The Anointing
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By extension, the term is also applied to related acts of sprinkling, dousing, or smearing a person or object with any perfumed oil, milk, butter, or other fat.[2] Scented oils are used as perfumes and sharing them is an act of hospitality. Their use to introduce a divine influence or presence is recorded from the earliest times; anointing was thus used as a form of medicine, thought to rid persons and things of dangerous spirits and demons which were believed to cause disease.
Applications of oils and fats are also used as traditional medicines. The Bible records olive oil being applied to the sick and poured into wounds.[n 2][10] Known sources date from times when anointment already served a religious function; therefore, anointing was also used to combat the malicious influence of demons in Persia, Armenia, and Greece.[2] Anointing was also understood to \"seal in\" goodness and resist corruption, probably via analogy with the use of a top layer of oil to preserve wine in ancient amphoras, its spoiling usually being credited to demonic influence.[11]
According to scholars belonging to the early part of the twentieth century (Wilhelm Spiegelberg,[18] Bonnet,[19] Cothenet,[20] Kutsch,[21] Martin-Pardey[22]) officials of ancient Egypt were anointed as part of a ceremony that installed them into office. This assumption has been questioned by scholars like Stephen Thompson, who doubt such anointing ever existed:
\"After a review of the evidence for the anointing of officials in ancient Egypt as a part of their induction into office, I must conclude that there is no evidence that such a ceremony was ever practiced in ancient Egypt. Attempts to trace the origin of the Hebrew practice of anointing kings to an Egyptian source are misdirected. The only definite case in which an Egyptian king anointed one of his officials is that of EA 51. In this instance, it is probable that Thutmosis III was engaging in a custom common among Asiatics, rather than that he was introducing an Egyptian custom into Syria-Palestine\"[23]
In Indian religion, late Vedic rituals developed involving the anointing of government officials, worshippers, and idols. These are now known as abhisheka. The practice spread to Indian Buddhists.[citation needed] In modern Hinduism and Jainism, anointment is common, although the practice typically employs water or yoghurt, milk, or (particularly) butter[2] from the holy cow, rather than oil. Many devotees are anointed as an act of consecration or blessing at every stage of life, with rituals accompanying birthing, educational enrollments, religious initiations, and death.[citation needed] New buildings, houses, and ritual instruments are anointed,[citation needed] and some idols are anointed daily. Particular care is taken in such rituals to the direction of the smearing. People are anointed from head to foot, downwards.[2] The water may derive from one of the holy rivers or be scented with saffron, turmeric, or flower infusions; the waste water produced when cleaning certain idols or when writing certain verses of scripture may also be used.[citation needed] Ointments may include ashes, clay, powdered sandalwood, or herbal pastes.
Buddhist practices of anointing are largely derived from Indian practices but tend to be less elaborate and more ritualized. Buddhists may sprinkle assembled practitioners with water or mark idols of Buddha or the Bodhisattvas with cow or yak butter. Flower-scented water is also used, as are ink-water and \"saffron water\" stained yellow using saffron or turmeric.[citation needed]
In antiquity, use of a holy anointing oil was significant in the Hebrews' consecration of priests,[25] the Kohen Gadol (High Priest),[26][27] and the sacred vessels.[28][10] Prophets[n 5] and the Israelite kings were anointed as well,[10] the kings from a horn.[32] Anointment by the chrism prepared according to the ceremony described in the Book of Exodus[33] was considered to impart the \"Spirit of the Lord\".[32] It was performed by Samuel in place of a coronation of either Saul[34] or David.[10] The practice was not always observed and seems to have been essential only at the consecration of a new line or dynasty.[1]
The expression \"anoint the shield\" which occurs in Isaiah[42] is a related or poetic usage, referring to the practice of rubbing oil on the leather of the shield to keep it supple and fit for war.[10] The practice of anointing a shield predates the anointing of other objects in that the \"smearing\" (Hebrew \"mashiach\") of the shield renewed the leather covering on a wooden shield. A victorious soldier was elevated on his shield by his comrades after a battle or upon his selection as a new king. The idea of protection and selection arose from this and was extended to the idea of a \"chosen one\" thus leading to the modern concept of a Messiah (Hebrew for the one who was anointed.)[citation needed]
Christianity developed from the association of Jesus of Nazareth with the Jewish prophecies of an \"Anointed One\".[n 8] His epithet \"Christ\" is a form of the Greek equivalent of the Hebrew title. He was not anointed by the High Priest in accordance with the ceremony described in Exodus, but he was considered to have been anointed by the Holy Spirit during his baptism.[n 9] A literal anointing of Jesus also occurs when he was lavishly oiled by Mary of Bethany.[49][50] Performed out of affection, the anointment is said by Jesus to have been preparation for his burial.
