Why Do Catholics Venerate Saints (Not Worship Them)?
- Sean Goh
- Jul 6
- 7 min read
This article piece is aimed at addressing the question "Why do Catholics venerate saints?" Which often gets mistaken as "worship".
In conversations with our Protestant brothers and sisters, and even with non-Christians, one question often arises:
“Why do Catholics worship saints?”
This question is usually rooted in a misunderstanding. The truth is simple and profound: Catholics do not worship saints — we venerate them. And this distinction is not a semantic game but a deeply rooted, biblically and theologically grounded truth that goes back to the early Church.
It’s pretty funny to me how back before I converted to Catholicism, I came from a Buddhist and somewhat Taoist background, while at some point dabbling around being atheist and then agnostic to a degree. Suddenly looking at what I now call my “PrayStation”, that being my home altar, it got me thinking “had I known this back before my conversion, I’d have so many questions on the “hypocrisy” of Catholics (as is where the fullness of Christian truth is found) are making altars, yet condemn idolatry. Along the way, I have encountered so many Protestants on X condemning this practice as well (and for some reason mostly directed at Mother Mary).
With that question now etched on our minds, let’s walk together through what the Church actually teaches, why we venerate saints, and how this tradition not only honors God — but reveals the beauty of His grace working in the lives of His people.
Who Are the Saints?
The term “saint” comes from the Latin sanctus, meaning “holy.” In Scripture, the word is used to refer broadly to all those who are “holy ones” — those set apart for God (see Romans 1:7, 1 Corinthians 1:2).
But in the Catholic Church, a “saint” with a capital S refers specifically to those who have been canonized — that is, officially recognized by the Church as having lived lives of heroic virtue and now being in Heaven, interceding for us.
The Catechism of the Catholic Church (CCC) tells us:
“By canonizing some of the faithful, i.e., by solemnly proclaiming that they practiced heroic virtue and lived in fidelity to God’s grace, the Church recognizes the power of the Spirit of holiness within her…” (CCC 828)
What Is Veneration? (vs. Worship)
Here’s where the confusion often lies. Catholics make a clear distinction between:
Latria: The worship and adoration due to God alone.
Dulia: The veneration given to saints.
Hyperdulia: A special veneration given to the Blessed Virgin Mary because of her unique role in salvation history.
This distinction has been recognized since the early Church. In the 4th century, St. Augustine clarified:
“We do not build temples, appoint priests, or establish sacrifices to the martyrs, for we do not consider them gods.” (City of God, Book VIII, Ch. 27)
Even earlier, the Church Father Origen explained:
“We worship the only God, but we honor the saints as His friends and faithful servants.” (Contra Celsum, Book 8)
So, to venerate is not to adore. Veneration is honor; worship is adoration. The saints are honored as exemplars of faith and as powerful intercessors in Heaven before God — not as deities.
Is It Biblical to Ask Saints to Pray for Us?
Absolutely — when we understand what Scripture says about the communion of saints.
In Revelation 5:8, we see a profound image:
“The twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.” (RSV-CE)
This shows the saints offering prayers — not just their own, but ours — before God. The saints in Heaven are alive in Christ, not dead people, and their love has only grown stronger. As St. Paul reminds us:
“For I am sure that neither death nor life… will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:38–39)
That includes their love and concern for us. Just as we ask our friends to pray for us, we also ask the saints, our older brothers and sisters in the faith, to pray for us before God. Ain’t that great? We’re not so alone after all!
Communion of Saints: We Are One Family.
Catholics believe in the communion of saints, as professed in the Apostles’ Creed. This refers to the spiritual union between:
The Church Militant (those on earth),
The Church Suffering (souls in purgatory),
The Church Triumphant (those in Heaven).
St. Paul constantly uses the metaphor of the Body of Christ:
“If one member suffers, all suffer together; if one member is honored, all rejoice together.” (1 Corinthians 12:26)
This unity doesn’t end at death. The Church is not fractured by the grave — it is one living body in Christ.
As Pope St. Paul VI taught:
“We believe in the communion of all the faithful of Christ… those who are pilgrims on the earth, the dead who are being purified, and the blessed in heaven…” (Credo of the People of God, 30)
Why the Saints Matter Today?
The saints are not dead figures of history. They are models of holiness, intercessors in prayer, and signs of God’s power to transform human lives.
The Church canonizes saints to show us that holiness is possible. These men and women were not perfect — they were human, struggling, flawed — and yet they allowed God’s grace to perfect them.
