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Communion of the Saints
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Saints (Topic Page)
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"When he took it, the four living creatures and the twenty-four elders fell down before the
Lamb [Christ]. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones."
(Rv. 5:8 )
"Another
angel came and stood at the altar, holding a gold censer. He was
given a great quantity of incense to offer, along with the prayers
of all the holy ones, on the gold altar that was before the
throne. The smoke of the incense along with the prayers of the
holy ones went up before God from the hand of the angel." (Rv.
8:3-4)
"But
God has so constructed the body as to give greater honor to a part
that is without it, so that there may be no division in the body,
but that the parts may have the same concern for one another. If
(one) part suffers, all the parts suffer with it; if one part is
honored, all the parts share its joy. Now you are Christ's body,
and individually parts of it." (1 Cor. 12:24-27) [Note:
Although this passage may not refer directly to the Communion of the Saints,
it nevertheless shows the concern that members of Christ's Body, the
Church, are to have for one another.]
"The fervent prayer of a righteous person is very powerful."
(Jms. 5:16)
"I
believe in the Holy Spirit, the Holy Catholic Church, the
Communion of Saints, the forgiveness of sins, the resurrection of
the body, and life everlasting." (From the Apostles' Creed)
"One
just soul can obtain pardon for a thousand sinners." (St.
Margaret Mary Alacoque)
"Invoke
the intercession of the angels and saints to obtain grace from the
Lord." (Ven. Mary of Agreda)
"It is God's will that the saints should be
our protectors and our friends...They are always ready to come to
our aid when we call upon them" (St. John Vianney)
"Let us remember one another in concord and
unanimity. Let us on both sides (life, after life) always pray for
one another." (St. Cyprian)
"[W]e
have a powerful aid in their merits and intercession: let us take
courage at the thought that these friends of God have a most
affectionate compassion for us their brethren, who are surrounded
by so many and great dangers." (Dom Gueranger)
"Those whom we have
seen bark like dogs, and who were seized with frenzy, and are now
come to their senses, prove by their cure how effectual the
intercession of martyrs is." (St. Asterius)
"If the friendship of saints living in this
world fills us with love for God, how much more then shall we gain
by considering the saints in glory, by invoking them, and taking
them for our protectors!" (St. John Vianney)
"All
ye saints of God, vouchsafe to intercede for us and for all men,
that we may be saved." (Antiphon) [Sancti Dei omnes,
intercedere dignemini pro nostra omniumque salute.]
(English/Latin)
"A
person is rendered worthy of a saint's prayers for him by the very
fact that in his need he has recourse to him with pure
devotion." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"How
admirable is the union that exists between the Church triumphant
and militant! How sublime the brotherhood that exists between the
Saints! What a joy it is for us to know that we may share in
it!" (Dom Gueranger)
"[S]aints
always have great power with God; but especially when they would
obtain for their devout clients the virtues they themselves more
particularly cultivated when on earth." (Liturgical Year)
"Grant,
we beseech thee, O Lord, to thy faithful people, ever to rejoice
in the veneration of all the saints, and to be defended by their
perpetual supplication. Through our Lord." (Postcommunion)
"[It is] most useful to us, in order to
obtain the divine grace, that we have recourse to the intercession
of the saints, who have great power with God, especially for the
benefit of those who have a particular devotion to them."
(St. Alphonsus Liguori, Doctor of the Church)
"The
saints impetrate whatever God wishes to take place through their
prayers: and they pray for that which they deem will be granted
through their prayers according to God's will." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"Can.
1276 It is good and useful suppliantly to invoke the Servants of
God reigning together with Christ and to venerate their relics and
images; but before the others, all the faithful shall follow the
Blessed Virgin Mary with filial devotion." (1917 Code of
Canon Law)
"O
almighty, everlasting God, who hast granted us to venerate in one
solemnity the merits of all thy saints; we beseech thee, that as
our intercessors are multiplied, thou wouldst bestow upon us the
desired abundance of thy mercy. Through our Lord." (Collect)
"Praying for others is a sign of love; and the
more love the saints in heaven have, the more they pray for those
on earth who can be helped by their prayers. And the closer they
are to God, the more effective their prayers are." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"Although
the saints are not in a state to merit for themselves, when once
they are in heaven, they are in a state to merit for others, or
rather to assist others by reason of their previous merit: for
while living they merited that their prayers should be heard after
their death." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"[T]he
saints are said to present our prayers to God, not as though they
notified things unknown to Him, but because they ask God to grant
those prayers a gracious hearing, or because they seek the Divine
truth about them, namely what ought to be done according to His
providence." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"The
saints in heaven, since they are blessed, have no lack of bliss,
save that of the body's glory, and for this they pray. But they
pray for us who lack the ultimate perfection of bliss: and their
prayers are efficacious in impetrating through their previous
merits and through God's acceptance." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"It
is because the saints while living merited to pray for us, that we
invoke them under the names by which they were known in this life,
and by which they are better known to us: and also in order to
indicate our belief in the resurrection, according to the saying
of Exodus 3:6, 'I am the God of Abraham,' etc."
