Any Friend of God’s Is a Friend of Mine

The Biblical Case for the Intercessory Role of Mary and the Saints

Deep Dive Podcast
Audio segment produced with AI narration summarizing Patrick Madrid’s written content.

MILLIONS of Christians regularly recite the Apostles’ Creed, professing their belief in the “communion of saints.” Few realize the importance of this phrase, which is sandwiched between other deep mysteries of the faith.

The Catholic understanding is denounced by many Protestants as “unbiblical.” It is a bitter irony that the very doctrine of Christian unity has itself become a barrier to unity. The controversy revolves around the question, “Is it biblical to ask the saints in heaven to pray for us?”

Catholics answer yes, because Christians are united with each other through Christ and are commanded to love and pray for one another. If death does not sever that union, then Christians on earth can ask Christians in heaven for their prayers.

Many Protestants answer no, arguing that this practice conflicts with Christ’s unique mediatorship. They point to 1 Timothy 2:5: “There is one God and one mediator between God and man, the man Christ Jesus.” They believe asking the saints to intercede for us is therefore in direct conflict with Scripture.

The Anglican Reformers, under the leadership of Thomas Cranmer, Archbishop of Canterbury, said,

“The Romish doctrine concerning . . . [the] invocation of saints is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but is, rather, repugnant to the Word of God” (39 Articles of Religion, article 22).

The Catechism of the Catholic Church summarizes the Catholic teaching:

“Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness. They 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. So by their fraternal concern is our weakness greatly helped.” CCC 956 ¹

As St. Paul said, “We . . . are one body in Christ and individually parts of one another” (Romans 12:5).

Catholics believe membership in Christ’s Body means a personal relationship with Jesus and, through him, with all the other members of the Body of Christ.

“Me and Jesus” Christianity Is Not Biblical

Although Protestants may agree with this in theory, in application most of them (this is especially true of Evangelicals and Fundamentalists) promote an individualistic “me and Jesus” version of Christianity, teaching that the only thing ultimately important is one’s own relationship with Christ, independent of any relationship to anyone else.

While it may pay lip service to the communion of saints, in reality most of Protestantism ignores or even denies the organic bond of unity the Bible speaks of that exists between the Christian faithful, a bond which perdures beyond death.

Since most Catholics and Protestants agree the Bible is God’s inspired, inerrant Word (some believe it is neither), the Bible is our common ground for dialogue. To be effective in explaining the communion of saints to Protestants, Catholics must know how to present the biblical foundations of the doctrine.

Protestants often remain unmoved in their objections even in the face of a thoroughgoing biblical defense of a Catholic doctrine. What they really disagree with is the Catholic interpretation of the verses under discussion, thus moving the argument beyond the “It is not in the Bible” category to the subjective “I do not agree with your interpretation of these verses” category.

This attitude stems from Protestantism’s belief in sola scriptura, i.e., that the Bible is the sole, sufficient rule of faith for Christians.

Protestants often challenge Catholics to substantiate their beliefs in Scripture (“show me where it says that in the Bible”), yet when the demanded biblical evidence is produced, the Catholic conclusion is often, nonetheless, rejected as “unscriptural.”

Since they reject the concept of an infallible interpreter of Scripture, whether it be the Church or an individual, Protestants can only put forth their own opinions on what they think Scripture means. They have no way of knowing for certain if their interpretation of the Bible is correct.)

The Catholic Teaching Rests on Four Biblical Pillars:

1. The Church is Christ’s Body

2. Christ has only one Body, not one on earth and another in heaven

3. Christians are not separated by death

4. Christians must love and serve each other.

The Church Is Christ’s Body

Paul’s use of the body as an image to describe the unity Christians have with Christ and each other is particularly vivid: “For as in one body we have many parts, and all the parts do not have the same function, so we, though many, are one body in Christ and individually parts of one another” (Romans 12:4–5).

The Lord alluded to this unity when he prayed, “May [they] be one, as we are one, I in them and you in me, that they may be brought to perfection as one” (John 17:22–23).

He used the analogy of himself as a vine and Christians as its branches to illustrate the organic bond Christians share (John 15:1–5).

The teaching that the Church is Christ’s Body is emphasized throughout the New Testament: 1 Corinthians 10:16; 12:12–27; Galatians 3:28; Ephesians 1:22–23; 4:4; 5:21–32; Colossians 1:18.

Jesus Has Only One Body

Jesus has only one Body, not one on earth and another one in heaven (Ephesians 4:4; Colossians 3:15). All Christians, including those in heaven, are members of that one Body.

Not Separated by Death

Because of Christ’s victory over death, a victory in which all Christians share (see 1 Corinthians 15:25–26, 54–56; 2 Corinthians 2:14; 2 Timothy 1:10), natural death cannot separate Christians from Christ or from each other.

That is why Paul exulted,

“What will separate us from the love of Christ? . . . I am convinced that neither death, nor life . . . will be able to separate us from the love of God in Jesus Christ our Lord” (Romans 8:35–39).

