Perhaps the most common New Testament proof-text for the Catholic and Eastern Orthodox understanding of the Communion of Saints is Heb 12:1. Notwithstanding, when one examines the earliest interpretations of this passage, it does not support such. The author of 1 Clement writes:
Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation. (1 Clement 19:1-3, emphasis added)
1 Clement 19:2, basing his comments, in part, on Heb 12:1 and the "great and illustrious men" in the history of salvation, refers to their examples/deeds (Greek: πραξις), not to their heavenly intercession, let alone Christians praying to/through them for their heavenly intercession. This shows that Heb 12:1 was not understood to support the later interpretation imputed to it (via eisegesis) by Catholics and Eastern Orthodox, namely that the verse is teaching the RC and EO understanding of the Communion of Saints.
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