Below is a letter I wrote to a friend, which I felt may help others out as well:
In regards to praying to saints, it is one of the most difficult things for Protestant Christians to understand. I wrestled with it for a while. In old English, the word “pray” simply meant to ask or implore someone for something.
In modern English, the word has come to mean “to ask God for something.” So, when we mention “praying to the saints” it seems horrible because we’ve been trained that the word should only be used in regards to praying to the god of whatever religion one adheres. But that is not a full or accurate understanding of the word “pray.”
Additionally, prayer is more than simply asking for something, as you are finding through practicing the Jesus Prayer. It is communing, that is, connecting with the Divine in a deep way…establishing a heart to heart connection.
While you and I pray to God for ourselves, we can also pray to God on behalf of others. Additionally, we have both asked others to pray for us. Someone could therefore inquire, “Why do you ask for others to pray for you? Why not just go straight to God yourself?” But we know through the wisdom and experience of countless generations of Christians that there is power in praying for one another. For this reason, we ask the saints to pray for us.
Jesus states in Luke 20:38 “Now He is not the God of the dead but of the living; for all live to Him.” It is the belief of the Church that when a person dies they do not go into “soul sleep” as some heretical groups teach, but rather that person enters into a realm of existence called Paradise, or if they lived an unfaithful life, they go to a temporary holding place sometimes called Hades (which is not the same as Hell). Most Protestants call this judgment that immediately proceeds death the “Particular Judgment,” in Orthodoxy, it is often referred to as the Toll Houses.
Those who pursued Christ during their earthly life continue to live in communion with our Lord. Hebrews chapter 11 discusses a great number of saints of the Old Testament and then at the beginning of chapter 12 explains that we are surrounded by that great cloud of witnesses. It is the Church’s belief that these saints are not sitting around idly or goofing off, rather they are interceding for us. In other words, the Church is fully alive. Those who lived before us on earth are still alive in Paradise and they are now pursuing communion and prayer with Christ on our behalf.
Most of the saints started out like the rest of us — but they have finished the course in faithfulness. Therefore, we know that they do not possess any power within themselves to answer our prayers. In fact, every prayer to a saint really goes to the Person behind the saint: Christ Jesus. Just as you may hear about people venerating icons, but they are not worshiping a piece of wood with a painting on it. Rather they are attributing honor to the person in the image, and even more so to the Divine Person who has illuminated that saint.
When we ask a saint to pray for us, we are confirming our belief in Jesus’ words that all are alive to Him and that we need the help of others in our journey. It is not an act of idolatry, for we know the saints are nobody without Christ enabling them to hear our prayers and to intercede for us. However, because Christ is within them, they can and do help. And it is exciting to begin to unify ourselves to this ancient, living Body of Christ, full of members who are constantly communing with our Lord.
That’s the other side of this argument: it is not theoretical. Throughout all of the ages, countless people can attest to the prayers of the saints bringing healing, raising the dead, changing the course of nature, and stilling the raging storms within their own hearts. It is a reality that exists that we can step into with Christ; it is not simply a theoretical theology. It is something that is powerful and it works.
If you still feel a little weird about it, that’s ok. It took me months to get used to that idea and I very gradually worked my way into it. Within Orthodoxy, you will find countless new and different ideas. It is good to take your time and soak in these things for days, weeks, months, or even years. There is no hurry in trying to understand it all at once.
I don’t have any specific books I can recommend on the topic, though I’m sure there are several good ones out there. It is something that God has gradually changed in my heart through the experience of prayer.
Great post. I am an evangelical looking in on Orthodoxy and feeling a powerful draw to it and was helped to think about praying to the saints or asking for the saints to pray for me by a book called “Requiem Healing” (Chapter 3) by Michael Mitton and Russ Parker both Anglicans from the same evangelical wing of the Church. I recommend it to any evangelicals pondering the same question you addressed.
Thanks for the book recommendation, Mark. I felt a “powerful draw” just like you when I began my journey, though there were a few theological hurdles to overcome on my way in. Godspeed on your journey.
