Evidence of honour and prayer to saints in the first centuries of the church

JUDAISM ROOTS

Intercession of the righteous who are deceased can be found in the Jewish tradition, for example, praying to the forefathers is described in the Talmud, and can be either considered idolatry or an intercessory prayer; but this will depend on what the Jew (who is alive) is asking to the forefathers. Some Rabbis are in favour of this practice, while others against it, because some consider it is easy to fall into idolatry waiting for the forefathers to respond their prayer as if they have the power to do so instead of God. But still is found in the Talmud as something historical and ancient enough, going back to the time of the conquest of the promise land. Also, the book of Maccabees in a very explicit way describes praying for the dead and giving offerings in their names, so they might be delivered from sin.

2 Maccabees 12:43–45 (KJV Apoc)

43 And when he had made a gathering throughout the company to the sum of two thousand drachms of silver, he sent it to Jerusalem to offer a sin offering, doing therein very well and honestly, in that he was mindful of the resurrection: 44 For if he had not hoped that they that were slain should have risen again, it had been superfluous and vain to pray for the dead. 45 And also in that he perceived that there was great favour laid up for those that died godly, it was a holy and good thought. Whereupon he made a reconciliation for the dead, that they might be delivered from sin.

So, praying for the dead and asking for the intercession of the dead was a common practice in Judaism. There are a large number of Rabbis that support this practice now days, and we can speak about Rabbi Manis Friedman, who also teaches that ancestors or relatives can appear in your dreams to warn you about something, that they can see you clearly and hear you clearly from heaven, and he urges his followers to do Mitzvah for their dead (ceremony that includes a prayer for the deceased).

Maharam Shikk concludes that “if one relates one's problems to the dead hoping that they will intercede with God it is permissible, but if one wants help from them directly, it would be forbidden...”

Ben Ish Hai writes in a responsum (Rav P'alim Vol II YD 31), “it is forbidden to make requests of a dead person directly. Doing so constitutes doresh el hametim (a form of necromancy, consulting the dead). One may only ask that the dead intercede with God. He writes this in explanation of the Zohar (Acharei Mot: 71) which is quoted by some as a source to permit praying to the dead...”

Sulchan Arukh, Orach Chayim 581:4 [compiled 16th Century]

One bathes and cuts their hair on the eve of Rosh Hashana. (and there are those that are accustomed to immerse in a mikvah on the eve of Rosh Hashana on account of seminal emission. And there are places where there is a custom to go to the graves and to pray very much there and to give charity to poor people there.)

https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.581.4?lang=bi&with=all&lang2=en

Sotah 34b

It is also stated with regard to the spies: “And they went up into the south, and he came to Hebron” (Numbers 13:22). Why is the phrase “and he came” written in the singular form? The verse should have said: And they came. Rava says: This teaches that Caleb separated himself from the counsel of the other spies and went and prostrated himself on the graves of the forefathers in Hebron. He said to them: My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies.

https://www.sefaria.org/Sotah.34b.7?lang=bi

https://www.youtube.com/watch?v=YcNJqa1Q8P0

CHRISTIANITY ROOTS

Here I define some of the evidence that we have through history of the church about this practice including archaeology findings and some Apostolic Church Fathers or theologians. It is believed that the intercession of the saints was passed as an oral tradition from the Apostles (probably John, or Peter or James the stepbrother of Jesus) to Christians in the same way as the day of celebration of the Jewish Passover was passed by John the Apostle to his disciples, for example to Saint Polycarp who quoted when talking about other topic from the book of Tobit.

BIBLICAL EVIDENCE

Tobit 12:12 (RSV)

12 And so, when you and your daughter-in-law Sarah prayed, I (Rafael) brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.

Tobit 12:15 (RSV)

15 I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One.”

The book of Revelation also gives context about intersession made by angelic beings and also humans that coincides with what was written in Tobit.

Revelation 5:8 (LEB)

8 And when he took the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one of whom had a harp and golden bowls full of incense, which are the prayers of the saints.

Revelation 8:3–4 (LEB)

3 And another angel who had a golden censer came and stood at the altar, and a large amount of incense was given to him, in order that he could offer the prayers of all the saints on the golden altar that is before the throne. 4 And the smoke of the incense went up before God with the prayers of the saints from the hand of the angel.

