what does it mean to be anointed biblically

Ritual human action of putting aromatic oil on a person

"Anointed" redirects here. For the savior and liberator in Abrahamic religions, encounter Messiah. For the character in the Buffy the Vampire Slayer series, see Anointed One (Buffyverse).

Anointing is the ritual act of pouring aromatic oil over a person's head or entire body.^[1]

By extension, the term is too applied to related acts of sprinkling, dousing, or smearing a person or object with whatever perfumed oil, milk, butter, or other fat.^[2] Scented oils are used every bit 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 every bit a form of medicine, thought to rid persons and things of unsafe spirits and demons which were believed to cause disease.

In present usage, "anointing" is typically used for ceremonial blessings such as the coronation of European monarchs. This continues an earlier Hebrew practice most famously observed in the anointings of Aaron as high priest and both Saul and David by the prophet Samuel. The concept is important to the effigy of the Messiah or the Christ (Hebrew and Greek for "The Anointed Ane") who appear prominently in Jewish and Christian theology and eschatology. Anointing—especially the anointing of the sick—may also be known as unction; the anointing of the dying as role of terminal rites in the Cosmic church is sometimes specified as "extreme unction".

Name [edit]

The nowadays verb derives from the now obsolete adjective anoint, equivalent to anointed.^[3] The adjective is first attested in 1303,^{[n 1]} derived from Quondam French enoint , the by participle of enoindre, from Latin inung(u)ere ,^[5] an intensified class of ung(u)ere ("to anoint"). It is thus cognate with "unction".

The oil used in a formalism anointment may be chosen "chrism" (from Greek χρῖσμα , khrîsma, "anointing").^[6]

Purpose [edit]

Anointing served and serves three distinct purposes: it is regarded every bit a means of health and comfort, as a token of honour, and equally a symbol of consecration.^[ane] It seems probable that its sanative purposes were enjoyed earlier it became an object of ceremonial religion, only the custom appears to predate written history and the archaeological record, and its genesis is incommunicable to determine with certainty.^[1]

Health [edit]

Used in conjunction with bathing, anointment with oil closes pores. It was regarded as counteracting the influence of the sunday, reducing sweating. Aromatic oils naturally masked body and other offensive odors.^[one]

Applications of oils and fats are as well used as traditional medicines. The Bible records olive oil being applied to the ill and poured into wounds.^{[due north 2] [ten]} 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 Hellenic republic.^[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 normally being credited to demonic influence.^[xi]

For germ-free and religious reasons, the bodies of the expressionless are sometimes anointed.^{[due north iii] [10]} In medieval and early modernistic Christianity, the practice was especially associated with protection against vampires and ghouls who might otherwise take possession of the corpse.^[11]

Hospitality [edit]

Anointing guests with oil equally a mark of hospitality and token of honor is recorded in Egypt, Greece, and Rome, likewise as in the Hebrew scriptures.^[i] Information technology was a common custom among the aboriginal Hebrews^{[due north 4]} and continued amidst the Arabs into the 20th century.^[10]

Religion [edit]

In the sympathetic magic common to prehistoric and primitive religions, the fat of sacrificial animals and persons is often reckoned equally a powerful charm, 2d to blood as the vehicle and seat of life.^{[2] [17]} East African Arabs traditionally anointed themselves with lion's fat to gain backbone and provoke fright in other animals. Australian Aborigines would rub themselves with a human victim'due south caul fat to proceeds his powers.^[2]

In religions like Christianity where beast sacrifice is no longer practiced, information technology is mutual to consecrate the oil in a special ceremony.^[11]

Egypt [edit]

According to scholars belonging to the early on part of the twentieth century (Wilhelm Spiegelberg,^[eighteen] Bonnet,^[19] Cothenet,^[20] Kutsch,^[21] Martin-Pardey^[22]) officials of ancient Egypt were all-powerful as function of a ceremony that installed them into office. This assumption has been questioned by scholars like Stephen Thompson, who doubtfulness such anointing ever existed:

