Chris, the Lutheran Zephyr, is wrestling with the question of asking the saints to pray for us.
For me this falls under the category of “all may, none must.” I can see why some are uncomfortable with it, and I wouldn’t presume to judge someone else’s piety.
The argument that it’s permissible is, I think, pretty straightforward: We ask fellow Christians to pray for us, and we have no reason to think that death severs our communion with the Christians who’ve gone before us. As Lutheran theologian Robert Jenson has put it, “the New Testament hardly permits us to think that death can sever the fellowship of believers — and the eucharistic prayers also of Protestant bodies explicitly deny that it does.” So, there’s no insuperable theological reason for not asking the saints to pray for us.
I can see how, in practice, devotion to the saints can and has led to abuses. But the abuse of a thing is not a compelling argument against its proper use. Many good things in Christendom have been subject to abuse: confession, the Mass itself, and so on. We might even suspect that things which are very good and valuable are particularly prone to abuse since they’re so important in people’s lives.
Which is why, I think, the best way to get over worries about invoking the saints (if one wants to get over it) is to actually do it. Although Mariology is a different, though obviously not unrelated, issue, one thing that I think has helped me gain a better understanding of it is by actually incorporating some Marian devotions into my prayer life. I’ve found the Angelus to be a good place to start. It’s beautiful, brief, and easily incorporated into one’s daily routine (the tradition is to recite it morning, noon, and evening). It’s also very Scriptural and Christocentric, being a commemoration of the Incarnation and of our salvation and hope in Jesus.