This is why you pray to the Father and Jesus. They are not dead.
No where in the new testament are prayers offered to people, living or dead.
Praying to dead people is necromancy. Forbidden by God.
If the saints in heaven are "dead," then Jesus wasted his time. Besides, he explicitly rejects that idea in Mt 22:32.
Necromancy is consulting the dead for the purpose of fortune-telling, which is why it's condemned in scripture with other forms of fortune-telling, and why the Catholic Church regards it as seriously sinful.
Plus, "necro" means "dead."
Divination by means of conjuring the dead is something plainly forbidden: I think all Christians agree to that.
This does not exclude the fellowship we still enjoy with the departed who are in the Lord, and indeed with anyone in heaven or on earth who is a member of the Body of Christ: we love each other, we pray for and each other; nothing separates us from each other in the love of Christ.
The Body of Christ is not part-living and part-dead: Christ is not necrotic!
The Body of Christ includes the faithful departed, who are in fact closer to us than our own blood kin.
Besides, you cannot prove that something is not permitted solely because it is not found in the pages of the New Testament. The list of the very books of the New Testament is not found in the New Testament; neither are the certain truths of the Incarnation or the Trinity nor many other truths which Christ teaches us through His Church. I invite you not to take a truncated view of Christ's Church, as if it folded up shop or "petered out" some 1900 years ago.
Mat 22:31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
Mat 22:32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
hmm:)
This is why you pray to the Father and Jesus. They are not dead.
No where in the new testament are prayers offered to people, living or dead.
Have you looked up the definition of necromancy? Have you read the life of Padre Pio? Do you consider it your mission to convert Catholics, online? If not, why are you being so rude? Who asked you?
The saints are alive ust as much as the Father and Son. It’s in the Bible.
Quit defaming the name of Tolkein by slandering the Church Tolkein held so dear. Necromancy is attempting to communicate with the dead. As Revelations makes plain, the saints are alive, sentient, in Heaven, observing events below on Earth, and praying to God. Asking saints for favors has two major limitations: they can’t do much but also make intercessory prayers, and they will not do anything contrary to the will of God. And God never objects to anyone asking another to pray for them; you’ll see it throughout the bible.
Necromancy is conjuring the dead, not praying to them. Necromancy falls into the realm of seances and hucksters like John Edward and James van Praagh who pretend to have real-time conversations with the spirit realm. You've mistaken prayer for a 60 Minutes interview. It's simply presenting petitions, not delving into a conversation.
This is why you pray to the Father and Jesus. They are not dead.
So when you get to heaven, you'll be eternally dead and only God will be alive? I don't understand this statement.
No where in the new testament are prayers offered to people, living or dead.
Who was Jesus talking to at the Transfiguration?
Mary was assumed into Heaven Body and Soul, Add that to your list.
Praying to dead people is necromancy. Forbidden by God.Saints are alive in Heaven with God.
The doctrine expressed in the second clause of the ninth article in the received text of the Apostles' Creed: "I believe . . . the Holy Catholic Church, the Communion of Saints". This... is found in:
the Gallican Liturgy of the seventh century (P.L., LXXII, 349, 597); in some letters of the Pseudo-Augustine (P.L., XXXIX, 2189, 2191, 2194), now credited to St. Caesarius of Arles (c. 543); in the "De Spiritu Sancto" (P.L., LXII, 11), ascribed to Faustus of Riez (c. 460); in the "Explanatio Symboli" (P.L., LII, 871) of Nicetas of Remesiana (c. 400); and in two documents of uncertain date, the "Fides Hieronymi", and an Armenian confession.
For more, see: http://www.newadvent.org/cathen/04171a.htm