“Intercession of the saints is indicated in Revelation 5:8 (cf. 8:3–4), 6:9–10, and also somewhat suggested by the appearance of long-dead figures on the earth once again (1 Sam 28:12–15; Matt 17:1–3; 27:50–53; Rev 11:3). The saints are alive, they observe us (‘cloud of witnesses’: Heb 12:1), pray for us (Rev 6:9–10), and hence it follows logically that they can hear our intercessory requests, as can guardian angels (Matt 18:10).” (Page 11)
“us, and if so, why wouldn’t God make it possible for them to hear our intercessory” (Page 11)
“Generally, when a Catholic says ‘I prayed to Saint So-and-So’ he means, ‘I asked Saint So-and-So to intercede’; so it is a question of semantics. Asking saints to pray is not the same as praying to them (in the sense of expecting them to actually answer the prayer). Yet 90% of the critics of Catholicism routinely refer to the doctrine as ‘prayer to saints’. Part of the confusion is that, for the Protestant, ‘prayer’ by definition means conversation with God only, whereas to the Catholic, it has a broader meaning: communication with those no longer on the earth.’” (Page 12)
“The prayer of a righteous man has great power in its effects.” (Page 38)
“How do they know this? It’s because they observe the earth. When we die we’ll be in a higher state than angels (1 Cor 6:3), so we will have knowledge as they do, given to us by God. Omniscience has nothing to do with it. A being need not have that capability in order to hear a prayer. Saints are outside of time because they are in eternity. Therefore they can hear millions of prayers, since time is not a barrier.” (Page 17)