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Anointing

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(Redirected fromAnointed)
"Anointed" redirects here. For the savior and liberator in Abrahamic religions, seeMessiah.For the character in the Buffy the Vampire Slayer series, seeAnointed One (Buffyverse).
Not to be confused withSelf-anointing in animals.
The Anointing of David,from theParis Psalter,10th century (Bibliothèque Nationale,Paris)

Anointingis theritual actof pouringaromatic oilover a person's head or entire body.[1]

By extension, the term is also applied to related acts of sprinkling, dousing, or smearing a person or object with anyperfumedoil, milk, butter, or other fat.[2]Scented oils are used as perfumes and sharing them is an act ofhospitality.Their use tointroduce a divine influence or presenceis recorded from the earliest times; anointing was thus used asa form of medicine,thought to rid persons and things of dangerous spirits and demons which were believed to cause disease.

In present usage, "anointing" is typically used for ceremonial blessings such as thecoronation of European monarchs.This continues anearlier Hebrew practicemost famously observed in the anointings ofAaronas high priest and bothSaulandDavidby the prophetSamuel.The concept is important to the figure of theMessiahor theChrist(HebrewandGreek[3]for "The Anointed One" ) who appear prominently inJewishandChristian theologyandeschatology.Anointing—particularly theanointing of the sick—may also be known asunction;the anointing of the dying as part oflast ritesin theCatholic churchis sometimes specified as "extreme unction".

Name

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The present verb derives from the now obsolete adjectiveanoint,equivalent toanointed.[4]The adjective is first attested in 1303,[n 1]derived fromOld Frenchenoint,thepast participleofenoindre,fromLatininung(u)ere,[6]anintensifiedform ofung(u)ere'to anoint'.It is thus cognate with "unction".

The oil used in a ceremonial anointment may be called "chrism",fromGreekχρῖσμα(khrîsma)'anointing'.[7]

Purpose

[edit]

Anointing served and serves three distinct purposes: it is regarded as a means of health and comfort, as a token of honor, and as a symbol ofconsecration.[1]It seems probable that its sanative purposes were enjoyed before it became an object of ceremonial religion, but the custom appears to predate written history and the archaeological record, and its genesis is impossible to determine with certainty.[1]

Health

[edit]
Main article:Anointing of the sick

Used in conjunction with bathing, anointment with oil closespores.It was regarded as counteracting the influence of thesun,reducingsweating.Aromatic oilsnaturally maskedbodyand other offensive odors.[1]

Applications of oils and fats are also used astraditional medicines.TheBiblerecordsolive oilbeing applied to the sick and poured into wounds.[n 2][11]Known sources date from times when anointment alreadyserved a religious function;therefore, anointing was also used to combat the malicious influence ofdemonsinPersia,Armenia,andGreece.[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 ancientamphoras,its spoiling usually being credited to demonic influence.[12]

For sanitary and religious reasons, the bodies of the dead are sometimes anointed.[n 3][11]In medieval and early modern Christianity, the practice was particularly associated with protection againstvampiresandghoulswho might otherwise take possession of the corpse.[12]

Hospitality

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Anointing guests with oil as a mark of hospitality and token of honor is recorded inEgypt,Greece,andRome,as well as in theHebrew scriptures.[1]It was a common custom among theancient Hebrews[n 4]and continued among theArabsinto the 20th century.[11]

Religion

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Further information:Sacrifice

In thesympathetic magiccommon toprehistoricandprimitive religions,thefatofsacrificial animalsandpersonsis often reckoned as a powerful charm, second to blood as the vehicle and seat of life.[2][18]East AfricanArabstraditionally anointed themselves with lion's fat to gain courage and provoke fear in other animals.Australian Aborigineswould rub themselves with a human victim'scaul fatto gain his powers.[2]

In religions like Christianity where animal sacrifice is no longer practiced, it is common toconsecratethe oil in a special ceremony.[12]

Egypt

[edit]
Anointing of Pharaoh inAncient Egypt

According to scholars belonging to the early part of the twentieth century (Wilhelm Spiegelberg,[19]Bonnet,[20]Cothenet,[21]Kutsch,[22]Martin-Pardey[23]) 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:[24]

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

Anointment of the corpse with scented oils was however a well attested practice as an important part ofmummification.[25]

India

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JainAbhishekaatŚravaṇa Beḷgoḷa
Further information:Abhisheka

InIndian religion,late Vedicrituals developed involving the anointing of government officials, worshippers, and idols. These are now known asabhisheka.The practice spread toIndian Buddhists.[citation needed]In modernHinduismandJainism,anointment is common, although the practice typically employs water or yoghurt, milk, or (particularly) butter[2]from theholy cow,rather than oil. Many devotees are anointed as an act of consecration or blessing at every stage of life, with rituals accompanyingbirthing,educational enrollments,religious initiations,anddeath.[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 thedirectionof the smearing. People are anointed from head to foot, downwards.[2]The water may derive fromone of the holy riversor be scented withsaffron,turmeric,orflowerinfusions;the waste water produced when cleaning certain idols or whenwriting certain versesof scripture may also be used.[citation needed]Ointments may include ashes, clay, powderedsandalwood,or herbal pastes.

