Ecumenical Catechism, What Do Christians Believe? (Part 8)

Please click here if you missed the Introduction, Part 3, Part 4, Part 5, Part 6 or Part 7 of our new Ecumenical Catechism. Part 7 discusses how Christians live in grateful obedience to God and fight an ongoing battle against the sin that remains in their lives. Part 8 discusses different views of praying to Saints and the Lord’s Prayer, which all Christians agree on.

Part 8
Q33. Why is it not lawful to pray to creatures as to angels and saints glorified?
A. Because God has commanded us to worship Himself alone.

Roman Catholics sometimes pray to Saints, asking them to intercede for them, sort of like asking a friend to pray for you.

“Catholics believe, as do all Christians, that our great inheritance from God is ‘eternal life in the Kingdom of Heaven.’ We all commonly believe that we, who are worthy of entering God's kingdom, will continue to live in heaven after our physical death here on earth. Catholics believe that we can continue to ask those who we know are ‘alive in heaven’ to pray for us, who physically remain on earth and continue in this life until our own death.

When the Catholic Church canonizes a Saint, (Saint spelled with a capital "S") this means we believe most assuredly, without any doubt, that the canonized person is indeed enjoying residence in the Kingdom of Heaven. Hence, we ask this person to pray for us as we continue our struggle on earth.

My mother died in 1994 and while she is not a canonized Saint, I believe she is a saint living in God's Holy City. Even today, I ask my mother, who I believe to be in heaven, to pray for me as I continue with this earthly struggle. I especially ask for her intercessory prayer when I visit her gravesite which is about once every two weeks. I loved my mother so much in this life on earth and often asked for her prayers here on earth. Nowadays I love her even more and even ask more often for her to pray for me since she has now taken her room and lives in His mansion.” Deacon Reggie Bollich

In the Orthodox Church the worship (latreia) given to God is completely different from the honor (tim) of love (agape) and respect, or even veneration (proskynesis), “paid to all those endowed with some dignity” (St. John Chrysostom, Hom. III, 40). The Orthodox honor the saints to express their love and gratitude to God, who has “perfected” the saints. As St. Symeon the New Theologian writes, “God is the teacher of the Prophets, the co-traveller with the Apostles, the power of the Martyrs, the inspiration of the Fathers and Teachers, the perfection of all Saints ...” (Catechesis, I).

“The Orthodox Church worships only God who is three persons, one essence Father, Son, and Holy
Spirit. Worship is for the three persons of the Trinity alone. Saints are venerated, honored, and prayed to. Saints having achieved martyrdom and/or Sainthood through righteousness are asked to intervene on our behalf with God. They are honored on specific dates of the calendar year and their relics are honored in churches and monasteries.

Pilgrimages are frequently made to shrines of Saints. The Most Holy Theotokos (Mother of God or God bearer) is the most important of Saints. She is honored with several feasts on the Church Calendar throughout the year. For example, from the fast period of August 1 to August 15 which is the feast of the Dormition of the Theotokos there are the Services of the Paraclete. These services are not only regular services but for people who are having difficulties in their lives and who need assistance.

Prayers and hymns are offered to the Holy Theotokos asking for her assistance on behalf of the faithful enduring a period of crisis. Mary the Mother of God had a relationship with God that no other human being had. She gave birth to the incarnate logos or word of God. Being one of us, we ask her to intervene on our behalf with her Son who is God. As indicated in the text, only Christ saves us. Mary the Theotokos and the Saints provide us with assistance, however.” Theodore Karakostas

Protestants believe in the priesthood of believers, that no Christian has higher standing with God than another. After reaching heaven, Ted Bundy and Mother Teresa have equal standing before God, since both are now clothed in the righteousness of Christ, and neither has the power to intercede for us poor sinners. Only our great High Priest can do this.

What we do on earth does matter, however. Mother Teresa heard, “Well done, good and faithful servant,” (Matthew 25:21) while Ted Bundy “escaped through the flames.” (1 Corinthians 3:15) In principle, some Protestants might agree with the idea of asking a friend in heaven to intercede for them, but most would object to praying directly to a Saint.

