Regarding Prayers to the Saints, Why do it?

This blog aims at fostering a deeper understanding of the Catholic faith and tradition, and of course a tradition of the Church as old as her foundation itself is prayer to the saints, angels, and holy martyrs. The Church has known well and deep in her heart that this form of petition is very different from the sort of petition that we raise to God Himself, but in this post I will try and lay down some arguments and reasoning for why God would deign it good and just that we pray to the saints in order to receive something from Him (either directly from Him or from Him passed to a saint and then to us).

St. Augustine’s early synthesis on Grace, Law, and Predestination: An Overview Summary of the teachings in the Miscellany

I should have made this post a long while back before releasing my two outlines on the Miscellany of Questions in Response to St. Simplicianus, but here will be a main summary of St. Augustine’s view of justification, grace, law, and predestination as presented in the Miscellany. Much of what is presented in St. Augustine’s Miscellany shows up in the very late Augustinian corpus, such as St. Augustine’s usage of the Three Stages in life (lawlessness, imprisonment under the law, and finally the freedom of grace to fulfill the law), his development of original sin (in the second half of his miscellany is it fully developed), the primacy of grace, and many other things.

An Outline of “Miscellany of Questions in Response to St. Simplicianus”: The early Augustinian doctrine on Grace and Law (Question 2 of 2)

This post regards the second main question in the Miscellany of Questions in Response to St. Simplicianus, that is the proper way of understanding God’s election of the blessed, His reprobation of the damned, predestination in general, and how to reconcile this with the free will. It is a preliminary look by St. Augustine on what grace, the law, justification, and eternal predestination mean for the Catholic Church. Much of St. Augustine’s terminology and early thoughts will continue to be used further on by the saint in his doctrines of grace, though as with all things he sharpens them, though as far as I have read much of his early thought is only deepened, developed, looked to with greater care, and not much changes in the saint’s thoughts (recall he became a bishop during what we would call the middle of life [though in those times it was not very common for every person to reach St. Augustine’s age]). All of this account then precedes the Pelagian controversy, and it is remarkable to read the orthodoxy of St. Augustine’s theology of grace so early on, in fact it is beauty to the eyes to behold it. With all of this in mind then, let us proceed to strive to understand our holy father, St. Augustine, though I must warn that it gets quite bleak towards the middle of this document, do not be disheartened for the Church has not yet decided completely how to comprehend authoritatively God’s most ineffable mystery and revelation for man, the call to election and glory with Him in eternity. Read carefully and let me know if anything herein disturbs you. St. Augustine’s doctrine as it appears to me seems orthodox and true to the Gospel, but to the untrained eye and those young in the faith, may not understand entirely what the Doctor of Grace is explaining to us.

To go to the summary of this enormous post and the post that goes along with this post, go here:

Summary