Why Pray to Mary?

Do not worry, I am not promoting the idea that any so-called Christian should be allowed to make up things on a whim. It is those who are misguided, ignorant, or bigoted, who maintain, that the Catholic Church does such things. They are in error. Consider this, there are many things practiced in Christianity that came originally from the teaching authority rendered from the sacred tradition of the Catholic Church, which a majority of Christians practice and believe. This includes celebrating Christmas and Easter, the doctrine of the trinity, Mass on Sundays, Lent, the Sacraments, and the canon of the Old and New Testament of the Bible.

From the first century, the Catholic Church sought to form and/or codify those things revealed in scripture and taught by the apostles. The Church felt it proper and profitable for the faithful to honor Jesus by celebrating His birth and resurrection, providing further understanding of the trinity, assembling the Canon of Scripture for Christianity, observing Our Lord’s Passion and sacrifice for Lent, the Sacraments, etc.

Moving forward to answer the question regarding ‘praying to Mary,’ or even the general idea of praying to any saint as Catholics do, three areas must be considered from a historical and biblical perspective. Also establish historically the formation of this belief and its subsequent practice.

• ·       First,  an understanding of what is meant by prayer,

• ·       Second, God listens readily to the prayer of the righteous person,

• ·       Third, the act of praying for others.

Prayer

Certain non-Catholic Christians make odd and unsubstantiated statements that insist Catholics worship Mary. Such statements reveal their lack of understanding of Catholicism or their willingness to convey untruths about the Catholic Faith.[1]  Often their mistake of alleged “Mary Worship” stems from their misunderstanding of prayer altogether. This is usually due to an improper association and assumption that “all prayer is synonymous with worship.” With this misunderstanding of prayer, it seems to them, that since Catholics pray to Mary, they conclude, that Catholics worship Mary. Their error regarding prayer implies a wrong premise leading to their wrong conclusion. For many non-Catholic Christians, the idea or definition of all prayer being equivalent to worship, is neither biblical nor historically found within Judaism and the one-and-a-half millennia of Christian history before the Protestant Reformation.

Regarding “Catholics worshipping Mary,” nothing can be further from the truth. To those non-Catholics who insist it is so, I would say, “Name the doctrine in Catholicism where this is stated?” It doesn’t exist!  Catholics believe only worship is due to God. In the eyes of Catholics, praying to Mary, or any saint for that matter, is not worship but an appeal them for intercessory prayer. The Saints prayed to, are in heaven and are alive in perfect unity with Christ. Therefore, being united with Christ in the perfection of heaven, the only way for those of us here on Earth to ask a saint to pray for us is through, well, prayer. Unless someone has some kind of amazing cell phone

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[1] John 8:44c - {Quoting Jesus the Lord of Lords} When he [Satan] tells a lie, he speaks in character, because he is a liar and the father of  (all) lies.

So now the retort usually shot back is something like, “Well you should only pray to God.” I agree to the point where one prays to God as God deserves and commands. At the same time, to invoke a saint in heaven by name to plead your cause before God would be similar to asking someone here on earth to “pray for you!” Now that’s biblical! I’ll give one example in brief. In Genesis, Abraham interceded on behalf of the people of Sodom and Gomorrah.

Not all prayer is worship.

An understanding of prayer and its forms as found in the Bible is necessary. Beginning with, a focus on intercessory prayer and what are known as “Supplications[1]” will help this understanding. Consider the Psalms[2] of the Old Testament (OT). There are many different prayers, some for worship, penance, petition, supplication, and thanksgiving. Generally speaking, although many of the Psalms are liturgical in form, they are all not prayers created for the sole purpose of worshipping God. Some psalms are petition, supplication, pleas or thanksgiving in nature. Similar forms for types of prayer are found throughout the OT.

There are various prayer forms in the New Testament as well. In 1 Timothy 1:12-17, Paul puts down in writing his prayer of thanksgiving for God’s mercy on himself as well as a confession. He concludes appropriately with an acclamation of praise which would be in keeping with his Jewish upbringing. Then he ends with an Amen.  Such acclamations of praise are attached to prayers of thanks to God. These were common for prayers of deliverance. Examples are found in the Psalms.[3] All such occurrences of prayer do not connote formal worship of God.

