Why Catholics Rightfully Honor the Saints
A saint is a person that lived a life of virtue, holiness, and union with God on earth. The Church recognizes a person’s sanctity by “canonizing” them. This means they are declared to be in Heaven and the Church presents the individual as one we are called to imitate. The Church does not canonize every soul in Heaven (even if known) but only those who the faithful are called to imitate and implore for aid.
The term "saint" is from the Latin word sanctus meaning "hallowed or “consecrated." The first person honored individually as a saint was Stephen, the first martyr. For nearly four centuries, praying to St. Stephen was incredibly popular. Beginning at the end of the second century, there were special celebrations on anniversaries of the martyrs' deaths. These martyrs were witnesses of Christ. They gave their lives for Him.
By the fourth century, sainthood was not just considered for martyrs. It was also for confessors and virgins. Saints could be monks, nuns, bishops, or any of the lay faithful. The saints are not merely the ones who have been canonized.
Scriptural Proof that the Saints Can Hear our Prayers
"And when he had opened the book, the four living creatures and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints" (Apocalypse 5:8).
The Book of Revelation, written by St. John the Apostle, explicitly describes how the prayers of the saints are presented before God in Heaven. The saints are fully aware of what happens on earth because God, in His divine order, allows them to hear the prayers addressed to them.
Scripture provides multiple examples of this awareness. In Matthew 17:3-5, the prophets Moses and Elijah appeared alongside Jesus at the Transfiguration, clearly conscious of earthly events. Hebrews 12:1 reinforces this idea, stating: "Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us." Additionally, Christ Himself speaks in Luke 15:7-10 of those in Heaven rejoicing over the repentance of sinners on earth—something they could not do unless God permitted them to know what was happening.
God is the God of the living. As Jesus declares in Matthew 22:32: "I am the God of Abraham, and the God of Isaac, and the God of Jacob. He is not God of the dead, but of the living." Our souls do not cease to exist or enter a state of "sleep" after death. Instead, we are judged, and those who enter Heaven live forever in the joy of God’s presence. The appearance of Moses and Elijah at the Transfiguration confirms this—they were not mere visions but truly alive in God.
After detailing the faith of the ancient patriarchs in Hebrews 11, Scripture continues in Hebrews 12:1, emphasizing that we are "surrounded by such a great cloud of witnesses." What other interpretation could there be except that the saints are aware of us and intercede for us? The early Christians understood this well. St. Polycarp’s martyrdom account states: "We worship Christ as God's Son; we love the martyrs as the Lord's disciples and imitators... May we also be their companions and fellow disciples!" (Martyrium Polycarpi, 17). St. Dominic echoed this truth as he was dying, telling his brethren: "Do not weep, for I shall be more useful to you after my death, and I shall help you then more effectively than during my life."
Some argue that praying in the presence of statues of saints is idolatry, yet Scripture itself refutes this notion. In Exodus 25, God commands the Israelites to craft golden statues of angels. Similarly, in Numbers 21:8 and 1 Kings 6:18, sacred images are created under divine instruction. These images serve as reminders, just as one might keep a photograph of a loved one. However, we do not and must never pray to a statue—our prayers are directed to God and His saints, who are alive in Him.
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4 comment(s):
I recall it was St. Therese to paraphrase that she would do more work in Heaven than on earth.
I think the little flower got it right, St. Therese a most powerful Saint of the Church.
I loved this piece...
Peace of Christ to you:)
Marie
The term "alive" doesn't seem to fit life in heaven since it lands on me as such a physical attribute. However, I just looked the definition and part of it is continued existence and also being responsive. I ofen feel as if I'm in union with the saints, who help me and guide me. I'm so happy to be able to be in communion with the saints.
I forgot who told me this (I attended a lot of seminars and talks), but I find this really meaningful and all of us Christians should think about it.
'Only Saints can meet God in His Kingdom. Don't you want to become a saint? If you want to enter Heaven, then be a saint.'
Scripture tells us very early on what happens at death. Adam was told by God that if he disobeyed the commandment he had received, he would die. He did disobey, and this is the judgement which was pronounced upon him:
"...in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art and unto dust shalt thou return" (3:19).
The record is devastatingly simple: death is not a door opening to a new life--it is a judgement for disobedience, one which we all must suffer. Man returns to the ground. So in the Genesis record of the Flood, when "the earth was corrupt before God and filled with violence...for all flesh had corrupted his (God's) way upon the earth" (6:11-1 2), the waters of judgement came, and men and animals perished in the same way:
"All flesh died that moved upon the earth, both of fowl, of cattle, of beast...and every man; all in whose nostrils was the breath of life...died" (7:21-22).
The Bible frequently compares the nature of man to that of the animals. The Psalmist declares, speaking of both:
"Thou (God) takest away their breath, they die, and return to their dust" (104:29).
The writer of Ecclesiastes is quite categorical: he desires men to see "that they themselves are beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath...All go unto one place: all are of the dust and all turn to dust again" (3:19-21).
Men and animals have by nature the same fate: they all return to the ground. Some may object that the next verse gives a different sense, but all modern versions put it thus: "Who knows whether the spirit of man goes upward and the spirit of the beast goes downward to the earth?" (v.22).
That is, who can tell whether there is any difference? Incidentally, the word translated "spirit" here is the very same as is rendered "breath" in v.1 9; which shows that "spirit" here is the life resulting from breathing. It ceases when breathing stops.
So the "soul" can die. "He (God) spared not their soul from death"; and then immediately: "and gave their life over to the pestilence" (Psalm 78:50), showing that the soul and the life are the same thing.
Twice God declares through Ezekiel: "The soul that sinneth, it shall die" (Ezek. 18:3,20).
The soul then, is the person, the living being. When he perishes, the soul, or life, perishes with him.
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