How can humans or heavenly beings hear and understand what is being asked in different languages, peoples and places at the same time? Because they are in the Presence and the Glory of God, God gives them the ability to do so in the same way as God gave the ability to John and the four living creatures and the elders to understand what every creature in heaven, in the earth, under the earth and the sea were saying to God.

Revelation 5:13 (RSV)

13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all therein, saying, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!”.

14 And the four living creatures said, “Amen!” and the elders fell down and worshiped.

In the gospel of Matthew and the book of Psalms we also see angels (as advocates) watching over what is done to God’s most loved ones.

Matthew 18:10 (LEB)

10 “See to it that you do not despise one of these little ones, for I tell you that their angels in heaven constantly see the face of my Father who is in heaven.

Psalm 91:11 (LEB)

11 For he will command his angels concerning you,

to watch over you in all your ways.

These angels are also companions of the just on earth and this is a teaching that is found in rabbinic writings (Bonsirven 1, 233; Edersheim 2, 752; Strack und Billerbeck, Kommentar zum N.T. aus Talmud und Midrasch, 1922–8).

2 Maccabees 15:14 (RSV2CE)

14 And Onias spoke, saying, “This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.”

Onias who had been slain (2 Maccabees 4:34), is referring to the intercession of the Prophet Jeremiah who died around four hundred years before.

ARCHAEOLOGICAL EVIDENCE

Ancient Scription - Prayer liturgical text [AD < 400]

ἐν προσώ]̣πῳ δεσποίνης ἡμῶ̣ν ̣τῆς Θε̣οτόκου ̣τ̣ῆ̣ς [ἀ]ειπαρθέν[ου...

our Lady, the God-Bearer (Theotokos), the ever-Virgin...

A stone, presumably a lintel, reused in the wall of a house at Hanköy (formerly Hüsrevpaşa Hanı/Khosrev Pasha Khan), near ancient Amorium and Nacoleia (Galatia, central Asia Minor). Broken and lost at both ends. Preserved dimensions: H. 0.25 m; W. 1.3 m; letter height 0.02-0.025 m. On the left-hand side there is part of the horizontal bar of a carved cross. In the middle of the inscription there is another carving of a cross. A line of small rectangles runs along the bottom of the slab.

Greek building inscription for a church dedicated to Mary. [AD 390-391]

Found at el-Hazime/Al-Hazim to the east of Apamea on the Orontes and Ḥamāh/Amathe (central Syria).

+ αὐλὶ τῆς ἁγίας Μαρία[ς].

Σώπατρε· ἔτος βψʹ η[..]

+ Hall (aula) of the Holy Mary. (Built by?) Sopatros.

http://csla.history.ox.ac.uk/record.php?recid=E01888

Elaborate poetical Greek epitaph for a bishop or a 'countryside bishop' (chorepiskopos), named a 'deacon of the abstemiousness of the Virgin', perhaps a reference to Mary, Mother of Christ. [AD 300-399]

Found near Lystra (Lycaonia, central Asia Minor). The epitaph is probably from the 4th c., on the basis of its elaborate verse form, and, if it does refer to particular devotion to the Virgin Mary, this would be early evidence of honouring her (which did not spread widely before the 5th c.).

He is named 'a deacon of the abstemiousness of the Virgin' (πα̣ρθέ[νου | ἐν]κρατίης ὁ διάκονος).

http://csla.history.ox.ac.uk/record.php?recid=E00937

Latin and Greek graffiti invoking the Apostles Peter and Paul. [AD 250 - 325]

in mente habete, in orationibus vestris:

12912: [Petre et] Paul[e] | in m[ente] abete in | ora[tion]ibus vestris

/Translation: ‘O Peter and Paul, keep in your mind, in your prayers...’/

petite:

12918: [Paul]e et Petre petite | [pro] nobis omnibus

/Translation: ‘O Paul and Peter, intercede for us all!’/

This is found at the Memoria Apostolorum at the cemetery ad Catacumbas, under the church of S. Sebastiano on the via Appia, Rome. This archaeological evidence confirms the practice of asking for intercession of saints among Christians in the middle of a great persecution period.

http://csla.history.ox.ac.uk/record.php?recid=E05087

Hymn to the Theotokos - Papyrus P-470 [AD 250]

Ὑπὸ τὴν σὴν εὐσπλαγχνίαν, καταφεύγομεν, Θεοτόκε. Τὰς ἡμῶν ἱκεσίας, μὴ παρίδῃς ἐν περιστάσει, ἀλλ᾽ ἐκ κινδύνων λύτρωσαι ἡμᾶς, μόνη Ἁγνή, μόνη εὐλογημένη.