Alright. But, how do the saints actually hear our prayers?
God, who is everywhere present and filling all things, hears our prayers and the innermost secrets of our hearts. Because the saints are in constant communion with the Spirit of God, they receive our prayer by the Spirit.
Revelation 8:3-4 King James Version (KJV)
3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Why not just pray to Jesus Christ directly?
Hello J, this question is addressed in the article that you commented on. See the part that has a header stating “PRAYING WITH THE LIVING” and begins as follows:
While you and I pray to God for ourselves, we can also pray to God on behalf of others. Additionally, we have both asked others to pray for us. Someone could therefore inquire, “Why do you ask for others to pray for you? Why not just go straight to God yourself?” But we know through the wisdom and experience of countless generations of Christians that there is power in praying for one another. For this reason, we ask the saints to pray for us.
Is it forbidden in Orthodoxy to pray to God directly?
Thank you for your time.
No, it certainly is not forbidden. In our services, prayers directly to God make up probably 95% or more of the content. I would imagine for many Orthodox Christians, prayers directly to God are far more frequent than prayers to saints. But we occasionally try not to forget our “friends in high places.”
Thank you this is a good thing to know.
God bless.
I disagree with your reasoning.
Ok.
Is there a scriptural basis for the saints in Paradise hearing the prayers of those on the earth?
Nothing that explicitly states the saints in Paradise hear our prayers. But there are thousands of stories – modern and ancient – of people who have encountered the saints through prayer. So, we know this is true due to the experience of the Church. It also fits with the theology of the Church – as mentioned above.
We Christians serve a God who enjoys working through His saints and angels, who is powerful in His saints. The experience of countless Christians can attest to that.
Fr. Jeremy, Thank you so much for taking the time to explain prayer. Is there a book that you recommend that I can read about the experiences you mention above of encounters with Saints.
Hello Karen, the Lives of the Saints is a great starting place to see how the saints have interacted with both ordinary Christians and other saints. You can read the Lives of the Saints in numerous places including the Orthodox Church in America’s website and books like the Prologue of Ohrid.
So how then does this relate to the biblical prohibition to contact the dead?
When Christ became incarnate, dwelt among us, died for us, raised from the dead, and ascended into heaven with our human nature, the fabric of reality changed. Some rules in the Old Testament simply don’t apply any more. For example, in OT times, God couldn’t be depicted because He never took on flesh. However, in NT times, we can depict Jesus Christ because He took upon Himself a human body.
Besides that, necromancy and praying with the saints are two radically different things. All who died in Christ are alive in God; that is what Christ tells us in the Gospel. Praying to the saints is much different than trying to conjure up the spirits of dead people.
I am learning more about Orthodoxy.
I can see the logic in iconography and praying to the saints from this perspective.
But why have holidays for them? Why “honor” the saints?
Should we not be honoring Christ alone? I struggle with understanding that aspect. You honor Christ along with this description of praying, how does that mesh with the feasts?
Thank you for your willingness to teach.
First, let’s define some things. The word “holiday” means “holy day”. When we commemorate (remember) a certain saint for his or her struggles and sufferings for Christ, we are reminding ourselves of our own high calling. The saints achieved this high calling and remind us that it’s possible. Since the most ancient times, the persecuted Church not only had “holy days” set aside for the martyrs, but they even celebrated services over their graves. We see that from the late first century or early second century onward.
We are all going to honor someone or something besides God. Often it becomes politicians, athletes, celebrities, first responders, or anyone else we deem to be a “hero.” While some of these people have done heroic things and deserve honor, the Church sets aside certain men, women, and children who have done eternally honorable things. The Church is saying, “Everyone looks up to others as role models. So, here are some people who are worth honoring because they’ll lead you closer to Christ.”
Besides, the Bible teaches us to show honor to others. Nowhere does it say, “Honor God alone and treat everyone else disrespectfully.” We give the highest honor to God, we worship Him alone. But we can still treat others with honor.