Buddhism

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Buddhistpractices 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 ofBuddhaor theBodhisattvaswith cow oryak butter.Flower-scented water is also used, as are ink-water and "saffron water" stained yellow usingsaffronorturmeric.[citation needed]

Judaism

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Samuelanoints David,Dura Europos,Syria,3rd century.
Main article:Holy anointing oil

In antiquity, use of aholy anointing oilwas significant in theHebrews' consecration of priests,[26]theKohen Gadol(High Priest),[27][28]and the sacred vessels.[29][11]Prophets[n 5]and theIsraelitekings were anointed as well,[11]the kings from a horn.[33]Anointment by thechrismprepared according to the ceremony described in theBook of Exodus[34]was considered to impart the "Spirit of the Lord".[33]It was performed bySamuelin place of acoronationof bothSaul[35]andDavid.[11]The practice was not always observed and seems to have been essential only at the consecration of a new line or dynasty.[1]

Because of its importance, the High Priest and the king were sometimes called "the Anointed One".[n 6][11]The term—מָשִׁיחַ,Mashiaẖ—gave rise to the prophesied figure of theMessiah(q.v.)[n 7]and along history of claimants.

The expression "anoint the shield" which occurs inIsaiah[43]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.[11]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

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The Anointing of Jesus,by William Hole, 1906
Main article:Chrism
Further information:Baptism of JesusandAnointing of Jesus

Christianitydeveloped from the association ofJesus of Nazarethwith the Jewish prophecies of an "Anointed One".[n 8]His epithet "Christ"is a form of theGreekequivalent 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 theHoly Spiritduringhis baptism.[n 9]A literalanointing of Jesusalso occurs when he was lavishly oiled byMary of Bethany.[50][51]Performed out of affection, the anointment is said by Jesus to have been preparation forhis burial.

In theNew Testament,John describes "anointing from the Holy One"[52]and "from Him abides in you".[53]Both this spiritual anointment[citation needed]and literal anointment with oil are usually associated with theHoly Spirit.Eastern Orthodoxchurches in particular attach great importance to the oil said to have been originally blessed by theTwelve Apostles.[citation needed]

The practice of "chrismation"(baptismwith oil) appears to have developed in theearly churchduring the later 2nd century as a symbol of Christ, rebirth, and inspiration.[54]The earliest surviving account of such an act seems to be the letter written "To Autolycus" byTheophilus,bishop of Antioch.In it, he calls the act "sweet and useful", punning onkhristós(Greek:χριστóς,"anointed" ) andkhrēstós(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",[55][n 10]and "what person on entering into this life or being anathleteis not anointed with oil? "[54]The practice is also defended byHippolytusin his "Commentary on theSong of Songs"[56]and byOrigenin his "Commentary onRomans".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 ".[57]

Anointing was particularly important among theGnostics.Many earlyapocryphaland Gnostic texts state thatJohn the Baptist'sbaptism by waterwas incomplete and that anointment with oil is a necessary part of the baptismal process. TheGospel of Philipclaims that

chrism is superior to baptism, for it is from the word "chrism" that we have been called "Christians", certainly not from the word "baptism". And it is from the "chrism" that the "Christ" has his name. For theFatheranointed theSon,and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses theResurrection,the Light, theCross,theHoly Spirit.The Father gave him this in the bridal chamber; he merely accepted the gift. The Father was in the Son and the Son in the Father. This is theKingdom of Heaven.

In theActs 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 medieval and early modern Christianity, the oil from the lamps burnt before thealtarof achurchwas felt to have particular sanctity. New churches and altars were anointed at their four corners during theirdedication,as were tombs,gongs,and some other ritual instruments and utensils.[12]

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.