Also titled as “Sub Tuum Praesidium” it is a prayer to the mother of God (theotokos) of 1 fragment with the following dimensions - height: 180 mm, width: 94 mm.

The English translation, reads:

Beneath thy compassion, We take refuge, O Theotokos [God-bearer]: do not despise our petitions in time of trouble: but rescue us from dangers, only pure one, only blessed one.

https://www.digitalcollections.manchester.ac.uk/view/MS-GREEK-P-00470/1

https://aleteia.org/2017/01/01/the-oldest-hymn-to-mary-mother-of-god

Phylactery (Measuring just 1.4 inches (3.5 centimetres) long) of a Christian man who died between A.D. 230 and 270

https://www.livescience.com/archaeology/1-800-year-old-silver-amulet-could-rewrite-history-of-christianity-in-the-early-roman-empire

https://en.wikipedia.org/wiki/Frankfurt_silver_inscription

These types of items are known as phylacteries, these ones are made of different materials and is known also as tefillin among the Hebrews, which are small devices containing portions of Scriptures and also, they are known in other cultures or religions including Christianity.

This Christian man probably heard or had contact with someone who knew about Hippolytus of Rome, the disciple of Irenaeus. Hippolytus died circa 235 AD in Sardinia, Irenaeus of Lyon (France) who had died circa 200 AD, Tertullian of Cartaghe (Tunisia) and Origen of Alexandria (Egypt).

A part of the writing in the phylactery discovered in Frankfurt says a prayer to Saint Titus and Jesus using a portion of the letter of Paul to the Philippians 2:10–11:

[in nomi?]NE SANCTI TITĪ

AGIOS AGIOS AGIOS

[in] NOMINE IHS XP DEI F(ilii)

[...]

QVONIAM IHS XP OMNES{T} GENVA FLECTENT CAELESTES TERRESTRES ET INFERI ET OMNIS LINGVA CONFITEATVR

[In the name?] of St. Titus.

Holy, holy, holy!

In the name of Jesus Christ, Son of God!

[...]

That at the name of Jesus Christ every knee should bow, of those in heaven, and on earth, and under the earth, and every tongue should confess

The complete translation says:

(In the name?) of Saint Titus. Holy, holy, holy! In the name of Jesus Christ, Son of God! The Lord of the world resists with [strengths?] all attacks(?)/setbacks(?). The God(?) grants entry to well-being. May this means of salvation(?) protect the man who surrenders himself to the will of the Lord Jesus Christ, Son of God, since before Jesus Christ every knee bows: those in heaven, those on earth and those under the earth, and every tongue confesses (Jesus Christ).

The honour to the saints was also shown by praying for them, and in this case there is another archaeological evidence of a bishop asking to pray for him after death.

Abercius of Hieropolis (died ca. 167 A.D.)

Probably the bishop of Hieropolis successor of Papias. He lived and died at the time of the Roman Emperor Marcus Aurelius. The name Abercius may be identified with Avircius Marcellus mentioned by Eusebius as the author of a work against Montanism.