Furthermore, St. Paul exhorts his recipients to forms of prayer. See 1 Thessalonians 5:16-18 [4] He says to rejoice and does not necessarily exclude “rejoicing” as a form of prayer because he goes on to say “pray without ceasing.[5] Such joyous prayer is not necessarily worship. Finally, he says to give thanks because this is the “will of God.” Then St. Paul continues in verse 25[6] where he very clearly asks them to “Pray for us.”

To insist “All prayer is worship,” then one would be left with some spurious or silly notions and interpretations. Take 1 Thess 5:25 for instance. If “All prayer is worship,” this passage would be interpreted in one of two ways. Either Paul is asking his recipients to worship God in place of him doing his own worshipping, or in other words, do the praying/worshipping as they “Pray for us.” Or. St. Paul, because he is “asking” the Thessalonians for intercessory prayer, in turn, is worshiping them. Both of these are incorrect. With the false notion that “All prayer is worship,” one begins to see the gross fallacy and ridiculousness in its application. Therefore such an argument/criticism being equally false leads a person to a false premise and conclusion including a ridiculous interpretation of scripture.

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[1] Supplication: a form of prayer, in which one party earnestly asks another party to provide something, either for the party who is doing the supplicating or on behalf of someone else.

[2] Ps 4:1,  Ps 17:1, Ps 39:12, Ps  42:8 

[3] Psalm 21[20] See verse 13 – “Be exalted O LORD, in your strength! We will sing and praise your power.”

[4] 1 Thess 5:16-18 -  16 Rejoice always. 17  Pray without ceasing. 18 In all circumstances give thanks, for this is the will of God for you in Christ Jesus.

[5] Some text say; “Pray constantly.”

[6] 1 Thess 5:25 -  25 Pray for us.

Intercessory prayer is simply asking another to pray for you. Examples of this are found in both the New Testament(NT) and the Old Testament(OT). In the OT book of Exodus, God speaking to Moses, conveys His plan to destroy the Hebrews because of their blatant, pagan disobedience. Moses pleads on their behalf (Intercedes). This is an exhortation directly to God as an intercession to have mercy on the Hebrews. Moses is speaking directly to God. In that moment he is not worshipping God. Any way you slice it, his dialogue with God is still a prayer. Prayer is talking to and listening to God!

Our Lord Jesus Christ intimates where prayer is needed and it has nothing to do with worship. In the Gospel of Mark Chapter 9, a boy was possessed by a demon which threw him into convulsions. The demon was unable to be removed until Jesus arrived. Jesus removes the demon and tells His disciples, “This kind can only come out through prayer.”[1] So, what is Christ saying here? Is He saying only through worship that the demon can be removed? Rather Jesus is referring to the inclusiveness of intercessory prayers and supplications on behalf of the demon-possessed victim.

The examples of prayers of thanksgiving, supplication, and intersession can go on and on. But, there is another consideration, and that is the lexical aspect of the word prayer as found throughout the Bible. Lexically the word prayer is not synonymous with the word worship. To identify the word prayer to be consistent with the word worship commits a lexical fallacy. To believe or suggest that the biblical concept of worship is consistently found in the use of the word prayer is false.

Prayer and the Righteous Person

In the book of Job, there is an example of the prayer of a righteous person. In Job 42:7-9[2], God speaks Eliphaz the Temanite letting Him know that his wrath is upon him and his two friends for speaking unjustly about God. Therefore God tells him and his two friends to go to Job. This is to “sacrifice a burnt offering for yourselves, and let my servant Job pray for you.”[3]  Now, in God commanding for “my servant Job pray for you,” God is not referring that Job will pray “Instead” or in the place of Eliphaz, Bildad, and Zophar. We know this because they are to go to offer the sacrifice, meaning their sacrifice will be accompanied by their own prayers.  But!  It is Job, who is to pray “for” them. This is an intercessory prayer from Job pleading to God for mercy on their behalf. It is not a prayer of worship to God.