"Afterwards a review of the testify for the anointing of officials in aboriginal Egypt as a role of their induction into part, I must conclude that in that location is no bear witness that such a ceremony was always practiced in ancient Arab republic of egypt. Attempts to trace the origin of the Hebrew practice of anointing kings to an Egyptian source are misdirected. The simply definite case in which an Egyptian male monarch anointed 1 of his officials is that of EA 51. In this case, 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]

Anointment of the corpse with scented oils was however a well attested practice as an important part of mummification.^[24]

Bharat [edit]

In Indian organized religion, late Vedic rituals developed involving the anointing of government officials, worshippers, and idols. These are now known as abhisheka. The do spread to Indian Buddhists.^{[ citation needed ]} In mod Hinduism and Jainism, anointment is common, although the practice typically employs water or yoghurt, milk, or (particularly) butter^[ii] from the holy moo-cow, rather than oil. Many devotees are anointed equally an act of consecration or blessing at every phase 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. Detail care is taken in such rituals to the management of the smearing. People are anointed from head to foot, downwards.^[2] The h2o may derive from ane of the holy rivers or exist scented with saffron, turmeric, or blossom infusions; the waste water produced when cleaning sure idols or when writing sure verses of scripture may also be used.^{[ citation needed ]} Ointments may include ashes, clay, powdered sandalwood, or herbal pastes.

Buddhism [edit]

Buddhist practices of anointing are largely derived from Indian practices merely 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-h2o and "saffron water" stained yellow using saffron or turmeric.^{[ citation needed ]}

Judaism [edit]

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^{[northward 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] Information technology was performed by Samuel in place of a coronation of either Saul^[34] or David.^[x] The practice was not always observed and seems to accept been essential only at the consecration of a new line or dynasty.^[1]

Considering of its importance, the High Priest and the rex were sometimes chosen "the All-powerful One".^{[n half-dozen] [ten]} The term— מָשִׁיחַ , Mashiaẖ—gave rise to the prophesied figure of the Messiah (q.v.)^{[n 7]} and a long history of claimants.

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 subsequently a battle or upon his selection every bit a new king. The idea of protection and selection arose from this and was extended to the idea of a "called 1" thus leading to the modern concept of a Messiah (Hebrew for the ane who was anointed.)^{[ commendation needed ]}

Christianity [edit]

The Anointing of Jesus, by William Hole, 1906

Christianity developed from the association of Jesus of Nazareth with the Jewish prophecies of an "All-powerful One".^{[north 8]} His epithet "Christ" is a course of the Greek equivalent of the Hebrew title. He was non all-powerful by the High Priest in accordance with the ceremony described in Exodus, but he was considered to have been all-powerful past the Holy Spirit during his baptism.^{[n 9]} A literal anointing of Jesus as well 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 lot".^[52] Both this spiritual anointment^{[ citation needed ]} and literal anointment with oil are usually associated with the Holy Spirit. Eastern Orthodox churches in particular adhere corking importance to the oil said to accept been originally blest past the Twelve Apostles.

The practice of "chrismation" (baptism with oil) appears to take developed in the early church during the later on 2nd century as a symbol of Christ, rebirth, and inspiration.^[53] The earliest surviving account of such an deed 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 chosen Christians on this business relationship, because nosotros are anointed with the oil of God",^{[54] [n 10]} and "what person on entering into this life or being an athlete is non all-powerful with oil?"^[53] The do is also defended past Hippolytus in his "Commentary on the Song of Songs"^[55] and past Origen in his "Commentary on Romans". Origen opines that "all of u.s.a. may be baptized in those visible waters and in a visible anointing, in accord with the form handed downwards to the churches".^[56]

Anointing was peculiarly of import among the Gnostics. Many early counterfeit and Gnostic texts country that John the Baptist's baptism by h2o was incomplete and that anointment with oil is a necessary part of the baptismal process. The Gospel of Philip claims that

chrism is superior to baptism, for information technology is from the discussion "chrism" that we accept been called "Christians", certainly not from the discussion "baptism". And information technology is from the "chrism" that the "Christ" has his name. For the Father all-powerful the Son, and the Son anointed the apostles, and the apostles all-powerful us. He who has been anointed possesses everything. He possesses the Resurrection, the Light, the Cantankerous, the Holy Spirit. The Begetter gave him this in the bridal bedroom; he only accustomed the gift. The Father was in the Son and the Son in the Begetter. This is the Kingdom of Heaven.