There is archaeological evidence of the inscription of Abercius, a greek epitaph (short text honouring a deceased person) that says the following:

The citizen of a chosen city, this [monument] I made [while] living, that there I might have in time a resting-place of my body, [I] being by name Abercius, the disciple of a holy shepherd who feeds flocks of sheep [both] on mountains and on plains, who has great eyes that see everywhere. For this [shepherd] taught me [that the] book [of life] is worthy of belief. And to Rome he sent me to contemplate majesty, and to see a queen golden-robed and golden-sandalled; there also I saw a people bearing a shining mark. And I saw the land of Syria and all [its] cities; Nisibis [I saw] when I passed over Euphrates. But everywhere I had brethren. I had Paul ... Faith everywhere led me forward, and everywhere provided as my food a fish of exceeding great size, and perfect, which a holy virgin drew with her hands from a fountain and this it [faith] ever gives to its friends to eat, it having wine of great virtue, and giving it mingled with bread. These things I, Abercius, having been a witness [of them] told to be written here. Verily I was passing through my seventy-second year. He that discerneth these things, every fellow-believer [namely], let him pray for Abercius. And no one shall put another grave over my grave; but if he do, then shall he pay to the treasury of [the] Romans two thousand pieces of gold and to my good native city of Hieropolis one thousand pieces of gold.

APOSTOLIC CHURCH FATHERS AND OTHER RECORDS

For two hundred years the Church Fathers were not even debating about this tradition, which tells us that for more than two hundred years, Christians believed the same and as we can confirm today, historically some traditions were passed by an oral tradition, not everything was handed over in a written form. Therefore, it must be considered that because of the persecution, the risk of losing or burning letters or manuscripts in some cases and the fast growth of the church during the first centuries, an oral tradition similar to the Hebrew’s oral tradition was created by the Apostles and their Successors. This is why we have some Church Fathers who defended doctrines like this one and some others who simply don’t talk about it. All this evidence has become the bigger issue for a doctrine that did not exist until the 16th Century AD called Sola Scriptura.

Let’s read some of the works of the Apostolic Church Fathers among other records related to the current topic. The first example is about honour to Saint Polycarp and his bones as relics.

The martyrdom of Polycarp [AD 156]

But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, “lest,” said he, “forsaking Him that was crucified, they begin to worship this one.” This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions3 and fellow-disciples!

https://ref.ly/logosref/ApostolicFathers.MPoly_17

we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary6 of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.

https://ref.ly/logosref/ApostolicFathers.MPoly_18

Jerome Against Vigilantus [AD 406]

You say, in your pamphlet, that so long as we are alive we can pray for one another; but once we die, the prayer of no person for another can be heard, and all the more because the martyrs, though they cry for the avenging of their blood, have never been able to obtain their request. If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed?

https://ref.ly/logosref/Jerome.Adv._Vigil._6

Jerome - Letter 109.1 [AD 406]

We, it is true, refuse to worship or adore, I say not the relics of the martyrs, but even the sun and moon, the angels and archangels, the Cherubim and Seraphim and “every name that is named, not only in this world but also in that which is to come.” For we may not “serve the creature rather than the Creator, who is blessed for ever. Still we honour the relics of the martyrs, that we may adore Him whose martyrs they are.

https://ref.ly/logosref/Jerome.Ep._109.1

Gregory of Nyssa in his “Life of Gregory the Miracle-Worker” (bishop and missionary in Pontus) [AD 370 - 380]

In this work it is recount a vision experienced by Gregory with John the Evangelist and The Blessed Virgin Mary revealing the doctrine of the Trinity. Written in Greek in Asia Minor.

A portion of the text says this about the vision:

For they say that he heard her who had appeared in a female form requesting the Evangelist John to show the young man the mystery of truth, and that the latter said that he would readily oblige the Mother of the Lord also in this, since she so pleased. And thus he uttered the word, balanced and succinct, and again vanished from his eyes. And he [Gregory] immediately wrote down that divine mystical doctrine, and afterwards preached the word in the church according to it, and left that God-given teaching to his successors as a kind of inheritance, by which the people of that region are initiated to this day, thus remaining unaffected by every heretical wickedness.

