Intercession or intercessory prayer is the act of praying on behalf of others, or asking a saint in heaven to pray on behalf of oneself or for others. [1]
The Apostle Paul's exhortation to Timothy specified that intercession prayers should be made for all people.
I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.
The early Christians continued to practice intercessory prayer on behalf of others after Jesus' death. Ignatius of Antioch was one man who exhorted Christians to continue to pray for others, and especially for those who became Docetists or held other heretical beliefs. [2] In his letter to the churches of Smyrna, St. Ignatius exhorts the Christians there to pray for other people: "only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this". [3] Throughout all of Ignatius's letters, the word for prayers of intercession appears nineteen times, and Ignatius asks for prayer "for himself (eight times), for the Christian church in Syria (seven times), for persecutors, heretics, and all people generally (once each)". [4]
St. Ignatius and the other church fathers, such as Paul the Apostle, who were keen on intercessory prayer based this practice on Jesus' own teachings which required that one pray for others, especially one's enemies:
But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.
According to Lionel Swain, of St. Edmund's College, Ware, St. Paul believed intercession to be one of the most important aspects of faith and praying life, as praying for others is a recurring theme in his works. [5] Prayer acts as a way for St. Paul to acknowledge God's power. Intercessory prayer also acts as a way for the Apostle to "share in ... the Father's redemptive love". [6] Paul believed that prayer transformed the person doing the praying, as much as the one being prayed for, which creates a stronger bond between him and God. [6]
Prof. Dr Johannes van Oort, Professor Extraordinarius in the Department of Church History and Church Polity of the Faculty of Theology at the University of Pretoria, South Africa, adds that, in addition to praying for wisdom, the early church was very much involved with different charismas, one of which being healing. Praying for other people's illnesses was another way that intercessory prayer was important in the early church, as healing was a sign of "the power of God's Kingdom". [7] This gift of healing is specifically mentioned, among the other charismata, as a sign of being a true Christian by Irenaeus of Lyons in his text, Against Heresies. [8]
Intercession of the saints is a doctrine held by the Eastern Orthodox, Oriental Orthodox, and Roman Catholic churches, as well as by some Lutheran and Anglican churches (chiefly those of Evangelical Catholic or Anglo-Catholic churchmanship, respectively). [9] It teaches that saints may be asked to intercede (or pray) for others. The doctrine of requesting intercession from saints can be found in Christian writings from the 3rd century AD, such as from Origen and Clement of Alexandria. [10] [11]
In addition to praying for each other in life, early Christians would pray for those who had died. [12] There is no unequivocal evidence that Christians began to pray for the dead before the third century AD. [13] G. F. Hamilton argues that the earliest example of Church prayer on behalf of dead Christians is found in the Sacramentary of Serapion of Thmuis (350 AD). [14] Rather than pray for the departed in regular church services on Sunday, these early Christians would hold special commemorative occasions during the week. There was a sharp distinction drawn between remembering and praying on behalf of the dead, and those who were the "'faithfully' departed", [15] where Christians would only pray for those who had died as believers. The First Epistle of Clement (95 AD) contains a prayer which, while mainly for protection for the living, also includes the dead. [13] Even quite early, a distinction was drawn between those who had died as Christians, and those who had died as unbelievers. In the Martyrdom of Polycarp (155 AD), Polycarp is killed and his bones are taken by fellow Christians and a shrine is set up to him, where they may remember his martyrdom. [13] [16] In contrast, the "Apology of Aristides" shows how those who were not Christians were grieved for, while the dead faithful were rejoiced over. [17] [18]
In an article in Theological Studies, Catholic theologian Patricia A. Sullivan warns that saints should not be built up in a way that brings down God. Saint Augustine had famously said that we pray not to instruct God but to get our will in line with God's. [19] Sullivan warns away from the dictionary meanings of "intercession" as “intervention, mediation, arbitration, negotiation”, all of which sound like we are dealing with a hostile or unfriendly God, whom we need to manipulate to get what we need. Such is not the meaning of the hapax legomenon in the New Testament of the word for intercession. [20] Sullivan goes on: [21]
When we ask a saint to intercede for us, what is happening at a deeper level is that we are taking refuge in the all-enfolding community of the redeemed, approaching God thru saintly symbols of Christ's victory and of our hope. Saints want always what God wants, what is best for us whether we pray for it or not. They are in a perpetual attitude of praise for God’s love and care, to which we join ourselves, praying, more precisely, with them rather than to them. The value of our petitions is that they turn us in confidence toward the God who loves us, allowing God’s work to be more effective in us, and thru us in others.