As St. Thérèse of Lisieux wrote:
“I want to seek out a means of going to Heaven by a little way… a way that is very straight, very short, and totally new.”
That “little way” is for us, too.
Common Objections, Answered:
“But Jesus is the only Mediator!”
Yes — and we affirm that wholeheartedly.
“For there is one God, and there is one mediator between God and men, the man Christ Jesus.” (1 Timothy 2:5)
But remember: Christ is the unique mediator of salvation. That doesn’t mean others cannot pray for us. In fact, Paul urges intercessory prayer:
“I urge that supplications, prayers, intercessions… be made for all men.” (1 Timothy 2:1)
When we ask the saints to pray for us, we’re not going around Jesus. We’re going to Jesus, with and through His friends. It’s like asking your friend to help ask your mom if you can go out and play back when we were kids. A little help does go a long way.
What About Statues and Relics?
Some are troubled by statues of saints or relics. I remember hearing about St. Mary Magdeline’s skull, some saint’s finger is right there on display, an entire St. Pio in a church, and part of St. John Paul II’s bone, and so many more examples. But these are not idols — they are reminders, like photos of loved ones.
Even God instructed the Israelites to make religious images (Exodus 25:18–20). And in Acts 19:11–12, we read:
“So extraordinary were the miracles God did by the hands of Paul that even handkerchiefs or aprons that had touched his body were carried away to the sick…” (RSV)
This shows that even material objects associated with holy people can carry the power of God — not because the object has power, but because of God working through His servants. Another fun fact I’d like to drop here is how (and this is a small running joke that) I’m harboring a bunch of relics. Let me explain below.
In Catholic teaching, a third-class relic is any object (often a sacramental like a rosary, scapular, or medal) that has been touched to a first-class relic(a part of a saint’s body, such as bone or hair) or a second-class relic (an item personally used by the saint, like clothing or a breviary). While this practice is not dogmatically defined in the Catechism, it is part of the Church’s long-standing devotional tradition, grounded in Scripture and the theology of relics.
The rationale is rooted in Acts 19:11–12 (RSV-CE), where “handkerchiefs or aprons that had touched [Paul’s] body were carried away to the sick, and diseases left them and the evil spirits came out of them.” This passage, a continuation of what I’ve quoted above, reveals a biblical precedent for God’s grace being mediated through material things. The Directory on Popular Piety and the Liturgy (Congregation for Divine Worship, 2001) also acknowledges the faithful’s reverence toward relics, stating:
“Relics… are usually classified as first class (body parts), second class (items used by the saint), and third class (objects touched to a first or second class relic).”
This is a reminder (and I’d like to emphasize this because I see some of our brothers and sisters going a little borderline “nuts” with them) that sacramentals are not magic, but channels of grace through the Church’s intercession and the communion of saints, always oriented toward Christ. We are to treat them with respect as we do with Holy objects, yes, but they’re not the real presence.
The Saints Lead Us to Christ.
Ultimately, the saints point us not to themselves — but to Jesus. As St. Bernard of Clairvaux said:
“When I think of the saints, I feel myself inflamed by a tremendous yearning… to be united with Christ.”
And that is the heart of Catholic teaching on the saints: they lead us to deeper love for Jesus.
Conclusion: Veneration Glorifies God.
We do not worship saints. We venerate them — honoring the masterpieces of God’s grace. As the Psalmist sings:
“Glorious things are spoken of you, O city of God.” (Psalm 87:3)
In honoring His saints, we glorify God Himself, whose grace makes holiness possible. As the Catechism says:
“Their intercession is their most exalted service to God’s plan. We can and should ask them to intercede for us and for the whole world.” (CCC 2683)
I’ve always prayed for my friends and now, for you too (and to my friends reading, now you know why I hang out around PrayStation so much). So let us walk in fellowship with the saints — not as distractions from Christ, but as friends and guides who lead us to Him. Please keep me in your prayers.
Sources Cited:
The Holy Bible, Revised Standard Version (RSV-CE)
Catechism of the Catholic Church, 2nd Edition
St. Augustine, City of God
Origen, Contra Celsum
Pope St. Paul VI, Credo of the People of God
St. Bernard of Clairvaux, Sermons
St. Thérèse of Lisieux, Story of a Soul
Directory on Popular Piety and the Liturgy (Congregation for Divine Worship, 2001)
