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I’d like to share a humorous anecdote I came across, originally told by a Russian Jewish stand-up comedian, Gary Guberman. The joke unfolds as a conversation between two elderly friends, Abram and Chaim. Abram, who is 87 years old, decides to visit his older friend, Chaim, who is 97.
Abram: “Chaim, I came to say goodbye because tomorrow I will be departing this life. I’ve lived a long and happy life, but now I’m ready to go, and for sure this will happen tomorrow.”
Surprised by his younger friend’s certainty, Chaim has a peculiar request.
Chaim: “Abram, I have a favor to ask of you.”
Abram: “Yes, Chaim. Anything.”
Chaim: “Tomorrow, when you go, you’ll get to a better place and at some point in there, you may meet the Creator, Blessed be He. It is possible that He will ask you about me. So, please, tell him that you have not seen me for a while and have no idea where I am.”
This lighthearted exchange invites us to ponder a serious question: what is the state of those who have passed from this life, and can they interact with those still on earth? For Christians, this question lies at the heart of the doctrine of the communion of saints, which holds that believers, whether on earth or in heaven, remain united in Christ and can support one another through prayer. This article explores the biblical, historical, and theological foundations for asking the departed, including Mary, the Mother of Jesus, to intercede for us. It also addresses common Protestant objections and draws on Jewish traditions to provide a broader context for this practice, which is cherished by Catholic, Orthodox, and some Anglican and Lutheran Christians.
The foundation for understanding the state of the departed begins with Jesus’ teaching in Matthew 22:29-32. When the Sadducees, who denied the resurrection, challenged Jesus with a hypothetical question about marriage in the afterlife, He responded, “You are mistaken, since you do not understand the Scriptures nor the power of God… regarding the resurrection of the dead, have you not read what was spoken to you by God: ‘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.” By quoting Exodus 3:15, Jesus affirms that Abraham, Isaac, and Jacob, though physically deceased, are alive in God’s presence. This passage establishes a critical theological premise: those who have died in faith are not truly dead but live in communion with God. This understanding forms the basis for the doctrine of the communion of saints, articulated in the Apostles’ Creed, which declares belief in “the holy universal church, the communion of saints.” Historically, this phrase encompassed both living believers and those in heaven, suggesting a mystical unity that transcends physical death.
The Book of Hebrews further illuminates this idea, describing a “great cloud of witnesses” surrounding believers (Hebrews 12:1). This imagery evokes the faithful from past generations—figures like Gideon, David, and the prophets—who, through faith, conquered kingdoms, endured trials, and now witness the ongoing race of those on earth (Hebrews 11:32-38). This passage implies that the departed remain aware of and engaged with the struggles of the living. If they are alive in God’s presence and part of this communion, is it appropriate to ask them to pray for us, just as we might ask a friend on earth? For many Christians, the answer is yes. The logic is simple: if I can ask a fellow believer to intercede for me, why not ask someone in heaven, who is closer to God? This practice is particularly associated with Mary, revered as the Mother of Jesus, whose unique role makes her a powerful intercessor in Catholic and Orthodox traditions.
Scripture provides glimpses of the saints’ intercessory role in heaven. In Revelation 6:9-10, the souls of martyrs cry out, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who live on the earth?” This passionate prayer shows the departed advocating for justice on behalf of the living. Similarly, Revelation 5:8 and 8:3-4 depict heavenly beings presenting the prayers of the saints to God, suggesting that the departed amplify earthly petitions. These passages support the idea that the saints in heaven are not detached but actively participate in God’s redemptive plan. For Catholic and Orthodox Christians, asking Mary or other saints to pray is an extension of this reality, akin to joining a heavenly prayer meeting where all believers, living and departed, unite in Christ.
Protestant Christians often raise objections to this practice, citing Deuteronomy 18:10-15, which forbids consulting the dead through practices like divination, sorcery, or mediumship. This prohibition, however, must be understood in context. Deuteronomy condemns pagan practices aimed at gaining hidden knowledge or manipulating spiritual forces, as seen in the surrounding nations’ rituals. It does not address requesting intercessory prayer. Jesus Himself, who perfectly fulfilled the Law, communicated with Moses and Elijah at the Transfiguration (Matthew 17:3), indicating that interaction with the departed is not inherently sinful. The key distinction lies in purpose: a séance seeks forbidden knowledge, while asking for prayer is a humble act of fellowship. The story of Saul and the medium in 1 Samuel 28:8-15 illustrates this. Saul’s sin was not merely contacting Samuel but seeking strategic insight to defeat his enemies, driven by fear and impatience rather than trust in God. In contrast, asking Mary or the saints for prayer aligns with the communal nature of Christian faith, where believers support one another across the divide of death.