Since death has no power to sever the bond of Christian unity, the relationship between Christians on earth and those in heaven remains intact.

The Protestant animus toward the idea that saints in heaven can pray for us bespeaks a sort of “out of sight, out of mind” mentality: “Since I no longer can see and speak to departed Christians, they must no longer matter to me.” This position, however, is not biblically tenable because it clashes with many other verses that say otherwise.

Paul chides Christians who think they do not need other Christians:

“God placed the parts, each one of them, in the body as he intended. If they were all one part, where would the body be? But as it is, there are many parts, yet one body. The eye cannot say to the hand, ‘I do not need you,’ nor again the head [say] to the feet, ‘I do not need you.’ . . .

God has so constructed the body as to give greater honor to a part that is without it, so that there may be no division in the body, but that the parts may have the same concern for one another. If one part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy” (1 Corinthians 12:18–20, 24–26).

Catholics recognize the biblical truth that this applies to Christians in heaven as well.

Christians Bound in Charity

The fourth pillar is Christ’s law of charity. Jesus said that loving one another is second in importance only to loving God (Matthew 22:38; Mark 12:30–31; 1 Corinthians 13). This law of charity is emphasized in the New Testament at every turn, especially in the form of intercessory prayer.

Paul exhorts Christians to pray, supplicate, petition, and intercede for all people. He emphasizes that intercessory prayer “is good and pleasing to God our savior” (1 Timothy 2:1–4).

Similar exhortations permeate the New Testament:

“I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in the struggle by your prayers to God on my behalf” (Romans 15:30–32).

“In [Jesus] we have put our hope that he will also rescue us again, as you help us with prayer” (2 Corinthians 1:10).

“We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, . . . we do not cease praying for you and asking that you may be filled with the knowledge of his will through all spiritual wisdom and understanding to live in a manner worthy of the Lord” (Colossians 1:4, 9–10).

See also

• Romans 15:30–32

• 2 Corinthians 13:7

• Philippians 1:9

• Colossians 1:9–12

• 1 Thessalonians 3:10–12

• 1 Timothy 2:1–4

• 2 Timothy 1:3–4

• James 5:16

“Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, and also for me, that utterance may be given me in opening my mouth boldly to proclaim the mystery of the gospel.” (Ephesians 6:18–19)

If, while on earth, Paul could say, “My heart’s desire and prayer to God on their behalf is for salvation” (Romans 10:1) and “I remember you constantly in my prayers, night and day. I yearn to see you again” (2 Timothy 1:3), is there any reason to imagine that upon entering heaven Paul’s charity and desire for others’ salvation would be quenched and his prayers for others cease?

Of course not. The Bible’s many exhortations to mutual charity apply to all Christians, so they must apply to Christians in heaven. Consider these admonitions regarding charity:

“Bear one another’s burdens, and so you will fulfill the law of Christ” (Galatians 6:2).

“Love one another with mutual affection; anticipate one another in showing honor. . . . contribute to the needs of the saints” (Romans 12:9–10).

“No one should seek his own advantage, but that of his neighbor”
(1 Corinthians 10:24).

“On the subject of mutual charity you have no need for anyone to write you, for you yourselves have been taught by God to love one another. . . . Nevertheless, we urge you, brothers, to progress even more” (1 Thessalonians 4:9–10).

“Encourage one another, and build one another up, . . . We urge you, brothers, admonish the idle, cheer the fainthearted, support the weak . . . always seek what is good both for each other and for all” (1 Thessalonians 5:11).

The law of charity that binds Christians on earth to pray for one another does not suddenly evaporate at the gates of heaven.

“Only Christians on Earth”?

A Protestant might object, “These verses refer to Christians on earth only. They say nothing about those in heaven.” But where in the Bible do Protestants get the notion that God’s commandment of charity is restricted to those on earth? Are not the commandments of the Lord eternal, established in heaven as well as on earth?

Although the saints in heaven are not explicitly mentioned in these verses, their participation is implied.

The book of Hebrews gives us a compelling vision of the communion of saints in action. Chapter eleven extols the heroism of Old Testament saints, mentioning Noah, Abraham, Sarah, Joseph, Moses, and even Rahab the harlot.

Chapter twelve reminds us that it is now our turn to run the race toward salvation. The writer encourages us to observe and imitate the heroic virtue of our Old Testament brothers and sisters and follow in their footsteps:

“Therefore, since we are surrounded by so great a cloud of witnesses, ² let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us, while keeping our eyes fixed on Jesus, the leader and perfecter of faith” (Hebrews 12:1–2).

Notice the Old Testament saints are called witnesses who surround us, as though they are cheering us on to victory as we run the race, following in their footsteps.

(This metaphor is derived from the Hellenistic foot race, a popular first-century spectator sport. The writer likens mortal life to a spiritual race which we must run, striving to win the crown of salvation (see 1 Corinthians 9:24–27).

