Along the road of exploring Christianity you’ll come across the view of “Should we pray to saints?” or “Can the saints here us?” this question is a valid one and is rooted in deeper theological stances far back before Christ embodiment.
There is a massive distinction that will be made within this article, that being the distinction between PRAYING TO and ASKING FOR prayer from the Saints who are in Heaven’s garden. The Roman Catholic view which surfaced well after the Early Church is one that holds that we should PRAY TO our fallen saints rather than asking them to pray for us. This concept will flesh itself out as we venture deeper into this theological dungeon.
It would be important to note that just because someone is in heaven doesn’t mean that speaking of them or to them is directly praying to them. Prayer is sacred, prayer is a spiritual practice meant only to be done in reverence of the LORD. Again, we will discuss but I want this thought to be present prior to diving deeper.
Invoke vs Intercession
Roman Catholic dogma has progressed since 500ad on the topic of Intercession which can be found even before Christ time. However, the terminology, along with the theology, has changed. Roman Catholic’s have progressed from the early concept of those who are in heaven praying/presenting those on earth to the Father to now Roman Catholic’s praying directly to those saints and even coming up with elaborate prayers to those saints based on their titles.
However, there is not one scripture which says that we should invoke/pray to the saints in heaven.
Christians believe in the intercession of the saints ( both in heaven and on earth) but not the invocation of the saints.
We have no scriptural record of the invocation of the saints in heaven in both the OT and the NT.
Rather, the only scriptural record which positively approves invoking someone in heaven for his intercession is the invocation and intercession of God the Son (John 14:14; Romans 8:34).
Jesus Christ himself said that we may ask Him anything in his name and in fact, he's the one who'll do it:
You may ask me for anything in my name, and I will do it.
John 14:14
In the entire Scriptures (both OT & NT) only God is the recipient of prayers.
Philippians 4:6 highly implies that we should only pray to God:
Do not be anxious about anything, but in everything by prayer and supplication** with thanksgiving let your requests be made known to God.
Philippians 2:6
Lastly, the most important, in my view, is that Christ teaches the Disciples to pray. In doing so, He makes no mention of praying to anyone OTHER than the Father in Heaven. Thus, we do not PRAY to the Saints who are alive in the ethereal but we know that they do pray for us.
This is a minute distinction between talking to those in heaven and praying to them but it is an important one.
Intercession of the Saints Prior to the Pagans
In Ancient Judaism we find that speaking to the those who have since fallen through the veil into eternity was a core belief. In the Prayer of Azariah, verse 64 to be exact, found in the LXX version of the Old Testament, those who are viewed as righteous are called upon to Praise the Lord:
O you spirits, souls of the righteous, bless the LORD. Praise and exalt him above all forever.
In the Book of Enoch, which I do not view as direct canon, but as a viable source of theological motif and tradition, states this (Jude quotes this book in their Epistle):
And then Michael, Uriel, Raphael, and Gabriel looked down from heavens and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. And they said to one another: “The earth made without inhabitant cries the voice of their crying up to the gates of heaven. And now to you, the holy ones of heavens, the souls of men make their suit, saying “Bring our cause before the Most High” 1 Enoch 9:1-3
The Hasidic Jews still visit the graves of the “tzaddikim” or the “righteous ones” to seek their intercession. The tomb of Rachel near Bethlehem, the third holiest site in Judaism, is visited by thousands of Jewish Pilgrims every single year who seek her intercession. This theological concept is rooted in rabbinic traditions.
Genesis Rabbah:
And Rachel died, and was buried in the way to Ephrath (35:19) What was Jacob’s reason for burying Rachel in the way to Ephrath? Jacob foresaw that the exiles would pass from there, therefore he buried her there so that she might pray for mercy over them. Thus it is written, ‘A voice is heard in ramah…Rachel weeping for her children…’
And the non-inspired Jewish literature also agrees:
When thou didst pray with tears… I (Archangel Raphael) offered thy prayer to the Lord.
Tobit 7:12
The theological concept grows in writings and archaeology as we move forward in years. In catacombs during the Nicene era, we can see plenty of examples of those requesting prayer by those who are in Christ’s garden.
The above is to show that the idea alone existed prior to the Early Church, in no way is the above suggesting that Apocrypha is inerrant. Rather, show casing the evidence that the practice was plentiful throughout History.
Aren’t we trying to speak to the dead?
I would challenge this concept of “we are trying to speak to the dead” with Scriptural theology and Scriptural references. First and foremost, Jesus is the God of the living, not the dead. But, it is rather moot considering the fact we do not pray to the saints, they simply pray for us.
Mark chapter 12:27
…26But concerning the dead rising, have you not read about the burning bush in the Book of Moses, how God told him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 27He is not the God of the dead, but of the living. You are badly mistaken!” 28Now one of the scribes had come up and heard their debate. Noticing how well Jesus had answered them, he asked Him, “Which commandment is the most important of all?”…
That is to say— Abraham, Isaac, Jacob are all alive. They are not dead. This is a key reference to understanding not just the intercession of saints but our own position and understanding of the after-this-life. We, especially as westerners, view this life as the only life and anything after as “after-life” but I’d beg that Scripture reverses this.
Thus, we can understand the rich heritage of those entering heaven praying for those who are on earth still —because they are more alive than we are!
