That's true. The more I read about this, the more I begin to see that, even if it isn't explicitly commanded in Scripture, it doesn't seem opposed to Scripture. It's certainly not opposed to history and the tradition of the church.
It seems like protestants started with the idea that saints should not be invoked and then proceeded to find texts and interpretations that support this view. Whereas if we start with the idea that they should be invoked, then we can find numerous texts to support the practice. At best, ours is an argument from silence.
My only hesitation is (and I fully admit that this is pretty dumb and arguably the height of my protestantism showing through) that many times the reason given is what you gave at the end -- miracles.
In theory even a miracle can be from Satan to deceive and lead astray. Of course, it doesn't follow then that all miracles
are Satanic - by no means am I saying that - just that we cannot base our faith on such miracles, "An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah."
Judas has a vision of Onias and Jeremiah; Onias tells Judas who Jeremiah is, and then Jeremiah gives Judas a sword and tells him it's a gift from God. Then Judas tells the Jews "about his dream, a kind of vision that they could trust in" (2 Macc 15:11). So you're right, there is interaction.
Fair point.
It's been a while since I've read it... I recall veneration of his relics, but not explicit invocation. I may be misremembering though.
Touche... you got me there