His didactic purpose in extolling the virtues of those who have run the race before us is twofold: first, to remind us that the saints are spectators of our race and, second, to urge us to imitate their examples.

“Remember your leaders who spoke the Word of God to you. Consider the outcome of their way of life and imitate their faith” (Hebrews 13:7. See also 1 Corinthians 11:1; Philippians 3:17; 1 Thessalonians 1:6–7.)

The saints are not mere bystanders, devoid of compassion for us their fellow Christians still struggling on earth. Because of their love for us they earnestly intercede on our behalf before the throne of God. ³

Because they love God they love and intercede for us. If they did not intercede, could it be said they truly love us?

Two Common Protestant Objections

Two common Protestant objections are that there is no biblical evidence of the saints interceding for us and that those in heaven are oblivious to earthly affairs. These notions are biblically untenable.

In Revelation (the book which gives the clearest view of what the saints in heaven are doing) we find cases of the saints’ intercession, and we consistently see that they are very much aware of what is happening on earth.

Jesus himself said,

“There will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance” (Luke 15:7).

Notice also this key passage from the Book of Revelation:

“After this I heard what seemed to be the loud voice of a great multitude in heaven, crying, ‘Hallelujah! Salvation and glory and power belong to our God, for his judgments are true and just; he has judged the great harlot who corrupted the earth with her immorality, and he has avenged on her the blood of his servants.’ Once more they cried, ‘Hallelujah! The smoke from her goes up for ever and ever.’

And the twenty-four elders and the four living creatures fell down and worshiped God who is seated on the throne, saying, ‘Amen. Hallelujah!’” (Revelation 19:1–4)

Two other examples:

In Revelation 5:8 (see also Revelation 8:3–4) the saints stand before the throne of the Lamb, before the gold altar in the heavenly sanctuary. They sing hymns of praise and offer up the prayers of the saints on earth, prayers which rise like billowing clouds of incense. ⁴

In Revelation 6:9–10 the martyred saints are praying imprecatory prayers against their murderers, urging the Lord to avenge their deaths.

Apart from such explicit passages one can deduce that saints pray for us because we know that in heaven the saints are perfected in the virtue of charity that we on earth strive imperfectly to practice. They can love us and intercede for us with a single-minded intensity and efficacy they never could have had on earth.

John tells us that “God is love” and that “Whoever does not love a brother whom he has seen cannot love God. . . . This is the commandment we have from him: Whoever loves God must love his brother” (1 John 4:16, 20–21).

Far from being excluded from John’s teaching, Christians in heaven best exemplify it. Since they see God face to face and are eternally bathed by his burning love, they cannot help but love all those whom God loves. They are imbued with God’s passionate love for his people.

How could they not be? Because they love God they love and intercede for us. In heaven they perfectly fulfill the biblical mandate: “Since you have purified yourselves by obedience to the truth for sincere mutual love, love one another intensely” (1 Peter 1:22).

Heaven would be a very strange place indeed, and God a very strange Father, if Christians in heaven were prohibited from intercessory prayer.

Why would God command intercessory prayer on earth, then forbid it in heaven where charity is perfect?

Protestants must grapple with the question, “Why would God command intercessory prayer by Christians on earth but prohibit it by Christians in heaven?”

Even Martin Luther, when preaching on 1 John 3:13–18, reasoned his way very close to the Catholic position:

“Such is the right interpretation and understanding of John’s expression, ‘We know that we have passed out of death into life because we love the brethren.’ Here, in clear, decisive words, the conclusion is expressed that no man may boast of life unless he has love. . . . One who knows the wretchedness and misery of death from experience, but has entered upon life with its solace and joy, blessings he seeks to maintain, such a person will desire for others the same blessing” [emphasis added] (Sermons of Martin Luther, ed. John Nicholas Lenker [Grand Rapids: Baker Book House, 1988], vol. 8, 52–54).)

The “One Mediator” Argument

Now we must still dispatch several common Protestant objections, the first of which is the “one mediator” argument: “Since Christ is the one mediator between God and man, asking the saints to intercede for us constitutes a gross infringement on his unique role. This is impermissible. We should just pray to God directly, period.”

Actually, Catholics do both, and so do Protestants. Catholics and Protestants both pray directly to God and also ask their fellow Christians to pray for them. The difference is that Catholics do not restrict the term “Christians” to mean “only Christians on earth.”

It must be made clear that the Catholic Church in no way teaches that the saints are mediators in the special sense used in 1 Timothy 2:5. Because of the Incarnation, Jesus has a unique role as mediator. Since he is the only one who is God and man, the only contact point between us and the Father, only he is capable of bridging the chasm of sin that separates us from God.

No saint can take Christ’s place as mediator. The Catholic Church does not teach that any Christian is a mediator in the sense used in 1 Timothy 2:5. It teaches instead that all Christians are intercessors who, because of Christ’s mediatorship, are able to pray for each other. ⁵

If asking Christians in heaven to pray for us conflicts with Christ’s mediatorship, asking Christians on earth to pray for us conflicts for the same reason. If 1 Timothy 2:5 eliminates intercession by the Christians in heaven, it eliminates intercession by Christians on earth.