It would be anathema to ask God to try any harder to do good. By invocation of a saint "we take refuge in faith in the all-enfolding community of all the redeemed," where "each is responsible for all". They are "creative models of holiness". [22] [23]
Although the idea of intercession or mediation (Arabic: s̲h̲afāʿa) has historically played a very prominent role in Islamic thought, [24] it is not universally accepted by all Muslims in the present day. [24]
The Quran says that the pre-Islamic Arab pagan gods will not be able to intercede with God on behalf of humankind, [25] and that "the guilty" (al-mujrimīn, Q74:41) will not benefit from any intercession on the Day of Judgment. [26] Other passages that deny the efficacy intercession include Q32:4 & Q39:44. Still others say that God is the only intercessor (Q6:51, Q6:70; Q32:4; Q39:44). [27]
However, "intercession is mentioned in the Qurʾān with respect to angels praying for the believers and the Prophet praying for erring but repentant Muslims." [28] Furthermore, it became an orthodox Islamic doctrine or "cardinal belief" [28] that "Muḥammad will intercede for all Muslims on the Day of Resurrection." [28] While this particular tenet practically remained unchallenged throughout Islamic history, the widespread Sunni and Shia practice of asking deceased prophets and saints for intercession by praying at their tombs have become contentious issues in the modern Islamic world, with all these different types of intercession often being labelled by Salafi/Wahhabi Muslims as a type of polytheism, [28] in a manner akin to the attitude of many Protestants towards the Catholic and Eastern Orthodox practice of saint-intercession.
Some religions claim that praying for somebody who is sick can have positive effects on the health of the person being prayed for.
Meta-studies of the literature in the field have been performed showing evidence only for no effect or a potentially small effect. For instance, a 2006 meta analysis on 14 studies concluded that there is "no discernible effect" while a 2007 systemic review of intercessory prayer reported inconclusive results, noting that 7 of 17 studies had "small, but significant, effect sizes" but the review noted that the most methodologically rigorous studies failed to produce significant findings. [29] [30]
Ignatius of Antioch, also known as Ignatius Theophorus, was an early Christian writer and Patriarch of Antioch. While en route to Rome, where he met his martyrdom, Ignatius wrote a series of letters. This correspondence forms a central part of a later collection of works by the Apostolic Fathers. He is considered one of the three most important of these, together with Clement of Rome and Polycarp. His letters also serve as an example of early Christian theology, and address important topics including ecclesiology, the sacraments, and the role of bishops.
Polycarp was a Christian bishop of Smyrna. According to the Martyrdom of Polycarp, he died a martyr, bound and burned at the stake, then stabbed when the fire failed to consume his body. Polycarp is regarded as a saint and Church Father in the Eastern Orthodox Church, Roman Catholic Church, Oriental Orthodox Churches, Lutheranism, and Anglicanism.
Prayer is an invocation or act that seeks to activate a rapport with an object of worship through deliberate communication. In the narrow sense, the term refers to an act of supplication or intercession directed towards a deity or a deified ancestor. More generally, prayer can also have the purpose of thanksgiving or praise, and in comparative religion is closely associated with more abstract forms of meditation and with charms or spells.
In Christian belief, a saint is a person who is recognized as having an exceptional degree of holiness, likeness, or closeness to God. However, the use of the term saint depends on the context and denomination. In Catholic, Eastern Orthodox, Anglican, Oriental Orthodox, and Lutheran doctrine, all of their faithful deceased in Heaven are considered to be saints, but some are considered worthy of greater honor or emulation. Official ecclesiastical recognition, and consequently a public cult of veneration, is conferred on some denominational saints through the process of canonization in the Catholic Church or glorification in the Eastern Orthodox Church after their approval.
Religions with the belief in a final judgment, a resurrection of the dead or an intermediate state often offer prayers on behalf of the dead to God.
The communion of saints, when referred to persons, is the spiritual union of the members of the Christian Church, living and the dead, but excluding the damned. They are all part of a single "mystical body", with Christ as the head, in which each member contributes to the good of all and shares in the welfare of all.
Intercession of the Saints is a Christian doctrine that maintains that saints can intercede for others. To intercede is to go or come between two parties, to plead before one of them on behalf of the other. In ecclesiastical usage both words are taken in the sense of the intervention primarily of Christ, and secondarily of the Blessed Virgin and the angels and saints, on behalf of men. The doctrine is held by the Catholic, Eastern Orthodox Churches, the Assyrian Church of the East, the Oriental Orthodox churches, and some Lutherans and Anglicans. The practice of asking saints for their intercession can be found in Christian writings from the 3rd century onwards.
