Mary and Intercessory Prayer

Ave Mary ^ | 6/21/09 | Shoy Thomas

[bdeaner]

Q. Why do Catholics pray to Mary, instead of God?

A. When we say the Hail Mary or the Rosary, we don't pray to Mary as we pray to God; we are asking her to pray, or intercede, for us-"Holy Mary, Mother of God, pray for us sinners now and at the hour of our death". As Christians, we are all, including Mary, praying to the Father through Jesus. Christians, including Catholics, are all agreed that there is one Mediator between god and man, the Man Jesus Christ (1 Tim.2:5). Prayer is essentially a dialogue between man and God. The misunderstanding that arises over "praying to Mary" is concerned with the use of the word "prayer". Our modern English comes from middle English, where the word "pray" perhaps meant something more than it means now. It can mean "to beg or implore", and in earlier times it would not have been unusual to hear the expression, "can you help me, I pray you". Possibly there is room for correcting our language so as to distinguish between prayer addressed to God, and that addressed to those closely associated with Him, such as the saints. Unlike prayer to God, personal communication with the saints does not involve adoration or praise which is due to God.

Q. Why ask for the intercession of Mary and the saints when Jesus is the sole Mediator between man and God?

A. Since Jesus is the sole Mediator between God and man, no one in heaven or on earth can take His place. However this does not make intercessory prayer wrong. St. James tells us (5:16) that "the heartfelt prayer of a good man works very powerfully", and there are many other examples of intercessory prayer being recommended in the New Testament (col. 1:9;2 Thes. 1:11; 2 Thes. 3:1-3). Christians seek the prayers of fellow believers, and some will make a great effort to obtain the prayers of a person who is considered to be holy, or to have a special prayer ministry, particularly in healing. Christians then act as mediators, but this does not violate Christ's role as sole Mediator, because ours is a secondary role dependent on His. Just as we are all members in the one Christ (Eph. 5:30; 4:15-16: 1 Cor.12:12-30), so we are all mediators in the one Mediator.

The difficulty seems to arise in asking for the prayers of someone who has left this earth. However, this shouldn't make any difference if we accept the resurrection of the dead. Those in heaven are also united to God (1 Cor.13:12; 1 Jn. 3:2) and are alive to Christ (Mk.12:24-27; 1 Cor. 15:22). God is God, not of the dead, but of the living (Matt. 22:32). The image of Christ as the vine, and us the branches that live through Him (Jn. 15:1), shows that if we are connected to Christ we are connected to one another. There is no reason to believe that those taken into heaven are suddenly cut off from the vine; there is good reason to believe that they are more fruitful. In the arms of God they are more alive than we are, and are more considerate of us than when they were on earth. In the Old Testament we read of examples of deceased men such as Onias and Jeremiah (2 Macc. 15:11-16) or Moses and Samuel (Jer. 15:1) as intercessors. Another instance which testifies to the continuance of intercession beyond the grave is the parable given by Our Lord Himself, in which Lazarus is seen in Abraham's bosom (Lk. 16:19-31). If Abraham, not yet ascended on high, had charge of Lazarus, then there is no problem with the intercession of saints united with God on high. We also learn in the book of Revelation (5:8; 8:3) that the people of god in heaven and angels place the prayers of the holy on earth at God's feet.

Graffiti in the Catacombs bear witness to the fact that the saints were invoked by early Christians. For example, in the catacomb of Saint Sebastian invocations such as "Paul, Peter, pray for Erote, intercede" and Paul, Peter, pray for Victor", are clearly inscribed on the walls. There is evidence from very early times of belief in Mary's intercession, from the archaeology of the Holy Land, the catacombs, Apocryphal writings and the early Fathers of the Church. Properly understood then, the saints and angels can be "prayed" to, and they then take these prayers to God. Most Catholics can attest to instances where it has been better to have our friends in heaven, especially Mary, praying with them.

Q. Asking Mary or any on else in heaven to pray on our behalf seems to be an obstacle between us and God. Why not pray to God directly?