Latin Catholicism
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Thefrontispieceof theVatican Library'sGelasian Sacramentarymanuscript[58]

TheRoman Catholic,AnglicanandLutheran Churchesbless three types ofholy oilsfor anointing: "Oil of the Catechumens"(abbreviated OS, from theLatinoleum sanctum,meaning holy oil), "Oil of the Infirm" (OI), and "Sacred Chrism"(SC). The first two are said to beblessed,while the chrism isconsecrated.

The Oil of Catechumens is used to people immediately beforebaptism,whether they are infants or adultcatechumens.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.[12]Before the 1968 revision of the rite of ordination the ordaining bishop anointed the hands of the new priest with the Oil of Catechumens,[59]The older form is now used only in ordaining members of associations, such as thePriestly Fraternity of Saint Peter,dedicated to the preservation of the pre-Vatican IIliturgy. In the later form, priests,[60]like bishops,[61]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 ofanointing of the sick,the ritual treatment of the sick and infirm through what was usually called Extreme Unction inWestern Christianityfrom the late 12th to the late 20th century.[62]

Sacred Chrism is used in the sacraments ofbaptism,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.

Anybishopmay consecrate the holy oils. They normally do so everyHoly Thursdayat a special "Chrism Mass". In theGelasian sacramentary,the formula for doing so is:[12]

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

Orthodoxy and Greek Catholicism
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A chrismarium used inRussiabefore therevolution of 1917

In theEastern OrthodoxandEastern Catholicchurches, confirmation is known aschrismation.The Mystery of Chrismation is performed immediately after the Mystery ofBaptismas part of a single ceremony. The ritual employs the sacredmyron(μύρον,"chrism"), which is said to contain a remnant of oil blessed by theTwelve Apostles.In order to maintain the apostolic blessing unbroken, the container is never completely emptied[12]but it is refilled as needed, usually at a ceremony held onHoly Thursdayat thePatriarchate of Constantinople[63]or the patriarchal cathedrals of theautocephalouschurches.[64]At the Patriarchate of Constantinople, the process is under the care of theArchontesMyrepsoi,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 newmyroncontains olive oil,myrrh,and numerous spices and perfumes. Thismyronis normally kept on theHoly Tableor on theTable of Oblation.During chrismation, the "newly illuminate" person is anointed by using themyronto make thesign of the crosson 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, themyronwas also used for the anointing of Orthodox monarchs.

The oil that is used to anoint thecatechumensbefore baptism is simple olive oil which is blessed by the priest immediately before he pours it into thebaptismal 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 forehead, breast, shoulders, ears, hands, and feet. He then immediately baptizes the catechumen with threefold immersion in the name of theTrinity.

Anointing of the sick is called the "Sacred MysteryofUnction".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, it is normal for all of the faithful to receive unction during a service onHoly WednesdayofHoly Week.The holy oil used at unction is not stored in the church like themyron,but consecrated anew for each individual 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 blessing by a priest (or even a veneratedmonastic), or by contact with some sacred object, such asrelicsof a saint, or which has been taken from anoil lampburning in front of awonderworkingiconor some othershrine.[citation needed]

In theArmenian Church,crossesare traditionally not considered holy until they have been anointed and prayed over, thus introducing the Holy Spirit into them. The same ritual was formerly observed in the other Orthodox churches.[12]

Protestantism
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Owing to their particular focus upon the action of theHoly Spirit,Pentecostal churchessometimes continue to employ anointing for consecration and ordination of pastors and elders, as well as for healing the sick.[citation needed]

The Pentecostal expression "the anointing breaks the yoke" derives from a passage inIsaiah[65]which discusses the power given the prophetHezekiahby the Holy Spirit over the tyrantSennacherib.[citation needed]

Latter-day Saints
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Members ofthe Church of Jesus Christ of Latter-day Saintspractice anointing with pure, consecrated olive oil[66]in two ways: 1) as a priesthoodordinancein preparation for the administration of apriesthood blessing,and 2) in conjunction withwashingas part of theendowment.[67] TheDoctrine and Covenantscontains numerous references to anointing[68]and administration to the sick[69]by those with authority to perform the laying on of hands.[70]On 21 January 1836,Joseph Smithinstituted anointing during the rites of sanctification and consecration preparatory to the rites practiced in theKirtland Temple.[71]The anointing would prepare church members to receive the endowment of "power from on high" promised in an earlier 1831 revelation.[72]At the present time, any holder of theMelchizedek priesthoodmay anoint the head of an individual by the laying on of hands. Olive oil must be used if available, and it must have been consecrated earlier in a short ordinance that any holder of the Melchizedek priesthood may perform.[73]