In the Acts of Thomas, the anointing is the beginning of the baptismal ritual and essential to becoming a Christian, as information technology says God knows his ain children by his seal and that the seal is received through the oil. Many such chrismations are described in detail through the work.

In medieval and early modernistic Christianity, the oil from the lamps burnt before the chantry of a church was felt to have particular sanctity. New churches and altars were anointed at their four corners during their dedication, equally were tombs, gongs, and some other ritual instruments and utensils.^[11]

In particular, James v:14-15 illustrates that anointing oil, applied in faith, is a powerful weapon against a spiritual assault of the enemy, which tin translate into a disease designed to destroy the body.

Roman Catholicism [edit]

The Roman Catholic, Anglican and Lutheran Churches bless 3 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 exist 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 equally "catechumens", underwent a period of formation known every bit catechumenate, and during that period of instruction received one or more than 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 easily of the new priest with the Oil of Catechumens,^[58] The older grade 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 afterwards form, priests,^[59] like bishops,^[lx] are anointed with chrism, the hands of a priest, the caput of a bishop. (In the older form, a bishop's hands, also 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 French republic, the oil used in that rite was chrism.

Oil of the Infirm is used for assistants of the sacrament of anointing of the sick, the ritual treatment of the sick and infirm through what was usually called Farthermost Unction in Western Christianity from the late 12th to the tardily 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 example of the sacrament of baptism, the bailiwick receives two distinct unctions: ane with the oil of catechumens, prior to being baptized, and so, after baptism with water is performed, the subject field receives an unction with chrism. In the case of the sacrament of confirmation, anointing with chrism is the essential part of the rite.

Any bishop may consecrate the holy oils. They normally do and then every Holy Th at a special "Chrism Mass". In the Gelasian sacramentary, the formula for doing so is:^[11]

Send forth, O Lord, nosotros beseech thee, thy Holy Spirit the Paraclete from heaven into this fatness of oil, which thou hast deigned to bring along out of the green wood for the refreshing of heed and body; and through thy holy benediction may information technology exist for all who anoint with information technology, taste it, touch information technology, a safeguard of mind and body, of soul and spirit, for the expulsion of all pains, of every infirmity, of every sickness of heed and body. For with the same thou hast anointed priests, kings, and prophets and martyrs with this thy chrism, perfected past thee, O Lord, blest, abiding within our bowels in the proper name of our Lord Jesus Christ.

Orthodoxy and Greek Catholicism [edit]

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 function of a single ceremony. The ritual employs the sacred myron ( μύρον , "chrism"), which is said to comprise a remnant of oil blessed past the Twelve Apostles. In lodge to maintain the apostolic blessing unbroken, the container is never completely emptied^[xi] merely information technology is refilled as needed, commonly 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 too participate in the preparation, simply 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 ordinarily 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 cantankerous on the brow, 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.

The oil that is used to anoint the catechumens before baptism is simple olive oil which is blessed by the priest immediately before he pours it into the baptismal font. Then, using his fingers, he takes some of the blessed oil floating on the surface of the baptismal water and anoints the catechumen on the brow, breast, shoulders, ears, easily, and feet. He and then immediately baptizes the catechumen with threefold immersion in the name of the Trinity.

Anointing of the sick is called the "Sacred Mystery of Unction". The practice is used for spiritual ailments as well as physical ones, and the faithful may request unction any number of times at will. In some churches, information technology is normal for all of the faithful to receive unction during a service on Holy Wednesday of Holy Week. The holy oil used at unction is non stored in the church similar the myron, but consecrated anew for each private service. When an Orthodox Christian dies, if he has received the Mystery of Unction and some of the consecrated oil remains, it is poured over his body just before burial. It is also common to bless using oils which have been blessed either with a simple approving by a priest (or even a venerated monastic), or past contact with some sacred object, such as relics of a saint, or which has been taken from an oil lamp burning in front of a wonderworking icon or some other shrine.^{[ citation needed ]}

In the Armenian Church building, crosses are traditionally not considered holy until they have been anointed and prayed over, thus introducing the Holy Spirit into them. The aforementioned ritual was formerly observed in the other Orthodox churches.^[11]