As many other protestants I’m being powerfull draw to Orthodoxy, at the same time “worried” about the prayer to saints.
I understood your point and it really makes sense to me. But there’s a point: I see lots of Catholics (is far more commom here in Brazil, than Orthodoxs) praying directly to the saints, barely speaking about/for God. As if they “praised” the saints itself, instead praising God through the saints.
For example, here in Brazil we have a cerimony called “Círio de Nazaré” where people agglomerate to touch a rope, as a proof of faith, or to achieve a miracle. I sure see the fait of that humble people, but I also think it is putted in the wrong place.
How do you see this subject? There are people who takes this topic a little over the limits and began to praise the messenger (the saint) instead the sender (God)?
God bless you and thanks for being alight in this path.
Regarding prayers to the saints: have you ever asked anyone to pray for you? I certainly hope so! But why not go straight to God yourself? If someone tells you that they’re praying for you, do you ask them to stop, telling them you can go to God yourself? Of course not. I think only a psychopath would do that. Why? Because we all acknowledge that we need each other. “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (Jam. 5:16). People asked holy people to pray for them during biblical times, and this practice hasn’t stopped.
All Christians will admit this point: that there is great importance and power in the prayers of someone who is close to God. When Protestants have a hard time with it is when it regards people who have passed away. But we know from our Lord that those who are alive in Christ do not cease to exist simply because their body died. No, they instead are praying for those of us here on earth. Even our Lord said, “God is not the God of the dead, but of the living” (Matt. 22:32). Either we die and cease to exist, or we remain alive in Christ. The Church simply teaches those who are alive in Christ are nearer to Him than us and that they don’t sit about idly.
And so we “pray to the saints,” meaning we ask them for their help and their prayers. We recognize we can’t make it through life alone.
We also give honor to the saints, which is not the same as praising them as God. We’re going to give honor to people, that’s just how we’re designed (unless we’re sociopathic narcissists who only praise ourselves). We might as well honor holy people rather than celebrities, athletes, or politicians.
And yes, lastly, there have been miracles that have been worked through relics or holy places. I don’t know much about the Roman Catholics, but there are lots of Orthodox saints who have worked miracles. God working through His saints doesn’t take glory from Him. He seems to like doing it.
First, thanks for the kind and lovely answer.
I understood your point; but mine doubt was a little bit different. Probably – because English isn’t my first language – I didn’t make it very clear, but I was referring not to devotion to the Saints, but to the cult of the Saints themselves (like the Marian dogmas).
But, God is wonderful, and yesterday while listening to a podcast I heard a Brazilian Orthodox priest explaining the bases of Orthodox theology and he touched exactly on this point. And what he said made a lot of sense and even he not knowing my existence or my doubt, he touched right on the spot of my doubts.
I can only say that now I understand – and accept (still with a little difficulty, I admit) this truth.
That said, the final question remains: how do I become Orthodox in a city where there is no Orthodox church? Is there any way of contacting the synod or whoever is directly responsible?
Hello, I’m glad your questions and doubts were resolved.
I don’t have a good answer to your last question. I would get in touch with the closest local Orthodox church or synod, like you said, and see if they have any advice.
I am still trying to grapple with this concept. We know that there is another side to the light of God and that demons are in the world. Many in new-aged spiritualism have encountered experiences through their practices – the practice is like a wolf in sheep’s clothing. They outcome seems promising but the consequences are hidden.
I worry that requesting interceeding from saints is actually us requesting things from a darker entity. It seems like this part of Orthodoxy is based on just a few inexplicit verses. How do we know if these are the works of saints or if they are the work of something more sinister? This is truly something that makes me hesitant.
I think you would have a great argument if this were a new practice. But we have nearly 2,000 years of asking the saints for their intercessions. That means we can “know the tree by its fruit.” The fruit of honoring the saints and praying to them has been very good – people are filled with the Holy Spirit and receive help from God’s friends.
A good book that helped me see the role of saints in our lives is called “The Gurus, the Young Man, and Elder Paisios.” You may consider checking it out.