These misconceptions rise in part from the loss of understanding of the phrase “communion of saints” which is very important article of the Apostles Creed. What we see in these objections of asking the prayers of saints is an uninformed view of what heaven is all about. Discussing the question of afterlife in his book "Theology and Sanity," Frank Sheed argues that sanity depends on an accurate appreciation of reality, and includes an accurate appreciation of what heaven is really like, and once known, the place of asking the prayers of saints follows.
It is important to discuss the biblical foundation of prayer to the saints before examining the historical understanding of the practice. We take up the misconception that the saints are only those who died and are now in heaven.
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| "... golden bowls full of incense, which are the prayers of the saints.” |
The Bible teaches us that the Saints in heaven continually offer prayers on our behalf. Revelation 5: 8 indicates that “…when He [the Lamb] had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints.” This plainly means that the saints in heaven are aware of our prayers and they intercede for us. We, the saints on earth, are asking them to collect our supplications and prayers in “golden bowls” and offer them to the Lamb, our Lord and Savior.
Likewise, the saints on earth intercede for one another. In 1 Timothy 2: 5, Paul says this: “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men”.
In his epistles to the saints, Paul asked them to pray for him: (Rom.15:30–32, Eph. 6:18–20, Col. 4:3, 1 Thess. 5:25, 2 Thess. 3:1) He also assured them of his continual prayers (2 Thess. 1:11).
Most importantly, Jesus asks us to pray for others, even for our enemies (Matthew 5: 44). Also, He does not ignore the prayers made by people on behalf of others. He uses the faithful prayer of one person to act on another person (Matt. 8:13, 15:28, 17:15–18, Mark 9:17–29, Luke 8:49–55).
There are many other passages in the Bible that suggest that saints should pray for one another. The bible does not limit us to the material but speaks to both the visible and invisible.
Let us now address the misconception that saints being dead and gone makes communication (not to be confused with Biblical edicts against necromancy for by very proximity to God saints in heaven logically must be holy) quite impossible and therefore believing them to hear invocations and petition is a vain thing fondly held. This idea, that saints are unconscious and incapable of hearing petitions of those in flesh, is unbiblical and quite unknown to the Apostles and early Church. It's an idea of the Enlightenment not a doctrine of the Bible. Jesus admonished the Sadducees ( Matt. 22:29-32) that the description of God in the book of Exodus (3:6) as the God of those who had departed this life was a sign that they were alive and conscious. See also Isa. 14 9-10; Isa. 1 & Eze 2 (conscious disembodied souls); Eze. 31:16-17; Heb. 12;1; Luke 23:43; Luke 16:19-31.
Yet another misconception is that people believe our ability to address God through His Son negates any need for additional mediation. Do you see the false dilemma? The allegation here is that some people see asking the saints for their intercession as violation of the mediatorship of Christ and therefore must be off limits. But God never says either or! 1 Tim 2: 5 is employed as a proof text where in Paul says “there is one God, and there is one mediator between God and men, the man Christ Jesus". But used in this manner the verse does violence to the scriptures cited above by assuming it is the body (dies) and not the soul (eternal) that is operative in interseccion. This is the same abuse of empiricism atheists use to question faith, and as stated earlier, a presupposition stemming from the Enlightenment.
The early and undivided Church (guidance by the Holy Ghost John 14:16;18;26) strongly encouraged the practice of asking the saints to pray for us. It would be useful to mention a couple of them.
Cyprian of Carthage
"Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father’s mercy" (Letters 56[60]:5 [A.D. 253]).Gregory of Nyssa
"[Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom" (Sermon on Ephraim the Syrian [A.D. 380]).Jerome
"You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard. . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought to still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs?" (Against Vigilantius 6 [A.D. 406]).These examples show the importance of prayer within the body of Christ. We are in communion with each other, both here and in heaven. Our liturgy uses the term, “whole state of Christ Church” to signify that the prayer is not only made for those who are within the Anglican Church but also everywhere, always, and for all.
Peace and blessings!
Contributing:
Fr. Thierry
John Dixon
"For the vision is yet for the appointed time; It hastens toward the goal and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay” (Habakkuk 2:3).
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