(St. Thomas Aquinas, Doctor of the Church and "greatest
theologian in the history of the Church")
"For the Communion of Saints, as everyone
knows, is nothing but the mutual communication of help, expiation,
prayers, blessings, among all the faithful, who, whether they have
already attained to the heavenly country, or are detained in the
purgatorial fire, or are yet exiles here on earth, all enjoy the
common franchise of that city whereof Christ is the head, and the
constitution is charity." (Pope Leo XIII, "Mirae
Caritatis",
1902 A.D.)
"The
souls of the saints have their will fully conformed to the Divine
will even as regards the things willed, and consequently, although
they retain the love of charity towards their neighbor, they do
not succor him otherwise than they see to be in conformity with
the disposition of Divine justice. Nevertheless, it is to be
believed that they help their neighbor very much by interceding
for him to God." (St. Thomas Aquinas, Doctor of the Church
and "greatest theologian in the history of the Church")
"It
is God's will that inferior beings should be helped by all those
that are above them, wherefore we ought to pray not only to the
higher but also to the lower saints; else we should have to
implore the mercy of God alone. Nevertheless it happens sometime
that prayers addressed to a saint of lower degree are more
efficacious, either because he is implored with greater devotion,
or because God wishes to make known his sanctity." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"The Roman Pontiffs, and the other Holy
Fathers, our predecessors, when they were pressed in upon by
temporal or spiritual wars, or troubled by other trials, in order
that they might more easily escape from these, and having achieved
tranquility, might quietly and fervently be free to devote
themselves to God, were wont to implore the divine assistance,
through supplications or Litanies to call forth the support of the
saints, and with David to lift up their eyes unto the mountains,
trusting with firm hope that thence would they receive aid."
(Pope St. Pius V, "Consueverunt Romani", 1569 A.D.)
"As
appears from the authority of Gregory...the saints and angels
will nothing but what they see to be in the Divine will: and so
neither do they pray for aught else. Nor is their prayer
fruitless, since as Augustine says (De Proed. Sanct.; De Dono
Perseverantiae xxii): 'The prayers of the saints profit the
predestinate, because it is perhaps pre-ordained that they shall
be saved through the prayers of those who intercede for
them': and consequently God also wills that what the saints
see Him to will shall be fulfilled through their prayers."
(St. Thomas Aquinas, Doctor of the Church and "greatest
theologian in the history of the Church")
"It
is not on account of any defect in God's power that He works by
means of second causes, but it is for the perfection of the order
of the universe, and the more manifold outpouring of His goodness
on things, through His bestowing on them not only the goodness
which is proper to them, but also the faculty of causing goodness
in others. Even so it is not through any defect in His mercy, that
we need to bespeak His clemency through the prayers of the saints,
but to the end that the aforesaid order in things be
observed." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Here it is the whole Church that is to be
understood - not that part only which sojourns on earth, praising
the name of the Lord from the rising of the sun to its setting and
chanting a new song of deliverance from its ancient captivity; but
that part also which always was in heaven, which always remained
loyal to God, its Creator, and did not experience the woe that
springs from a fall. This part,
consisting of the holy angels, abides in perpetual bliss and
helps, as it should, the other part which is still in exile; for
both parts will be one in the fellowship of eternity, and even now
are one in the bond of charity, the whole Church having been
instituted for the purpose of worshiping God." (St Augustine,
Doctor of the Church, 5th century A.D.)