Jewish traditions offer valuable context for this practice. In Rabbinic Judaism, praying at the graves of the righteous (kivrei tzaddikim) is a time-honored custom. The Talmud recounts Caleb visiting the Cave of the Patriarchs to ask his forefathers to intercede for him against the spies’ evil counsel (Sotah 34b). Similarly, Taanit 16a describes Jews praying in cemeteries during calamities, believing the deceased could request mercy on their behalf. These practices reflect a belief that the righteous, even after death, remain connected to the living and can strengthen their prayers. The Jewish prayer Machnisei Rachamim asks angels to carry human supplications to God, paralleling Christian requests to saints. A striking example appears in Jeremiah 31:15, where Rachel, long deceased, weeps for Israel’s exiles, and God hears her. While possibly poetic, this text suggests that the departed righteous care for and intercede for the living, a belief that early Christians likely inherited and adapted.
Another Protestant objection is that Scripture lacks explicit teaching on requesting prayers from the departed. While no direct command exists, this absence does not equate to a prohibition. Many Christian doctrines, such as the Trinity, are not explicitly stated in Scripture but emerged through theological reflection on implicit truths. The abolition of slavery and the preference for monogamy also lack explicit biblical mandates yet are universally accepted by Christians today, developed through trajectories in Scripture. The Books of Maccabees, part of the Catholic and Orthodox canons, provide further support. In 2 Maccabees 15:12-15, Judah Maccabee sees a vision of Jeremiah praying for Israel, highlighting his intercessory role. Critics who claim this practice is unbiblical often mean it is absent from the Protestant canon, which excludes these books. However, these texts were part of the early Christian canon, included in the Septuagint and affirmed by councils like Rome (382) and Trent (1546). Early Protestant Bibles, including Luther’s translation and the 1611 King James Version, contained these books, often as “useful” reading, until their removal in 1825 by the British Foreign Bible Society.
The parable of Lazarus and the rich man (Luke 16:19-31) offers additional insight. In this story, the rich man in Hades asks Abraham to send Lazarus to aid him or warn his brothers. While the parable’s primary lesson emphasizes the sufficiency of God’s Word (Moses and the Prophets), it reflects a Jewish cultural assumption that the departed could be petitioned. This suggests that Jesus’ audience was familiar with such ideas, even if the parable does not endorse the practice outright. Combined with Revelation’s depictions of saintly prayer and Jewish traditions, a robust case emerges for the legitimacy of asking the departed, including Mary, to intercede.
A final objection concerns Christ’s role as the sole mediator (1 Timothy 2:5). However, intercessory prayer does not undermine this. In 1 Timothy 2:1-4, Paul urges believers to pray for one another, calling it “good and acceptable” to God. If earthly intercession is valid, so is heavenly intercession, as both rely on Christ’s mediation. Asking Mary or the saints to pray is not about bypassing Jesus but joining with them in seeking His grace. Mary’s unique role as Jesus’ mother makes her a particularly powerful intercessor, revered in traditions that see her as a new Rachel, weeping and praying for God’s people.
In conclusion, the practice of asking Mary and the saints to pray for us is grounded in the biblical affirmation that the departed are alive in God, actively praying as part of the communion of saints. Jewish traditions, early Christian creeds, and scriptural glimpses of heavenly intercession support this view. Objections based on Deuteronomy, the lack of explicit teaching, or Christ’s mediation are addressed by distinguishing between occult practices and prayerful requests, recognizing implicit biblical trajectories, and affirming Christ’s unique role. Like Abram and Chaim’s playful exchange, the communion of saints invites us to see the departed as partners in prayer, united in Christ’s love.
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Always so insightful however, you didn’t touch on 1 Thessalonians 4:13-18 It’s quite clear that Paul talks about the departed whom are asleep but who will first rise and together with the faithful living saints get caught up to heaven. Many of my faithful bible believer friends told stories about their dreams of a departed love one who communicated with them. It’s so bizarre. Even I dreamt about a departed love one but it’s just a dream or subconscious taught.
James, you are right. This is not at all clear. I examines Catholic/Orthodox views on the matter, but it does not mean that in the end I agreed. I see the point, but I am not convinced (at least not yet).