When we try to rush ahead of God’s timing and His guidance, we will end up making a lot of mistakes. We need to humble ourselves under God’s guidance, realizing that He truly knows best. When we do so, we will reach the right points in our life at the right time. It’s all about trusting Him.
Doubt is normal. It was there in Paul’s time and it exists today. Maybe it is more prevalent today than it was in Paul’s time because there are so many people trying to discourage people from belief in God. The pagans of Paul’s time believed in gods, they just didn’t all know God. Today many claim that there is no God. They believe that scientists will soon be able to explain everything about how the world was created and answer any other question we might have. See, no need for God! And if there is no God then no heaven and no resurrection. If this is true then why bother depriving ourselves of all the pleasures we can get just because Christianity says love of God and of others should come first. But, there were too many people who witnessed Jesus after his resurrection. Too many people who were willing to die for the sake of Jesus and his teaching. I don’t know about you, but I wouldn’t die for a lie. And I doubt that they would either. So, as Paul says, since Jesus rose from the dead, we need to pay attention to what he said and to the promise that one day we too would rise if only we remain faithful. Doubt? Okay, but in the end, trust and belief.
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. 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”. 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.
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”. 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.
Intercession of the saints is a doctrine held by the Eastern Orthodox, Oriental Orthodox and Roman Catholic Churches 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.
Main article: Prayer for the dead
In addition to praying for each other in life, early Christians would pray for those who had died. There is no unequivocal evidence that Christians began to pray for the dead before the third century AD. G. F. Hamilton argues that the earliest example of Church prayer on behalf of dead Christians are found in the Sacramentary of Serapion of Thmuis (350 AD). 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”, 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. 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. In contrast, the “Apology of Aristides” shows how those who were not Christians were grieved for, while the dead faithful were rejoiced over.
Theological perspective: 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. 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. Sullivan goes on:
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”.
Although the idea of intercession or mediation (Arabic: s̲h̲afāʿa) has historically played a very prominent role in Islamic thought, it is not universally accepted by all Muslims in the present day.
The Quran says that the pre-Islamic Arab pagan gods will not be able to intercede with God on behalf of humankind, and that “the guilty” (al-mujrimīn,) will not benefit from any intercession on the Day of Judgment. Other passages that deny the efficacy intercession include. Still others say that God is the only intercessor.
However, “intercession is mentioned in the Qurʾān with respect to angels praying for the believers and the Prophet praying for erring but repentant Muslims.” Furthermore, it became an orthodox Islamic doctrine or “cardinal belief” that “Muḥammad will intercede for all Muslims on the Day of Resurrection.” 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, in a manner akin to the attitude of many Protestants towards the Catholic and Eastern Orthodox practice of saint-intercession. In prophetic sayings there is intercession of martyrs for “seventy relatives” in the Hereafter.
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.
Does Jesus really want us to believe that our enemies are our parents, children, family or friends? Somehow, I don’t think so! It is really about priorities. Have you ever chosen to watch a sports program when your child wanted to talk to you? What about not sitting at the table for meals because a special game is on? We are called on to make choices all the time. We can choose God, or we can choose other. Is that late night party worth missing church? We can talk all we want about being too busy, but the truth is that we find the time for what we want to do. I love to read, knit, spend time with my friends and I hate doing the laundry, dishes, vacuuming, but it all needs to be done. I would rather pick up a good book than exercise. I can say that I am “too busy” to do the things I don’t enjoy doing, but the truth is, I choose to spend my time in other ways. The same is true about putting God first. A friend that is always put last doesn’t remain a friend for long. When it comes to God, we know he will never desert us, but what about our turning our backs on him? We know what we must do – put God first and then everything else falls into place. Even carrying the crosses each of us must bear in life is easier because we know we don’t have to do it alone. Sometimes we may have to disappoint a child or friend because we choose to do the right thing, but that is the price of being a disciple of Jesus.