Protestantism [edit]

Owing to their particular focus upon the action of the Holy Spirit, Pentecostal churches sometimes go on to use anointing for induction and ordination of pastors and elders, also every bit for healing the sick.^{[ commendation needed ]}

The Pentecostal expression "the anointing breaks the yoke" derives from a passage in Isaiah^[64] which discusses the power given the prophet Hezekiah by the Holy Spirit over the tyrant Sennacherib.^{[ citation needed ]}

Latter-24-hour interval Saints [edit]

Members of The Church of Jesus Christ of Latter-day Saints practice anointing with pure, consecrated olive oil^[65] in two ways: 1) as a priesthood ordinance in preparation for the administration of a priesthood blessing, and 2) in conjunction with washing as part of the endowment.^[66] The Doctrine and Covenants contains numerous references to anointing^[67] and administration to the ill^[68] past those with authority to perform the laying on of easily.^[69] On 21 Jan 1836, Joseph Smith instituted anointing during the rites of sanctification and induction preparatory to the rites practiced in the Kirtland Temple.^[70] The anointing would prepare church members to receive the endowment of "power from on high" promised in an earlier 1831 revelation.^[71] At the present time, any holder of the Melchizedek priesthood may anoint the caput of an individual by the laying on of hands. Olive oil must exist used if available, and it must take been consecrated earlier in a curt ordinance that whatever holder of the Melchizedek priesthood may perform.^[72]

Royalty [edit]

Ointment in argent box from the coronation of Swedish king Gustav Iii, 1772, containing lavander and roses

In improver to its apply for the Israelite kingship, anointing has been an important ritual in Christian rites of Coronation, especially in Europe. As reported by the jurisconsult Tancredus, initially but iv monarchs were crowned and all-powerful, they were the Kings of Jerusalem, France, England and Sicily:

Et sunt quidam coronando, et quidam non, tamen illi, qui coronatur, debent inungi: et tales habent privilegium ab antiquo, et de consuetudine. Alii modo not debent coronari, nec inungi sine istis: et si faciunt; ipsi abutuntur indebite. […] Male monarch Hierosolymorum coronatur et inungitur; King Francorum Christianissimus coronatur et inungitur; Rex Anglorum coronatur et inungitur; Male monarch Siciliae coronatur et inungitur.
And [the kings] are both crowned and not, among them, those who are crowned must exist anointed: they accept this privilege by ancient custom. The others, instead, must non be crowned or anointed: and if they do so disproportionately information technology is corruption. ^[73]

Later French legend held that a vial of oil, the Holy Ampulla, descended from Sky to anoint Clovis I as Rex of the Franks following his conversion to Christianity in 493. The Visigoth Wamba is the primeval Catholic king known to have been anointed,^{[74] [75]} although the practise plainly preceded him in Spain.^{[76] [due north eleven]} The ceremony, which closely followed the rite described past the Sometime Testament.,^[78] was performed in 672 by Quiricus, the archbishop of Toledo;^[76] Information technology was obviously copied a year afterwards when Flavius Paulus defected and joined the Septimanian rebels he had been tasked with quieting.^{[n 12] [79]} The rite epitomized the Catholic Church's sanctioning the monarch'south rule; it was notably employed by usurpers such as Pepin, whose dynasty replaced the Merovingians in France in 751. While information technology might be argued that the practise subordinated the king to the church building, in exercise the sacral anointing of kings was seen equally elevating the male monarch to priestly or fifty-fifty saintly status.^[80] It provided a direct religious aspect to Europe's regimes apart from the church bureaucracy and, for political and practical reasons, was seldom performed by the popes. Instead, the anointment was commonly administered by a bishop from a major see of the realm, often the national primate.^{[ citation needed ]} Lupoi argues that this set in move the conflicting claims that adult into the Investiture Crunch.^[81] At the same time, majestic unction recontextualized the elections and popular acclamations all the same legally responsible for the tiptop of new rulers. They were no longer understood as autonomous authorities but but agents in service of God'southward volition.^[lxxx] The divine right of kings was thus gradually recreated in a Christian context, continuing even when monarchs might choose to forgo the anointment ceremony birthday. The supposedly indelible nature of anointment was alluded to in Shakespeare'south Richard II:

Not all the water in the rough rude sea
Can launder the lotion off an anointed king.^[82]

In Eastern Orthodoxy, the anointing of a new king is considered a Sacred Mystery. The act is believed to empower him—through the grace of the Holy Spirit—with the ability to discharge his divinely appointed duties, peculiarly his ministry in defending the organized religion. The aforementioned myron used in Chrismation is used for the ceremony. In Russian Orthodox ceremonial, the anointing took place during the coronation of the tsar towards the end of the service, just before his receipt of Holy Communion. The sovereign and his consort were escorted to the Holy Doors (Iconostasis) of the cathedral and jointly all-powerful by the metropolitan. Later on, the tsar was taken alone through the Holy Doors—an action normally reserved only for priests—and received communion at a small table gear up side by side to the Holy Tabular array.

In the present twenty-four hour period, royal unction is less common, being proficient only upon the monarchs of United kingdom of great britain and northern ireland and of Tonga.^{[ citation needed ]} The utensils for the practice are sometimes reckoned every bit regalia, like the ampulla and spoon used in the sometime Kingdom of France and the anointing horns used in Sweden and Norway.^{[ citation needed ]} The Biblical formula is not necessarily followed. For the 1626 coronation of King Charles I of England, the holy oil was made of a batter of orangish, jasmine, distilled roses, distilled cinnamon, and ben oil.

See also [edit]

• Coronation, the assumption of an office by receiving a crown
• Enthronement, the assumption of an part by sitting upon a throne
• Investiture, the assumption of an office past receiving an detail of clothing
• Messiah, the "All-powerful One" in Jewish and Christian and Islamic scripture and lore

Notes [edit]

1. ^ Robert Manning's Handling Sin: . ..Þe prest þat ys a noynt... ^[iv]
2. ^ This occurs both in the Old^[7] and New Attestation.^{[8] [9]}
3. ^ The Bible records the practise at the time of the New Testament.^{[12] [13]}
4. ^ In the Old Attestation, it is mentioned in the Second Book of Samuel^[fourteen] and the Book of Psalms^[15] among other places.^[10] In the New Testament, Affiliate 7 of the Book of Luke records Jesus's being anointed while visiting the house of a Pharisee.^[16]
5. ^ Meet, e.g., the 1st Volume of Kings,^[29] the 1st Book of Chronicles,^[30] and Psalm 105.^[31]
6. ^ As, due east.m., in Leviticus^{[35] [36] [37]} and Psalm 132.^[38]
7. ^ As, e.g., in Psalm 2^[39] and the Book of Daniel.^{[40] [41]}
8. ^ The claim is explicit in John^[43] and the Book of Acts.^{[44] [45] [46] [47]}
9. ^ A passage in Isaiah^[48] is understood by Christians as saying that the Messiah volition be baptized by the Holy Spirit rather than in a formal ceremony at the Temple.^[10]
10. ^ The passage is somewhat uncertain as the primeval surviving manuscript has "mercy" ( ἔλεoς , éleos) instead of "oil" ( ἔλαιoν , élaion), but a corrector has emended this to "oil" in agreement with the other two manuscripts.
11. ^ See King for the argument in favor of dating the practice to the 631 coronation of Sisenand.^[77]
12. ^ The rebel full general began his letter to his former liege "Flavius Paulus, anointed rex in the east, [sends his greetings] to Wamba, king in the east" ( Flavius Paulus unctus king orientalis Wambani regi austro ).^[79]

References [edit]

