by Matthew A. C. Newsome ©2003

Often in the various Catholic/Protestant discussion groups and forums that I participate in, or simply in casual conversation, the objection arises that "nowhere in Scripture does anyone pray to Mary, therefore it is unscriptural."  The easiest and most direct response to this objection is that Mary was still among the quick during the events described in the New Testament, and so of course no one would be praying to her.  But then the objector tells us that that is not the point.  The point they are making is that no prayers to any "saint" are recorded in the scriptures.  When Jesus teaches us how we are to pray, it is to the Father and no one else.

So, to set the record straight, I would like to present the scriptural case for prayers and supplications to saints and angels.  Before we begin, however, I think it is important to define our terms.  Often in Catholic/Protestant discussion, so much is missed or misunderstood simply because we are using the same words but meaning by them slightly different things.  In this case, I want to discuss the use of the term "prayer" and the distinction between "praying to" and "praying for."

Many times when I have talked with Protestants about Catholic prayer to the saints, I have taken care to avoid the phrase "praying to" and rather described it as our "asking the saints to pray for us."  We don't pray to Mary, per se.  We ask her to pray to God on our behalf.  This, I find, is something that non-Catholics, especially Protestant Christians who come from backgrounds where intercessory prayer is emphasized, can understand.

The problem arises when they then go out and read Catholic books, or hear other Catholics talk, and encounter many references to "praying to" the saints.  What  are they to make of this?  Was I lying to them?  Did I deceive them, or misrepresent Catholic teaching?  No, not exactly.  It is true that we do not pray to the saints in the same way that Protestants think of praying to God.  We do ask the saints to pray to God for us, to remember us in their prayers.  But we do this by praying to them.  Confused yet?  This is why I think it best to define our terms from the get go.

When many Protestants hear the word "prayer" it means to them something almost like "worship."  It is my belief that this stems from the fact that Protestants have abandoned the mass and consequently the Eucharist, the Real Presence of our Lord.  Because of that, the highest form of worship in their services is prayer.  Since they also have abandoned the intercession of the saints, and no longer pray to them, the only one that they pray to is God.  So "prayer" and "worship" have become (perhaps unconsciously) intertwined in their mindset.  We say, "pray to Mary" and they hear, "worship Mary."

Catholics, on the other hand, understand that prayer is merely a means to communicate with someone in heaven.  We send our thoughts, our words, our intentions and petitions heavenward.  This is certainly a means of communion with God, but God is not alone in heaven.  He is accompanied by any number of angels and saints!  And so when we communicate with them, it too is prayer.

So, the question to ask is, what is the scriptural evidence for being able to communicate with people in heaven besides God?  Is there evidence for this kind of communion, what the Catholic Church calls the Communion of Saints?

This communion is mentioned in the Apostles' Creed.  The Catechism of the Catholic Church tells us that "The communion of the saints is the Church" (946).  The Catechism further teaches us that those members of the Church, which is the Body of Christ, here on earth remain in communion with those members in heaven.  "So it is that the union of the wayfarers with the brethren who sleep in the peace of Christ is in no way interrupted, but on the contrary, according to the constant faith of the Church, this union is reinforced by an exchange of spiritual goods. . . . Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness . . . [T]hey do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus . . ." (955-956).

This is why St. Dominic said to his brothers, just before he died, "Do not weep, for I shall be more useful to you after my death and I shall help you then more effectively than during my life."

So, is there Biblical evidence for this communion of saints?  Specifically, is there Biblical evidence for the intercession of saints on our behalf, or for saints being able to hear our prayers?

That Christians are to pray for one another goes without saying.  Instruction to do this is scattered throughout the New Testament.  Just look at the writings of St. Paul.  In 1 Timothy 2:1-4 he writes, "First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way.  This is good, and it is acceptable in the sight of our Savior, who desires all men to be saved and to come to the knowledge of the truth" (emphasis added).  We know it is acceptable to Christ, because He Himself commanded it!  "But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven" (Matt. 5:44) (emphasis added).  Jesus even commands us to pray for those who do not ask for it, even those who are against us, and moreover tells us that this is how to be true sons of the Father!

