Why do Catholics pray to Mary when Jesus said pray only to God?

Question

Why do Catholics pray to the saints when Jesus said pray only to God ? Why do Roman Catholics think they were the original church when the original church that was refered to as Catholic did not have the Pagan doctrine and cermemony as does the Roman Catholic church. show me in scripture where it supports Catechism, idolatrous worship of statues of Mary and the saints. show me where Purgatory is. show me in the Bible where a priest has power to forgive sin( not to be mistaken with when Jesus gave the apostles power to cast out demons and heal.

Answer 1

Cheers-

They don't.



http://www.davidmacd.com/catholic/mary_do_catholics_pray_to_her.htm

John 20:19–23 "On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, ‘Peace be with you.’ When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, even so I send you.’ And when he had said this, he breathed on them and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."

http://www.americancatholic.org/Features/Customs/rosary/mary_worship.asp

http://www.aboutcatholics.com/life_in_christ/where_purgatory_bible/







Now, why don't you go back to your church and ask why they lied to you.

Answer 2

do you ever ask a friend to pray for you?

has a friend ever asked you to pray for him? Why ask a friend to pray for you when you can go directly to God?



The saints are more alive than we are. Paul said that not even death would separate us from the love of God. The saints in heaven remain part of the true vine that is Jesus Christ. Jesus said God the Father is the God of the living, not of the dead.



Catholics do not worship statues. We know these statues are not gods. Don't be silly.



If you go to the Catholic Catechism online, you will be amazed at the number of scriptural references.



As to Scripture, I can show you verses that support Purgatory, the forgiveness of sins by a priest, but then you will say that such an interpretation of Scripture is erroneous. So, what we really have is a different interpretation of Scripture, and nothing else.



Peace be with you, now... and go forth to love and serve the Lord. Thanks be to God.

Answer 3

Hello, There are issues between Christians regarding the bible and what's biblical or holy. That's why there are over 30,000 Christian denominations who claim to hold the truth. For example this Calvinistic Once Saved Always Saved believed by some Protestants totally contradicts what Christ taught and warned us about and makes Him out to be a liar making the biggest mistake a liar can which is to contradict himself. OK, Catholics ask Mary to pray for them to Jesus just as one asks a minister or church members to pray for them. Maybe because they are sure she is up in heaven with Jesus, her prayers or intersessions may have some more clout with him. As an analogy it is sometimes wiser in a social setting to talk to the wife of a boss or army officer before approaching them directly when you need a favor or something done. That said, many who pray the rosary may well be getting better results or answers to their prayers... why else would they do it? By the way in the Exodus quote, God is talking about Zeus, Odin, Moloch through to Quetzalcoatl; not about talking the mother of the second person of the Trinity, Jesus. Cheers, Michael Kelly

Answer 4

Do Not Deify the Virgin Mary (Mark 6:1-6).

As I’ve mentioned from time to time, the Catholic Church venerates the Virgin Mary, but she is actually no more than Jesus’ mother in the flesh, and she bore many children on this earth apart from Jesus. So no one should deify Mary and exalt her too highly, nor should anyone mislead people to believe in such a worthless notion. The Catholic Church exalts Mary, Jesus’ mother in the flesh and as the wife of God the Father. Catholics consider her as the Queen of Heaven and the wife of the Father of Jesus, and so you can see just how much she is venerated.

Moreover, Catholics also claim that Mary was born without sin and bore Jesus alone, but this too is nonsense.

However, in reality Jesus was conceived by the Holy Spirit and born on this earth only through the body of the Virgin Mary, just as it had already been prophesied. Yet despite this, most people in those days knew Jesus only in fleshly terms, and so they ignored Him because He was just the Son of a lowly carpenter rather than born in a renowned or aristocratic family. Just as these people rejected Jesus, today’s Catholics with a flawed understanding of Jesus have also rejected Him unwittingly as the Savior who came by the water and the Spirit. Believing in Jesus while venerating Mary - is the same as rejecting Jesus.

I have more to share...but not enough space here:-)

Answer 5

Most religions have followers who think that their church is the one true church. in reality all three major religions (Judaism, Muslim and Christianity) arose in the same part of the world from similar origins. Christ was a Jew whose teachings appealed to a lot of people who were fed up with Roman rule in the Middle East. To non-Catholics, that religion's use of icons and saints can seem kind of idolatrous, but hey it's their religion to express as they see fit. They're more superstitious perhaps and use crosses hanging from the rear-view mirror etc as protection from a world in which they may feel out of control.

Answer 6

Catholics do not pray to saints or Mary - they ask for intercession - which means they ask Mary and the saints to pray for us. Just as you might ask you friends to pray for you, they ask Mary and the saints.



Pray tell what doctrines does the Catholic Church have that is pagan? Some ceremonies have pagan origins, but that was done to help convert pagans in the early church. They believe in the Nicene and Apostles Creeds - are those pagan? Having a nice statue does not equal worship.



Peace!

Answer 7

i have often wondered that, they call there priest father,

Matthew 23:9

And call no man your father upon the earth: for one is your Father, which is in heaven.

they make statues of all there saints,

Exodus 20:4

Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.

they pray as if priest can forgive sin,

Mark 2:7

Why doth this man thus speak blasphemies? who can forgive sins but God only?

and they act like the priest can pray you into heaven, when the bible said,

Philippians 2:12

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.



i think the catholics picked up a lot of bad habits from the pagans, especially when they put them down so much. keep memorizing your prayers and stroking your rosaries.

Matthew 6:7But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

Answer 8

because a lot of the religions they absorbed had a goddess, and the people were used to it, and liked it, and wanted it. Putting Mary in that position was a key move to make the transition more painless for followers of other faiths...same with saints, in fact, some saints (Brigid for example) are goddesses of other faiths turned saint.



It seems a natural tendency of humans to want a mother and father figure looking out for them.

Answer 9

You have to understand that the original meaning of the English word pray is to "ask" "petition" not necessarily to worship.



When you ask someone to pray for you you are essentially praying to them to pray for you if you go back to the root meaning of the word "pray."



Actually the expression "prithee" meaning pray thee is still used in the English parliament.

Answer 10

those are some really good questions, and to answer them, there is no where in the bible that says anything about those things. that is where catholics mess up and the protestant churches differ from them. i'm a Presbyterian, and don't believe any of those things

Answer 11

Catholics are NOT Christians.



They claim they "don't pray" to Mary, yet they call her name more than Jesus in Church.



They are a cult.

Answer 12

All those questions are hard to answer.

I would try to answer them all by simply saying that the bible is interpreted in many ways leading to separate beliefs.

Answer 13

Where does Jesus say that we should not ask others to pray for us?



"Teach us how to pray," the disciples said to Jesus. (Luke 11, 1)



Jesus answered by teaching them the prayer we call the Our Father or The Lord's Prayer.



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.

Forgive US OUR trespasses,

as WE forgive those who trespass against US.

And lead US not into temptation,

but deliver US from evil.



The entire second part of the Lord's prayer is intercessory prayer where we pray for ourselves and others (us, we, and our).



Christians praying for each other and the world is intercessory prayer and is accepted and practiced by all Christan denominations (that I know about).



Before Jesus Christ died for our sins and opened the gates of heaven there were no saints in heaven. Therefore there are no Old Testament writings that would mention them.



Very few of the new Christians died before most of the New Testament was written. Therefore there is little in the Bible about asking saints to pray for us.



