What is the basis of the practice by which Christians on earth seek the intercession of the saints who have fallen asleep?
The Scriptures teach that the saints intercede for one another during their life on earth, and that they continue to do so from Abraham’s bosom, even as the angels always intercede and minister according to their divine appointment: “The angel of the LORD answered, ‘O LORD of hosts, how long will you withhold mercy from Jerusalem?’… and the LORD answered the angel with gracious and comforting words” (Zec 1:12–13; see Q100, Q402). Like the angels, Moses and the prophets were powerful intercessors before the Lord: “Even if Moses and Samuel stood before me, my heart would not turn toward this people” (Jer 15:1), words which presuppose their standing intercession; so too the Lord commanded Job’s friends: “my servant Job shall pray for you, for I will accept his prayer” (Job 42:8). St James teaches: “Confess your offenses to one another and pray for one another so that you may be healed. The insistent prayer of a righteous person is powerful” (Jas 5:16; see Q266, Q376).
That those who interceded during their earthly ministry, such as Jeremiah, continue to do so from God’s Paradise is part of Israel’s sacred history:
Onias spoke, saying, ‘This is a man who loves the family of Israel and prays much for the people and the holy city: Jeremiah, the prophet of God.’ Jeremiah stretched out his right hand and gave to Judas a golden sword… ‘Take this holy sword, a gift from God, with which you will strike down your adversaries.’ (2Ma 15:11–16).
Origen, bearing witness to the apostolic teaching and the practice of the early Churches, writes:
It is not the high priest [Jesus Christ] alone who prays for those who pray sincerely, but also the angels… and likewise the souls of the saints who have already fallen asleep. (Origen, On Prayer, 11)
St Cyprian encourages:
Let us remember one another in concord and unanimity; let us on both sides [of death] always pray for one another… and if one of us should, by the swiftness of divine condescension, depart first, let our love continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father’s mercy. (St Cyprian of Carthage, Letter 60 [56] to Cornelius, 5)
Also in the pre-Nicene era, Hippolytus of Rome (c. 170–235 AD) writes a notable address to the three young men of Daniel 3 (the fiery furnace episode):
Tell me, you three youths, remember me, I entreat you, that I also may obtain the same lot of martyrdom with you, who was the fourth person with you who was walking in the midst of the furnace and who was hymning to God with you as from one mouth? Describe to us his form and beauty so that we also, seeing him in the flesh, may recognize him. Who was he who in this way orderly described all creation through your mouth, so that you omitted nothing of which is and has been? (Commentary on Daniel)
St Cyril of Jerusalem, explaining the Divine Liturgy, says:
We also make mention of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that by their entreaties and intercession God may receive our supplication. (St Cyril of Jerusalem, Mystagogical Catechesis 5.9)
St Basil the Great, preaching on the Forty Holy Martyrs of Sebaste, says:
Whoever is afflicted has recourse to the Forty, and whoever rejoices runs to them: the one to find relief from sorrows, the other to keep his happiness. Here, the pious wife is seen praying for her children; another asks for the return of her absent husband; another, for the health of the sick. Yes, let your petitions be with the martyrs! (St Basil the Great, Homily on the Forty Holy Martyrs; see Q017, Q024). Echoing the Biblical practice (2Sa 1)
St Gregory of Nyssa could therefore request the saints’ prayers with the assurance of a long-standing tradition: “O [Ephrem], standing at the divine altar, serving with the angels the life-giving and most holy Trinity: remember us all, and ask for us the remission of sins and the enjoyment of the everlasting kingdom” (St Gregory of Nyssa, On the Life of St Ephrem; see Q114, Q568); and likewise St Gregory the Theologian: “O Cyprian, look down upon us favorably from above; guide our word and life; shepherd this sacred flock… gladdening us with a more perfect and radiant illumination of the Holy Trinity, before whom you stand” (St Gregory the Theologian, Oration 24, “On St Cyprian”; see Q094, Q095).