A. This is a distorted picture of our relationship with God and Heaven, as it gives the impression of having to go through a chain of subordinates to get to the man at the top. God knows all our wants better than we ourselves know them. He knows what we are going to pray for before the prayer is formed in our own heart (Matt. 6:8), and is infinitely more willing to help us than we are to ask for His help. This then begs the question: why ask anyone to pray for us- or even for that matter: why pray directly to God, since He knows our needs? No other person in heaven or on earth can take god's place. Yet the Bible tells us to pray for one another, and Christians have little problem with this. Prayer is essentially a gift from God, and in intercessory prayer we share this gift and express our love for one another. God does not need our prayers to bolster His own power, yet out of love He wills us to be a praying family, and He answers our prayers.

This idea can also be extended to the saints, who are part of the same household of faith. However, in heaven they are fully united to God, and consequently are more loving, more attuned to our needs and concerned with our salvation than we are. This form of mediation can therefore be more effective than that of the faithful on earth, but it is not something the saints possess on their own. It is derived from the Lord and does not bypass Him. The medium of communication we have with those who have gone to heaven is Christ Himself, for He is the one mediator. Intercessory prayer with those who will be our friends in heaven for all eternity is an expression of the family spirit in the Church. It is a communion between the saints and the faithful on earth, whereby all are involved in one another's eternal salvation.

Q. How can a human being such as Mary hear and respond to the thousands of simultaneous prayers of Catholics, in many different countries, at the same time? Surely no one but God can listen to so many petitions at once.

A. It is true that in our humanity it would be impossible for us to converse with more than two people, let alone thousands, at the same time. However, it is important to remember that nothing is impossible for God, and in the eternity of heaven there is neither past not future as we understand it; everything happens in one great Present. Those in heaven are completely at one with God and, like Him, are beyond the restrictions of space and time. It does not imply that they are divine, it is only through God's will that Mary and the saints can communicate with us. The medium of communication is Christ, the only Mediator.

Q. Isn't the Rosary a Catholic devotion in which ten prayers are said to Mary for every one said to God the Father? Doesn't this mean that Catholics prefer Mary to God?

A. The implication here is that Catholics prefer Mary ten to one over God. If the preference were true, the ratio would be nearer to 10 to 3, as it is common to include the "Glory be to the Father…" and "O my Jesus" prayers as well as the "Our Father". This is beside the point anyway, as the Rosary is not meant to be a sort of opinion poll. It is a blend of vocal and mental prayer, consisting of beautiful gospel-based prayers and meditations on the life of Christ and His Mother. When we address Mary as "Hail Mary full of grace, the Lord is with thee", in the first part of the Hail Mary prayer, we are simply using those words given by God when he spoke to Mary through the angel Gabriel. In this Rosary meditation we are repeatedly asking Mary, as our Mother, to pray for us. We do not ask god to pray for us, as all prayer goes to Him anyway. It is the presence of Jesus which makes it possible for us to speak to His Mother. With this in mind, it is clear that in this form of prayer there is no question of giving Mary precedence over god. The Rosary makes us do what she never ceased to do, meditate incessantly on Jesus. Just as she "pondered all these things in her heart" (Lk.2:51), the Rosary shows us the mysteries of Jesus through her immaculate heart. The Rosary is Jesus-centered, and is prayed by non-Catholics. It isn't just for Catholics, it's meant for all us.

Q. Some of my Christian friends are turned off by repetitive prayers such as the Rosary. They claim that it was condemned by Jesus when He said, "In your prayers do not babble as the pagans do, for they think that by using many words they will make themselves heard" (Matt. 6:7). Is this true?