Mother Teresa would be turned away from heaven if she was counting on her good works to save her, and Ted Bundy was saved in spite of his wicked murders on earth. We are saved by grace, through faith alone in Christ (Ephesians 2:8-10), but not by a faith that is alone (James 1:14-26). Our good works are done from grateful obedience to what Christ commands and has already done on our behalf, not to earn God’s favor.
Protestants do not ask saints to intercede for them, "For there is one God, and one mediator between God and man, the man Christ Jesus;" -1 Timothy 2:5, and for several other reasons:

• God does not tell us in His Word to do so (this is called the regulative principle).
• Protestants don't see evidence in the Bible that believers who are now in Heaven can hear us. Hebrews 12:1, 22-24 hint that they may be able to, but Jesus is the mediator of the New Covenant, not the saints.
• The Apostles in the New Testament never teach that Christians should pray to Mary, or ask her to intercede for us, nor did the Church Fathers do so during nearly the first 400 years of the Christian Faith. This is built on Church Tradition, developed over the years since then.
• Can the Saints (including Mary) hear millions of prayers simultaneously? Are they omniscient like God?
• Protestants don't want to disobey Christ's teaching on how Christians should pray (Matthew 6:5-15).
• Reference: http://www.prayerfoundation.or...

Q34. Why must we only pray only in Christ’s name?
A. Because He is our only mediator and intercessor. (1 Timothy 2:5, Hebrews 9:15, 12:24)

Orthodox, Catholics and Protestants agree the Jesus is the only mediator. See above comments about the ongoing disagreement about intercessory prayers from saints glorified.

Q35. How then should we pray?
A. According to that pattern of prayer that our Master has set before us, saying, “When you pray, say:
‘Our Father, who art in heaven, hallowed be thy name.
Thy kingdom come, thy will be done, on earth as it is in heaven.
Give us this day our daily bread, and
Forgive us our trespasses as we forgive those who trespass against us.
Lead us not into temptation, but deliver us from evil,
For Thine is the kingdom, and the power, and the glory forever. Amen’”

Much has been written about the Lord’s Prayer, the prayer of Jesus (Matthew 6:9-13). In the fourth petition, some Christians say debts instead of trespasses. Trespasses may be better since debts could make us think only of financial obligations, rather than the debt of sin we cannot repay. Trespass carries with it the implication that we have violated someone else. Some churches use sins instead of debts or trespasses.

We are in constant need of forgiveness. When we stomp on our brother’s toes we have also offended God and require forgiveness from both. While we may see our transgressions as mostly horizontal, we cannot forget the vertical dimension. In Psalm 51 King David confessed his sin of adultery with Bathsheba and the murder of her husband, yet he said “Against You, You only, have I sinned, and done this evil in Your sight.”
We must be careful not to harbor bitterness, resentment or unforgiveness in our heart as we pray the fourth petition because we are asking God to forgive us in the same way we forgive others.

Q36. How are you assured that God will hear your prayers?
A. By Christ’s own Word promising that whatever we ask the Father in His name, it shall be given us.

Q37. What is the fruit of all this, your religion and your serving of God?
A. Hereby God is gloried and I am saved, through Jesus Christ my Lord, to whom be everlasting praise and glory. Amen.

Discussion questions for eighth session:

1. Here we find a major controversy that separates Protestants from Catholic and Orthodox Christians, who have a different view of the communion of saints. Does trying to understand the other point of view help? Please discuss this with Christian love rather than trying to persuade others of your point of view, asking questions for clarification and understanding.
2. Christians all agree on the content and intent of the Lord’s Prayer, the prayer Jesus taught His disciples to pray. Do you think there is benefit in considering the synonyms debts, trespasses and sins as you study through it? There are a number of good resources on the Lord’s Prayer. The link is to a brief excerpt from a sermon by John Wesley.
3. How do you handle it when God answers prayers “No” or “Wait” that are according to His will and Word (Q36)? Does remembering Paul’s thorn in the flesh (2 Corinthians 12:7) help?
4. As you take prayer requests for members of your study group, remember to pray for leaders in your workplace, other churches, and government leaders of all nations.