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[1] Mark 9:29 -   The Gospel of Matthew contains the same story in Chapter 17. A variant of the story in Matthew contains verse 21: “This kind can only come out through fasting and prayer.”

[2] Job 42:7-9 :: 7 And after the LORD had spoken these words to Job, the LORD  said to Eliphaz the Temanite, “My anger blazes against you and your two friends!  You have not spoken rightly concerning me, as has my servant Job.

8 So now take seven bulls and seven rams, and go to my servant Job, and sacrifice a burnt offering for yourselves, and let my servant Job pray for you. To him I will show favor, and not punish your folly, for you have not spoken rightly concerning me, as has my servant Job.”

9 Then Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went and did as the LORD had commanded them. The LORD showed favor to Job.

[3] Job 42:8b

The epistle of James 5:13-16[1] mentions different kinds of prayers. Such as prayers of supplications for those in need. James speaks of “Praying over” others for healing.  Again a clear picture of types of prayer that are not considered worship. Here is an instruction by James to pray for one another. Within the context of prayers of supplication and intercession, he adds in verse 16 “The fervent prayer of a righteous person is very powerful.” Some translations say “The prayer of a righteous man has great power in its effect.”

James 5:16 is speaking of a person who is righteous before God. This person’s prayer resonates more readily with God’s hearing than another’s. Like it or not this is what is being said. It is also consistent with what was pointed out in Job 42:7-9. To add to that let us look at the context in which James puts it.

In his epistle James 5:17-18[2], the Apostle James continues by referencing Elijah, a prophet from the Old Testament. James points back to the story in 1 Kings 17:1; 18:1 and 18:42. James alludes that Elijah was “a human being like us; yet he prayed earnestly (fervently).” It can be concluded His prayer for the drought and famine and their subsequent release were not prayers of worship. Also, as a righteous man, as James points out, God listened poignantly to Elijah’s prayer over that of the king or any of his servants. Even though the king was considered “Anointed,” it was Elijah whom God responded to.

The Jews have a great regard for Abraham not only as a patriarch but as a man of great faith. The Apostle St. Paul points this out. St. Paul alludes Abraham was righteous because of his faith. With that said, look at Genesis where Abraham parlays with God over the fate of Sodom and Gomorrah. Here Abraham is speaking directly to God. A conversation as such with God is considered prayer. Here Abraham is not worshipping God but is interceding for Sodom and Gomorrah.

I’ll offer one more evidence of a righteous person and their prayer. It is the man named Simeon, whom Joseph and Mary meet at the Temple as they go to present Jesus.[3] In Luke 2:25 it refers to Simeon as a “righteous and devout” man. He waited and prayed for the day of the Messiah. When he saw Jesus he knew his prayers were answered. Luke 2:29-31 records His prayer of thanksgiving to God. Once again a prayer which is not necessarily worship but one of gratitude and is a prayer from a righteous man.

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[1] James 5:13-16::13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise. 14 Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint [him] with oil in the name of the Lord, 15 and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven. 16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.

[2] James 5:17-18:: 17 Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land.   18 Then he prayed again, and the sky gave rain and the earth produced its fruit.

[3] Luke 2:22-35

The evidence from scripture shows that those considered truly righteous in God by faith, grace, and even as position or role within God’s plan as ordained for a specific purpose, tend to, when they pray, hold a special consideration from God. This righteousness is seen only through the sacrifice of Jesus Christ which was for all ages, going back to the past, the present, and to the future. This is a righteousness determined by God and not from our own presumption.

The Righteousness of The Blessed Virgin Mary

God determines who He calls for a special task, either by a special revelation, their position, or by lineage. God is the one who measures out and can pre-ordain the righteousness by grace and divine design which is given to a person designated for a special task. It is God’s will and not men’s understanding which determines how God wants to dispense His grace and to whom, for “nothing is impossible for God.[1]” The righteousness of the Blessed Virgin Mary, was measured out by God under many circumstances. From this, she gave her “Fiat” to participate in God’s plan.