However the last book of the Bible does talk about the saints in heaven praying.



Revelation 5:8: Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones.



Revelation 8:3-4: 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.



The Holy Spirit guided the early Church in many things not explained in the Bible including how does the Body of Christ (believers) living on Earth relate to the Body of Christ (saints) living in heaven. We are still one Body.



Catholics share the belief in the Communion of Saints with many other Christians, including the Eastern Orthodox, Anglican, Episcopal, and Methodist Churches.



The Communion of Saints is the belief where all saints are intimately related in the Body of Christ, a family. When you die and go to heaven, you do not leave this family.



Everyone in heaven or on their way to heaven are saints, you, me, my deceased grandmother, Mary the mother of Jesus, Mother Teresa and Pope John Paul II.



As part of this family, you may ask your family and friends living here on earth to pray for you. Or, you may also ask the Blessed Virgin Mary, Saint Andrew, or your deceased grandmother living in heaven to pray for you.



Prayer to saints in heaven is simple communication, not worship.



Asking others to pray for you whether your loved ones on Earth or your loved ones in heaven is always optional.



For more information, see the Catechism of the Catholic Church, section 946 and following: http://www.usccb.org/catechism/text/pt1sect2chpt3art9p5.htm#946



With love in Christ.

Answer 14

Good questions. The Catholic church has what is called "Tradition" (with a capital "T") which allows the pope and cardinals to make things up as they go. They've made all of the stuff you mention of. Why? I haven't a clue. But none of it is in the Bible.



The Catholics even changed the 10 Commandments. They got rid of #2, about praying to other gods and split #10 into two different "covet" commandments. All because they do pray to other gods, like Mary.

Answer 15

Because they have been mislead they say they don't but they really do and they even have holydays for her and other saints as well. Confession is some thing else also, we are to confess are sins one to another for forgiveness . If we offend some one then thats who we confess to or we go to God if we cant go to the person .We are to forgive one another .

Answer 16

Every point in your rant can be answered fully but your tone is just so aggressive that taking the time it would need to do so would obviously be wasted.



I wonder why you hate Catholics so much. Remember God is our judge and it is rather arrogant to try and do the divine job yourself.



I will pray that God will forgive you for your attitude to some great Christians



Peace.

Answer 17

Is it proper to address prayers to Mary as intercessor?



Jesus Christ said: “You should pray like this: ‘Our Father in heaven . . . ’” He also said: “I am the Way, the Truth and the Life. No one can come to the Father except through me. . . . If you ask for anything in my name, I will do it.”—Matt. 6:9; John 14:6, 14, JB; italics added.

Answer 18

You sound like an upset and doubting Catholic. Are you??



Peace be with you.

Answer 19

The Bible never speaks of the Pope, Purgatory, or Mary in the deity, Christ said no man shall come to the Father but by me.

Answer 20

'Pray' means entreat, implore, ask, request. Why are YOU praying to US "when Jesus said pray only to God?"



(the sad thing is that some do not know how to use a dictionary ohh lol.)



Every thumbs-down is an admission of ignorance.

Answer 21

As the mother of the "son of god" you had better pay a little homage to her - and your own mother perhaps without whom you would never have the opportunity to ask this question. Women are the creators and men are the seed of this - both are integral and necessary for human life and should be equally honored. I would be more apt to question those who do not revere her, as you would not have a Jesus if not for her womb. Please understand I worship none of them, but to honor the child without revering the mother is a blatant disrespect of the person you hold in such high regard - he would have been nothing without her - how can you justify separating the two?

Answer 22

We Have to Pray to God through Jesus, Some go and change the Bible and it is not right.

Answer 23

Catholics do not pray to Mary.





I truly love it when I see Christians attack other Christians because it highlights to every one here who reads this question that Christianity is a religion based on hate and lies.



Christians attack everyone, even other Christians. The most ignorant Christians use the buy-bull as justification to spread their hate and ignorance.



God is not a bigot.

Answer 24

Rather than answer these questions again for the hundredth time may I suggest you read the Catechism of the Catholic church which you can get on-line for free.



http://www.catholicapologetics.info/

Answer 25

You are wrong on so many counts. I feel very bad that you are so weak in your own faith that you spend so much time attacking the faith of others.



Catholics do no worship statues or Mary.

Catholics read the bible. At every Mass, there is one OT reading, one psalm, one epistle (letter of Paul) as well as the Gospel.



I suggest you work on ways to strengthen you own faith.

Jesus left a community of followers that worshipped Christ before the bible was written, Catholics follow the traditions of these early Christians who actually met Jesus in person.



You and other fundies may also follow many traditions that are not in the bible. Christmas? a megachurch?, a pastor?, snake handling? WWJD bracelets?

Answer 26

The Catholics have become the Pharisee of the modern age. They thrive upon legalism unfortunately. I really do feel sorry for them.

Answer 27

they dont pray. they "ask" and they also believe that asking the dead (even though the dead can not hear us (Pslams)) to pray for us is not wrong.



cant wait for the thumbs down.

Answer 28

they are not praying to her, they are making a request of a saint.

Answer 29

*drink*



Each denomination thinks their way is the only right way and cannot see inconsistencies of their own religion.



It is sad when you fight amongst yourselves.

Answer 30

http://www.aloha.net/%7Emikesch/crown.htm



http://www.op-stjoseph.org/nuns/angels/picpages/procession.htm

Answer 31

the sad thing is they will blatantly deny it and say were not praying but "asking" ohh lol.





the Catechism of the Catholic church just makes things worse.

Answer 32

we ask our mother to pray for us.so what is wrong with asking jesus mother to pray for us.we have prayer chain,

Answer 33

well to each his own i guess *rolls eyes* kinda gay but oh well =( not much ya can do

Answer 34

Yeah I don't get that either.

Answer 35

The dead know nothing, and are in the grave awaiting the resurrection. How stupid is it to ask someone who knows nothing to intercede?

Answer 36

Because Catholics are idolaters, though you will NEVER get one to admit it.

Answer 37

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The Uniqueness of Mary as the Mother of God

Gen. 3:15 - we see from the very beginning that God gives Mary a unique role in salvation history. God says "I will put enmity between you and the woman, between your seed and her seed." This refers to Jesus (the "emnity") and Mary (the "woman"). The phrase "her seed" (spermatos) is not seen elsewhere in Scripture.



Gen 3:15 / Rev. 12:1 - the Scriptures begin and end with the woman battling satan. This points to the power of the woman with the seed and teaches us that Jesus and Mary are the new Adam and the new Eve.



John 2:4, 19:26 - Jesus calls Mary "woman" as she is called in Gen. 3:15. Just as Eve was the mother of the old creation, Mary is the mother of the new creation. This woman's seed will crush the serpent's skull.



Isaiah 7:14; Matt. 1:23 - a virgin (the Greek word used is "parthenos") will bear a Son named Emmanuel, which means "God is with us." John 1:14 - God in flesh dwelt among us. Mary is the Virgin Mother of God.



Matt. 2:11 - Luke emphasizes Jesus is with Mary His Mother, and the magi fall down before both of them, worshiping Jesus.



Luke 1:35 - the child will be called holy, the Son of God. Mary is the Mother of the Son of God, or the Mother of God (the "Theotokos").



Luke 1:28 - "Hail Mary, full of grace, the Lord is with you." These are the words spoken by God and delivered to us by the angel Gabriel (who is a messenger of God). Thus, when Catholics recite this verse while praying the Rosary, they are uttering the words of God.