But this would be a serious misreading. Far from excluding Christians from a share in Christ’s mediatorship, Paul is actually emphasizing that we share in it through intercessory prayers. Our intercessions are effectual precisely and only because Christ is the one mediator.

How We Participate in Christ’s Unique Mediatorship

When he commanded that “supplications, prayers, petitions, and thanksgivings be offered for everyone . . . for this is good and pleasing to God our savior” (1 Timothy 2:1, 3), Paul was calling all Christians to exercise a subordinate participation in and through Christ’s unique mediatorship.

When Catholics, Eastern Orthodox, and other Christians ask Mary and the saints to pray for us, we are not asking them for divine power, forgiveness, or grace. That would be impossible, because the saints are creatures, not divine. Rather, when we ask their intercession, we are asking them to join us in asking God for those blessings, just as one Christian might ask another to pray to God on his behalf.

“First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. This is good and pleasing to God our savior.” (1 Timothy 2:1–3)

After all, someone who prays, supplicates, and petitions is a go-between, a mediator who goes to God on behalf of someone else and who asks the Lord to grant blessings or healing or strength or forgiveness or salvation.

Christian mediatorship through intercessory prayer is qualitatively different from the mediatorship of Jesus, and it is only possible because Jesus is the mediator between us and the Father. By his death on the cross we can go boldly into the presence of the Father and pray, intercede, petition, and supplicate on behalf of others (Ephesians 2:18; 1 Timothy 2:1–4; Hebrews 4:16).

Another reason there is no conflict between asking fellow Christians for prayers and believing that Jesus is the one mediator between God and man is that Jesus shares his other unique roles in lesser ways with Christians.

• Jesus is the Creator of all things (John 1:1–3; Colossians 1:16–17; Hebrews 1:1–2), yet when it comes to creating human life Jesus shares this role with men and women, mediating his creatorship through us via sexual intercourse. The human soul is created by God, out of nothing, at the instant the marital union produces a new body. The Lord could have chosen to create human life, body and soul, directly and unilaterally, but he did not, preferring instead to make his role as Creator dependent in a way on human action.

• Jesus is the shepherd of his flock, the Church (John 10:16), yet he shares his shepherdhood in a subordinate way with others, beginning with Peter (John 21:15–17) and extending it later to others (Ephesians 4:11).

• After saying he is the Good Shepherd, Jesus says he is the only shepherd (John 10:11–16), yet this seemingly exclusive statement does not conflict with his making Peter shepherd over the flock (John 21:15–17) or with his calling others to be shepherds as well (Ephesians 4:11).

• St. Peter emphasizes that Jesus shares his role as shepherd with others by calling Jesus the chief shepherd, thus implying lesser shepherds (1 Peter 5:4). Note also that the Greek construction of John 10:16 ([there is] one shepherd, εἷς ποιμήν, heis poimēn) is the same as 1 Timothy 2:5 ([there is] one mediator, εἷς μεσίτης, heis mesitēs).

The apostles and their successors, the bishops, are truly shepherds also.

• Jesus is the high priest of the New Covenant, eternally present before the Father, mediating his once-for-all sacrifice for our redemption (Hebrews 3:1; 4:14–15; 5:5–10; 7:15–26; 8:1; 9:11). But the Bible also says Christians are called to share in Christ’s priesthood (1 Peter 2:5–9; Revelation 1:6; 5:10; 20:6).

• Jesus is the supreme judge (John 5:27; 9:39; Romans 14:10; 2 Corinthians 5:10; 2 Timothy 4:1), yet Christians are called to share in Christ’s judgeship. They will be judges in heaven, even judging the angels (Matthew 19:28; Luke 22:30; 1 Corinthians 6:2–3; Revelation 20:4).

• Jesus is the sovereign king of the universe (Mark 15:32; 1 Timothy 6:15; Revelation 15:3; 17:14; 19:16), but he shares his kingship with all Christians, who in heaven will wear crowns, sit on thrones, and reign as kings alongside Jesus, always subordinate to him.

• Our Lord says, “I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne” (Revelation 3:21; see also 1:6; 5:10; Matthew 19:23; Luke 22:30).

• Jesus forgives our sins and reconciles us to the Father (2 Corinthians 5:18–21), but he calls us to share in various ways in his ministry of forgiveness and reconciliation (Matthew 9:5–8; 18:18; John 20:21–22; Acts 2:38; 2 Corinthians 5:18–20; James 5:14–15).

Clearly, no Christian can usurp Christ’s unique roles as Creator, shepherd, priest, king, judge, and reconciler, but each Christian is called to share in these roles in subordinate ways.

The same Christ who is the one mediator freely shares his work with his members, including their prayers for one another.