1. ^ ^{a b c d east f} EB (1878).
2. ^ ^{a b c d e f} EB (1911), p. 79.
3. ^ Oxford English Dictionary, 1st ed. "anoint, v." Oxford University Printing (Oxford), 1884.
4. ^ Mannyng, Robert (1303), Handlyng Synne, l. 7417
5. ^ Oxford English Dictionary, 1st ed. "† aˈnoint, adj." Oxford University Press (Oxford), 1884.
6. ^ Oxford English Dictionary, 1st ed. "chrism, n." Oxford University Printing (Oxford), 1889.
7. ^ Isaiah 1:6
8. ^ Mark six:thirteen
9. ^ James 5:fourteen–15
10. ^ ^{a b c d east f g h i j} Easton (1897).
11. ^ ^{a b c d east f g h} EB (1911), p. lxxx.
12. ^ Mark fourteen:viii
13. ^ Luke 23:56
14. ^ 2 Samuel 14:two
15. ^ Psalms 104:15
16. ^ Luke 7:38–46
17. ^ Smith, William Robertson, Lectures on the Religion of the Semites
18. ^ i Westward. Spiegelberg, "Die Symbolik des Salbens im A.gyptischen," Recueil de travaux relatifs... (RT) 28 (1906): 184-85
19. ^ 10 H. Bonnet, Reallexikon der dgyptischen Reli gionsgeschichte (Berlin, 1952
20. ^ " E. Cothenet, "Onction," in L. Pirot, A. Robert, H. Cazelles, eds., Dictionnaire de la Bible, Suppld ment, vol. 6 (Paris, 1960
21. ^ 12 Eastward. Kutsch, Salbung als Rechtsakt (Berlin, 1963), pp.
22. ^ 13 E. Martin-Pardey, "Salbung," LA, vol. 5, cols. 367-69
23. ^ Thompson, Stephen Due east. (1994). "he Anointing of Officials in Aboriginal Egypt". Journal of About Eastern Studies. 53 (ane): 25. doi:10.1086/373652. JSTOR 545354. S2CID 162870303.
24. ^ McCreesh, N.C. (2009). Ritual anointing: analyses of pilus and coffin coatings in aboriginal Arab republic of egypt. The University of Manchester Library (PhD). Retrieved one February 2019.
25. ^ Exodus 29:7
26. ^ Exodus 29:29
27. ^ Leviticus four:3
28. ^ Exodus 30:26
29. ^ 1 Kings 19:xvi
30. ^ 1 Chronicles 16:22
31. ^ Psalm 105:15
32. ^ ^{a b} i Samuel sixteen:13
33. ^ Exodus 30:22–25
34. ^ 1 Sam x:1
35. ^ Leviticus 4:3–5
36. ^ iv:16
37. ^ vi:20
38. ^ Psalm 132:ten
39. ^ Psalm two:2
40. ^ Daniel 7:13
41. ^ Daniel 9:25–26
42. ^ Isaiah 21:v
43. ^ John one:41
44. ^ Acts ix:22
45. ^ 17:2–three
46. ^ eighteen:5
47. ^ eighteen:28
48. ^ Isaiah 61:1
49. ^ John 12:1–12:11; besides Matthew 26:6–26:xiii, Mark fourteen:1–14:11, and Luke 7:36–7:50.
50. ^ Fleming, Daniel (1998). "The Biblical Tradition of Anointing Priests". Periodical of Biblical Literature. 117 (three): 401–414. doi:10.2307/3266438. JSTOR 3266438.
51. ^ 1 John 2:20
52. ^ one John 2:27
53. ^ ^{a b} Ferguson, Everett (2009). Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Kindle Locations 5142-5149: Wm. B. Eerdmans. p. 269. ISBN978-0802827487. {{cite volume}}: CS1 maint: location (link)
54. ^ Theophilus of Antioch, "To Autolycus", 1.12.
55. ^ Smith, Yancy (2013). The Mystery of Anointing. Gorgias. p. 30. ISBN978-1463202187.
56. ^ Origen, "Commentary on Romans", 5.8.three.
57. ^ Vatican Library MS Reginensis 316.
58. ^ Rituale Romanum: Rite for ordination of priests
59. ^ Ordination of Priests, 133
60. ^ Rite of Ordination of a Bishop, 28
61. ^ Oxford Dictionary of the Christian Church (Oxford University Printing 2005 ISBN 978-0-xix-280290-three), article "unction"
62. ^ Pavlos Menesoglou. "The Sanctification of the Holy Chrism". Greek Orthodox Archdiocese of America. Archived from the original on 2003-03-01. Retrieved 2008-03-09 . .
63. ^ "The Consecration of Holy Christ". Orthodox Church in America. 5 Apr 2004. Archived from the original on 2011-09-27.
64. ^ Isaiah x:27
65. ^ "When did the utilize of consecrated olive oil in priesthood blessings originate?". www.churchofjesuschrist.org . Retrieved 2020-08-26 .
66. ^ "Prophetic Teachings on Temples: Washing and Anointing - Initiatory". www.churchofjesuschrist.org . Retrieved 2020-08-26 .
67. ^ "Anointing, Bless". The Church of Jesus Christ of Latter-24-hour interval Saints . Retrieved 2020-08-26 .
68. ^ "Administration to the Sick". The Church building of Jesus Christ of Latter-day Saints . Retrieved 2020-08-26 .
69. ^ "Hands, Laying on of". The Church of Jesus Christ of Latter-solar day Saints . Retrieved 2020-08-26 .
70. ^ "Anoint", The Joseph Smith Papers , retrieved 24 October 2012
71. ^ "Endowment of Power". world wide web.churchofjesuschrist.org . Retrieved 2020-08-26 .
72. ^ "Consecrating Oil". The Church of Jesus Christ of Latter-day Saints . Retrieved 2020-08-26 .
73. ^ Tancredus, De Regibus Catholicorum et Christianorum half dozen:eighteen (https://books.google.it/books?id=CTVgAAAAcAAJ&pg=PA130&lpg=PA130&dq=%22De+Regibus+Catholicorum+et+Christianorum%22&source=bl&ots=k0cJhidGl5&sig=ACfU3U1AiFuFRM0-YNk9BBZxtg_SGarDRg&hl=it&sa=Ten&ved=2ahUKEwjS5NHom-b0AhUQ76QKHXH2C2wQ6AF6BAgDEAI#v=onepage&q&f=true)
74. ^ Lupoi (2000), pp. 251 f.
75. ^ Moorhead (2001), p. 173.
76. ^ ^{a b} Darras (1866), p. 270.
77. ^ Male monarch (1972), pp. 48–49.
78. ^ Wolfram (1997), pp. 273–274.
79. ^ ^{a b} Wolfram (1997), p. 273.
80. ^ ^{a b} Lupoi (2000), p. 252.
81. ^ Lupoi (2000), pp. 251 f..
82. ^ Shakespeare, William. Richard II, II.ii.