Luke 1:28 - also, the phrase "full of grace" is translated from the Greek word "kecharitomene." This is a unique title given to Mary, and suggests a perfection of grace from a past event. Mary is not just "highly favored." She has been perfected in grace by God. "Full of grace" is only used to describe one other person - Jesus Christ in John 1:14.



Luke 1:38 - Mary's fiat is "let it be done to me according to thy word." Mary is the perfect model of faith in God, and is worthy of our veneration.



Luke 1:42 - "Blessed are you among women, and blessed is the fruit of your womb, Jesus." The phrase "blessed are you among women" really means "you are most blessed of all women." A circumlocution is used because there is no superlative in the Greek language. Note also that Elizabeth praises Mary first, and then Jesus. This is hyperdulia (but not latria which is worship owed to God alone). We too can go through Mary to praise Jesus. Finally, Catholics repeat these divinely inspired words of Elizabeth in the Rosary.



Luke 1:43 - Elizabeth's use of "Mother of my Lord" (in Hebrew, Elizabeth used "Adonai" which means Lord God) is the equivalent of "Holy Mary, Mother of God" which Catholics pray in the Rosary. The formula is simple: Jesus is a divine person, and this person is God. Mary is Jesus' Mother, so Mary is the mother of God (Mary is not just the Mother of Jesus' human nature - mothers are mothers of persons, not natures).



Luke 1:44 - Mary's voice causes John the Baptist to leap for joy in Elizabeth's womb. Luke is teaching us that Mary is our powerful intercessor.



Luke 1:46 - Mary claims that her soul magnifies the Lord. This is a bold statement from a young Jewish girl from Nazareth. Her statement is a strong testimony to her uniqueness. Mary, as our Mother and intercessor, also magnifies our prayers.



Luke 1:48 - Mary prophesies that all generations shall call her blessed, as Catholics do in the "Hail Mary" prayer. What Protestant churches have existed in all generations (none), and how many of them call Mary blessed with special prayers and devotions?



Gal. 4:4 - God sent His Son, born of a woman, to redeem us. Mary is the woman with the redeemer. By calling Mary co-redemptrix, we are simply calling Mary "the woman with the redeemer." This is because "co" is from the Latin word "***" which means "with." Therefore, "co-redemptrix" means "woman with the redeemer." Mary had a unique but subordinate role to Jesus in salvation.



Eph. 1:1; Phil. 1:1; Col. 1:2 - the word "saints" (in Hebrew "qaddiysh") means "holy" ones. So Mary is called Holy, the greatest Saint of all.



Luke 2:35 - Simeon prophesies that a sword would also pierce Mary's soul. Mary thus plays a very important role in our redemption. While Jesus' suffering was all that we needed for redemption, God desired Mary to participate on a subordinate level in her Son's suffering, just as he allows us to participate through our own sufferings.



Luke 2:19,51 - Mary kept in mind all these things as she pondered them in her heart. Catholics remember this by devoting themselves to Mary's Immaculate Heart and all the treasures and wisdom and knowledge contained therein.



Mary - the Immaculate Ark of the New Covenant

Exodus 25:11-21 - the ark of the Old Covenant was made of the purest gold for God's Word. Mary is the ark of the New Covenant and is the purest vessel for the Word of God made flesh.



2 Sam. 6:7 - the Ark is so holy and pure that when Uzzah touched it, the Lord slew him. This shows us that the Ark is undefiled. Mary the Ark of the New Covenant is even more immaculate and undefiled, spared by God from original sin so that she could bear His eternal Word in her womb.



1 Chron. 13:9-10 - this is another account of Uzzah and the Ark. For God to dwell within Mary the Ark, Mary had to be conceived without sin. For Protestants to argue otherwise would be to say that God would let the finger of Satan touch His Son made flesh. This is incomprehensible.



1 Chron. 15 and 16 - these verses show the awesome reverence the Jews had for the Ark - veneration, vestments, songs, harps, lyres, cymbals, trumpets.



Luke 1:39 / 2 Sam. 6:2 - Luke's conspicuous comparison's between Mary and the Ark described by Samuel underscores the reality of Mary as the undefiled and immaculate Ark of the New Covenant. In these verses, Mary (the Ark) arose and went / David arose and went to the Ark. There is a clear parallel between the Ark of the Old and the Ark of the New Covenant.



Luke 1:41 / 2 Sam. 6:16 - John the Baptist / King David leap for joy before Mary / Ark. So should we leap for joy before Mary the immaculate Ark of the Word made flesh.



Luke 1:43 / 2 Sam. 6:9 - How can the Mother / Ark of the Lord come to me? It is a holy privilege. Our Mother wants to come to us and lead us to Jesus.



Luke 1:56 / 2 Sam. 6:11 and 1 Chron. 13:14 - Mary / the Ark remained in the house for about three months.



Rev 11:19 - at this point in history, the Ark of the Old Covenant was not seen for six centuries (see 2 Macc. 2:7), and now it is finally seen in heaven. The Jewish people would have been absolutely amazed at this. However, John immediately passes over this fact and describes the "woman" clothed with the sun in Rev. 12:1. John is emphasizing that Mary is the Ark of the New Covenant and who, like the Old ark, is now worthy of veneration and praise. Also remember that Rev. 11:19 and Rev. 12:1 are tied together because there was no chapter and verse at the time these texts were written.



Rev 12:1 - the "woman" that John is describing is Mary, the Ark of the New Covenant, with the moon under her feet, and on her head a crown of twelve stars. Just as the moon reflects the light of the sun, so Mary, with the moon under her feet, reflects the glory of the Sun of Justice, Jesus Christ.



Rev. 12:17 - this verse tells us that Mary's offspring are those who keep God's commandments and bear testimony to Jesus. This demonstrates, as Catholics have always believed, that Mary is the Mother of all Christians.



Rev. 12:2 - Some Protestants argue that, because the woman had birth pangs, she was a woman with sin. However, Revelation is apocalyptic literature unique to the 1st century. It contains varied symbolism and multiple meanings of the woman (Mary, the Church and Israel). The birth pangs describe both the birth of the Church and Mary's offspring being formed in Christ. Mary had no birth pangs in delivering her only Son Jesus.



Isaiah 66:7 - for example, we see Isaiah prophesying that before she (Mary) was in labor she gave birth; before her pain came upon her she was delivered of a son (Jesus). This is a Marian prophecy of the virgin birth of Jesus Christ.



Gal 4:19 - Paul also describes his pain as birth pangs in forming the disciples in Christ. Birth pangs describe formation in Christ.



Rom. 8:22 - also, Paul says the whole creation has been groaning in travail before the coming of Christ. We are all undergoing birth pangs because we are being reborn into Jesus Christ.



Jer. 13:21 - Jeremiah describes the birth pangs of Israel, like a woman in travail. Birth pangs are usually used metaphorically in the Scriptures.



Hos. 13:12-13 - Ephraim is also described as travailing in childbirth for his sins. Again, birth pangs are used metaphorically.



Micah 4:9-10 - Micah also describes Jerusalem as being seized by birth pangs like a woman in travail.



Rev. 12:13-16 - in these verses, we see that the devil still seeks to destroy the woman even after the Savior is born. This proves Mary is a danger to satan, even after the birth of Christ. This is because God has given her the power to intercede for us, and we should invoke her assistance in our spiritual lives.