The principle of sharing in Christ’s roles extends, in the form of intercessory prayer, to Christ’s mediatorship as well.

Praying Straight to God

Another common argument against prayers to saints is the objection, “Why pray to the saints when you can go straight to God?”

Protestants argue that verses such as these imply we should go only to God for our needs:

• “Through [Jesus] we both have access in one Spirit to the Father” (Ephesians 2:18);

• “Let us confidently approach the throne of grace to receive mercy and to find grace for timely help” (Hebrews 4:16);

• “We have one who speaks to the Father in our defense, Jesus Christ, the righteous one” (1 John 2:1).

They feel that asking the saints for prayer is superfluous since, through Jesus, we now have a direct line to God. No “helpers” are necessary.

Sometimes this argument takes the form of an analogy:

“If you had complete, unrestricted access to the President of the United States and could see him whenever you had a complaint or needed a favor, why waste your time going to see the Secretary of State or the Chief of Staff when you could go directly into the Oval Office and get what you want from the man who makes the decisions?”

In other words, why ask the saints to pester God for you (as though they can convince him to do things and you cannot), when God loves you and wants to give you good things if you just ask him? Of course God wants us to ask him for things directly, and we do, but he also wants us to ask each other for prayers
(1 Timothy 2:1–3).

Asking Mary or the saints in heaven to pray for you is like asking a fellow Christian on earth to pray for you. It is the same in kind. You are asking another Christian to join you in asking God for a blessing.

You can picture this as a triangle. You are one point, the Christian you ask for prayer is another point, and God is the point above both of you. A line runs from you to that Christian, and from that Christian up to God, and then back from God to you as the answer to the prayer.

The same triangle illustrates a request for the intercession of Mary or one of the saints in heaven. You remain one point of the triangle, the saint is another point, and God is the point above both of you. The saint simply joins you in asking God to grant the blessing. The structure of the prayer is exactly the same.

In other words, asking the saints to pray for you does not bypass or ignore God. It simply multiplies the voices of intercession raised to Him.

What Protestant, when asked for prayer by a fellow Christian, would respond by saying, “How unbiblical! Why ask me to pray for you when you can go directly to God and ask him yourself?”

Protestants realize that sharing in Christ’s mediatorship on earth by intercessory prayer is no more “unbiblical” than sharing in Christ’s priesthood or kingship or judgeship. As St. Paul exhorts us:

“First of all, then, I ask that supplications, prayers, intercessions [Greek: ἐντεύξεις (enteuxeis), and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. This is good and pleasing to God our savior, who wills everyone to be saved and to come to knowledge of the truth.” (1 Timothy 2:1-4).

Most Christians, including Protestants, delight in being asked for intercessory prayer, and actively encourage it in others, especially from those they consider “prayer warriors,” righteous Christians known for the efficacy of their prayers.

“The fervent prayer of a righteous (δικαίου, dikaiou) person is very powerful” (James 5:16).

The saints in heaven are perfected in righteousness (δικαιοσύνη, dikaiosynē). Should their prayers therefore be discounted? Of course not.

To ignore their biblical role as “prayer warriors” makes no scriptural sense, because they are, as Hebrews 12:23 says, “the spirits of the just made perfect.”

Literally translated, the Greek reads:

“to the spirits of the righteous (δικαίων, dikaíōn) who have been made perfect.”

Boettner’s Argument

Calvinist polemicist Loraine Boettner (1901-1990), the godfather⁶ of modern anti-Catholicism, takes a different tack in his argument:

“How dishonoring it is to Christ to teach that he is lacking in pity and compassion for his people and that he must be persuaded to that end. . . . When he was on earth it was never necessary for anyone to persuade him to be compassionate. Rather, when he saw the blind and the lame, the afflicted and hungry, he was moved with compassion for them and lifted them out of their distress. He had immediate mercy on the wicked but penitent thief on the cross, and there was no need for intercession by Mary although she was there present.

“His love for us is as great as when he was on earth; his heart is as tender; and we need no other intermediary, neither his mother after the flesh, nor any saint or angel, to entreat him on our behalf. Thus Christ, because he is both God and man, is the only Savior, the only Mediator, the only way to God. Not one word is said about Mary . . . or the saints as mediators. Yet Romanism teaches that there are many mediators” (Roman Catholicism [Philadelphia: Presbyterian and Reformed, 1962], 147–148.

Although many Evangelicals today do not rely on Boettner, his arguments continue to circulate widely and therefore deserve a Catholic response.

Boettner’s argument is a contrivance. Note that he never actually engages the Catholic position, he merely caricatures it, fallaciously arguing against a straw man by insinuating that Catholics believe that God needs Mary or the saints to intercede for us or else He will not act. Which is absurd and bears no resemblance to actual Catholic teaching.

No Catholic believes it is “necessary” for anyone to persuade God about anything.