At the scene of Jesus’ nativity, Luke’s Gospel records that Mary pondered all these things in her heart.[2] “Pondered” does not present the idea that Mary is simply musing about having a nice heavenly experience. Not even close! Mary’s pondering melds God’s unfolding plan into the very fabric of her life. All other things beginning from her fiat are objectively considered for their harmony with God’s revealing plan. This pondering is not some distant happy memory of a religious experience. For Mary, it was the whole life with Christ in its fullest sense that she pondered, not just at a singular moment or particular highlights. Instead, it was every aspect of her life being dedicated to obedience to the fulfillment of God’s plan. All things in her life, however sublime, would be compared and measured against Christ in her life.

Luke recorded this action of Mary pondering. Since such an action has a personal quality to it, Luke’s recording of this may have come from a firsthand account of Mary herself. Mary ponders these things because of their growing significance. This significance would reverberate not only in her life with Jesus as He grew to be a man, but also in Jesus’ mission, His passion, His Resurrection, and even into His fledgling church. And Mary was the only person in the New Testament who there through it all and experienced it at such an intimate level.

Nothing objectively found in scripture can remotely position Mary as being any less righteous than Abraham, Moses, Job, Elijah, or Simeon. It can be argued, there was something even more significant about her righteousness. At the very first instance of her ‘fiat,’ Mary seeks to cooperate fully with God’s plan without reservation. It is important to note, that in the Bible, no other person gets a formal and exalted salutation as the one given by the Angel Gabriel. Mary’s specially graced righteousness is presupposed. Otherwise, why would a sinless Angel who sits before the throne of God, give an exalted salutation “Hail” to a lowly maiden of the fallen human race?

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[1] Luke 1:37

[2] Luke 2:19

 After the Angel Gabriel leaves, Mary now becomes the bearer of the person of Jesus Christ, the second person of the Blessed Trinity.[1] As the “God-bearer” or “Theotokos” how much more righteous can you be? She is the one created by God for the special task of caring for His Son. She was around Him for thirty years before He called His first disciples.

The righteousness of Mary is not kept under wraps completely. As Mary goes off to visit her cousin Elizabeth, upon the initial moments of their reunion, Elizabeth calls Mary “Blessed are you among Women.”[2] Elizabeth continues and says “Blessed is she who believed.”[3] Notice Elizabeth is not pronouncing a blessing on Mary. She is declaring Mary as being “Blessed.” Through the power of the Holy Spirit, Elizabeth already knows that Mary is fully blessed. In Luke 1:42,45 Elizabeth acknowledges that the blessedness of Mary is displayed in her faith regarding what was revealed by the Angel.

It is wonderfully amazing how someone like Elizabeth, filled with the Holy Spirit, greets Mary with God driven accolades, great delight and welcomes her into her home. I am perplexed when I encounter Christians who recoil at the thought of Mary. They will not afford her the title “Blessed” even though the title is given to her from the scriptures. Equally wonderful is a righteous man like Joseph, who would take Mary under his protection, walk with her, and journey together with the Christ child. Yet some Christians treat Mary with a sense of abstention. How is it that many Christians can conclude that Abraham, Moses, Job, Elijah, and Simeon are righteous but hinder or get their noses twisted out of joint when any edification about Mary is expounded? Why? Are they jealous? Are they Envious?

I cannot help concluding that when I encounter, a vitriol attack on The Blessed Virgin Mary, such attacks are more so unreasonably emotional than anything else. There is creature who absolutely hates here and that is Satan. Oddly, there are those Christians who will say “Jesus, I love you.” Then their vitriolic actions towards any edification about or honor given to Mary, seem to indicate “But I hate your mother.”