Mary is our Mother and Queen of the New Davidic Kingdom

John 19:26 - Jesus makes Mary the Mother of us all as He dies on the Cross by saying "behold your mother." Jesus did not say "John, behold your mother" because he gave Mary to all of us, his beloved disciples. All the words that Jesus spoke on Cross had a divine purpose. Jesus was not just telling John to take care of his mother.



Rev. 12:17 - this verse proves the meaning of John 19:26. The "woman's" (Mary's) offspring are those who follow Jesus. She is our Mother and we are her offspring in Jesus Christ. The master plan of God's covenant love for us is family. But we cannot be a complete family with the Fatherhood of God and the Brotherhood of Christ without the Motherhood of Mary.



John 2:3 - this is a very signifcant verse in Scripture. As our mother, Mary tells all of us to do whatever Jesus tells us. Further, Mary's intercession at the marriage feast in Cana triggers Jesus' ministry and a foreshadowing of the Eucharistic celebration of the Lamb. This celebration unites all believers into one famiy through the marriage of divinity and humanity.



John 2:7 - Jesus allows His mother to intercede for the people on His behalf, and responds to His mother's request by ordering the servants to fill the jars with water.



Psalm 45:9 - the psalmist teaches that the Queen stands at the right hand of God. The role of the Queen is important in God's kingdom. Mary the Queen of heaven is at the right hand of the Son of God.



1 Kings 2:17, 20 - in the Old Testament Davidic kingdom, the King does not refuse his mother. Jesus is the new Davidic King, and He does not refuse the requests of his mother Mary, the Queen.



1 Kings 2:18 - in the Old Testament Davidic kingdom, the Queen intercedes on behalf of the King's followers. She is the Queen Mother (or "Gebirah"). Mary is our eternal Gebirah.



1 Kings 2:19 - in the Old Testament Davidic kingdom the King bows down to his mother and she sits at his right hand. We, as children of the New Covenant, should imitate our King and pay the same homage to Mary our Mother. By honoring Mary, we honor our King, Jesus Christ.



1 Kings 15:13 - the Queen Mother is a powerful position in Israel's royal monarchy. Here the Queen is removed from office. But now, the Davidic kingdom is perfected by Jesus, and our Mother Mary is forever at His right hand.



2 Chron. 22:10 - here Queen Mother Athalia destroys the royal family of Judah after she sees her son, King Ahaziah, dead. The Queen mother plays a significant role in the kingdom.



Neh. 2:6 - the Queen Mother sits beside the King. She is the primary intercessor before the King.





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God Desires and Responds to Our Subordinate Mediation / Intercessory Prayer

1 Tim 2:1-2 - because Jesus Christ is the one mediator between God and man (1 Tim. 2:5), many Protestants deny the Catholic belief that the saints on earth and in heaven can mediate on our behalf. But before Paul's teaching about Jesus as the "one mediator," Paul urges supplications, prayers, intercessions, and thanksgivings be made for all people. Paul is thus appealing for mediation from others besides Christ, the one mediator. Why?



1 Tim 2:3 - because this subordinate mediation is good and acceptable to God our Savior. Because God is our Father and we are His children, God invites us to participate in Christ's role as mediator.



1 Tim. 2:5 - therefore, although Jesus Christ is the sole mediator between God and man, there are many intercessors (subordinate mediators).



1 Cor. 3:9 - God invites us to participate in Christ's work because we are God's "fellow workers" and one family in the body of Christ. God wants His children to participate. The phrase used to describe "fellow workers" is "sunergoi," which literally means synergists, or cooperators with God in salvific matters. Does God need fellow workers? Of course not, but this shows how much He, as Father, loves His children. God wants us to work with Him.



Mark 16:20 - this is another example of how the Lord "worked with them" ("sunergountos"). God cooperates with us. Out of His eternal love, He invites our participation.



Rom. 8:28 - God "works for good with" (the Greek is "sunergei eis agathon") those who love Him. We work as subordinate mediators.



2 Cor. 6:1 - "working together" (the Greek is "sunergountes") with him, don't accept His grace in vain. God allows us to participate in His work, not because He needs our help, but because He loves us and wants to exalt us in His Son. It is like the father who lets his child join him in carrying the groceries in the house. The father does not need help, but he invites the child to assist to raise up the child in dignity and love.



Heb. 12:1 - the “cloud of witnesses” (nephos marturon) that we are surrounded by is a great amphitheatre of witnesses to the earthly race, and they actively participate and cheer us (the runners) on, in our race to salvation.



1 Peter 2:5 - we are a holy priesthood, instructed to offer spiritual sacrifices to God. We are therefore subordinate priests to the Head Priest, but we are still priests who participate in Christ's work of redemption.



Rev. 1:6, 5:10 - Jesus made us a kingdom of priests for God. Priests intercede through Christ on behalf of God's people.



James 5:16; Proverbs 15:8, 29 - the prayers of the righteous (the saints) have powerful effects. This is why we ask for their prayers. How much more powerful are the saints’ prayers in heaven, in whom righteousness has been perfected.



1 Tim 2:5-6 - therefore, it is because Jesus Christ is the one mediator before God that we can be subordinate mediators. Jesus is the reason. The Catholic position thus gives Jesus the most glory. He does it all but loves us so much He desires our participation.



Specific Instructions to Mediate and Examples of Subordinate Mediation

New Testament

Matt. 5:44-45 - Jesus tells us to pray for (to mediate on behalf of) those who persecute us. God instructs us to mediate.



Matt. 17:1-3; Mark 9:4; Luke 9:30-31 – deceased Moses and Elijah appear at the Transfiguration to converse with Jesus in the presence of Peter, James and John (these may be the two “witnesses” John refers to in Rev. 11:3). Nothing in Scripture ever suggests that God abhors or cuts off communication between the living in heaven and the living on earth. To the contrary, God encourages communication within the communion of saints. Moses and Elijah’s appearance on earth also teach us that the saints in heaven have capabilities that far surpass our limitations on earth.



Matt. 26:53 – Jesus says He can call upon the assistance of twelve legions of angels. If Jesus said He could ask for the assistance of angel saints – and He obviously would not have been worshiping them in so doing – then so can we, who need their help infinitely more than Jesus, and without engaging in idolatry. And, in Matt. 22:30, Jesus says we will be “like angels in heaven.” This means human saints (like the angel saints) can be called upon to assist people on earth. God allows and encourages this interaction between his family members.



Matt. 27:47,49; Mark 15:35-36 – the people believe that Jesus calls on Elijah for his intercession, and waits to see if Elijah would come to save Jesus on the cross.



Matt. 27:52-53 - at Jesus' passion, many saints were raised and went into the city to appear and presumably interact with the people, just as Jesus did after His resurrection.



Mark 11:24 - Jesus says that whatever we ask in prayer, we will receive it. It is Jesus, and also we through Jesus, who mediate.



John 2:3 - Jesus knew the wine was gone, but invites and responds to Mary's intercession. God desires our lesser mediation and responds to it because He is a living and loving God.



John 2:5 - Mary intercedes on behalf of those at the wedding feast and tells them to do whatever Jesus tells them. Because Mary is our perfect model of faith, we too intercede on behalf of our brothers and sisters.



John 2:11 - in fact, it was Mary's intercession that started Jesus' ministry. His hour had not yet come, yet Jesus responds to Mary's intercession. Even though He could do it all by Himself, God wants to work with His children.