A. Firstly, it should be remembered that our prayer is a dialogue with a real person, and it is important that we pray with the heart, instead of just fitting our prayers into a limited time and babbling the words. The Rosary can be a mindless rote, or it can be an opening of the heart to a state of peaceful contemplation before God by being joined together in continuous prayer with Mary. Repetitive prayer can be an aid to meditation. Before Pentecost Mary and the faithful were all joined together in continuous prayer (Acts 1:4), and no doubt many prayers were repeated as they waited for the coming of the Holy Spirit. Jesus Christ, far from condemning repetitions in prayer, repeated the same prayer three times to His Father during His agony (Matt. 26:39-45), and granted the gift of sight to the repeated prayers of the blind men (Matt. 20:30-31). In the litany of thanksgiving in Psalm 136, the phrase "His love is everlasting" is repeated 27 times, and the heavenly host never cease to chant before God "Holy, Holy, Holy is the Lord God Almighty" (Rev. 4:8).

In the passage from Mathew (6:5-8), Our Lord was teaching that prayer should come from the heart rather than the lips. It should be humble before God (Lk.18:10-14) and before people (Matt.6:5-6) and Christ warns against offering long prayers "for show" (Mk. 12:40). The actual number of prayers or the excellence of the words we use does not increase the chances of being heard. Some argue that the Rosary involves vain repetition, but our prayer can never be in vain if it brings us closer to God. All prayer is heard if the individual makes it with faith (Matt. 21:22), trusting in God's goodness (Matt.6: 8; 7:7-11) and in the name of Jesus (Jn. 14:13-14; Matt. 18:19-20). With this in mind, it is our persistence (Lk. 11:5-13; 18:1-8) and the time we spend with God, rather than the actual number of prayers we offer, that makes prayer effective. The prayers that make up the Rosary are simple in form, yet fundamental to Christian faith. The very fact that one is limited to these set prayers can effectively restrict the occurrence of spiritual pride. As we pray, God is listening to our hearts rather than to the words that pass our lips. The important factor is the sincerity of prayer - that it should be simple and from the heart.

[big'ol_freeper]

You have not answered my question. As a Catholic I have Holy Scripture that tells me the Church is who I go to when there is a dispute and that the gates of hell shall not prevail against the Church. Nowhere does it tell me that I as an individual am free from error, only that the Church is.

[Marysecretary]

The Church is NOT the Holy Catholic Church. It’s the universal catholic church, the Body of Believers, US. Your church has many errors in it. Most churches do unfortunately. The Holy Spirit is your teacher and your guide. Go to HIM when you have a dispute. Talk to HIM about it. He’ll guide you into the truth.

[big'ol_freeper]

The Church is NOT the Holy Catholic Church. It’s the universal catholic church, the Body of Believers, US

Wrong. The Holy Scripture says otherwise. In Scripture it tells us if we have a dispute we should attempt to solve it one on one, then with a group and if that does not work bring it to the Church for resolution. You bring a dispute to the Magisterium of the Church and you will get a definitive answer. You bring a dispute of to the "body of believers"...protestantism or Catholics who do not speak for the Church...and all you get is disagreement. Either the Holy Scriptures lie or protestants have erred.

I'll stick with the assurance of protection for His Church that Jesus promised. And when I have a question on faith I will trust the Magisterium of his Church over the myriad of disagreements found in protestantism.

The disarray of protestantism is a pretty good proof of what the Holy Scriptures mean when they advice that the Church is the arbiter of conflict in beliefs.

[RJR_fan]

I've had several encounters with the Mormon deity during moments of weakness and exposure. It's a statistical deity, obsessed with keeping track of the numbers, with an inner motif of cool despair, everlastingly pursuing a task it knows to be hopeless.

Satan yearns for adoration, and is willing to adopt any guise to embezzle that which is God's alone. Such as -- the Mormon deity. Such as -- the BVM. In both cases, demonic stuff is going on, and the spiritual / emotional atmosphere has a weird tinge to it.

[netmilsmom]

>>Such as — the BVM.<<

Huh?

[netmilsmom]

Ping to 44

[netmilsmom]

>>The Vulgate was corrupted into “she” which lies at the root of Mariolatry: the verb is singular masculine. <<

Reference?