In the New Testament, John describes \"anointing from the Holy One\"[51] and \"from Him abides in you\".[52] Both this spiritual anointment[citation needed] and literal anointment with oil are usually associated with the Holy Spirit. Eastern Orthodox churches in particular attach great importance to the oil said to have been originally blessed by the Twelve Apostles.
The practice of \"chrismation\" (baptism with oil) appears to have developed in the early church during the later 2nd century as a symbol of Christ, rebirth, and inspiration.[53] The earliest surviving account of such an act seems to be the letter written \"To Autolycus\" by Theophilus, bishop of Antioch. In it, he calls the act \"sweet and useful\", punning on khristós (Greek: χριστóς, \"anointed\") and khrēstós (χρηστóς, \"useful\"). He seems to go on to say \"wherefore we are called Christians on this account, because we are anointed with the oil of God\",[54][n 10] and \"what person on entering into this life or being an athlete is not anointed with oil\"[53] The practice is also defended by Hippolytus in his \"Commentary on the Song of Songs\"[55] and by Origen in his \"Commentary on Romans\". Origen opines that \"all of us may be baptized in those visible waters and in a visible anointing, in accordance with the form handed down to the churches\".[56]
In the Acts of Thomas, the anointing is the beginning of the baptismal ritual and essential to becoming a Christian, as it says God knows his own children by his seal and that the seal is received through the oil. Many such chrismations are described in detail through the work.
In particular, James 5:14-15 illustrates that anointing oil, applied in faith, is a powerful weapon against a spiritual attack of the enemy, which can translate into a disease designed to destroy the body.
The Roman Catholic, Anglican and Lutheran Churches bless three types of holy oils for anointing: \"Oil of the Catechumens\" (abbreviated OS, from the Latin oleum sanctum, meaning holy oil), \"Oil of the Infirm\" (OI), and \"Sacred Chrism\" (SC). The first two are said to be blessed, while the chrism is consecrated.
The Oil of Catechumens is used to people immediately before baptism, whether they are infants or adult catechumens. In the early church converts seeking baptism, known as \"catechumens\", underwent a period of formation known as catechumenate, and during that period of instruction received one or more anointings with the oil of cathecumens for the purpose of expelling evil spirits.[11] Before the 1968 revision of the rite of ordination the ordaining bishop anointed the hands of the new priest with the Oil of Catechumens,[58] The older form is now used only in ordaining members of associations, such as the Priestly Fraternity of Saint Peter, dedicated to the preservation of the pre-Vatican II liturgy. In the later form, priests,[59] like bishops,[60] are anointed with chrism, the hands of a priest, the head of a bishop. (In the older form, a bishop's hands, as well as the head, are anointed with chrism. The traditional Roman Pontifical also has a rite of coronation of kings and queens including anointing with the Oil of Catechumens. In some countries, as in France, the oil used in that rite was chrism.
Oil of the Infirm is used for administration of the sacrament of anointing of the sick, the ritual treatment of the sick and infirm through what was usually called Extreme Unction in Western Christianity from the late 12th to the late 20th century.[61]
Sacred Chrism is used in the sacraments of baptism, confirmation, and holy orders. It is also used in the dedication of new churches, new altars, and in the consecration of new patens and chalices for use in Mass. In the case of the sacrament of baptism, the subject receives two distinct unctions: one with the oil of catechumens, prior to being baptized, and then, after baptism with water is performed, the subject receives an unction with chrism. In the case of the sacrament of confirmation, anointing with chrism is the essential part of the rite.
In the Eastern Orthodox and Eastern Catholic churches, confirmation is known as chrismation. The Mystery of Chrismation is performed immediately after the Mystery of Baptism as part of a single ceremony. The ritual employs the sacred .mw-parser-output .vanchor>:target.vanchor-text{background-color:#b1d2ff}myron (μύρον, \"chrism\"), which is said to contain a remnant of oil blessed by the Twelve Apostles. In order to maintain the apostolic blessing unbroken, the container is never completely emptied[11] but it is refilled as needed, usually at a ceremony held on Holy Thursday at the Patriarchate of Constantinople[62] or the patriarchal cathedrals of the autocephalous churches.[63] At the Patriarchate of Constantinople, the process is under the care of the Archontes Myrepsoi, lay officials of the Patriarchate. Various members of the clergy may also participate in the preparation, but the Consecration itself is always performed by the Patriarch or a bishop deputed by him for that purpose. The new myron contains olive oil, myrrh, and numerous spices and perfumes. This myron is normally kept on the Holy Table or on the Table of Oblation. During chrismation, the \"newly illuminate\" person is anointed by using the myron to make the sign of the cross on the forehead, eyes, nostrils, lips, both ears, breast, hands, and feet. The priest uses a special brush for this purpose. Prior to the 20th century, the myron was also used for the anointing of Orthodox monarchs. 59ce067264
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