Role of Elders in Interceding for the Saints
The Role of Elders in Interceding for the Saints
The concept of elders interceding for the saints is rooted in biblical teachings and has been interpreted and practiced differently across various Christian traditions. The biblical foundation for this practice is seen in passages such as James 5:14, where it is written, "Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord" [3].
Biblical Anchor
The role of elders in the early Christian church is described in the New Testament. In 1 Peter 5:1, Peter addresses the elders, indicating their importance in the church: "The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed" [1]. The term "elder" was used to denote a person clothed with authority and respect, a practice that originated in the Old Testament [2].
Definition and Practice
The practice of elders interceding for the saints involves praying for them, particularly in times of need or sickness. This is seen as a manifestation of the church's care for its members. According to James 5:14, when a member is sick, they are to call for the elders to pray over them and anoint them with oil [3]. This act is symbolic of divine blessing and healing [5].
Confessional Articulation
Different Christian traditions have articulated the role of elders in interceding for the saints in various ways. The Reformed tradition, as represented by Calvin, emphasizes that while Christ is the sole intercessor, believers can intercede for one another, relying on Christ's intercession [4]. The Lutheran tradition, as expressed in the Augsburg Confession, teaches that the memory of saints can be commemorated to follow their faith and good works but rejects the invocation of saints, emphasizing Christ as the one Mediator and Intercessor [7].
Tradition Contrasts
The understanding and practice of elders interceding for the saints vary significantly across traditions. The Catholic tradition, following Aquinas, supports the invocation of saints in heaven to pray for the faithful on earth, based on the hierarchical order established by God [6]. In contrast, Protestant traditions generally reject the invocation of saints, focusing on Christ as the sole mediator between God and humanity [7, 8].
The Eastern Orthodox tradition also venerates saints and seeks their intercession, though the specifics of their practice differ from Catholicism. The Baptist/Reformed tradition, as seen in John Gill's commentary, interprets James 5:14 as indicating that elders should pray for the sick, emphasizing the role of church leaders in spiritual care [3].
Historical Development
The role of elders in the early Christian church was significant, with elders being responsible for the spiritual well-being of the congregation. The practice of calling upon elders to pray for the sick is rooted in the New Testament and has continued in various forms throughout church history [5].
The understanding of intercession has developed over time, with different traditions placing varying emphasis on the role of Christ as the sole intercessor and the potential role of other believers or saints in interceding for the faithful. The Reformed emphasis on Christ's sole mediation has led to a rejection of invoking saints or seeking their intercession, while Catholic and Orthodox traditions have maintained practices that include venerating and invoking saints [4, 6].
Common Confusions
One common confusion regarding the role of elders in interceding for the saints is the distinction between the intercession of Christ and that of other believers or saints. While Christ is recognized across traditions as the primary mediator between God and humanity, the role of others in intercession is understood differently. Some traditions see the intercession of believers or saints as supplementary to Christ's mediation, while others reject such practices as detracting from Christ's unique role [4, 7].
The practice of elders praying for the sick, as described in James 5:14, is sometimes conflated with sacramental practices or seen as having healing efficacy in itself. However, the primary understanding is that it is an act of prayer and spiritual care, symbolizing divine blessing and healing [5].
The role of elders in interceding for the saints reflects the diverse understandings and practices within Christianity regarding intercession, mediation, and the role of church leaders. While there is a shared biblical foundation, the articulation and practice of this role vary significantly across different Christian traditions.
The historical and theological nuances surrounding the intercession of elders for the saints underscore the complexity of Christian doctrine and practice. As Christian traditions continue to interpret and apply biblical teachings, the role of elders remains a vital aspect of church life, emphasizing care, prayer, and spiritual leadership within the community of believers.
Sources
- I Peter “I Peter 5:1 (BSB) — As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you:”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Elder — The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. (Genesis 24:2; 50:7; 2 Samuel 12:17; Ezekiel 27:9) As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, (Genesis 50:7) the Moabites and the Midianites. (Numbers 22:7) The earliest notice of the elders acti”
- James (Baptist/Reformed) “John Gill on James 5:14: Is any sick among you?.... Which is often the case; the bodies of the saints, as well as others, are liable to a variety of diseases; they are sick, and sometimes nigh unto death, as Epaphroditus was: and then, let him call for the elders of the church; in allusion to the elders of the congregation of Israel, Lev 4:15. By these may be meant, either the elder members of the church, men of gravity and soundness in the faith, persons of long standing and experience; who have the gift and grace of prayer, and are not only capable of performing that duty, but of giving a ”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 10.5: Intercessor; for no man’s prayers are heard either in behalf of himself, or in behalf of another, unless he rely on Christ as his advocate. When we intercede for one another, this is so far from setting aside the intercession of Christ, as belonging to him alone, that the chief reliance is given, and the chief reference made, to that very intercession. Some person will perhaps think, that it will, therefore, be easy for us to come to an agreement with the Papists, if they place below the only intercession of Christ, all that the”
- James (Protestant academic) “Tyndale House on James 5:14: 5:14 The elders of the church were responsible for the well-being of a local assembly of Christians. Elders were selected because of their relative age and their qualifications as Christian leaders (Acts 14:23; 20:17, 28; 1 Pet 5:1-4; cp. 1 Tim 3:1-7; Titus 1:5-9). • At this early stage in the development of the church (AD 40s; see James Book Introduction, “Date and Location of Writing”), the word church is apparently a non-technical term meaning “congregation, assembly” (cp. Matt 18:17). • The act of anointing . . . with oil symbolizes divine blessing and healing ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Prayers with Regard to the Saints in Heaven, Art. 2: Article: Whether we ought to call upon the saints to pray for us? I answer that, According to Dionysius (Eccl. Hier. v) the order established by God among things is that "the last should be led to God by those that are midway between." Wherefore, since the saints who are in heaven are nearest to God, the order of the Divine law requires that we, who while we remain in the body are pilgrims from the Lord, should be brought back to God by the saints who are between us and Him: and this h”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Of the Worship of Saints they teach that the memory of saints: 1 Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country. 2 For both are kings. But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor. 3 He is to be prayed to, and has ”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 221: The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian m”