This account shows the intercessory function of Saint John and the Blessed Virgin Mary to the point to interact with Gregory through a vision and reveal the truth of the Trinity as a doctrine.

http://csla.history.ox.ac.uk/record.php?recid=E01879

John Chrysostom - Against Games and Theatres (CPG 4441.7) [AD 347 - 407]

‘What shall we say? Or how shall we justify ourselves, if some stranger comes from somewhere and reproaches us saying: ‘Is this how the city of the Apostles behaves? The one that has received such a great teacher? The people who love Christ, the innocent congregation, the spiritual one?’ [………] How shall we be able to placate God in the future? How shall we propitiate Him in his wrath? Three days ago, rain and heavy showers broke, sweeping away everything, snatching the table of food from the mouth, as it were, of the farmers, flattening the ripe corn, and making everything else rot by the excess of humidity. There were litanies and services of supplication, and our entire city hastened like a torrent to the places of the apostles, and we invoked as advocates the holy Peter, and the blessed Andrew, this pair of Apostles, and Paul and Timothy. After that, when divine anger was quenched, we crossed the sea, daring the waves, and hastened to the chief Apostles, Peter, the fundament of the faith, and Paul, the vessel of election (Acts 9.15), celebrating a spiritual festival, proclaiming their struggles, trophies, and victories over the demons.’

http://csla.history.ox.ac.uk/record.php?recid=E02540

Gregory of Nazianzus - Oration 43 of 382, On Basil of Caesarea [AD 329 - 390]

...This is our tribute to you, Basil, from this tongue which once was for you most sweet, and your peer in rank and age. If our words have been close to your worth, we owe this to you, for we undertook to speak of you out of confidence in you. But if our speech has fallen way short of what we hoped to achieve, why take offence at a man worn out with age and disease and your regret? After all, even God is contempt, if one does what he can. Now may you watch over us from above, oh figure divine and hallowed, and may you restrain, by your intercession, this thorn of the flesh, which has been given to us by God for our correction, or may you hearten us to suffer it with patience. And may you lead our whole life towards our greatest profit. Were we to depart, may you welcome us into your tabernacle, so that we may dwell together and gaze in greater clarity and fullness the holy and blessed Trinity Whose manifestations we have received in a modest manner during this life. And may we achieve that ultimate desire, and receive that reward for all those battles we have given and endured. This then is our eulogy for you. But who will be there to say ours, when we leave this life after you – should we indeed offer any matter worthy of a eulogy?’

http://csla.history.ox.ac.uk/record.php?recid=E01177

Methodius of Olympus - Oration concerning Simeon and Anna [died around 311 AD]

O holy mother of God, remember us, I say, who make our boast in thee, and who in hymns august celebrate the memory, which will ever live, and never fade away. And do thou also, O honoured and venerable Simeon, thou earliest host of our holy religion, and teacher of the resurrection of the faithful, be our patron and advocate with that Saviour God, whom thou wast deemed worthy to receive into thine arms.

https://ref.ly/logosref/Methodius.Simeon_and_Anna_14

Origen Against Celsus [Around 248 AD]

For we indeed acknowledge that angels are “ministering spirits,” and we say that “they are sent forth to minister for them who shall be heirs of salvation;” and that they ascend, bearing the supplications of men, to the purest of the heavenly places in the universe...

https://ref.ly/logosref/Origen.Cont._Cels._5.4

Origen - On Prayer [AD 231-235]

But these pray along with those who genuinely pray—not only the high priest but also the angels who "rejoice in heaven over one repenting sinner more than over ninety-nine righteous that need not repentance," and also the souls of the saints already at rest. Two instances make this plain. The first is where Raphael offers their service to God for Tobit and Sarah. After both had prayed, the scripture says, "The prayer of both was heard before the presence of the great Raphael and he was sent to heal them both," and Raphael himself, when explaining his angelic commission at God's command to help them, says:

"Even now when you prayed, and Sarah your daughter-in-law, I brought the memorial of your prayer before the Holy One," and shortly after, "I am Raphael, one of the Seven angels who present the prayers of saints and enter in before the glory of the Holy One. Thus, according to Raphael's account at least, prayer with fasting and almsgiving and righteousness is a good thing.

https://www.tertullian.org/fathers/origen_on_prayer_02_text.htm

Clement of Alexandria, Miscellanies 7.12 [AD 207]

So is he always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him.

Irenaeus of Lyons, “Irenæus against Heresies,” [AD between 174 and 180]

For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness (advocata) of the virgin Eve.

The verb Portaret can be translated as (“bore or gave birth to”) God, which aligns with the term Mary God-bearer used by other Church Fathers, thus, it may be referring to the term Theotokos in Greek.