Boettner conveniently ignores the fact that the Bible says God is pleased by intercessory prayer (1 Timothy 2:1–4) and that sometimes, for his own inscrutable reasons, the Lord intervenes only as a result of intercession. Paul emphasizes that God frequently grants gifts “through the prayers of many” (2 Corinthians 1:10–11).

Boettner neglects to mention the biblical example of Mary’s intercession with Christ in the relatively mundane matter of the wedding at Cana (John 2:1–10), nor does he deal with the fact that the martyrs in heaven intercede with God, beseeching him to avenge their deaths (Revelation 6:9–11).

The Bible is full of examples of angels and saints interceding with God on behalf of others.⁷

• Abraham intercedes for Sodom and Gomorrah (Genesis 18:16–32).

• Moses intercedes for Israel (Exodus 32:7–14).

• Samuel intercedes for Israel (1 Samuel 12:23).

• Jeremiah intercedes for Israel (Jeremiah 14:19–21).

• An angel intercedes for Jerusalem (Zechariah 1:12).

• Paul intercedes for the Church (Colossians 1:9–12).

• The saints in heaven present the prayers of the faithful to God (Revelation 5:8).

• An angel presents the prayers of the saints before God (Revelation 8:3–4).

Not All Prayer Is Worship

There is a more fundamental reason Protestants object to the invocation of saints. Many of them, especially Evangelicals and Fundamentalists, have a poor understanding of prayer.

Since the highest form of worship Protestants have is prayer (they make no distinction between prayer and worship), Catholic prayers to saints seem blasphemous since we pray to saints.

In fact, the highest form of worship is not prayer but the Mass, Christ’s own sacrifice on Calvary, re-presented for us in space and time.

Although all worship is prayer, not all prayer is worship. Prayers to saints are no more worship than is asking a fellow Christian for prayer. There is no other way to ask those in heaven to intercede for us except by mental communication, and we call this communication “prayer,” but it should not be confused with the prayer of worship given to God alone.

Praying to the saints is simply asking our heavenly family to pray with us, not to replace God.

What about Multiple Prayers?

There is also the “multiple prayer” objection: “How can the saints hear all those millions of simultaneous prayers, in all those different languages? To be able to do that would require them to be omniscient and omnipresent, but only God is omniscient and omnipresent.”

This is Protestant objection fails on three levels:

First, since the saints are living in eternity they are not limited by time and space because they are beyond both. One might say it takes no time at all to hear all those prayers because the saints have no time.

Second, since there is only a finite number of people on earth, there is only a finite number of prayers at any one time. So, neither omniscience nor omnipresence is required to hear all the prayers ever prayed at one time, no matter how great their number.

Third, it is silly to argue that the abilities of the saints in heaven are as paltry and limited as are ours. One’s inability to understand how the saints can hear so many prayers is hardly a reason to deny that they can hear them.

Jesus said that those in heaven rejoice over the repentance of even one sinner (Luke 15:7, 10), but we have no details about how they can know about individual repentances. All we know is that they can.

In their glorified state the saints are capable of doing things we can barely imagine: “Eye has not seen, and ear has not heard, [nor has it] entered the human heart, what God has prepared for those who love him” (1 Corinthians 2:9).

Jesus said that those in heaven rejoice over the repentance of even one sinner (Luke 15:7, 10), but we have no details about how they can know about individual repentances. All we know is that they can.

We know that in heaven we will be transformed into the image of Christ’s glorious, resurrected body. “We shall be like him,” Paul assures us (Philippians 3:20–21). John says, “We are God’s children now; what we shall be has not yet been revealed. We do know that we shall be like him, for we shall see him as he is” (1 John 3:2).

In his resurrected, glorified body, Jesus did all sorts of incredible things, such as walk through walls (John 20:19). “So also is the resurrection of the dead. [The body] is sown corruptible; it is raised incorruptible. It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful” (1 Corinthians 15:42–43).

Heaven is an amazing place filled with people who, by God’s infinite grace, are capable of doing amazing things.

The “Necromancy” Argument

Some raise the “necromancy” objection: “The saints are dead, and the Bible forbids contact with the dead.”

This is a misunderstanding of terms. Necromancy is an attempt to harness diabolical powers in order to, among other things, communicate with “familiar spirits.” The Bible condemns this occultic practice, which includes attempting to communicate with spirits through trances, séances, and incantations (Leviticus 19:26, 31; 20:6, 27; Deuteronomy 18:10–12; 1 Samuel 28:4–18; Isaiah 8:19; 47:12–14).

Asking saints to pray for us is not necromancy. Aside from the method of communication, asking our fellow Christians in heaven to intercede on our behalf is no different from asking a fellow Christian here on earth to pray for us.

Besides, the saints are not really dead at all. They are far more alive than we are on earth.

Jesus said,

“Have you not read in the book of Moses, in the passage about the bush, how God told him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living. You are greatly misled” (Mark 12:26–27; see also Wisdom 3:1–3 and John 17:3).