The Act of Praying for Others

Within Christianity, praying for one another is a charitable and spiritual practice. This is found in the early church from the beginning. As an act of love, it follows from Christ's teaching to love one another. It has already been pointed out that St. Paul in 1 Thessalonians 5:25 exhorts them to “Pray for us.” St. Paul asks for prayers also in 2 Thessalonians 3:1” Finally, brethren, Pray for us, that the word of the Lord may speed on and triumph,”.  Also pointed out was the passage in James 5:16-18 regarding intercessory prayer as well as the effectiveness of the prayer of the righteous man.

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[1] Luke 1:26-36

[2] Luke 1:42b “Most blessed are you among women, and blessed is the fruit of your womb.”

[3] Luke 1:45. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.

St. Paul continues this message of praying for one another in 1 Timothy 2:1-3a.[1]  St. Paul is very specific in using the words supplications, petitions, and thanksgiving along with the word prayer. These are to be “offered” for everyone. He goes on to say, this is “pleasing to God our savior.” In this passage, St. Paul indicates types of prayer and never concludes all prayer as being the same as worship. Instead, He endorses praying for everyone.

As a way of setting an example, St. Paul speaks about how he, as well as others, are praying for the various churches. In Colossians, St. Paul indicates how he gives thanks to God “because we have heard of your faith in Christ Jesus….”[2] He tells them he gives this thanks “When we pray for you.”[3]   Such themes are also found in 1 Thess 1:2 and Eph 1:15-16.[4]

St. Paul in Ephesians chapter 6 exhorts the faithful to put on the armor of God and to pray at all times. “Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplications for all saints.” [5] Obviously, these are not all necessarily prayers of worship. St. Paul uses the word supplication. He says when praying at all times, supplications for all saints should be included.

It is clear from these points that the early church practiced intercessory prayers. Praying for one another was a practice of the first-century church and thereafter. This seemed to be an ongoing and prolific action within the life of the early church. And as mentioned above, it was  “good and pleasing to God.”[6]

Prayer goes on in Heaven

Where in scripture does it say we stop intercessory prayer when we get to heaven? It doesn’t! Once in Heaven we no longer need faith or hope because we are face to face with God. The only thing that continues is the virtue of love. In heaven we are in a perfected state with God, His love and ever so united to the Body of Christ in His perfection. Yet those things practiced while on earth such as adoration, worship, thanksgiving, and supplication do they stop? NO! We are united in love with Christ most perfectly. His love for mankind descends back to earth. In this unity, as a perfect bond of love in Christ, why would we, once in heaven, not pray for those on earth? Christ Continues his Mission for the Church on Earth. When we are joined perfectly to Christ in heaven does that mean we are excluded from His mission? No!

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

[2] Col 1:4

[3] Col 1: 3  - “We always thank God, the Father of our Lord Jesus Christ, when we pray for you,”

[4] Eph 1:16 – 15  15  Therefore, I, too, hearing of your faith in the Lord Jesus and of your love for all the holy ones,    16  do not cease giving thanks for you, remembering you in my prayers,

[5] Eph 6:18

[6] 1 Tim 2:3a

Revelations 7:9-12 and 19:1-8 mention “a great multitude, which no one can number,” is giving praise to God. It is obvious certain prayers do not end once we get to heaven. The picture set in this passage shows a host of souls, angels, and the “Four Living Beasts” along with the elders gathered around the throne of God.

Also found in the book of Revelation chapter 5, a similar scene occurs. In revelation 5:10 it says the Elders offer up the prayers of the saints. It mentions the elders with the four living beasts are gathered around the Lamb of God, and with them are the, “the bowls full of incense, which are the prayers of the saints.” This is an example of prayers of others being offered to Christ by those in heaven.

The prayers offered in Revelation 5:8 are not for the elders, the four living beasts, or others in heaven. They are in heaven already and see God face to face. They do not need intercessory prayer or supplications. Being fully united to Christ those in heaven as “Saints” have perfect communion with Jesus. But what about the saints on earth? It is the saints on earth who need the prayers mentioned in Revelation 5:8. We see the elders offering up those prayers.

