Regional Synod of Canada - Reformed Church in America

Pioneer Christian Monthly

Date - Mar/95

Contributor - John H. Muller

Title - I Believe: The Intercession of Christ

Topic - Belgic Confession

ARTICLE 26 on the intercessory work of our Lord is the longest of the 37 articles in our BELGIC CONFESSION. It comes out of a time of controversy with the Roman Catholic Church in regard to our approach to God.

We need this emphasis today from the opposite side of the coin. Instead of going through several layers of saints in order to get to God, as in the Middle Ages, today folk tend to treat God like their neighbour across the street. He is "The Great Blue Jay in the sky." Jesus is likened to a pop idol. One popular song was titled as: "drop-kick me, Jesus, through the goal-posts of life. " A CRC seminary student opened a worship service with these words: "Good morning God, I guess you're glad that we are here." It seems to be easy today to address God as a chum or a pal. For those who believe that they can go to the top so easily, the notion of an intercessor will seem strange.

In the Middle Ages people were afraid of God, and felt terrified of His presence. Hence they turned to the saints. They prayed for their help. They venerated the relics of the saints. They begged the souls of the dead for their protection, guidance, and for their intercession with Christ.

Dr. Osterhaven describes how far this attitude toward the saints reached: "The city of Rome was protected by Sts. Peter, Paul, and Lawrence; England by St. George who killed the dragon, Ireland enjoyed the patronage of St. Patrick and St. Bridget, and Paris of St. Genevieve. Cologne was protected by the three kings, the Magi. Sufferers from toothaches pleaded with St. Appollonia for relief, for she had all her teeth extracted rather than deny Christ. St. Florian guarded against fire, St. Nicholas in time of shipwreck, St. Crispin all cobblers, and St. Anthony those who drove mules. St. Ulrich heard the prayers of those whose places were infested with rats, and St. Christopher was implored when death seemed nigh." There was gross superstition and paganism in the Church.

The Reformation condemned praying to the saints. It became very controversial. The Council of Trent dealt with some of the abuses, but still approved and commended the practice. It was also endorsed by Vatican II (1962-65). The CONFESSION states our position clearly: "We believe that we have no access to God except through the One and Only Mediator and Intercessor Jesus Christ, the Righteous." The next statements reaffirm the Incarnation. Righteous man as well as holy God, He stands in the divine presence on our behalf.

The Old Testament priests went into the Holy Place, after offering sacrifices, to intercede with God for the people. So Jesus, after He made the supreme and complete sacrifice went within the veil as the advocate for His people. He understands us, and is like us, with sin excepted. The Biblical conclusion then (Hebrews 4:14-16) is 'Let us go then with confidence to the throne of grace that we may obtain mercy and find grace in order to be helped."

The CONFESSION reminds us that we have liberty to enter into the holy place by the blood of Jesus. Let us go, then in the assurance of faith (see Heb. 10).

It goes on, then, to use Hebrews 7:24-25 to say that Christ's priesthood is forever, and that He lives to intercede for His people. The question is asked: "What more do we need? For Christ Himself declares: 'I am the Way, the Truth, and the Life, no one comes to My Father but by Me.' Why should we seek another intercessor?

There is no need to invoke Mary or any other saint. To resort to the fancied help of saints when Christ has bid us come to Him is to distrust and to disobey the only one who can give us help, and to lean upon a broken reed. (Osterhaven)

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