Whilst it may be controversial to some, the veneration of saints is a tradition held since the Early Church. This is partly due to the confusion of what “worship” and “veneration” means. This article is a brief treatment of the subject.
1. What is “worship”?
Reply: The words “worship” or “adoration” are sometimes used interchangeably depending on the language and context. In English, worship can be a generic term whereas adoration can be a generic term or a specific term referring to that which is given to God alone. In Greek, the term used for the adoration that is given to God alone is latria, the veneration given to the Blessed Virgin Mary is hyperdulia, and the veneration given to other saints, including angels, is dulia. These terms literally mean something like “service”. Note that in English veneration is used for the latter two. Even without the above, it is commonsense that there are different levels of worship. We treat persons differently depending on their rank. This may be formal or informal. Examples of formalities include the use of honorifics, titles and gestures.
2. Scripture states that one should adore God only. Then what about the veneration of saints? Didn’t the angel tell the Apostle John not to bow down to him?
Reply A: Deuteronomy 6:13 and similarly 10:20 is explicit regarding latria: “Thou shalt fear the Lord thy God, and shalt serve him only…” Likewise Psalm 96 (or 97): “Let them be all confounded that adore graven things, and that glory in their idols.” In Revelations 19 and similarly in 22, St John “fell down” at the feet of the angel to adore him. The latter told the former not to, “I am thy fellow servant…” and reminded him to “adore God”. It seems the angel saw John’s confusion and intent and clarified the matter—St Augustine is of this opinion (Contra Faustum, XX:21) and St Thomas Aquinas likewise considers it as one possibility (Summa, II-II:103:2). As for acts of “worship” to those other than God, Jacob “bowed down” to Esau (Genesis 33), Joseph’s brothers bowed down to him as an Egyptian governor (Genesis 42), Abigail did likewise to David (1 Samuel 25), and Tobias and his family “fell upon the ground on their face” to Archangel St Raphael after he had identified himself and who did not refuse the gesture (Tobias 12).
Reply B: The sentiment began early. In the Old Testament, God is sometimes identified as “the God of Abraham, the God of Isaac, and the God of Jacob” (Exodus 3) which already indicates a certain respect for the faithful who have passed away. Christ comments on that, stating that God is “not the God of the dead, but of the living”. (Luke 20) Also, Joseph made his descendants promise to take his bones out of Egypt (Genesis 50) when the time comes which Moses did (Exodus 13). Whilst the veneration of relics is another topic, this indicates the Israelites honored at least one dead beyond the usual burial protocols. Remembering the faithful who have passed away is encouraged in Ecclesiasticus 44: “Let us now praise men of renown, and our fathers in their generation.” Apostle St Paul implies something similar in Colossians 1: “Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light…” Even Jesus acknowledged his disciples as “friends”: “I will not now call you servants: for the servant knoweth not what his lord doth. But I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you.” (John 15) If Jesus as God honored his “friends” by calling them that, then there is no reason why we cannot.
3. What about the veneration of the Blessed Virgin Mary specifically?
Reply: Mariology is another topic. In short, she is the Mother of God who is “full of grace” as stated by Archangel St Gabriel and she herself prophesied that “henceforth all generations shall call me blessed”. (Luke 1) She is also one of the few in Scripture who changed God’s mind when she asked Christ to deal with the lack of wine at the wedding in Cana (John 2). One could argue she is the only one to outright change God’s mind since Abraham and King Ezechias convinced God to relax the conditions regarding His conditions, not reverse them.
4. What are the acts of adoration that are meant for God alone?
Reply: Exodus 22 and Deuteronomy 6 state that sacrifice—that is, sacramentally and not merely good works—is an act of adoration that is meant to be for God only: “He that sacrificeth to gods, shall be put to death, save only to the Lord.”
5. What about other acts of adoration?
Reply: Not every other act of worship is adoration even though it can be depending on the intent and circumstance. A bow can be a gesture of respect to any superior. Even prayer is not always an act of adoration since there are other reasons such as asking for help.
6. Even if the intercession of saints is not considered adoration, is there other scriptural and historical backing for it? Isn’t Jesus Christ the only mediator?
Reply: Generally, there are no few scriptural references to saints praying for us. From Psalm 102 (or 103): “Bless the Lord, all ye his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders. Bless the Lord, all ye his hosts: you ministers of his that do his will.” St Paul indeed writes that Christ is the “one mediator” in 1 Timothy 2 but there is the issue of context. “For there is one God, and one mediator of God and men, the man Christ Jesus: Who gave himself a redemption for all…” Note that this is in the context of “redemption for all”. This does not exclude prayers for St Paul also writes, “I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men.” Christ Himself reveals that guardian angels constantly care for us, “See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.” (Matthew 18) The prayers of the saints are also alluded to in Revelations 5. In Tobias 12 and Revelations 8, angels offer up our prayers. St Paul also writes in Hebrew 12 that we have “so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us”. Although vague, the text conveys the image that the witnesses (martyrs) in heaven continue to witness us running our race and giving us their support. According to St John Chrysostom in his Homilies on Hebrews (28), alluding to the image in Isaiah 4, the cloud protects us from the heat of the sun.
7. The above indicates that angels and saints pray for us without our requesting it. That is distinct from us actively making requests to them, so what justifies us praying to them?
Reply: God is just so it follows that He may be more likely to accede to the prayers of those who are closer and more pleasing to Him “[f]or the continual prayer of a just man availeth much”. (James 5) So, applying this and the “communion of saints” as confessed in the creed to those who Jesus called “friends” (John 15): if one can ask a fellow wayfarer for help by praying for us, then there is no reason why one cannot ask for help from those who are already in heaven and are closer to God. This view is traditionally held. From The Shepherd by Hermas, a first- or second-century text: “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, having been strengthened by the holy angel, 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?” (III:5:5:4)
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Of course, regarding the reason for any act, priority should be given to God without necessarily excluding secondary reasons which are still good in themselves. After all, as commanded: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength.” (Deuteronomy 6)
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