Acts 12:7 – an angel strikes Peter on the side and wakes him up, freeing him from prison. The angel responds to Peter’s prayers.



Rom. 15:30 - Paul commands the family of God to pray for him. If we are united together in the one body of Christ, we can help each other.



2 Cor. 1:11 - Paul even suggests that the more prayers and the more people who pray, the merrier! Prayer is even more effective when united with other's prayers.



2 Cor. 9:14 - Paul says that the earthly saints pray for the Corinthians. They are subordinate mediators in Christ.



2 Cor. 13:7,9 - Paul says the elders pray that the Corinthians may do right and improve. They participate in Christ's mediation.



Gal. 6:2,10 - Paul charges us to bear one another's burdens, and to do good to all, especially those in the household of faith.



Eph. 6:18 - Paul commands the family of God to pray for each other.



Eph. 6:19 - Paul commands that the Ephesians pray for him. If there is only one mediator, why would Paul ask for their prayers?



Phil. 1:19 - Paul acknowledges power of Philippians' earthly intercession. He will be delivered by their prayers and the Holy Spirit.



Col. 1:3 - Paul says that he and the elders pray for the Colossians. They are subordinate mediators in the body of Christ.



Col. 1:9 - Paul says that he and the elders have not ceased to pray for the Colossians, and that, by interceding, they may gain wisdom.



Col. 4:4 - Paul commands the Colossians to pray for the elders of the Church so that God may open a door for the word. Why doesn't Paul just leave it up to God? Because subordinate mediation is acceptable and pleasing to God, and brings about change in the world. This is as mysterious as the Incarnation, but it is true.



1 Thess. 5:11 - Paul charges us to encourage one another and build one another up, in the body of Christ. We do this as mediators in Christ.



1 Thess. 5:17 - Paul says "pray constantly." If Jesus' role as mediator does not apply subordinately to us, why pray at all?



1 Thess. 5:25 - Paul commands the family of God to pray for the elders of the Church. He desires our subordinate mediation.



2 Thess. 1:11 - Paul tells the family of God that he prays for us. We participate in Christ's mediation because Christ desires this.



2 Thess. 3:1 - Paul asks the Thessalonians to pray for Him, Silvanus and Timothy so that they may be delivered.



1 Tim. 2:1-3 - Paul commands us to pray for all. Paul also states that these prayers are acceptable in the sight of God.



2 Tim. 1:3 – Paul says “I remember you constantly in my prayers.”



Philemon 22 - Paul is hoping through Philemon's intercession that he may be able to be with Philemon.



Heb. 1:14 – the author writes, “Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?”



Hebrews 13:18-19 - the author strongly urges the Hebrews to pray for the elders so that they act desirably in all things.



James 5:14-15- James says the prayer of the priests over the sick man will save the sick man and forgive his sins. This is a powerful example of men forgiving sins and bringing a person to salvation with the sacrament of the sick.



James 5:16 - James instructs us to confess our sins to one another and pray for one another so that we may be healed.



James 5:17-18 - James refers to God's response to Elijah's fervent prayer for no rain. He is teaching us about the effectiveness of our earthly mediation.



1 John 5:14-15 - John is confident that God will grant us anything we ask of God according to His will.



1 John 5:16-17 - our prayers for others even calls God to give life to them and keep them from sinning. Our God is a personal and living God who responds to our prayers.



3 John 2 - John prays for Gaius' health and thus acts as a subordinate mediator.



Rev. 1:4 – this verse shows that angels (here, the seven spirits) give grace and peace. Because grace and peace only come from God, the angels are acting as mediators for God.



Rev. 5:8 - the prayers of the saints (on heaven and earth) are presented to God by the angels and saints in heaven. This shows that the saints intercede on our behalf before God, and it also demonstrates that our prayers on earth are united with their prayers in heaven. (The “24 elders” are said to refer to the people of God – perhaps the 12 tribes and 12 apostles - and the “four living creatures” are said to refer to the angels.)



Rev. 6:9-11 – the martyred saints in heaven cry out in a loud voice to God to avenge their blood “on those who dwell upon the earth.” These are “imprecatory prayers,” which are pleas for God’s judgment (see similar prayers in Psalm 35:1; 59:1-17; 139:19; Jer. 11:20; 15:15; 18:19; Zech.1:12-13). This means that the saints in heaven are praying for those on earth, and God answers their prayers (Rev. 8:1-5). We, therefore, ask for their intercession and protection.



Rev. 8:3-4 – in heaven an angel mingles incense with the prayers of all the saints on the golden altar before the throne of God, and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God. These prayers “rise up” before God and elicit various kinds of earthly activity. God responds to his children’s requests, whether made by his children on earth or in heaven.



Old Testament



Gen. 20:17 - God responds to Abraham's intercession and heals Abimelech, and also his wife and slaves.



Gen. 27:29; Num. 24:9 - blessed be everyone who blesses you. If we bless others in prayer, we are also blessed.



Exodus 32:11-14, 30-34; 34:9; Num. 14:17-20; 21:7-9 - these are many examples of God's response to Moses' saintly intercession.



1 Sam. 12:23 - Samuel says that he would be sinning against God if he didn't continue to intercede for the people of Israel.



1 Sam. 28:7-20 – the deceased prophet Samuel appears and converses with Saul, which is confirmed by Sirach 46:13,20).



1 Sam. 28:7; 1 Chron. 10:13-14 - Saul practiced necromancy. He used a medium, not God, to seek the dead and was therefore condemned. Saul's practice is entirely at odds with the Catholic understanding of saintly mediation, where God is the source and channel of all communication, and who permits His children to participate in this power.



2 Chron. 30:27 - the prayers of the priests and Levites came before God's holy habitation in heaven and were answered.



Tobit 12:12,15 - angels place Tobit and Sarah's prayers before the Holy One. This teaches us that the angels are also our subordinate mediators. We pray to the angels to take up our prayers to God.



Job 42:7-9 - Job prayed for three friends in sin and God listened to Job as a result of these prayers.



Psalm 34:7 – the angel of the Lord delivers those who fear him.



Psalm 91:11 – God will give His angels charge of you, to guard you in all your ways.



Psalm 103:20-21; 148:1-2 – we praise the angels and ask for their assistance in doing God’s will.



Psalm 141:2 - David asks that his prayer be counted as incense before God. The prayers of the saints have powerful effects.



Isaiah 6:6-7 - an angel touches Isaiah's lips and declares that his sin is forgiven. The angel is a subordinate mediator of God who effects the forgiveness of sins on God’s behalf.



Jer. 7:16 - God acknowledges the people's ability to intercede, but refuses to answer due to the hardness of heart.



Jer. 15:1 – the Lord acknowledges the intercessory power of Moses and Samuel.



Jer. 37:3 - king Zedekiah sends messengers to ask Jeremiah to intercede for the people, that he might pray to God for them.



Jer. 42:1-6 - all the people of Israel went before Jeremiah asking for his intercession, that he would pray to the Lord for them.



Baruch 3:4 - Baruch asks the Lord to hear the prayers of the dead of Israel. They can intercede on behalf of the people of God.



Dan. 9:20-23 - Daniel intercedes on behalf of the people of Israel confessing both his sins and the sins of the people before God.



Zech. 1:12-13 - an angel intercedes for those in Judea and God responds favorably.