We know Mary was alive after Jesus’ death and resurrection. We find her there with the Apostles on the day of Pentecost, the birthday of the church. After this moment, nothing else is said about Mary. It is reasonable to assert her life as it was dedicated to Christ, is now dedicated to the mission of His church. There is nothing in scripture to suggest Mary just went home and crocheted her life away. In reality, if she indeed pondered the events of the Nativity of Christ in her heart, how much more the crucifixion, the resurrection, and Pentecost? Mary was the only person present for the commencement of God’s plan for the salvation of man. She responded with great faith in her fiat. Mary was there at Jesus’ birth and lived with Him for thirty years before He began His mission. She was instrumental at the birth of His inaugural miracle in Cana which starts His Mission, at the foot of the cross which would be the birth of the new covenant for the salvation man, and at Pentecost the birth of His church.

As the church grew the Apostles began the mission of Jesus Christ by giving the message of Good News. At this stage of the Church’s infancy, it is very reasonable to conclude Mary would have incorporated her life within the church. Thus she would have been exposed to the teaching and practices of the Apostles. It is not far-fetched to imagine she did what St. Paul taught, and that was to pray for the Apostles, the life of the Church, and other Christians.

Mary was at every key and defining moment for Christianity which involved Jesus’ presence and deliberate actions. Beginning with the words from the Angel Gabriel and Her continued action during Jesus’ mission including the birth of the Church makes Mary the most significant person in the New Testament. Mary is by far the utmost righteous person in human history!

Prayer is acceptable at all levels when directed towards heaven with reverence to Christ Our Primary Intercessor. We here on earth as well as those in heaven are in a position to offer intercessory prayers on behalf of another. God listens to the righteous more readily. So, the question really becomes; “Why would you NOT invoke the name of heavenly Mary or other saint to plead your cause before the throne of the Lamb?

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[1] 1 Sam 25:1; 28:3

[2] Matthew 22:31-32   “31  And concerning the resurrection of the dead, have you not read what was said to you by God,   32 ‘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.”

Objections:  You cannot pray to Mary or the saints, because they are dead. Praying to the saints is Necromancy.

Nice try! But no cigar!!

Necromancy is the act of summoning or conjuring up a spirit from the dead to converse and seek knowledge, advice, assurance, power or foretell the future. This is what King Saul attempted when he violated God’s law and went to the witch of Endor[1] to summon up the spirit of Samuel the prophet. Samuel did come! But instead of help, he was the cause of great anguish to the witch and condemned King Saul to Saul’s chagrin and final doom.

Catholics by praying to saints are not committing an act of necromancy! There is no conjuring up of dead saints. There is enmity between the practice of necromancy and that of praying to Saints. For one thing, praying to the saints who have gone before us is not praying to the dead! Jesus Christ Himself refers to God as “ …the God….of the living!”[2]  

To say the saints are “dead” is to deny the resurrection![3] So, if you deny the resurrection, then the dead in Christ have all perished and all Christians are fools. But there is a resurrection according to Jesus[4] and to the Apostles.  Mary and the saints lived and died in faith and by the grace of Jesus Christ are given new life in Him.[5]

Joined to Christ they are perfectly bonded to His will. For if Christ loves us so do those united perfectly with Him. While here on Earth we strive through faith and grace to cooperate with the will of God. Once perfectly united to Christ in heaven the cooperation remains but the striving ceases. It becomes our nature to perfectly cooperate with His will. So why wouldn’t a saint in heaven not have compassion (a form of love) for those still here on earth and intercede for them? Christ is not minimized because we invoke a saint by name to “pray for us.”

[1] 1 Sam 25:1; 28:4-28:19

[2] Matthew 22:31-32   “31  And concerning the resurrection of the dead, have you not read what was said to you by God,   32 ‘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.”

[3] I Corinthians 15:12-14  12 But if Christ is preached as raised from the dead, how can some among you say there is no resurrection of the dead?  13 If there is no resurrection of the dead, then neither has Christ been raised.  14 And if Christ has not been raised, then empty [too] is our preaching; empty, too, your faith.

[4] John 11:25   Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live,”

[5] John 5:24 Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life.