Eternal Rest or Requiem aeternam is a Western Christian prayer asking God:
The Litany of the Saints is a formal prayer of the Roman Catholic Church as well as the Old Catholic Church, Lutheran congregations of Evangelical Catholic churchmanship, Anglican congregations of Anglo-Catholic churchmanship, and Western Rite Orthodox communities. It is a prayer to the Triune God, which also includes invocations for the intercession of the Blessed Virgin Mary, the Angels and all the martyrs and saints upon whom Christianity was founded, and those recognised as saints through the subsequent history of the church. Following the invocation of the saints, the Litany concludes with a series of supplications to God to hear the prayers of the worshippers. It is most prominently sung during the Easter Vigil, All Saints' Day, and in the liturgy for conferring Holy Orders, the Consecration of a Virgin and reception of the perpetual vows of a religious or a diocesane hermit.
The Epistle of Polycarp to the Philippians is an epistle attributed to Polycarp, an early bishop of Smyrna, and addressed to the early Christian church in Philippi. It is widely believed to be a composite of material written at two different times, in the first half of the second century. The epistle is described by Irenaeus as follows:
The Novena of Grace is a Catholic devotion in honor of Saint Francis Xavier. It is usually performed from March 4 to March 12.
Tawassul is an Arabic word originated from 'wasilat'. The wasilah is a means by which a person, goal or objective is approached, attained or achieved. In another version of the meaning of tawassul in another text: Tawassul is an Arabic word that comes from a verbal noun, wasilah, which according to Ibn Manzur in Lisān al-'Arab means "a station of King, a rank, or act of devotion". In other words, it refers to a position of power due to one's proximity to the king or sovereign. While the tawassul or tawassulan is the use of wasilah for this purpose. In religious contexts, the tawassul is the use of a wasilah to arrive at or obtain favour of Allah.
The Chaplet of Saint Michael the Archangel, also called the Rosary of the Angels, is a chaplet approved by Pope Pius IX in 1851.
Prayer in the Catholic Church is "the raising of one's mind and heart to God or the requesting of good things from God." It is an act of the moral virtue of religion, which Catholic theologians identify as a part of the cardinal virtue of justice.
Mediatrix is a title given to Mary, mother of Jesus in Catholicism. It refers to the intercessory role of the Blessed Virgin Mary as a mediator in the salvific redemption by her son Jesus Christ and that he bestows graces through her. Mediatrix is an ancient title that has been used by many saints since at least the 5th century. Its use grew during the Middle Ages and reached its height in the writings of saints Louis de Montfort and Alphonsus Liguori in the 18th century.
Lutheran Mariology or Lutheran Marian theology is derived from Martin Luther's views of Mary, the mother of God and these positions have influenced those taught by the Lutheran Churches. Lutheran Mariology developed out of the deep Christian Marian devotion on which Luther was reared, and it was subsequently clarified as part of his mature Christocentric theology and piety. Lutherans hold Mary in high esteem, universally teaching the dogmas of the Theotokos and the Virgin Birth. Luther dogmatically asserted what he considered firmly established biblical doctrines such as the divine motherhood of Mary while adhering to pious opinions of the Immaculate Conception and the perpetual virginity of Mary, along with the caveat that all doctrine and piety should exalt and not diminish the person and work of Jesus Christ. By the end of Luther's theological development, his emphasis was always placed on Mary as merely a receiver of God's love and favour. His opposition to regarding Mary as a mediatrix of intercession or redemption was part of his greater and more extensive opposition to the belief that the merits of the saints could be added to those of Jesus Christ to save humanity. Lutheran denominations may differ in their teaching with respect to various Marian doctrines and have contributed to producing ecumenical meetings and documents on Mary.
Christian prayer is an important activity in Christianity, and there are several different forms used for this practice.
The Intercession of the Spirit is the Christian belief that the Holy Spirit helps and guides believers who search for God in their hearts.
Shafa'a(h) (Arabic: شفاعة, "intercession") in Islam is the act of pleading to God by an intimate friend of God (a Muslim saint) for forgiveness of a believing sinner.
"Sun of Unclouded Righteousness" is a little-known 1758 Christian hymn written by Charles Wesley, the brother of John Wesley, the founder of Methodism. It was written as an intercessory hymn praying for the salvation of Muslims and calls for their conversion to Christianity. It had fallen out of use by around 1880.