Praying to the Saints
The biblical and patristic foundation for the intercession of the saints — and the difference between veneration and worship.
I understand that many struggle with the concept of praying to the saints, especially since this practice may not seem explicitly supported by Scripture alone, depending on which canon one accepts. However, one example does appear in 2 Maccabees, a book found in the Septuagint (LXX), the version of the Old Testament historically used by the early Church, the apostles, Christ, and still preserved in the Orthodox canon. In this passage, the prophet Jeremiah, though long departed, is described as praying for the people of God (2 Maccabees 15:14).
More broadly, from its earliest days, the Church lived in a dynamic synergy of Scripture and Tradition, not Scripture in isolation. The intercessory role of the saints is deeply rooted in the belief that those who have fallen asleep in Christ are still alive in Him, still part of His Body, and that their ministry does not cease with death, it continues in love and prayer.
The Biblical Foundation for the Intercession of Saints
While direct prayers to saints are not found explicitly in the New Testament, it does affirm the living presence of the departed in Christ and their continued participation in the divine worship of God:
Hebrews 12:1 – “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us.”
This passage follows Hebrews 11, which recounts the lives of the righteous. The term “cloud of witnesses” implies active, present witnesses, not mere historical figures.
Revelation 5:8 – “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 golden bowls full of incense, which are the prayers of the saints.”
This verse shows that the saints in heaven offer the prayers of the faithful before God, confirming their intercessory role.
Revelation 8:3-4 – “And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel.”
The saints’ prayers are offered before God, reinforcing their active role in intercession. If the saints are alive in Christ (Luke 20:38), present before His throne, and offer prayers on behalf of the faithful, then it logically follows that they continue to intercede for us as part of the Body of Christ. They are no longer bound by weakness or distraction, they stand continually before the throne of God, lifting up the Church in love. Their intercession is not a replacement for Christ’s, but a reflection of His ongoing work through His Body.
Early Church Testimony and Councils
The early Church councils and writings confirm that this practice was present from the very beginning.
Council of Hippo (393 AD) and Council of Carthage (397 AD)
These councils, which played a critical role in affirming the biblical canon, also recognized the sanctity and veneration of the saints.
The Martyrdom of Polycarp (c. 155 AD)
Describes Christians gathering at St. Polycarp’s tomb to commemorate him and seeking his prayers, showing an early understanding of the saints’ intercession.
Protopresbyter Michael Pomazansky, in Orthodox Dogmatic Theology, affirms that the communion between the living and the departed is an inseparable part of Christian theology:
“The Church is one: heavenly and earthly. The departed saints are not separated from us but are part of the Church’s living presence. Their prayers are heard by God, just as ours are.”
The Church Fathers on Intercession of the Saints
The writings of the Church Fathers further demonstrate that prayer to the saints was not a medieval invention, but a universal practice from the early centuries of Christianity.
St. Cyprian of Carthage (c. 200–258 AD)
“Let us remember one another in concord and unanimity; let us on both sides always pray for one another; let us relieve burdens and afflictions by mutual love; that if one of us 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.”
St. Cyril of Jerusalem (c. 313–386 AD)
“Then, we commemorate also those who have fallen asleep before us, first the patriarchs, prophets, apostles, martyrs, that through their prayers and supplications God would receive our petition.”
St. Basil the Great (c. 329–379 AD)
“O martyrs, holy and beloved, who have suffered so much for the Lord, intercede for us now, that the Lord may be merciful to us on account of your prayers.”
St. Gregory of Nyssa (c. 335–395 AD)
“Do not, O blessed one, forget those who are in this world and celebrate your memory with pious intentions; intercede for us with the Lord.”
St. John Chrysostom (c. 347–407 AD)
“When you perceive that God is chastening you, fly not to His enemies, but to His friends, the martyrs, the saints, and those who were pleasing to Him, and who have great power in God.”
St. Augustine of Hippo (354–430 AD)
“At the memorials of the holy martyrs, and relying upon their patronage, we are encouraged to seek the mercy of God.”
These testimonies show that the saints are regarded as active intercessors before God, and the faithful seek their prayers just as they would ask for the prayers of fellow believers. Just imagine in our own lives when we are able to ask our own Pastor for prayer and he prays for us directly. Somehow, someway, doesn’t that prayer seem energized? Doesn’t it seem like the Lord hears his prayers more for some reason? How about when you need prayer, who is the first person you think of to call to ask for prayer? Why? Is it because they have a better connection with God? The same idea is captured when asking for the prayers of the saints. They are more alive, closer to God, and have lives that represent total unity with Christ. Why wouldn’t we run to the saints for their intercession?
Intercessor vs. Mediator: Understanding the Distinction
One common objection to praying to the saints is that 1 Timothy 2:5 states, “There is one mediator between God and men, the man Christ Jesus.” However, Orthodoxy recognizes that intercession and mediation are not the same thing:
Christ is the only Mediator of Salvation.
He alone has reconciled humanity to God through His death and resurrection (Romans 5:10).
The saints are intercessors, not mediators.
They do not replace Christ’s role but participate in His ministry of intercession.
Just as we ask fellow believers to pray for us, we also ask the saints, who are even closer to God, to pray for us. The Church, as the Body of Christ, remains connected beyond death. The intercession of the saints is not a replacement for Christ’s mediation but an extension of the biblical teaching that “the prayer of a righteous person is powerful and effective” (James 5:16).
As St. John of Damascus affirms in his classic work On the Orthodox Faith:
“We honor and call upon the saints, as is also the tradition of the Church, because they are friends of God, and we seek their prayers and help.”
Veneration vs. Worship
A final distinction must be made: Orthodoxy does not worship the saints but venerates them. Worship (latreia) is due to God alone, while honor (douleia/proskynesis) is offered to the saints as members of Christ’s body.
The Seventh Ecumenical Council (787 AD) explicitly upheld this distinction:
“Honor paid to the image passes to its prototype.”
By honoring the saints, we glorify God, who is wondrous in His saints (Psalm 68:35 LXX).
The intercession of the saints is a natural consequence of the unity of the Church. The living and the departed are one in Christ, and the saints, being perfected in Him, intercede for us just as we intercede for each other.
As St. Paul reminds us:
“The Spirit Himself intercedes for us… because the Spirit intercedes for the saints according to the will of God.” (Romans 8:26-27)
For example:
Genesis 33:3 – Jacob bows before Esau, showing respect.
Joshua 5:14 – Joshua bows (proskynesis) before the Angel of the Lord, recognizing divine presence.
1 Kings 1:23 – The prophet Nathan bows before King David in honor, not worship.
Thus, Orthodox Christians do not worship icons but venerate them as expressions of love and honor. We confidently ask the saints for their prayers, knowing that they, too, seek the mercy and love of our Lord Jesus Christ on our behalf.
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