Should We Pray to Mary? What the Bible and History Say . . .

Growing up Catholic and later becoming Protestant in high school, the question of whether we should pray to Mary or the saints — or only to Jesus — is something I used to often wonder about. It’s not something I bring up to cause division or negativity, but because I believe it’s worth thoughtful discussion. My hope in writing this is to look honestly at what the Bible says, how history shaped this practice, and how different traditions understand it.

To answer this fairly, it’s important to look at what the Bible teaches, how history shaped the practice, and how different Christian traditions (or denominations) understand it today.

What does the Bible teach about intercession?

The Bible consistently teaches that Jesus Christ is the one mediator between humanity and God:

“For there is one God and one mediator between God and mankind, the man Christ Jesus.” — 1 Timothy 2:5

“Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.” — Hebrews 7:25

At the same time, the Bible encourages believers to pray for one another here on earth:

“Therefore confess your sins to each other and pray for each other so that you may be healed.” — James 5:16

The distinction is that intercessory prayer is something believers do for one another during their earthly lives. Scripture does not provide examples of asking those who have died to intercede.

What does the Bible say about talking to the dead?

The Old Testament is clear that seeking to communicate with the dead was forbidden:

“There shall not be found among you… a medium or a necromancer or one who inquires of the dead.” — Deuteronomy 18:10–11

The prohibition had to do with seeking knowledge or guidance apart from God. The New Testament also directs prayer only to God the Father, through Jesus, by the Spirit (Matthew 6:9; Ephesians 2:18).

This is why many Christians argue that prayers directed to Mary or saints fall into a gray area — even if the intent is to ask for intercession, the act of addressing them directly looks like prayer to the dead, something Scripture warns against.

The catholic response is this: “They are alive in Christ”

Catholics, respond to this concern by pointing out that in their understanding, the saints are not truly “dead” — they are alive in Christ. Jesus Himself said:

“He is not the God of the dead, but of the living, for to Him all are alive.” — Luke 20:38

They believe that because those in heaven are alive in the presence of God, asking for their prayers is not the same as communicating with the dead — it’s communicating with living members of the Body of Christ who now dwell in His glory. I honestly never considered this, until I started my deep dive on this blog post.

Catholics also often point to Revelation 5:8 and Revelation 8:3–4, where heavenly beings offer the prayers of the saints before God:

“And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints.” — Revelation 5:8

From this perspective, those in heaven are aware of the prayers of believers on earth and participate in presenting them to God. This forms part of the biblical and theological foundation for the Catholic practice of asking for the prayers of Mary and the saints.

Protestants, on the other hand, acknowledge that believers in heaven are spiritually alive, but note that Scripture never records believers on earth directly addressing those in heaven in prayer. The heavenly scenes in Revelation are descriptions of worship and intercession taking place in heaven — not examples of humans praying to saints.

I can’t speak on this subject without bringing up the differences in the old testaments canons (learn even more about those differences HERE) and role of the book of Maccabees in the Catholic Old Testament.

One major reason for this difference lies in the biblical canon itself — the set of books each tradition recognizes as Scripture.

Catholic and Orthodox Bibles contain seven additional Old Testament books (and a few extra chapters in Esther and Daniel) that are not included in the Protestant Old Testament. These are known as the Deuterocanonical Books (“second canon”), while Protestants refer to them as the Apocrypha.

The list includes:

1. Tobit

2. Judith

3. Wisdom of Solomon

4. Sirach (Ecclesiasticus)

5. Baruch

6. 1 and 2 Maccabees

   
   

   (and additional sections in Esther and Daniel)

Among these, 2 Maccabees 12:45–46 is the only passage that refers directly to prayer for the dead, which Catholics see as an early precedent for the doctrine of purgatory and the intercession of saints:

“He [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin.” — 2 Maccabees 12:45

This text describes Jewish soldiers who died wearing pagan amulets. Judas Maccabeus, a devout leader, collects a sin offering on their behalf, believing in resurrection and God’s mercy.

• Catholic interpretation: This reflects the faithful offering prayers for those who have died, showing that intercession for souls after death is meaningful.

• Protestant interpretation: This shows an ancient Jewish practice but not a divine command — and it’s the only passage in all of Scripture that mentions such a concept.

Because 2 Maccabees is part of the Catholic Old Testament but not the Protestant one, it becomes one of the main scriptural reasons Catholics believe in praying for the dead — which naturally supports the idea of asking saints, who are “alive in Christ,” to pray for us as well.

In other words, for Catholics, the intercession of Mary and the saints is seen as an extension of the same principle: the Body of Christ remains united beyond death, and love expressed through prayer continues even from heaven.

Catholics make a distinction between worship and veneration:

• Worship (latria): adoration due to God alone.

• Veneration (dulia): honor given to saints.

• Hyperdulia: a special form of veneration reserved uniquely for Mary, because of her role as the mother of Jesus.

The Hail Mary prayer is a good example of this distinction:

1. “Hail Mary, full of grace, the Lord is with thee.” (Luke 1:28)

2. “Blessed art thou among women, and blessed is the fruit of thy womb, Jesus.” (Luke 1:42)

3. “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death.”

The first two lines come directly from Scripture (Gabriel’s and Elizabeth’s greetings).

The final request — “pray for us” — is not found in the Bible, but reflects the Catholic belief that saints in heaven can intercede just as believers on earth can.

Protestants, however, point to 1 Timothy 2:5 and argue that this practice risks blurring the unique role of Christ as mediator.

Historical Development:

• 1st–3rd centuries: No record of early Christians praying to Mary or the saints. Prayer was directed to the Father, Son, and Holy Spirit.

• 4th century: As the church defended Jesus’ divinity, Mary began to receive more honor as Theotokos (“God-bearer”).

• 3rd/4th century: The oldest known prayer to Mary, Sub Tuum Praesidium (“Under your protection”), appeared, asking her for help and protection.

• Middle Ages: Marian devotion expanded; the Hail Mary took shape, with “pray for us sinners” added later.

• Reformation (16th century): Protestants rejected prayers to Mary and the saints, emphasizing the sufficiency of Christ’s intercession.

Catholics justify asking for Mary’s intercession through the doctrine of the Communion of Saints — the belief that all believers, living and dead, are united in Christ.

From this perspective, asking a saint to pray is like asking a trusted friend on earth to do the same.

Protestants counter that while believers are indeed united in Christ, Scripture never shows prayer directed to departed believers. All biblical prayer is directed to God.

At the heart of it all, I think we all have a common desire to honor God.

Though Catholics and Protestants approach this differently, both share a sincere desire to honor God and live out their faith.

Both agree that prayer is powerful, that Jesus alone saves, that Mary is blessed among women, and that the saints of God — past and present — inspire us to live faithfully.

At its heart, this discussion isn’t about who loves God more or who’s “right,” but about how each tradition interprets Scripture and tradition.

Recognizing that shared foundation of love and faith allows us to approach the topic with humility and grace.

Thing that I believe the Bible affirms are:

• Jesus is the only mediator.

• Believers can and should pray for one another while alive.

• Prayer is always directed to God.

• Seeking communication with the dead is forbidden.

History shows that praying to Mary and the saints was not part of the earliest church but developed gradually over centuries.

Catholics view it as a natural extension of Christian fellowship; Protestants see it as an unbiblical addition.

I guess the question is whether directing petitions to Mary or the saints aligns with — or goes beyond — the example set in Scripture.

I think the answer ultimately depends on how one interprets the relationship between tradition and the authority of the Bible.

What do you think?

Let’s have a respectful and productive conversation in the comments.