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What does it mean “to pray to a Saint”?

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This blog post is meant as a supplement to my earlier earlier posts on the subject of Saintly intercession (read here and here)…

all_saints

One issue we have in Catholic-Protestant dialogue concerning the Saints is the language we use. You will often hear Catholics talking about “praying to Saints”. However, it is important to point out that what we really mean is that we’re asking the Saints to pray for us.

What’s in a name?

Part of the problem is the use of the verb “to pray”. It can mean two different things, depending on context. The word itself comes into English from the Latin word “precari”, which means “obtained by entreaty”. To pray, therefore, means to ask for something.

This is aptly demonstrated in my favorite Shakespeare play, A Much Ado About Nothing (Act 2, Scene 3):

BENEDICK: An he had been a dog that should have howled thus, they would have hanged him: and I pray God his bad voice bode no mischief…

DON PEDRO: Yea, marry, dost thou hear, Balthasar? I pray thee, get us some excellent music…

Here you see both uses of the word “pray”. In the first, Benedick petitions God, and in the second, Don Pedro asks Balthasar for music. In the former, a request is made to God, in the latter, to man.

A better dialogue

While I think that pointing out this distinction goes a long way to further Catholic-Protestant dialogue, I think that Catholics should go the extra mile and be careful with the way they speak around Protestants, so as to communicate the Catholic Faith as clearly as possible.

When talking with Protestants about praying to Saints, it might be worth spelling out exactly what you mean, saying explicitly that you’re asking the Saints for their intercession before the throne of God. Rather than talking about “Praying to the Saints”, you might speak about “Praying with the Saints”. Most Protestants are used to talking about praying with friends, so when expressed in these terms, the Catholic devotion will seem less alien and more accessible.

All you angels and saints, pray for us.

Restless Heart: 10 – “Praying with the Church”

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Liturgy of the Hours

In this week’s episode, Nessa and I talk about one of the most essential of Christian activities, prayer. In particular, we will be talking about the Liturgy of the Hours, which is part of the formal prayer of the Church and prayed by monks and nuns throughout the world

Please subscribe to this podcast using iTunes and Google Play and if you have any feedback or would like to pose a question for an upcoming episode, you can send us a message from the website or tweet us at @davidandnessa.

Episode 10: Praying with the Church (Download)

 

— Show Notes —

* At the beginning of the show I talked about my trip to Medieval Times. If you like watching jousting, give it a visit!

* Nessa and I briefly spoke about Novenas. My favourite is this one to Pierre Giorgio Frassati. If you’d like to explore more Novenas, check out Devin Rose’s app.

* I shared the Latin phrase “Quidquid latine dictum sit altum videtur” which means “Anything said in Latin sounds profound”.

* The different Hours in the Liturgy of the Hours are: Matins, Lauds, Prime, Terce, Sext, None, Vespers and Compline. The Second Vatican Council reformed this.

* The Liturgy of the Hours grew out of Judaism: “Seven times a day I praise you for your righteous laws” – Psalm 119:164

* I believe that the various Hobbit meals from the Lord of the Rings comes from the Liturgy of the Hours.

* Nessa mentioned the different Rites of the Catholic Church. We will do a future episode on this topic in the future, but if you would like to know more, I describe my initial visit to a Byzantine Rite parish here.

* The book used to pray the Liturgy of the Hours is known as a breviary. You can buy the multi-volume set, but I would personally recommend getting The Shorter Christian Prayer Book.

* If you would like help praying the Liturgy of the Hours, I would recommend the website Universalis. For your cell phone, I would recommend the Laudate app, but especially the iBrievery. If you would like to listen to the prayers being prayed, check out the podcast Praystation Portable by SQPN. However, the most important suggestion when starting is to pray it with a friend!

* When prayed in groups, the Liturgy of the Hours has an antiphonal form, a back-and-forth, a call-and-response between the two groups.

* The winner of the devotional book Jackie and Bobbie Angel was @GreekCatholicSD.

New “Theology On Tap” Podcast!

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I’m very pleased to announce that the San Diego Diocese has just launched a podcast feed! From now on, the audio from the Theology On Tap sessions will be available on your desktop and mobile devices.