References [edit]

• "Anoint", Illustrated Bible Dictionary, 3d ed. , London: T. Nelson & Sons, 1897 .
• Baynes, T. S., ed. (1878), "Anointing", Encyclopædia Britannica, vol. 2 (9th ed.), New York: Charles Scribner's Sons, p. 90
• Conybeare, Frederick Cornwallis (1911), "Anointing", in Chisholm, Hugh (ed.), Encyclopædia Britannica, vol. ii (11th ed.), Cambridge University Printing, pp. 79–80
• Darras, Joseph Éphiphane (1866), A General History of the Catholic Church building: From the Commencement of the Christian Era until the Present Fourth dimension, Vol. Ii , New York: P. O'Shea [Originally published in French; translated by Martin Spalding] .
• Male monarch, Paul David (1972), Law & Society in the Visigothic Kingdom, Cambridge: Cambridge Academy Press, ISBN978-0-521-03128-viii .
• Lupoi, Maurizio (2000), The Origins of the European Legal Order, Cambridge: Cambridge University Printing [Originally published in Italian as Alle radici del mondo giuridico europeo by Istituto Poligrafico e Zecca dello Stato in 1994; translated by Adrian Belton], ISBN0-521-62107-0 .
• Moorhead, John (2001), The Roman Empire Divided: 400–700, London: Pearson Education [Republished 2013 past Routledge], ISBN9781317861447 .
• Wolfram, Herwig (1997), The Roman Empire and its Germanic Peoples, University of California Press [Originally published in German language as Das Reich und die Germanen by Wolf Jobst Siedler Verlag in 1990; translated past Thomas Dunlap], ISBN9780520085114 .

Further reading [edit]

• Spieckermann, Hermann (1999), "Anointing", The Encyclopedia of Christianity, Vol. I , M Rapids: Wm. B. Eerdmans, p. 66, ISBN0802824137 .

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Source: https://en.wikipedia.org/wiki/Anointing

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