By J. A. Ansah
Contributors: Revd Barnabas Ankrah (Pastor and Educationist); Raymond Awadzi (Adjunct Professor of Religious Studies at Florida International University)
Introduction
Canonisation is the formal act by which the Church declares a deceased person to be a saint, worthy of veneration, and, in Catholic tradition, able to intercede for the faithful (John Paul II, 1983). It is a process involving rigorous investigation, testimonies and usually the confirmation of miracles.
A Prophet, however, is no ordinary spiritual figure. In the biblical sense, a prophet is a person directly called, commissioned and empowered by God to speak His words to His people (Jeremiah 1:5; Amos 7:15). The prophet’s authority flows not from church councils or congregational votes, but from the divine will itself. “The prophet is not made by men but chosen by God for the sake of the people” (Homilies on Jeremiah, 1.1).
The central claim of this article is simple: canonising prophets is unnecessary, theologically problematic, logically flawed and historically absent. In fact, it risks reducing their divinely appointed mission to the level of ecclesiastical bureaucracy — as if Elijah needed paperwork.
Historical Context of Canonisation
According to the Britannica, the first saint canonised by a pope was Ulrich, bishop of Augsburg, who died in 973 CE and was canonised by Pope John XV at a synod held in the Lateran in 993. Pope Alexander III (1159–81) began to reserve the cases of canonisation to the Holy See, and this became general law under Pope Gregory IX (1227–41).
The canonisation process, as it exists today in Catholicism, evolved over centuries. In the early church, saints were often proclaimed by popular acclaim, especially martyrs. Over time, abuses and inconsistencies led to the papal centralisation of the process, beginning in the 12th century under Pope Alexander III (Woodward, 1996).
Canonisation in other churches
Canonisation in the Eastern Orthodox Church is a solemn proclamation rather than a process. Spontaneous devotion toward an individual by the faithful establishes the usual basis for sainthood. The bishop accepts the petition, examines it and delivers it to a commission that will render a final decision. In the Anglican church, a commission was appointed in 1950 that discussed in subsequent years (especially at the 1958 Lambeth Conference) the question of canonisation for members of its own communion.
The criteria for sainthood became clear: evidence of heroic virtue, orthodoxy in doctrine and posthumous miracles. No biblical prophet, Old or New Testament, was ever canonised. This system was never applied to prophets — not Moses, not Elijah, not Isaiah, not John the Baptist (though Christ Himself called him “more than a prophet” in Matthew 11:9–11), and of course that shouldn’t happen to Prophet C. K. N. Wovenu. Their sanctity was acknowledged as self-evident through Scripture and tradition.
In other words, the biblical record and early Christian tradition already treat prophets as a distinct category — higher than saints in function, and therefore outside the jurisdiction of canonisation.
Theological Arguments Against Canonising Prophets
Biblical Status of Prophets: Prophets are directly appointed by God:
- Jeremiah 1:5 — “Before I formed you in the womb, I knew you, before you were born, I set you apart; I appointed you as a prophet to the nations.”
- Amos 7:15 — “The LORD took me from tending the flock and said to me, ‘Go, prophesy to my people Israel.’”
Chrysostom affirmed:
“It is God who sets apart His prophets; to set them apart again is to act as though His choice were insufficient.” (Homilies on Matthew, 2.3)
Canonising prophets would imply the Church must “ratify” God’s decision—a theological absurdity. If God has already set them apart for a divine office, what could human canonisation possibly add? It’s like giving a Nobel Prize to gravity — it doesn’t make it more important; it just makes us look like we’re trying too hard.
Distinction Between Prophets and Saints
Saints are venerated primarily as moral exemplars and posthumous intercessors. Prophets, by contrast, are vessels of divine revelation and often messengers of warning or judgment. Elijah’s role on Mount Carmel (1 Kings 18) was not to inspire warm devotional reflection but to confront idolatry head-on.
Confusing these roles risks making prophets “holy mascots” instead of divine heralds—a spiritual downgrade akin to declaring a Headmaster (after his demise) a Senior Prefect of a school.
Risk of Idolatry
History shows that canonisation often leads to veneration of relics, icons and feast-day rituals. In the case of prophets, this could shift focus from their message (which is God’s) to their personality (which was never the point). Even Moses, after death, had his burial site hidden by God (Deuteronomy 34:6) — perhaps precisely to prevent the rise of a shrine cult. Deut. 34:6 tells us that God Himself buried Moses, and “no one knows his burial place to this day.” Why?
Augustine suggests:
“Lest the people… should turn the servant into an idol and forget the Lord.” (City of God, 8.27)
Canonisation, with its associated relics and veneration, risks exactly this danger.
Logical & Common Sense Considerations
Redundancy: Canonising a prophet is like awarding the “Employee of the Month” plaque to the CEO who founded the company — the title adds nothing to the CEO’s authority.