2 Macc. 15:12-16 – the high priest Onias and the prophet Jeremiah were deceased for centuries, and yet interact with the living Judas Maccabeas and pray for the holy people on earth.



Veneration / Honor of the Saints

Matt. 18:10 - the angels in heaven always behold the face of God. We venerate them for their great dignity and union with God.



Matt. 15:4; Luke 18:20; Eph. 6:2-3 Exodus 20:12; Lev. 19:3; Deut. 5:16 - we are instructed to honor our father and mother.



Luke 1:28 - the angel Gabriel venerates Mary by declaring to her "Hail, full of grace." The heavenly angel honors the human Mary, for her perfection of grace exceeds that of the angels.



Romans 13:7 - we are to give honor where honor is due. When we honor God's children, we honor God Himself, for He is the source of all honor.



1 Cor. 4:16 - the most important form of veneration of the saints is "imitating" the saints, as Paul commands us to do.



1 Cor. 11:1 - again, Paul says, "Be imitators of me, as I am of Christ." The ultimate objective of veneration is imitation.



Phil. 2:25-29 - Paul teaches us to honor Epaprhoditus who almost died for the faith. How much more honor is owed to the saints that did die for the faith!



Phil. 3:17 - Paul says to imitate him and others, which is the goal of veneration. Veneration is not worship.



1 Thess. 1:6 – Paul says to the Thessalonians, “You became imitators of us and of the Lord.” This is the goal of veneration.



2 Thess. 3:7 - Paul says that the Thessalonians should imitate him and the other bishops.



Hebrews 3:3 - Jesus is worthy of "more" glory and honor than Moses. This does not mean that the saints are worthy of no glory and honor. Instead, it proves that saintly people are worthy of glory and honor out of God's goodness.



Heb. 6:12 – the author teaches us to be imitators of those who through faith and patience inherit the promises.



Heb. 13:7 - we must imitate the faith of our faithful leaders. We ask for their intercession and venerate them for their holiness.



James 5:10-11 – James teaches us to take heart in the examples of the prophets and Job, who endured suffering.



1 Peter 2:17 - Peter teaches us to honor all men, love the brotherhood, fear God, honor the emperor. Don't those living with Christ in heaven deserve honor? Catholics believe they do, and honor them with special feast days, just as we honor those living by celebrating their birthdays.



Gen. 19:1 - Lot venerates the two angels in Sodom, bowing himself with his face to the ground.



Gen. 42:6 - Joseph's brothers bow before Joseph with the face to the ground. This is veneration, not worship.



Exodus 28:2 - it is especially important to honor religious leaders. Sacred garments for Aaron give him dignity and honor.



Lev. 19:32- we should also honor "the face of an old man." When the elderly die in Christ, we should continue honoring them, because death does not separate them from us or the love of Christ.



1 Sam. 28:14 - Saul bows down before Samuel with his face to the ground in veneration.



2 Chron. 32:33 - Hezekiah was honored at his death. We honor our brothers and sisters in the Lord.



Sir. 44:1-2 - we should praise and give honor to those who the Lord apportioned great glory. It is our family in Christ.





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If we wish to locate the Church founded by Jesus, we need to locate the one that has the four chief marks or qualities of his Church. The Church we seek must be one, holy, catholic, and apostolic.



The Church Is One (Rom. 12:5, 1 Cor. 10:17, 12:13, CCC 813–822)

Jesus established only one Church, not a collection of differing churches (Lutheran, Baptist, Anglican, and so on). The Bible says the Church is the bride of Christ (Eph. 5:23–32). Jesus can have but one spouse, and his spouse is the Catholic Church.



His Church also teaches just one set of doctrines, which must be the same as those taught by the apostles (Jude 3). This is the unity of belief to which Scripture calls us (Phil. 1:27, 2:2).



Although some Catholics dissent from officially-taught doctrines, the Church’s official teachers—the pope and the bishops united with him—have never changed any doctrine. Over the centuries, as doctrines are examined more fully, the Church comes to understand them more deeply (John 16:12–13), but it never understands them to mean the opposite of what they once meant.



The Church Is Holy (Eph. 5:25–27, Rev. 19:7–8, CCC 823–829)

By his grace Jesus makes the Church holy, just as he is holy. This doesn’t mean that each member is always holy. Jesus said there would be both good and bad members in the Church (John 6:70), and not all the members would go to heaven (Matt. 7:21–23).



But the Church itself is holy because it is the source of holiness and is the guardian of the special means of grace Jesus established, the sacraments (cf. Eph. 5:26).



The Church Is Catholic (Matt. 28:19–20, Rev. 5:9–10, CCC 830–856)

Jesus’ Church is called catholic ("universal" in Greek) because it is his gift to all people. He told his apostles to go throughout the world and make disciples of "all nations" (Matt. 28:19–20).



For 2,000 years the Catholic Church has carried out this mission, preaching the good news that Christ died for all men and that he wants all of us to be members of his universal family (Gal. 3:28).



Nowadays the Catholic Church is found in every country of the world and is still sending out missionaries to "make disciples of all nations" (Matt. 28:19).



The Church Jesus established was known by its most common title, "the Catholic Church," at least as early as the year 107, when Ignatius of Antioch used that title to describe the one Church Jesus founded. The title apparently was old in Ignatius’s time, which means it probably went all the way back to the time of the apostles.



The Church Is Apostolic (Eph. 2:19–20, CCC 857–865)

The Church Jesus founded is apostolic because he appointed the apostles to be the first leaders of the Church, and their successors were to be its future leaders. The apostles were the first bishops, and, since the first century, there has been an unbroken line of Catholic bishops faithfully handing on what the apostles taught the first Christians in Scripture and oral Tradition (2 Tim. 2:2).



These beliefs include the bodily Resurrection of Jesus, the Real Presence of Jesus in the Eucharist, the sacrificial nature of the Mass, the forgiveness of sins through a priest, baptismal regeneration, the existence of purgatory, Mary’s special role, and much more —even the doctrine of apostolic succession itself.



Early Christian writings prove the first Christians were thoroughly Catholic in belief and practice and looked to the successors of the apostles as their leaders. What these first Christians believed is still believed by the Catholic Church. No other Church can make that claim.





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Images and Statues

Deut. 4:15 - from this verse, Protestants say that since we saw "no form" of the Lord, we should not make graven images of Him.



Deut. 4:16 - of course, in early history Israel was forbidden to make images of God because God didn't yet reveal himself visibly "in the form of any figure."



Deut. 4:17-19 - hence, had the Israelites depicted God not yet revealed, they might be tempted to worship Him in the form of a beast, bird, reptile or fish, which was a common error of the times.



Exodus 3:2-3; Dan 7:9; Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32; Acts 2:3- later on, however, we see that God did reveal himself in visible form (as a dove, fire, etc).



Deut. 5:8 - God's commandment "thou shall not make a graven image" is entirely connected to the worship of false gods. God does not prohibit images to be used in worship, but He prohibits the images themselves to be worshiped.



Exodus 25:18-22; 26:1,31 - for example, God commands the making of the image of a golden cherubim. This heavenly image, of course, is not worshiped by the Israelites. Instead, the image disposes their minds to the supernatural and draws them to God.



Num. 21:8-9 - God also commands the making of the bronze serpent. The image of the bronze serpent is not an idol to be worshiped, but an article that lifts the mind to the supernatural.



I Kings 6:23-36; 7:27-39; 8:6-67 - Solomon's temple contains statues of cherubim and images of cherubim, oxen and lions. God did not condemn these images that were used in worship.