Look elsewhere.  Paul's epistles are scattered with petitions to the recipients to pray for him (Rom. 15:30-32, Eph. 6:18-20, Col. 4:3, etc.).  And in 2 Thesselonians 1:11 he tells them that he is praying for them as well.  It cannot be denied that prayer for one Christian on behalf of another, even on behalf of a non-believer, is entirely scriptural.  The question now becomes, does death prevent a Christian from praying for others?

There is nothing in the scriptures that would indicate this.  Scriptures tell us that not even death can separate us from Christ.  "[N]either death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord" (Rom. 8:38-39).  If we are united with Christ, then we are also united with each other.  Those who have departed before us in faith are the "cloud of witnesses" that surround us in Hebrews 12:1.

Scripture teaches us that "the prayer of a righteous man has great power in its effects" (Jas. 5:16).  Who is more righteous than one united with Christ in heaven?  These Christians have "been made perfect" (Heb. 12:23) and so we should expect their prayers to be more effective than any we could offer here on earth.  Why not petition them to intercede for us with their prayers?

Some argue that those in heaven cannot hear us.  They are dead.  This would imply a division in the Body of Christ that cannot and does not exist.  Those who have died in Christ are more alive than you and I!  Christ Himself was seen conversing with Elijah and Moses in Mark 9:4.  Death did not present a boundary for them.  Furthermore, scripture gives us examples of prayer petitions directly aimed at those in heaven.  In the Psalms we find petitions to "Bless the Lord, O you His angels, you mighty ones who do His word, hearkening to the voice of His word!  Bless the Lord, all His hosts, His ministers that do His will!" (Ps. 103:20-21).  And, "Praise the Lord! Praise the Lord from the heavens, praise Him in the heights! Praise Him, all His angels, praise Him, all His host!" (Ps. 148:1-2).

There is more evidence that angels (and saints) can hear us in heaven.  In John's Revelation we read of this heavenly scene. "[An] angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3-4).  Here we see angels presenting our prayers to God.  Later in that same book, John tells us of humans in heaven as well.  "[T]he twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8).  Here we see heavenly humans offering our prayers before God.

The simple conclusion from the scriptures is that those in heaven, angels and saints, can hear our prayers.  And we should ask them to pray for us.  The Church Triumphant (those in heaven) remain very involved with the Church Militant (those still here on earth).  Christ warns us against offending children for "in heaven their angels always see the face of my Father who is in heaven" (Matt. 18:10).

Surely it is a good thing for us to ask our family and friends here on earth to pray for us.  As death cannot separate those living in Christ, it is also a good thing for us to ask our departed loved ones to continue praying for us.  I do not think any good Protestant would object to a man who lost his mother kneeling down before her grave and saying, "Mom, I'm sure having a rough time right now.  Please pray for me."  This man has faith that his mother is in heaven and can hear him and aid him with her prayers.

Likewise, we know with utmost certainty that Christ's mother, the Blessed Virgin Mary, is in heaven, and we know that she is closer to Jesus than anyone else could be, that she has the most intimate relationship with her Son.  We would be negligent, then, if we did not also petition Christ's Blessed mother for her intercession in prayer.  The earliest Christians did.

A papyrus dated to around 350 AD reads, "Mother of God, [listen to] my petitions; do not disregard us in adversity, but rescue us from danger."  The early Christians also prayed to other saints and asked them for their intercession.  A funerary inscription in Rome from 300 AD reads, "Atticus, sleep in peace, secure in your safety, and pray anxiously for our sins."

The liturgies and writings of the early Church are full of such examples, as this one from Methodius (circa 305 AD).  "Therefore we pray [ask] you [Mary], the most excellent among women, who glorifies in the confidence of your maternal honors, that you would unceasingly keep us in remembrance."

St. Jerome, great translator of the Bible, wrote a response to Vigilantius, who suggested the idea (audacious to Christians at the time) that while we are able to pray for each other while still alive, after we die the prayer of one person for another cannot be heard.  Jerome reminds us, "if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs?" (Against Vigilantius 6 [c. 406 AD]).