In Catholic theology, the term “Saint” is reserved for those individuals who have led a holy and exemplary life and have now entered Heaven. The process of becoming a Saint is termed canonization and the first known canonization was of Ulric of Augsburg in 973. Within the Catholic Church there exists a special department (The Congregation for the Causes of Saints), which oversees the whole process. They would thoroughly investigate the life of the individual, checking for orthodox belief and any miracles claimed as a result of their intercession. The appearance of miracles is taken that the person is now in heaven and can intercede for us as part of the “Communion of Saints.” Once the Congregation has completed their work, the Pope may issue a decree declaring the person to be “Blessed,” that is, beatified. Once beatified, another miracle is then required to allow the Pope to declare the individual a saint. A feast day may then be allocated and veneration of the saint encouraged.1
Saints can become patrons of various causes, people groups, or places. For example, St. Patrick is the patron saint of Ireland, and St. Anthony of Padua is the patron saint of lost articles. In other words, if we lose something, we can pray to St. Anthony to ask his help in finding it.
Veneration of the saints is the way in which the Catholic church honors and respects those whom it regards as deserving of such action. Catholic theology draws a clear distinction between veneration and worship. Three Greek terms illustrate this point:
- Latria (‘Worship’) – The adoration that is due to God alone.
- Dulia (‘Servitude’) – The respect given to the saints. Honoring the saints is seen as nourishing God, because of his presence and holiness in their lives.
- Hyperdulia (‘Higher Servitude’) – The special veneration given to the Virgin Mary, on account of her role as Mother of Christ. 2
In the Bible, however, saints are all those people who have been set apart to God. If we put our faith and allegiance in Christ, we automatically become a saint.
This is the meaning of the word “holy.” Sanctification also derives from the same Greek word, hagios. In the closing to his second letter to the church in Corinth, Paul uses the word (hagios) to describe everyone in the church, living or dead.
Greet one another with a holy kiss. 13 All the saints greet you. 14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all. 2 Corinthians 13:12–14 (NASB95) —
We become “holy” ones or “saints” by the election or choice of God and the sanctifying work of the Holy Spirit.
Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen (elected) 2 according to the foreknowledge of God the Father, by the sanctifying work (hagiasmos) of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. 1 Peter 1:1–2 (NASB95) —
Our part in the matter is to cooperate with the Spirit’s internal work in our lives by responding to the gospel and receiving Christ as Lord and Savior. Through this process, we are born again in the spirit and become saints, that is, people set apart to God. From that point until our death and entrance into heaven, we undergo a sanctifying process through which we are conformed more and more to Christ’s image. At the resurrection, our bodies will be renewed through a process called glorification. This three-part process is all part of God’s great salvation. (If you wish to read more about this, here is a link.) The new birth puts us into a right relationship with God through justification. The ongoing work of God’s Spirit day by day to transform our thinking, words, and behavior to become more like Christ is called sanctification. The resurrection of the body is called glorification. Justification took place at the cross and becomes ours when we confess Christ as Lord. Sanctification requires a daily surrender to the ongoing work of the Spirit in our lives. Glorification is in the future at the Second Coming.
In the meantime, no matter what stage of the process of sanctification we find ourselves, we are saints, people set apart by and for God.
By making saints special people who achieve exemplary holiness to attain heaven, the Roman Catholic Church veers away from the biblical meaning of sainthood. I have heard many people declaim that “I am no saint,” meaning that they have plenty of faults. Well, the good news, and bad, is that all saints have plenty of things wrong with them. That is why Jesus had to come and die for us.
No one is able to attain holiness apart from the free gift of justification, whereby Christ’s holiness and perfection was transferred to us.
He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. 2 Corinthians 5:21 (NASB95) —
The RCC (Roman Catholic Church) puts a person on the performance treadmill instead of encouraging them to simply receive what Christ has done for us. No one can possibly become good enough to be a saint. It is a free gift.
This goes back to my second article in this series on Grace vs. Legalism. You may wish to read that now, if you have not already done so.
Regarding the saints acting as prayer intermediaries for the living here on earth, I have already covered the truth that we do not need such intermediaries in a previous article on Mary. Jesus is our supreme intercessor in heaven. Nowhere in the Bible are we asked to turn to anyone else. In fact, Jesus told us to pray directly to the Father, not to some saint.
By introducing the concept of layers of prayer intermediaries, the RCC distracts us from our true purpose in life which is direct fellowship with God and coming to know him in a greater way.
People who have lived as followers of Christ before us should be remembered with honor, but not “venerated” or made prayer intermediaries or patrons. Perhaps those who have died and gone to heaven already do pray for us, but since the Bible makes no reference to this, we should certainly not go beyond what God has revealed in the Bible to establish doctrine and practice.
1 Introduction to Roman Catholicism, The Saints.
2 Ibid.