It is available on iTunes:

iTunes

…and also on Google Play:

GooglePlay

If you have difficulty subscribing with either of these, you can either search for the podcast in the respective stores, or manually add the feed to your podcast app:

http://feeds.feedburner.com/sdyam

Podcast

If you have any problems with the podcast, please let me know in the comments below and I’ll do my best to sort them out!

Head back to Sunday School, Colbert…

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On Catholic Memes, I just saw a video where Stephen Colbert challenged another celebrity to a Catholic throwdown. This time his opponent was Patricia Heaton, star of “Everybody loves Raymond” and “The Middle”:

Oh Stephen…you disappoint me.

I counted at least three major Catholic mistakes in this throwdown, three “maxima culpas”, if you will. So get out your sackcloth and ashes, and let me I teach you something about the Catholic Faith…

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You’ve got (ancient) mail!

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When reading any book of the Bible we must first talk about its literary genre. What kind of writing is it? Is it apocalyptic? Is it poetry? Is it historical? The literary genre to which a document belongs affects how we understand it.

If we get the literary genre wrong, it is extremely likely that our interpretation will be faulty. Therefore, when we are looking at a book of the Bible which is an epistle i.e. a piece of correspondence, we must read it as such. It is also extremely helpful when reading a biblical epistle to first examine the conventions of letter writing at the time of the Apostles.

A friend recently asked that we should study the First Epistle of St. Peter together. Since I’ve had to explain the mechanics of ancient letters a few times now, I’ve decided to devote a blog entry to the subject so that I can easily refer to it in future 😀

(There is a technical difference between an “epistle” and a “letter”…
but we’ll ignore that distinction in this post)

Snooping on Mail

To see the structure of ancient letters more clearly, let’s examine a short letter written by a Pagan in approximately AD 150:

Apion sends heartiest greets to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis that he kept me safe when I was in peril on the sea.

As soon as I got to Misenum I got my journey money from Caesar – three goldpieces. And things are going fine with me. So I beg you, my dear father, send me a line, first to let me know how you are, and then about my brothers, and thirdly, that I may kiss your hand because you brought me up well, and because of that I hope, God willing, soon to be promoted.

Give Capito my heartiest greetings, and my brothers and Serenilla and my friends. I sent you a little picture of myself painted by Euctemon. My military name is Antonius Maximus. I pray for your good health. Serenus sends good wishes, Agathos Daimon’s boy, and Burbo, Gallonius’ son.

Deconstructing Apion

There are several distinct features in this letter:

1. Greeting. The author first identifies himself (“Apion”) and then identifies to whom he is writing (his father “Epimachus”):

Apion sends heartiest greets to his father and lord Epimachus.

2. Prayer. The author prays for the health and well-being of the recipients (his father, siblings and niece):

I pray above all that you are well and fit; and that things are going well with you and my sister and her daughter and my brother.

3. Thanksgiving. The author gives thanks to his god (“Serapis”):

I thank my Lord Serapis that he kept me safe when I was in peril on the sea.

4. Body. There is then the main contents of the letter. He speaks a little bit about military life and expresses gratitude to his father.

As soon as I got to Misenum I got my journey money from Caesar – three goldpieces. And things are going fine with me. So I beg you, my dear father, send me a line, first to let me know how you are, and then about my brothers, and thirdly, that I may kiss your hand because you brought me up well, and because of that I hope, God willing, soon to be promoted…

5. Personal greetings. The author asks that his greetings be conveyed to some other people. Finally, he sends greetings from those who are with him.

Give Capito my heartiest greetings, and my brothers and Serenilla and my friends...Serenus sends good wishes, Agathos Daimon’s boy, and Burbo, Gallonius’ son

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Parallel Consequences

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Unanswered Questions

Yesterday I outlined the various parallels which can be found between Jesus’ Passion and Polycarp’s Martyrdom. I ended the entry by asking:

“But what does this all mean? Why are there these similarities between the deaths of Jesus and Polycarp?”

The martyrdom account itself ascribes these similarities to the providence of God:

“By almost every step that led up to Polycarp’s martyrdom, the Lord intended to show us anew the type of martyrdom narrated in the Gospel…” – Mart. Pol., 1.1

But that then raises the question: why might God wish to present to His Church a death like that of Christ?

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