Now, the word advocata means “advocate or patron”, Irenaeus gave her this title because of the Virgin Mary’s role to reconciliate humanity (Eve and her sons) to Christ and her continue intercession for believers in her son Jesus the Christ, something that confirms in a written form that the Ante-Nicene Fathers of the Church had this tradition in common. The practice of asking for intercession of saints, therefore can be proven by tradition, writings of the Apostolic Fathers of the Church and archaeological evidence from at least the first two hundred years of history of the Church, especially when Christians were under great persecution, hiding themselves to worship, praying to saints like Saint Paul, Saint Peter and the Blessed Virgin Mary as the advocata and mother of Christians too.

The Shepherd of Hermas, “The Shepherd – Another Parable” 5.4.4 [AD 80]

But as many as are weak and idle in prayer, those hesitate to ask from the Lord. 4 But the Lord is very merciful and gives unceasingly to all who ask from him. But you, since you have been given power by the Holy Angel, and received from him such intercession and are not idle, wherefore do you not seek understanding from the Lord and receive it from him?”.

Conclusion: It seems that this practice was inherited from Jewish traditions like many others through an oral tradition to the first Christians. To understand the practice of honouring the saints and relics that is also attached to the prayer to the saints in heaven, we need to analyse the story of Israel in the Old Testament, we can see that there were different Icons or symbols given by God to the Israelites for different purposes, that were given not under a context of worship (latria – worship for God alone) but like representation of the divine, we can read about one representing Jesus in the OT, the Serpent of Bronze in the desert.

Numbers 21:6–8 (LEB)

6 And Yahweh sent among the people poisonous snakes; they bit the people, and many people from Israel died. 7 The people came to Moses and said, “We have sinned because we have spoken against Yahweh and against you. Pray to Yahweh and let him remove the snakes from among us.” So Moses prayed for the people. 8 And Yahweh said to Moses, “Make for yourself a snake and place it on a pole. When anyone is bitten and looks at it, that person will live.”

God made Moses make a snake in a pole and everyone who did not want to perish, must see to it knowing that is Yahweh who will forgive their sin and let them live because of showing repentance to Him.

This serpent in a pole, this icon, became a relic and later in history it was necessary to destroy it because Israelites started to worship the icon like if this one were a god, originally this icon was not intended to replace God nor to become a reason of worship.

2 Kings 18:4 (LEB)

4 He removed the high places, and he smashed the stone pillars; he cut down the poles of Asherah worship and demolished the bronze serpent that Moses had made, for up to those days the ⌊Israelites⌋ were offering incense to it and called it Nehushtan.

So, this is the same logic for icons of saints, Christian symbols and asking for intercession. They don’t replace God nor become a reason of worship, in the moment that this happens, people fall into idolatry, therefore, while people don’t see them as means of worship it is not forbidden.

Israelites also had relics, relics like the Tablets of the Law, Aaron’s rod and a pot of mana that were inside of the Ark of the Covenant. We will find also in the history of Israel that the Ark of the Covenant was a symbol of the presence and power of God and we know that this ark had on top two Cherubim (these icons are not transgressing the commandment of not making images before themselves found in Exodus and Deuteronomy because was given or allowed by God as a symbol of His presence and Power and not as a god whom they must serve).

Exodus 20:4–5 (LEB)

4 “You shall not make for yourself a divine image with any form that is in the heavens above or that is in the earth below or that is in the water below the earth. 5 You will not bow down to them, and you will not serve them, because I am Yahweh your God, a jealous God, punishing the guilt of the parents on the children on the third and on the fourth generations of those hating me,

So, to be considered as idolatry, these icons or symbols must replace God, they must become people’s god, if this is true, then that is considered as idolatry. Therefore, although the Ark of the Covenant was the most sacred object in their faith and was treated with utmost respect and care it was not worshiped as a god. Thus, the Church Fathers, knowing about this and by means of defending tradition, some of them wrote about asking for intercession of Saints in heaven and honouring their relics against those who oppose it, and making it clear that they don’t worship the Saints nor their relics but the true and only God. And those who did not write about it, they did not even write against it, therefore, it is evident that they had the same tradition that the archaeology findings and the writings from the first three hundred years support as part of the tradition of the Church about the intercession and honour of Saints and their relics.

Edgar Ramírez - BTh