[big'ol_freeper]

demonic stuff is going on

Indeed. And it has caused a large number to be deceived and opposed to the Church Christ created and promised His protection till the end of time...His Catholic Church. Denying Christ's ability to keep His promises and actively blaspheming against Him and His Mother is bad form and puts a soul in serious danger. I pray for those who are so misguided and caught up in demonic heresy.

[RJR_fan]

The BVM (Blessed Virgin Mary) is one of the appearances Satan, or one of his angels, puts on in order to receive, under false colors, that which is due to God alone. That which the real Mary has no right to expect, and we have no right to offer her.

Marian apparitions are weird, sick, and profoundly disturbing to Christians who walk with God.

[netmilsmom]

Thanks! Better than I could have done!

[netmilsmom]

>>Marian apparitions are weird, sick, and profoundly disturbing to Christians who walk with God. <<

So those of us who believe in Fatima or Lourdes are not Christians who walk with God?

[Citizen Soldier]

As Father Corapi said in a lecture, If she was good enough for Jesus she is good enough for us.......

[Salvation]

tight on, FRiend. That is a great thing to remember!

[big'ol_freeper]

It is demons like these that only prayer can drive out.

[bdeaner]

Prayers of the saints refer to US, those who believe in Jesus Christ as Lord and Saviour. WE are the saints.

Are you attempting to imply that Mary, the Mother of God, is not a saint? You think she didn't believe in Jesus Christ as the Lord and Saviour? I sincerely do not see your point.

One place to go to understand the central place of the Saints in the New Covenant is the Apostle's Creed, which, upon mentioning the "holy catholic Church," adds "the communion of saints." Understood in context, this shows us that the Church is the assembly of saints. The communion of saints is the Church.

As St. Thomas Aquinas said, "Since all the faithful form one body, the good of each is communicated to the others...We must therefore believe that there exists a communion of goods in the Church. But the most important member is Christ, since he is the head...Therefore, the riches of Christ are communicated to all the members, through the sacraments." "As this Chuch is governed by oen and the same Spirit, all the goods she has recieved necessarily become a common fund."

The Christian, then, has a belief in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Church. And, in addition, the Christian holds the belief that, in this communion, the merciful love of God and his saints is always attentive to our prayers.

[RJR_fan]

So those of us who believe in Fatima or Lourdes are not Christians who walk with God?

Good question. The charitable answer is that, as long as we are on this side of the Resurrection, we will all have our blind spots. Faith in Fatima and Lourdes is incompatible with Biblical Christianity. So, too, is sending kids to public schools. So the challenge we face is to affirm one another in love, while politely pointing out inconsistencies, and leaving it to the Christian and his God to work things out.

[Mr Rogers]

I’ve recently participated on a few threads involving Catholic belief. I’ve quoted quite a bit of scripture (http://www.biblegateway.com/ is my friend!), and haven’t been ‘corrected’ on much by anyone.

There are a few passages, such as John 6, that we INTERPRET differently. It is entirely possible for people of good will to look at a paragraph or two, and come to differing opinions on their import.

I haven’t posted on this thread because I have no heartburn with someone asking Mary to pray from them. It isn’t exactly directed in scripture, but neither can I say it is forbidden. I have no compulsion to follow that example, but I see no objection to someone else doing it.

I strongly object to anyone PRAYING to Mary, but folks on this thread have said that is contrary to Catholic teaching as well.

[Mr Rogers]

“Encouraged maybe, but the evidence on here suggests most don’t and those who do have no idea what they are reading.”

big’ol_freeper, seeing as how you are an authority on scripture, perhaps you’ll cite the verses showing where Peter, James, Paul and others asked Mary to intervene on their behalf with her son. Or perhaps you’ll share the fruit of your years of study, and point out the verses that require us to go to Mary for her intercession...

[netmilsmom]

Go back and read post 28.

The explanation isn’t any clearer than that.

[Radix]

Don’t hold your breath waiting on that challenge being answered.