Hymns for the eighth session:

What a Friend We Have in Jesus Joseph Scriven, ca. 1855 / Charles C. Converse, 1868 “Take it to the Lord in Prayer”

In Port Hope, Ontario stands a monument to Joseph Scriven, the author of this hymn. Joseph Scriven’s fiancée drowned the day before their wedding. Overcome with grief, Scriven left Ireland to start a new life in Canada. He established a home in Rice Lake, where he met and fell in love with Eliza Rice. Just weeks before she was to become Joseph Scriven’s bride, she suddenly grew sick. In a matter of weeks, Eliza died. Read the rest of the story of how this hymn came to be written, a gift to his mother who was ill in Ireland, by clicking on the link above.

Padre Nuestro (Lord’s Prayer in Spanish) Josh Rodriguez on New City Songs from Engedi CD
This is a beautiful new rendition of the Lord’s Prayer in Spanish.
If Thou But Suffer God to Guide Thee Georg Neumark, 1641, Tr. By Catherine Winkworth, 1855, 1863 / NEUMARK 9.8.9.8.8.8, Georg Neumark, 1657

Click on the links to learn the story of how this classic hymn came to be written. Robbed of most of his possessions in 1641 on his walk to college in Germany, Georg Neumark was forced to drop out of college and find work. None was available in the first four cities he looked. Finally through the recommendation of a pastor in Keil, he found a job as a tutor there, and penned this hymn. Translated into English by the prolific translator Catherine Winkworth.

Sweet Hour of Prayer William Walford, ca. 1842 / William B. Bradbury, 1859
This is a well-loved hymn; click on the links to learn more about how it came to be written.

For a hymn that goes with the Introduction to the Ecumenical Catechism (and questions 1-4) and the history behind the hymn, click on Praise to the Lord, the Almighty.

A second hymn with its history and a great picture of the August 21, 2017 solar eclipse can be found at This is My Father’s World. A third hymn (He Hideth My Soul in the Cleft of the Rock) is by America’s Hymn Queen, Fanny Crosby.

Part 3 of the Ecumenical Catechism has questions 5-12. Part 4 of the Ecumenical Catechism discusses the Apostle’s Creed, which is believed by Christians of all denominations.

Part 5 of the Ecumenical Catechism lists the books included in the Bible and Sacraments recognized by Protestant, Catholic, and Orthodox Christians. Part 6 of our new Ecumenical Catechism explores the differences in views of the two main Sacraments, Baptism and the Lord’s Supper.

Part 7 of our new Ecumenical Catechism discusses how Christians live in grateful obedience to God and fight an ongoing battle against the sin that remains in their lives.

October 31 marked the 500th anniversary of the start of the Protestant Reformation, the day Martin Luther posted his 95 theses on the church door at Wittenberg, Germany in 1517. Many biographies of Luther and his influence on church history have recently been written. Here is an article reviewing 25 of them.
For biographies of the authors of the Ecumenical Catechism, click here.

Permission is granted to copy this catechism and italicized comments in its entirety for non-commercial purposes. The copyright on the original 1641 catechism has obviously long since expired. Some minor rewording of the 1959 edition cited above was done.
Sincerely,
Dale Murrish
Troy, Michigan
dale@USAMeltingpot.org
http://usameltingpot.org/author/dale/
Copyright 2005, 2017 by Dale Murrish. All rights reserved except as noted above.
Version 3.97, August, 2017
Other articles
Please check out The Michigan Declaration and consider signing it.

In previous blog posts, I began telling the story of my brain tumor and the depression which followed it. The second article in the series described my faith in God which sustained me through both trials.

Having recently started a word-by-word translation of Martin Luther’s Bible from German to English, I introduced the project and published Matthew Chapter 1 . Later I wrote commentary on it; my church background and theological training is in my USA Melting Pot bio.

Dale Murrish writes on history, travel, technology, religion and politics for the USA Melting Pot club, LinkedIn, and Troy Patch. You can help this non-profit club by making your Amazon purchases through the link on the left side of their website. You can also see over a dozen ethnic presentations from people with firsthand knowledge under Culture & Country (right hand side), and outdoor presentations (Hobby & Fun), including posts on bicycling, skiing and camping.

Other interesting articles on the USA Melting Pot website have been written by Bilal Rathur on his hajj to Saudi Arabia (Part 6) and by Carl Petersen. Thanks to both of them for their contributions.