Rarely Asked Questions (RAQ)
What is the LCA’s official stance on saints and newly created saints? Who does the LCA believe has the authority to declare someone a saint?
The LCA does not take any official position on newly created saints. It neither venerates nor rejects those regarded as saints in the traditions of other churches. This is because the Lutheran Church regards all baptised believers in Christ as saints, as holy people. Those who belong to Jesus, the Holy One of God, share in his holiness and rejoice as his saints, even while they struggle as sinners. It is an astonishing fact that the Corinthian Christians, beset by vices and scandals, were nevertheless addressed as saints. So we do not need to ask who has the authority to declare someone a saint because our baptism declares us all to be saints.
By contrast, the Roman Catholic Church usually reserves the term 'saint' for those exemplary Christians who are officially honoured by their church. Such Christians, who displayed extraordinary holiness and faith in their earthly life, are now set forth (canonised) by the Roman Catholic Church as saints to be venerated, as models to be followed, and as intercessors whose prayers the faithful are encouraged to seek. For example, the Josephite nun Mary MacKillop will become Australia's first official saint of this kind, with her canonisation by the Vatican to take place later this year.
Lutherans have naturally been wary of this kind of approach to saint-making. It obscures the biblical teaching that regards all Christians as saints and runs the even more serious risk of suggesting that Christ's intercession as high priest is overshadowed, as was the case when multitudes of saints were invoked for multitudes of causes. Nor do we have scriptural warrant for seeking the prayers of the departed.
Nevertheless, the Lutheran Confessions are emphatic that the saints, especially those who have played a special part in God's plan of salvation, should be remembered and honoured. First, the saints are a cause for thanksgiving: 'We should thank God for showing examples of his mercy, revealing his will to save humankind, and giving teachers and other gifts to the church'. Secondly, such saints play an important role in strengthening our faith: 'When we see Peter forgiven after his denial, we are encouraged to believe that grace does indeed abound more than sin'. And thirdly, the saints are honoured by the imitation: 'first of their faith, and then of their other virtues' (Apology of the Augsburg Confession, XXI). And because we do honour the saints in these ways, Lutheran churches around the world have retained a number of biblical and historical saints in their yearly calendar, as do the LCA worship resources (www.lca.org.au/worship/m-MinorFestivalsOtherDays.cfm).
The example of Mary MacKillop may suggest one more reason for honouring the saints. The magnetism of her Christian life, it has been suggested, stemmed from the fact that her holiness took on a distinctly Australian flavour. Hers was godliness in an Australian key, piety as much home-grown as heaven-sent. Just as Jesus was God's Holy One among the Jews, so his saints today live lives of holiness shaped by the contours of this land and culture.
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Rarely Asked Questions (RAQ)
Is the soul an immortal spirit that is part of us, or is it merely our consciousness? What does the LCA officially believe?
What is the LCA’s official stance on saints and newly created saints? Who does the LCA believe has the authority to declare someone a saint?
If Mary were simply Mary and not the Virgin Mary, would this make any difference to our salvation? Why has the church insisted that Mary be a virgin in order for God to achieve his redemptive work for us?
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