2 Kings 18:4 - it was only when the people began to worship the statue did they incur God's wrath, and the king destroyed it. The command prohibiting the use of graven images deals exclusively with the false worship of those images.



1 Chron. 28:18-19 - David gives Solomon the plan for the altar made of refined gold with a golden cherubim images. These images were used in the Jews' most solemn place of worship.



2 Chron. 3:7-14 - the house was lined with gold with elaborate cherubim carved in wood and overlaid with gold.



Ezek. 41:15 - Ezekiel describes graven images in the temple consisting of carved likenesses of cherubim. These are similar to the images of the angels and saints in many Catholic churches.



Col. 1:15 - the only image of God that Catholics worship is Jesus Christ, who is the "image" (Greek "eikon") of the invisible God.





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A State After Death of Suffering and Forgiveness

Matt. 5:26,18:34; Luke 12:58-59 – Jesus teaches us, “Come to terms with your opponent or you will be handed over to the judge and thrown into prison. You will not get out until you have paid the last penny.” The word “opponent” (antidiko) is likely a reference to the devil (see the same word for devil in 1 Pet. 5:8) who is an accuser against man (c.f. Job 1.6-12; Zech. 3.1; Rev. 12.10), and God is the judge. If we have not adequately dealt with satan and sin in this life, we will be held in a temporary state called a prison, and we won’t get out until we have satisfied our entire debt to God. This “prison” is purgatory where we will not get out until the last penny is paid.



Matt. 5:48 - Jesus says, "be perfect, even as your heavenly Father is perfect." We are only made perfect through purification, and in Catholic teaching, this purification, if not completed on earth, is continued in a transitional state we call purgatory.



Matt. 12:32 – Jesus says, “And anyone who says a word against the Son of man will be forgiven; but no one who speaks against the Holy Spirit will be forgiven either in this world or in the next.” Jesus thus clearly provides that there is forgiveness after death. The phrase “in the next” (from the Greek “en to mellonti”) generally refers to the afterlife (see, for example, Mark 10.30; Luke 18.30; 20.34-35; Eph. 1.21 for similar language). Forgiveness is not necessary in heaven, and there is no forgiveness in hell. This proves that there is another state after death, and the Church for 2,000 years has called this state purgatory.



Luke 12:47-48 - when the Master comes (at the end of time), some will receive light or heavy beatings but will live. This state is not heaven or hell, because in heaven there are no beatings, and in hell we will no longer live with the Master.



Luke 16:19-31 - in this story, we see that the dead rich man is suffering but still feels compassion for his brothers and wants to warn them of his place of suffering. But there is no suffering in heaven or compassion in hell because compassion is a grace from God and those in hell are deprived from God's graces for all eternity. So where is the rich man? He is in purgatory.



1 Cor. 15:29-30 - Paul mentions people being baptized on behalf of the dead, in the context of atoning for their sins (people are baptized on the dead’s behalf so the dead can be raised). These people cannot be in heaven because they are still with sin, but they also cannot be in hell because their sins can no longer be atoned for. They are in purgatory. These verses directly correspond to 2 Macc. 12:44-45 which also shows specific prayers for the dead, so that they may be forgiven of their sin.



Phil. 2:10 - every knee bends to Jesus, in heaven, on earth, and "under the earth" which is the realm of the righteous dead, or purgatory.



2 Tim. 1:16-18 - Onesiphorus is dead but Paul asks for mercy on him “on that day.” Paul’s use of “that day” demonstrates its eschatological usage (see, for example, Rom. 2.5,16; 1 Cor. 1.8; 3.13; 5.5; 2 Cor. 1.14; Phil. 1.6,10; 2.16; 1 Thess. 5.2,4,5,8; 2 Thess. 2.2,3; 2 Tim. 4.8). Of course, there is no need for mercy in heaven, and there is no mercy given in hell. Where is Onesiphorus? He is in purgatory.



Heb. 12:14 - without holiness no one will see the Lord. We need final sanctification to attain true holiness before God, and this process occurs during our lives and, if not completed during our lives, in the transitional state of purgatory.



Heb. 12:23 - the spirits of just men who died in godliness are "made" perfect. They do not necessarily arrive perfect. They are made perfect after their death. But those in heaven are already perfect, and those in hell can no longer be made perfect. These spirits are in purgatory.



1 Peter 3:19; 4:6 - Jesus preached to the spirits in the "prison." These are the righteous souls being purified for the beatific vision.



Rev. 21:4 - God shall wipe away their tears, and there will be no mourning or pain, but only after the coming of the new heaven and the passing away of the current heaven and earth. Note the elimination of tears and pain only occurs at the end of time. But there is no morning or pain in heaven, and God will not wipe away their tears in hell. These are the souls experiencing purgatory.



Rev. 21:27 - nothing unclean shall enter heaven. The word “unclean” comes from the Greek word “koinon” which refers to a spiritual corruption. Even the propensity to sin is spiritually corrupt, or considered unclean, and must be purified before entering heaven. It is amazing how many Protestants do not want to believe in purgatory. Purgatory exists because of the mercy of God. If there were no purgatory, this would also likely mean no salvation for most people. God is merciful indeed.



Luke 23:43 – many Protestants argue that, because Jesus sent the good thief right to heaven, there can be no purgatory. There are several rebuttals. First, when Jesus uses the word "paradise,” He did not mean heaven. Paradise, from the Hebrew "sheol," meant the realm of the righteous dead. This was the place of the dead who were destined for heaven, but who were captive until the Lord's resurrection. Second, since there was no punctuation in the original manuscript, Jesus’ statement “I say to you today you will be with me in paradise” does not mean there was a comma after the first word “you.” This means Jesus could have said, “I say to you today, you will be with me in paradise” (meaning, Jesus could have emphasized with exclamation his statement was “today” or “now,” and that some time in the future the good thief would go to heaven). Third, even if the thief went straight to heaven, this does not prove there is no purgatory (those who are fully sanctified in this life – perhaps by a bloody and repentant death – could be ready for admission in to heaven).



Gen. 50:10; Num. 20:29; Deut. 34:8 - here are some examples of ritual prayer and penitent mourning for the dead for specific periods of time. The Jewish understanding of these practices was that the prayers freed the souls from their painful state of purification, and expedited their journey to God.



Baruch 3:4 - Baruch asks the Lord to hear the prayers of the dead of Israel. Prayers for the dead are unnecessary in heaven and unnecessary in hell. These dead are in purgatory.



Zech. 9:11 - God, through the blood of His covenant, will set those free from the waterless pit, a spiritual abode of suffering which the Church calls purgatory.



2 Macc. 12:43-45 - the prayers for the dead help free them from sin and help them to the reward of heaven. Those in heaven have no sin, and those in hell can no longer be freed from sin. They are in purgatory. Luther was particularly troubled with these verses because he rejected the age-old teaching of purgatory. As a result, he removed Maccabees from the canon of the Bible.



Purification After Death By Fire

Heb. 12:29 - God is a consuming fire (of love in heaven, of purgation in purgatory, or of suffering and damnation in hell).



1 Cor. 3:10-15 - works are judged after death and tested by fire. Some works are lost, but the person is still saved. Paul is referring to the state of purgation called purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be heaven (no one with venial sins is present) or hell (there is no forgiveness and salvation).