When the Lord spoke these words to Moses on Mount Horeb, the three Patriarchs had been “dead” for over five hundred years!

If God is the God of the living, then Abraham, Isaac, and Jacob are not corpses in God’s presence but living friends of God who care about his people.

A final question:

If Jesus did not want any contact between saints on earth (as Paul anticipatorily calls Christians) and saints in heaven, why did our Lord make a special point of appearing to Peter, James, and John on the Mount of Transfiguration in the company of Moses and Elijah, two “dead” saints? (Matthew 17:1–8).

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Copyright © 1992-2025 Patrick Madrid. All rights reserved. Expanded and adapted from my 1992 article of the same title. All text, images, and other original content are the property of the author.

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1. See also:

“By the hidden and kindly mystery of God’s will a supernatural solidarity reigns among men. A consequence of this is that the sin of one person harms other people just as one person’s holiness helps others. In this way Christian believers help each other reach their supernatural destiny. . . . This is the very ancient dogma called the communion of saints. It means that the life of each individual son of God is joined in Christ and through Christ by a wonderful link to the life of all his other Christian brethren. Together they form the supernatural unity of Christ’s Mystical Body so that, as it were, a single mystical person is formed. . . .” Pope Paul VI. Indulgentiarum Doctrina (Apostolic Constitution on the Revision of Indulgences), January 1, 1967, no. 4.

“The union of the living with their brethren who have fallen asleep in Christ is not broken; the Church has rather believed through the ages that it gains strength from the sharing of spiritual benefits. The great intimacy of the union of those in heaven with Christ gives extra steadiness in holiness to the whole Church and makes a manifold contribution to the extension of her building. Now that they are welcomed in their own country and are at home with the Lord, through him, with him, and in him they intercede unremittingly with the Father on our behalf” (Lumen Gentium 49).

2. “Cloud of Witnesses” (Greek: νέφος μαρτύρων nephos martyrōn) here can mean either a group of those who witness to others by their example (including martyrdom) or spectators who observe an event, i.e., they observe from Heaven and encourage us. It is in the latter sense that the Church Fathers consistently understand the meaning of “Witnesses” in Hebrews 12:2, see for example:

Ephrem the Syrian (c. 306–373)

“The just who have gone before stand like watchers over those who run, rejoicing in the victory of those who persevere.” (Commentary on the Epistle to the Hebrews [Syriac fragments], on Hebrews 12:1)

Ambrose of Milan (c. 340–397)

“The saints who have gone before us are witnesses of our life. They behold our struggle, and therefore we must strive to run the race so that we may be worthy of such spectators.” (Exposition of the Gospel of Luke, Book VII, 174)

John Chrysostom (c. 347–407)

“What does he mean by ‘a cloud’? A great multitude. For since they had suffered so much, he brings them all together, and shows that they are present and that they behold what is done here. For he did not say ‘we have heard of,’ but ‘we have surrounding us,’ so that we may feel as though they were looking on.” (Homilies on the Epistle to the Hebrews, Homily 28 [on Hebrews 12:1])

Augustine of Hippo (354–430)

“The whole Church, both that which now sojourns on earth and that which is in heaven, is one city of God. And therefore we are surrounded by so great a cloud of witnesses, that their example may encourage us, and their charity assist us.” (The City of God, Book XXII, ch. 30.)

Cyril of Alexandria (c. 376–444)

“The saints who have already finished the course stand around us like spectators of a contest, urging us on to perseverance and encouraging us by the memory of their struggles.” (Fragmentary Commentary on the Epistle to the Hebrews, on Hebrews 12:1)

Theodoret of Cyrus (c. 393–466)

“The divine Apostle calls them a ‘cloud,’ showing their number and the fact that they stand above us, looking down upon our contest and urging us to victory.” (Interpretation of the Epistle to the Hebrews, PG 82:787).

3. Jesus alludes to this fraternal concern in his parable of Lazarus and the rich man (Luke 16:19–30). Notice that, although the rich man was in a place of fiery torment, he showed concern for his brothers: “I beg you, Father [Abraham], send [Lazarus] to my father’s house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.” Even amid his sufferings, his thoughts were turned toward his family on earth. While it is true that the rich man received a firmly negative answer to his request, it cannot be denied that he was asking that someone be sent to warn his relatives. This passage may offer a glimpse of purgatory (see 1 Corinthians 3:12–15; 1 Peter 3:19; 4:6), since the rich man’s concern for the welfare of others suggests a disposition not wholly devoid of charity. Some will contest this interpretation, arguing that the rich man was not in purgatory but in hell. Yet even if we grant this, the episode still reinforces the Catholic teaching on the communion of saints. If even the damned are depicted as expressing concern for those on earth, it follows a fortiori that the blessed in heaven would do so to a vastly higher degree.