Infallibility problem: Prophets were not flawless. Jonah ran from God’s call (Jonah 1:3). Moses struck the rock in anger instead of speaking to it (Numbers 20:11–12). These moments of human weakness do not diminish their prophetic mission, but they do complicate sainthood’s idealised moral template.
Historical control issues: Which prophets would be canonised? Only Old Testament ones? New Testament ones? Would Isaiah get in before Ezekiel? What about overlapping recognition between Catholic, Orthodox and Protestant traditions? The theological chaos would make the Council of Nicaea (now İznik, Turkey) look like a picnic.
Debunking Arguments for Canonising Prophets
“It will inspire the faithful.” – Their inspired writings and recorded acts already do. Scripture is filled with the record of their faithfulness, struggles, and victories (Rom. 15:4) — all without an official saint stamp.
“It affirms their holiness.” – God’s call is already the highest affirmation possible (Gal. 1:1). Ecclesiastical endorsement or human approval adds nothing; this is the equivalent of sending a confirmation email to someone who already signed your paycheck.
“It unites the Church around shared heroes.” – History shows that debates over relics, feast days and canonisation have caused division, not unity (Wainwright, 2010) within and across denominations. A typical example of what is happening right now. So, it follows that without the canonisation of a prophet into sainthood, this argument would not even have started in the first place.
Practical Examples
- Imagine Moses canonised: Competing tour companies offer “authentic” viewing of the burning bush — one in Egypt, one in Jordan, both charging extra for photos.
- Imagine Elijah canonised: Religious souvenir shops start selling “Elijah’s Cloak” replicas, which are suspiciously made of synthetic fleece from China.
- Imagine Jonah canonised: Whale-watching tours rebranded as “Pilgrimages of Faith.” Refunds not given if the whale doesn’t show.
Comparative Religious Insight
- Judaism: Prophets are revered for their message, not venerated through ritualised adorations.
- Islam: Prophets are honoured but never worshipped or turned into intercessors (Saints) — their role is purely to deliver God’s word.
Both traditions avoid canonisation because it blurs the line between human reverence and divine message.
Important Lessons on Canonisation and Prophets
1. Recognising the intent and discipline of established churches: The Roman Catholic Church and other historic traditions like the Eastern Orthodox Church are not recklessly “adding saints.” They have centuries-old, codified processes that include theological review, examination of miracles, historical verification, and doctrinal scrutiny. They know why they canonise and how to preserve the practice within theological boundaries.
For example, when the RC Church canonised Mother Teresa of Calcutta (2016), it wasn’t because she was popular, but because after decades of investigation, including two Vatican-approved miracles, she was formally recognised as a saint. Contrast that with some modern charismatic circles, where a prophet may be posthumously declared “Saint So-and-so” within weeks of their passing, without theological vetting, doctrinal review or any universally recognised process.
2. Honouring the organisational excellence of the Roman Catholic and other historic churches: Whether or not one agrees with their theology, the Catholic and Orthodox churches demonstrate remarkable organisation, liturgical discipline and historical continuity.They have managed to maintain traditions, educate generations and keep archival records for over 1,500 years — a feat unmatched by most modern Christian movements.
For instance, the Vatican’s the Dicastery for the Causes of Saints (previously named the Congregation for the Causes of Saints) employs theologians, historians, and medical experts, and follows a multi-stage process that can last decades. This organisational thoroughness ensures a level of credibility, even among some non-Catholics.
3. The core concern – human certification of divine appointments: The debate over canonising prophets is not about accusing them of being unholy.It’s about the appropriateness of human institutions officially “confirming” those God has already appointed.Prophets like Moses, Isaiah, Elijah or Wovenu are already divinely validated in Scripture or by God— human canonisation neither adds to nor subtracts from that authority.
For example, if a government were to “formally recognise” the sun as a source of light, it wouldn’t make the sun any brighter. It would be a symbolic gesture, not an actual necessity.
4. The need for open and informed dialogue: Doctrinal issues like this shouldn’t be ignored or avoided — especially when younger generations are exposed to diverse practices across denominations.We should study, discuss and teach the biblical, historical and theological reasons behind our own beliefs so that faith is rooted in understanding, not blind tradition.
Let’s consider a case; a youth leader who understands why their denomination does not canonise prophets can confidently explain it in a Q&A session, instead of responding with “That’s just how we do it.”
Final Thought
The aim here is not to condemn traditions, but to encourage all believers to be theologically literate, historically aware and respectful of other expressions of faith — even while holding firm to their own convictions. Respect for the discipline of the RC and Orthodox churches should go hand-in-hand with critical evaluation of whether all their practices are biblically transferable to our context.
Conclusion
Prophets are not saints in waiting — they are God’s appointed messengers, already set apart in a category all their own. Canonising them (into Saints) would not elevate them, but risk diminishing their unique role by filtering divine appointment through human ceremony. The Church’s responsibility is not to certify prophets but to proclaim and obey the messages God delivered through them. Anything else is, to borrow Elijah’s words (1 Kings 18:27), like shouting louder to wake a God who never sleeps.
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