1 Cor. 3:15 – “if any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” The phrase for "suffer loss" in the Greek is "zemiothesetai." The root word is "zemioo" which also refers to punishment. The construction “zemiothesetai” is used in Ex. 21:22 and Prov. 19:19 which refers to punishment (from the Hebrew “anash” meaning “punish” or “penalty”). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean heaven (there is no punishment in heaven) and this cannot mean hell (the possibility of expiation no longer exists and the person is not saved).



1 Cor. 3:15 – further, Paul writes “he himself will be saved, "but only" (or “yet so”) as through fire.” “He will be saved” in the Greek is “sothesetai” (which means eternal salvation). The phrase "but only" (or “yet so”) in the Greek is "houtos" which means "in the same manner." This means that man is both eternally rewarded and eternally saved in the same manner by fire.



1 Cor. 3:13 - when Paul writes about God revealing the quality of each man's work by fire and purifying him, this purification relates to his sins (not just his good works). Protestants, in attempting to disprove the reality of purgatory, argue that Paul was only writing about rewarding good works, and not punishing sins (because punishing and purifying a man from sins would be admitting that there is a purgatory).



1 Cor. 3:17 - but this verse proves that the purgation after death deals with punishing sin. That is, destroying God's temple is a bad work, which is a mortal sin, which leads to death. 1 Cor. 3:14,15,17 - purgatory thus reveals the state of righteousness (v.14), state of venial sin (v.15) and the state of mortal sin (v.17), all of which are judged after death.



1 Peter 1:6-7 - Peter refers to this purgatorial fire to test the fruits of our faith.



Jude 1:23 - the people who are saved are being snatched out of the fire. People are already saved if they are in heaven, and there is no possibility of salvation if they are in hell. These people are being led to heaven from purgatory.



Rev. 3:18-19 - Jesus refers to this fire as what refines into gold those He loves if they repent of their sins. This is in the context of after death because Jesus, speaking from heaven, awards the white garment of salvation after the purgation of fire (both after death).



Dan 12:10 - Daniel refers to this refining by saying many shall purify themselves, make themselves white and be refined.



Wis. 3:5-6 - the dead are disciplined and tested by fire to receive their heavenly reward. This is the fire of purgatory.



Sirach 2:5 - for gold is tested in the fire, and acceptable men in the furnace of humiliation.



Zech. 13:8-9 - God says 2/3 shall perish, and 1/3 shall be left alive, put into the fire, and refined like silver and tested like gold. The ones that perish go to hell, and there is no need for refinement in heaven, so those being refined are in purgatory.



Mal. 3:2-3 - also refers to God's purification of the righteous at their death.





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Jesus Christ Granted the Apostles His Authority to Forgive Sins

John 20:21 - before He grants them the authority to forgive sins, Jesus says to the apostles, "as the Father sent me, so I send you." As Christ was sent by the Father to forgive sins, so Christ sends the apostles and their successors forgive sins.



John 20:22 - the Lord "breathes" on the apostles, and then gives them the power to forgive and retain sins. The only other moment in Scripture where God breathes on man is in Gen. 2:7, when the Lord "breathes" divine life into man. When this happens, a significant transformation takes place.



John 20:23 - Jesus says, "If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained." In order for the apostles to exercise this gift of forgiving sins, the penitents must orally confess their sins to them because the apostles are not mind readers. The text makes this very clear.



Matt. 9:8 - this verse shows that God has given the authority to forgive sins to "men." Hence, those Protestants who acknowledge that the apostles had the authority to forgive sins (which this verse demonstrates) must prove that this gift ended with the apostles. Otherwise, the apostles' successors still possess this gift. Where in Scripture is the gift of authority to forgive sins taken away from the apostles or their successors?



Matt. 9:6; Mark 2:10 - Christ forgave sins as a man (not God) to convince us that the "Son of man" has authority to forgive sins on earth.



Luke 5:24 - Luke also points out that Jesus' authority to forgive sins is as a man, not God. The Gospel writers record this to convince us that God has given this authority to men. This authority has been transferred from Christ to the apostles and their successors.



Matt. 18:18 - the apostles are given authority to bind and loose. The authority to bind and loose includes administering and removing the temporal penalties due to sin. The Jews understood this since the birth of the Church.



John 20:22-23; Matt. 18:18 - the power to remit/retain sin is also the power to remit/retain punishment due to sin. If Christ's ministers can forgive the eternal penalty of sin, they can certainly remit the temporal penalty of sin (which is called an "indulgence").



2 Cor. 2:10 - Paul forgives in the presence of Christ (some translations refer to the presences of Christ as "in persona Christi"). Some say that this may also be a reference to sins.



2 Cor. 5:18 - the ministry of reconciliation was given to the ambassadors of the Church. This ministry of reconciliation refers to the sacrament of reconciliation, also called the sacrament of confession or penance.



James 5:15-16 - in verse 15 we see that sins are forgiven by the priests in the sacrament of the sick. This is another example of man's authority to forgive sins on earth. Then in verse 16, James says “Therefore, confess our sins to one another,” in reference to the men referred to in verse 15, the priests of the Church.



1 Tim. 2:5 - Christ is the only mediator, but He was free to decide how His mediation would be applied to us. The Lord chose to use priests of God to carry out His work of forgiveness.



Lev. 5:4-6; 19:21-22 - even under the Old Covenant, God used priests to forgive and atone for the sins of others.



The Necessity and Practice of Orally Confessing Sins

James 5:16 - James clearly teaches us that we must “confess our sins to one another,” not just privately to God. James 5:16 must be read in the context of James 5:14-15, which is referring to the healing power (both physical and spiritual) of the priests of the Church. Hence, when James says “therefore” in verse 16, he must be referring to the men he was writing about in verses 14 and 15 – these men are the ordained priests of the Church, to whom we must confess our sins.



Acts 19:18 - many came to orally confess sins and divulge their sinful practices. Oral confession was the practice of the early Church just as it is today.



Matt. 3:6; Mark 1:5 - again, this shows people confessing their sins before others as an historical practice (here to John the Baptist).



1 Tim. 6:12 - this verse also refers to the historical practice of confessing both faith and sins in the presence of many witnesses.



1 John 1:9 - if we confess are sins, God is faithful to us and forgives us and cleanse us. But we must confess our sins to one another.



Num. 5:7 - this shows the historical practice of publicly confessing sins, and making public restitution.



2 Sam. 12:14 - even though the sin is forgiven, there is punishment due for the forgiven sin. David is forgiven but his child was still taken (the consequence of his sin).



Neh. 9:2-3 - the Israelites stood before the assembly and confessed sins publicly and interceded for each other.



Sir. 4:26 - God tells us not to be ashamed to confess our sins, and not to try to stop the current of a river. Anyone who has experienced the sacrament of reconciliation understands the import of this verse.



Baruch 1:14 - again, this shows that the people made confession in the house of the Lord, before the assembly.



1 John 5:16-17; Luke 12:47-48 - there is a distinction between mortal and venial sins. This has been the teaching of the Catholic Church for 2,000 years, but, today, most Protestants no longer agree that there is such a distinction. Mortal sins lead to death and must be absolved in the sacrament of reconciliation. Venial sins do not have to be confessed to a priest, but the pious Catholic practice is to do so in order to advance in our journey to holiness.



Matt. 5:19 - Jesus teaches that breaking the least of commandments is venial sin (the person is still saved but is least in the kingdom), versus mortal sin (the person is not saved).