4. “The saints” mentioned in Revelation 5:8, 8:9-10, and 8:3-4, are human beings now in heaven. The Church Fathers exegete passages these passages in which “the saints” (ἁγίων, hagiōn) are seen offering their prayers and those of “all the saints,” including those still alive on earth who have not yet died, as human saints who stand in the heavenly sanctuary with the angels before God’s throne. See for example:

Origen of Alexandria (c. 184–253)
“Not only the High Priest prays for those who pray sincerely, but also the angels who rejoice over one sinner who repents, and also the souls of the saints who have already fallen asleep.” (On Prayer, ch. 11.)

Victorinus of Pettau (d. c. 304)
“The twenty-four elders are the patriarchs and apostles, who hold the prayers of the saints and offer them before God.” (Commentary on the Apocalypse, on Revelation 5:8.)

Cyril of Jerusalem (c. 313–386)
“Then we commemorate also those who have fallen asleep before us, first patriarchs, prophets, apostles, martyrs, that through their prayers and supplications God would receive our petition.” (Catechetical Lectures, 23.9.)

Gregory of Nazianzus (c. 329–390)
“Look down upon us from above, O divine and sacred head, and direct this people, and guide the whole of our life.” (Oration 17, in praise of Cyprian.)

Gregory of Nyssa (c. 335–395)
“The martyrs, having great boldness toward God, assist those who pray.” (Homily on St. Theodore the Martyr.)

John Chrysostom (c. 347–407)
“He who wears the purple begs the prayers of the saints.” (Homilies on Second Corinthians, Homily 26.)

Jerome (c. 347–420)
“If the apostles and martyrs while still in the body can pray for others, how much more after their crowns, victories, and triumphs.” (Against Vigilantius, 6.)

Augustine of Hippo (354–430)
“The saints in heaven offer the prayers of the faithful to God, since the whole Church, both in heaven and on earth, is one city of God united in charity.” (Exposition on the Psalms, Psalm 85.)

Primasius of Hadrumetum (d. c. 560)
“The elders hold bowls full of incense, which are the prayers of the saints; that is, the prayers of the faithful which are offered before God through the saints who reign with Christ.” (Commentary on the Apocalypse, on Revelation 5:8.)

Andrew of Caesarea (c. 563–637)
“The golden bowls full of incense are the prayers of the saints, which the elders offer before God, showing that the saints in heaven present the prayers of the faithful to the Lord.” (Commentary on the Apocalypse, on Revelation 5:8.)

5. The official Catholic teaching on this issue appears in Canons and Decrees of the Council of Trent (Rockford: TAN, 1978), Session V (“Decree on Original Sin”), 25–28; Session XXV (“Decree on the Invocation of Saints”), 214–217.

6. I refer to Boettner as the “Godfather” of modern anti-Catholicism because, even though he died over 35 years ago, many arguments he advanced in Roman Catholicism continue to influence some contemporary Protestant apologists such as Dave Hunt (A Woman Rides the Beast: The Roman Catholic Church and the Last Days, 1994), and John Ankerberg. Other Protestants have publicly repudiated Boettner's Roman Catholicism as a worthwhile source, citing its many inaccuracies and lack of scholarly documentation (e.g., Lane Keister [also known as Green Baggins] and the Puritan Board blog).

7. “So the men turned from there, and went toward Sodom; but Abraham still stood before the Lord. Then Abraham drew near, and said, ‘Wilt thou indeed destroy the righteous with the wicked? Suppose there are fifty righteous within the city; wilt thou then destroy the place and not spare it for the fifty righteous who are in it?’”
(Genesis 18:22–24)

“Now therefore, please let your servant remain instead of the lad as a slave to my lord; and let the lad go back with his brothers.”
(Genesis 44:33)

“Then the Lord said to Moses, ‘Go down; for your people, whom you brought up out of the land of Egypt, have corrupted themselves.’ . . . But Moses besought the Lord his God, and said, ‘O Lord, why does thy wrath burn hot against thy people, whom thou hast brought forth out of the land of Egypt with great power and with a mighty hand?’ . . . Turn from thy fierce wrath, and repent of this evil against thy people.”
(Exodus 32:7, 11–12)

“Moreover as for me, far be it from me that I should sin against the Lord by ceasing to pray for you.”
(1 Samuel 12:23)

“Remember and do not break your covenant with us.”
(Jeremiah 14:21)

“And the angel of the Lord said, ‘O Lord of hosts, how long wilt thou have no mercy on Jerusalem and the cities of Judah, against which thou hast had indignation these seventy years?’”
(Zechariah 1:12)

“And when Jesus saw their faith he said to the paralytic, ‘My son, your sins are forgiven.’”
(Mark 2:5)

“But I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.”
(Luke 22:32)

“For this reason also, from the day we heard of it, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding.”
(Colossians 1:9)

“Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words.”
(Romans 8:26)

“He is able for all time to save those who draw near to God through him, since he always lives to make intercession for them.”
(Hebrews 7:25)

“And when he had taken the scroll, the four living creatures and the 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.”
(Revelation 5:8)

“And another 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.”
(Revelation 8:3–4)