly after, Hippolytus addresses Daniel's companions in the passage that supposedly is about praying to the dead (2.30.1-3, p. 73). But the setting of that passage probably is on earth, like the other four passages just cited, meaning that Hippolytus is speaking to Daniel's companions in the context of their earthly lives. Why does he tell them to pray for him, then (assuming that's what he means by telling them to remember him)? Presumably because he associates their earthly lives with prayer:
And so then, Azariah, having stood up together with the rest, praised God through a hymn and a prayer in the midst of the furnace. (2.29.1, p. 71)
For always the three boys were also with him [Daniel] praying. (3.26.1, p. 111)
So, the passage in which Hippolytus addresses Daniel's companions, the one cited by Ott and by so many other advocates of praying to the dead, probably has the same earthly setting as the other four passages I've cited. It isn't about praying to the dead. In the timeframe Hippolytus is addressing, Daniel's companions are still on earth. He's not talking to them while they're in heaven. Rather, he's using a rhetorical device that involves addressing Daniel's companions as if he's one of their contemporaries during their lives on earth, just as he addressed Daniel, Susannah's elders, and Nebuchadnezzar that way. None of these passages, including the one cited by advocates of praying to the dead, is about praying to the dead.
It's helpful to see the passages in order, one after the other, to appreciate the pattern involved and to recognize how badly the last passage has to be taken out of context in order to use it to support praying to the deceased. Here are the five passages, in which Hippolytus is speaking to these individuals in the context of their earthly lives, not in the context of the afterlife:
Therefore, come blessed Daniel, the avenger of Susannah, so that you may also show us the things that are destined to occur! (1.12.5, p. 21)
O lawless rulers and leaders [who are sinning against Susannah] who are filled with diabolical activity! Did Moses hand down these things to you? In this way, acknowledging the law do you teach other things? He who says to not commit adultery does he himself commit adultery? He who preaches not to murder, does he himself murder? He who says not to lust, do you wish to destroy your neighbor’s wife? You say to me, rulers of Israel, “God, who has made all things, he does not see,” do you not? The day and the sun, do they not see your work? And the earth, which is defiled by you, does it not cry out? Why do you, lawless ones, mislead a chaste and pure soul with lying words so that you might stir up your lust? You are characteristic of the story of Naboth the Israelite, who did not consent to give his vineyard to Ahab, so that he could have a vegetable garden, and on account of this the righteous man, after being accused, was unrighteously killed. These things of yours from the beginning were shameless terrors on account of the deceiver who from the beginning was in you. (1.20.2-7, pp. 32-33)
For they who believe have carried up all authority and glory to God, because he is able to deliver us, but if not we would rather gladly die than to do what is prescribed by you, Nebuchadnezzar! (2.24.8, p. 66)
Tell me, Nebuchadnezzar, on what account do you order these boys to be bound and cast into the fire? Lest they flee? Or being released they quench the fire with their feet? But you are not the one who does these things, but another in you, who works these things. (2.27.2, p. 68)
Tell me, you three boys, remember me, I entreat you, that I also may obtain the same lot of martyrdom with you, who was the fourth person with you who was walking in the midst of the furnace and who was hymning to God with you as from one mouth? Describe to us his form and beauty so that we also, seeing him in the flesh, may recognize him. Who was he who in this way orderly described all creation through your mouth, so that you omitted nothing of which is and has been? Having done this for one hour in the furnace, you taught the workmanship of creation. For the Word was with you and was speaking through you, the Word who understands the workmanship of creation. (2.30.1-3, p. 73)
Hippolytus does say a lot about prayer in his commentary. But the prayers are directed to God, not deceased individuals.
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