"Although
the greater saints are more acceptable to God than the lesser, it
is sometimes profitable to pray to the lesser; and this for five
reasons. First, because sometimes one has greater devotion for a
lesser saint than for a greater, and the effect of prayer depends
very much on one's devotion. Secondly, in order to avoid
tediousness, for continual attention to one thing makes a person
weary; whereas by praying to different saints, the fervor of our
devotion is aroused anew as it were. Thirdly, because it is
granted to some saints to exercise their patronage in certain
special cases, for instance to Saint Anthony against the fire of
hell. Fourthly, that due honor be given by us to all. Fifthly,
because the prayers of several sometimes obtain that which would
not have been obtained by the prayers of one." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"According
to Dionysius (De Ecclesiastica Hierarchia v) the order established
by God among things is that 'the last should be led to God by
those that are midway between.' Wherefore, since the saints
who are in heaven are nearest to God, the order of the Divine law
requires that we, who while we remain in the body are pilgrims
from the Lord, should be brought back to God by the saints who are
between us and Him: and this happens when the Divine goodness
pours forth its effect into us through them. And since our return
to God should correspond to the outflow of His boons upon us, just
as the Divine favors reach us by means of the saints' intercession,
so should we, by their means, be brought back to God, that we may
receive His favors again. Hence it is that we make them our
intercessors with God, and our mediators as it were, when we ask
them to pray for us." (St. Thomas Aquinas, Doctor of the
Church and "greatest theologian in the history of the
Church")
"It
is written (Job 5:1): 'Call ... if there be any that will
answer thee, and turn to some of the saints.' Now, as Gregory
says (Moralium v,30) on this passage, 'we call upon God when
we beseech Him in humble prayer.' Therefore when we wish to
pray God, we should turn to the saints, that they may pray God for
us. Further, the saints who are in heaven are more acceptable to
God than those who are on the way. Now we should make the saints,
who are on the way, our intercessors with God, after the example
of the Apostle, who said (Romans 15:30): 'I beseech you ...
brethren, through our Lord Jesus Christ, and by the charity of the
Holy Ghost, that you help me in your prayers for me to God.'
Much more, therefore, should we ask the saints who are in heaven
to help us by their prayers to God. Further, an additional
argument is provided by the common custom of the Church which asks
for the prayers of the saints in the Litany." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"The
saints are said to pray for us in two ways. First, by express
prayer, when by their prayers they seek a hearing of the Divine
clemency on our behalf: secondly, by interpretive prayer, namely
by their merits which, being known to God, avail not only them
unto glory, but also us as suffrages and prayers, even as the
shedding of Christ's blood is said to ask pardon for us. In both
ways the saints' prayers considered in themselves avail to obtain
what they ask, yet on our part they may fail so that we obtain not
the fruit of their prayers, in so far as they are said to pray for
us by reason of their merits availing on our behalf. But in so far
as they pray for us by asking something for us in their prayers,
their prayers are always granted, since they will only what God
wills, nor do they ask save for what they will to be done; and
what God wills is always fulfilled - unless we speak of His 'antecedent' will, whereby
'He wishes all men to be
saved'. For this will is not always fulfilled; wherefore no
wonder if that also which the saints will according to this kind
of will be not fulfilled sometimes." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"As
Jerome says (Contra Vigilantium 6), the error of Vigilantius
consisted in saying that 'while we live, we can pray one for
another; but that after we are dead, none of our prayers for
others can be heard, seeing that not even the martyrs' prayers are
granted when they pray for their blood to be avenged.' But
this is absolutely false, because, since prayers offered for
others proceed from charity...the greater
the charity of the saints in heaven, the more they pray for
wayfarers, since the latter can be helped by prayers: and the more
closely they are united to God, the more are their prayers
efficacious: for the Divine order is such that lower beings
receive an overflow of the excellence of the higher, even as the
air receives the brightness of the sun. Wherefore it is said of
Christ (Hebrews 7:25): 'He is able to save for ever them that
come to God by Him, always living to make intercession for
us.' Hence Jerome says (Contra Vigilantium 6): 'If the
apostles and martyrs while yet in the body and having to be
solicitous for themselves, can pray for others, how much more now
that they have the crown of victory and triumph.'" (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"Prayer
is offered to a person in two ways: first, as to be fulfilled by
him, secondly, as to be obtained through him. In the first way we
offer prayer to God alone, since all our prayers ought to be
directed to the acquisition of grace and glory, which God alone
gives, according to Psalm 84:11, 'The Lord will give grace
and glory.' But in the second way we pray to the saints,
whether angels or men, not that God may through them know our
petitions, but that our prayers may be effective through their
prayers and merits. Hence it is written (Apocalypse 8:4) that 'the smoke of the incense,' namely
'the prayers of
the saints ascended up before God.' This is also clear from
the very style employed by the Church in praying: since we beseech
the Blessed Trinity 'to have mercy on us,' while we ask
any of the saints 'to pray for us.'... To Him alone do
we offer religious worship when praying, from Whom we seek to
obtain what we pray for, because by so doing we confess that He is
the Author of our goods: but not to those whom we call upon as our
advocates in God's presence." (St. Thomas Aquinas, Doctor of
the Church and "greatest theologian in the history of the
Church")
Vision
of Heavenly Intercession from the Old Testament (2 Macc. 15:6-16)
(emphasis added): "In his utter boastfulness and arrogance Nicanor
had determined to erect a public monument of victory over Judas
and his men. But Maccabeus remained confident, fully convinced
that he would receive help from the LORD. He urged his men not to
fear the enemy, but mindful of the help they had received from
Heaven in the past, to expect that now, too, victory would be
given them by the Almighty. By encouraging them with words from
the law and the prophets, and by reminding them of the battles
they had already won, he filled them with fresh enthusiasm. Having
stirred up their courage, he gave his orders and pointed out at
the same time the perfidy of the Gentiles and their violation of
oaths. When he had armed each of them, not so much with the safety
of shield and spear as with the encouragement of noble words, he
cheered them all by relating a dream, a kind of vision, worthy of
belief. What he saw was this: Onias, the former high priest, a
good and virtuous man, modest in appearance, gentle in manners,
distinguished in speech, and trained from childhood in every
virtuous practice, was praying with outstretched arms for the
whole Jewish community. Then in the same way another man appeared,
distinguished by his white hair and dignity, and with an air about
him of extraordinary, majestic authority. Onias then said of him,
'This is God's prophet Jeremiah, who loves his brethren and
fervently prays for his people and their holy city.'