Early Church Understanding and Development
The Early Church is divided into centuries (and years) which we will not get into but what I want you to notice is the progression of the theology SIMPLY based in these remarks below. You’ll see that the further away we get from 0AD the further away we get from the original theological idea of intercession.
The term Saint is used frequently for both believers on earth and believers found in heaven. As such we cannot take Early Church renderings of the word to solely mean those that are located in the ethereal.
This idea of the separateness of God and his people is carried forward in the New Testament, which was written by Jews (except possibly Luke-Acts) who interpreted God's covenant with Israel through the teachings of Christ. Those who were dedicated to the teachings of Christ were frequently called saints by these writers (e.g., Matt 27:52 ; Acts 9:13 ; 26:10 ; Rev 14:12 ). Six of Paul's letters to churches are addressed to saints (Romans, 1-2 Corinthians, Ephesians, Philippians, and Colossians).
Recently, I saw a post by a Catholic stating that in 2 Timothy 1:16 Paul is praying for Onesiphorus. Onesiphorusis dead at this point, that is mainly without question, however the text does NOT lend itself to the reasoning that Paul is praying to Onesiphorus here. Rather, what we see is Paul bestowing mercy on the remaining family of Onesiphorus by way of praying to the LORD. How someone could make such a gross theological or exegetical error—is beyond me.
The very earliest comes from The Shepherd of Hermas
“[The Shepherd said:] ‘But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask him. But you, [Hermas,] having been strengthened by the holy angel [you saw], and having obtained from him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from him?’” (The Shepherd 3:5:4 [A.D. 80]).
Let’s begin with a basic logical task. I have highlighted the key word for everyone to see here. Hermas doesn’t attempt any prayer to any angel, rather as we state in the beginning of the article, the angels is aware of the situation and intercedes on his behalf. This is not something any Protestant would object to—heavenly intercession is Biblical.
Now, let’s take one giant leap forward a full one hundred years to the next text the Roman Catholics attempt to use from the Early Church:
Hippolytus, presbyter of Rome
No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them. For neither are the righteous seen by them any longer, nor are they worthy of remembrance (Against Plato, On the Cause of the Universe part 3 [A.D. 180-236])
Once again, the text is referring to something entirely different and makes no warrant on praying to Saints. Hippo is stating here that those who are not found in Christ will be found in the unquenching fires of hell and no interceding will ever help them. Rather seems like a reiteration of Jesus’ parable of the Rich man and Lazarus.
Next,
Hippolytus of Rome:
[Speaking of the three youths in the fire in Daniel 30] “Tell me, you three boys, remember me, I entreat you, that I also may obtain the same lot of martyrdom with you…” (Commentary on Daniel, 30.1 [A.D. 202-211]
This quote above has been referenced by roughly 12 different Roman Catholic sites, books, and videos that I have seen in the recent weeks but surely is quoted by more. This is not only ripped from what context is available but also does not appear anywhere else other than a few cited places. In this very moment, I’m trying to authenticate it. However, in the context provided Hippolytus is writing alongside the apocrypha hymn: The Song of Three Children. He is in no way, shape, or form praying to the three men. “He is reiterating the hymn and qualifying it by saying getting back to the rhetoric: For Scripture encompasses all things, whether rulers or authorities or powers or thrones or dominions or every name which is named3 it subordinates and enslaves all things to God, to praise and to bless and glorify him as Lord and Master who made all things.”
But again, through my searches of a few databases, I call into question the authenticity of this fragment.
Next,
Clement of Alexandria
“In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him [in prayer]” (Miscellanies 7:12 [A.D. 208]).
This text says nothing of praying to Saints in heaven but rather affirms the view that Saints in heaven are aware of those on earth and pray for them.
Next,
Origen
“But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels … as also the souls of the saints who have already fallen asleep” (Prayer 11 [A.D. 233]).
Same as Clement—affirmation of the Saints being able to pray for those on earth but no where does the proof text attempt to say we are to lift special prayers to individuals.
Next & last of which I will call Early Church,
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]).
He, living on earth, urges those to never cease praying but also continue always into the ethereal with the Father. This, once again, says nothing of praying TO Saints in heaven, but rather affirms the Saints in heaven can and do pray for those on earth.
If you were to then pick up in 350AD where the madness ensues through culture shift, fragmentation, theological disconnect, and Rome shifts occur you’d find that drastically different tones in quotes. You'll find that some theologians are now praying to Mary which is as far as it goes nonetheless. In each quote, like the one below, you do not have a person beckoning in prayer as Daniel does before God.
“Yes, I am well assured that [my father’s] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind . . . ” (ibid., 18:4). Gregory of Nazianzus.
These early church adapters are now 400 years set off from Christ and thus, wholly removed from the Jewish traditions which at this point in the church is firmly separated from that of the Early Christians. There are many more of these theological shifts throughout History and would take a book to fill but a few points can be rendered: (1) Early Church Fathers are not inerrant (2) the further you move away from 0AD the more fragmentations occurs or disparity in theology —hence canon (3) You have zero references of any early church father praying to a saint in heaven (4) you have zero biblical references of any Apostle or otherwise praying to someone in Heaven.
You do have Saints in the Heaven praying for you. That is as far as the text allows us to go and that is as far as our theology should render us. We should not grasp to firmly the straws of Rome while the Scriptures sit nearly by.