Stretching out his right hand, Jeremiah presented a gold sword to
Judas. As he gave it to him he said, 'Accept this holy sword
as a gift from God; with it you shall crush your adversaries.'"
"The
Divine essence is a sufficient medium for
knowing all things, and this is evident from the fact that God, by
seeing His essence, sees all things. But it does not follow that
whoever sees God's essence knows all things, but only those who
comprehend the essence of God: even as the knowledge of a
principle does not involve the knowledge of all that follows from
that principle unless the whole virtue of the principle be
comprehended. Wherefore, since the souls of the saints do not
comprehend the Divine essence, it does not follow that they know
all that can be known by the Divine essence - for which reason the
lower angels are taught concerning certain matters by the higher
angels, though they all see the essence of God; but each of the
blessed must needs see in the divine essence as many other things
as the perfection of his happiness requires. For the perfection of
a man's happiness requires him to have whatever he will, and to
will nothing amiss: and each one wills with a right will, to know
what concerns himself. Hence since no rectitude is lacking to the
saints, they wish to know what concerns themselves, and
consequently it follows that they know it in the Word. Now it
pertains to their glory that they assist the needy for their
salvation: for thus they become God's co-operators, 'than
which nothing is more Godlike,' as Dionysius declares (De
Coelesti Hierarchia iii). Wherefore it is evident that the saints
are cognizant of such things as are required for this purpose; and
so it is manifest that they know in the Word the vows, devotions,
and prayers of those who have recourse to their assistance."
(St. Thomas Aquinas, Doctor of the Church and "greatest
theologian in the history of the Church")
"The
holy Synod commands all bishops and others who hold the office of
teaching and its administration, that in accordance with the usage
of the Catholic and apostolic Church, received from primeval times
of the Christian religion, and with the consensus of opinion of
the holy Fathers and the decrees of sacred Councils, they above
all diligently instruct the faithful on the intercession and
invocation of the saints, the veneration of relics, and the
legitimate use of images, teaching them that the saints, who reign
together with Christ, offer up their prayers to God for men; and
that it is good and useful to invoke them suppliantly and, in
order to obtain favors from God through His Son Jesus Christ our
Lord, who alone is our Redeemer and Savior, to have recourse to
their prayers, assistance, and support; and that they who deny
that those saints who enjoy eternal happiness in heaven are to be
invoked, think impiously, or who assert that they do not pray for
men, or that our invocation of them, to intercede for each of us
individually, is idolatry, or that it is opposed to the word of
God, and inconsistent with the honor of the 'one mediator of God
and men Jesus Christ' [cf. 1 Tim. 2:5], or that it is foolish to
pray vocally or mentally to those who reign in heaven. Also,
that the holy bodies of holy martyrs, and of others now living
with Christ - which bodies were the living members of Christ, and
the temple of the Holy Ghost, and which are by Him to be raised
unto eternal life, and to be glorified - are to be venerated by the
faithful; through which (bodies) many benefits are bestowed by God
on men; so that they who affirm that veneration and honor are not
due to the relics of saints; or, that these, and other sacred
monuments, are uselessly honored by the faithful; and that the
places dedicated to the memories of the saints are in vain visited
with the view of obtaining their aid; are wholly to be condemned,
as the Church has already long since condemned, and now also
condemns them." (Council of Trent)
Also
See: Honoring
& Intercession of the Saints | Saint
Facts | In
Defense of Praying to the Saints | Relics
|
Saints (Various) [Pg.] | Angels
(Announcements Section Reflections) | Prayers
to Saints / Prayers in Honor of the Saints | Prayers
& Devotions Section
| Patron Saints Index
| Saints
/ Communion of the Saints (Topical Scripture)
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