Royalty

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The anointing ofLouis XVasking of France
Friedrich Ibeing anointedking of Prussiaby two Protestant bishops, following his coronation atKönigsbergin 1701
Ointment in silver box from the coronation of Swedish kingGustav III,1772, containing lavender and roses
The anointing ofTsarNicholas IIatUspensky CathedralinMoscowin 1896
Further information:Coronations in Europe

In addition to its use for theIsraelite kingship,anointing has been an important ritual inChristian rites of Coronation,especially in Europe. As reported by the jurisconsultTancredus,initially only four monarchs were crowned and anointed, they were the Kings ofJerusalem,France,EnglandandSicily:

Et sunt quidam coronando, et quidam non, tamen illi, qui coronatur, debent inungi: et tales habent privilegium ab antiquo, et de consuetudine. Alii modo non debent coronari, nec inungi sine istis: et si faciunt; ipsi abutuntur indebite. […] Rex Hierosolymorum coronatur et inungitur; Rex Francorum Christianissimus coronatur et inungitur; Rex Anglorum coronatur et inungitur; Rex Siciliae coronatur et inungitur.
And [the kings] are both crowned and not, among them, those who are crowned must be anointed: they have this privilege by ancient custom. The others, instead, must not be crowned or anointed: and if they do so unduly it is abuse.[74]

Later French legend held that a vial of oil, theHoly Ampulla,descended fromHeavento anointClovis IasKing of the Franksfollowing his conversion to Christianity in 493. TheVisigothWambais the earliestCatholicking known to have been anointed,[75][76]although the practice apparently preceded him in Spain.[77][n 11]The ceremony, which closely followed the rite described by theOld Testament.,[79]was performed in 672 byQuiricus,thearchbishop of Toledo;[77]It was apparently copied a year later whenFlavius Paulusdefected and joined theSeptimanianrebels he had been tasked with quieting.[n 12][80]The rite epitomized theCatholic Church's sanctioning the monarch's rule; it was notably employed byusurperssuch asPepin,whose dynastyreplaced theMerovingiansinFrancein 751. While it might be argued that the practice subordinated the king to the church, in practice the sacral anointing of kings was seen as elevating the king to priestly or even saintly status.[81]It provided a directly religious aspect to Europe's regimes apart from the church hierarchy and, for political and practical reasons, was seldom performed by thepopes.Instead, the anointment was usually administered by a bishop from a major see of the realm, often the nationalprimate.[citation needed]Lupoiargues that this set in motion the conflicting claims that developed into theInvestiture Crisis.[82]At the same time, royal unction recontextualized the elections and popular acclamations still legally responsible for the elevation of new rulers. They were no longer understood as autonomous authorities but merely agents in service of God's will.[81]Thedivine right of kingswas thus gradually recreated in a Christian context, continuing even when monarchs might choose to forgo the anointment ceremony altogether. The supposedly indelible nature of anointment was alluded to inShakespeare'sRichard II:

Not all the water in the rough rude sea
Can wash the balm off an anointed king.[83]

InEastern Orthodoxy,the anointing of a new king is considered aSacred Mystery.The act is believed to empower him—through thegraceof theHoly Spirit—with the ability to discharge his divinely appointed duties, particularly hisministryin defending the faith. The samemyronused inChrismationis used for the ceremony. InRussian Orthodoxceremonial, the anointing took place during thecoronation of the tsartowards the end of the service, just before his receipt ofHoly Communion.The sovereign and his consort were escorted to theHoly Doors(Iconostasis) of the cathedral and jointly anointed by themetropolitan.Afterwards, the tsar was taken alone through the Holy Doors—an action normally reserved only for priests—and received communion at a small table set next to theHoly Table.

In the present day, royal unction is less common, being practiced only upon the monarchs ofBritainand ofTonga.[citation needed]The utensils for the practice are sometimes reckoned asregalia,like theampullaandspoonused in the formerKingdom of Franceand theanointing hornsused inSwedenandNorway.[citation needed]The Biblical formula is not necessarily followed. For the 1626 coronation ofKing Charles Iof England, the holy oil was made of a concoction oforange,jasmine,distilled roses, distilledcinnamon,andben oil.

See also

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  • Coronation,the assumption of an office by receiving a crown
  • Enthronement,the assumption of an office by sitting upon a throne
  • Investiture,the assumption of an office by receiving an item of clothing
  • Messiah,the "Anointed One" in Jewish and Christian and Islamic scripture and lore

Notes

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  1. ^Robert Manning'sHandling Sin:...Þe prest þat ys a noynt...[5]
  2. ^This occurs both in theOld[8]andNew Testament.[9][10]
  3. ^The Bible records the practice at the time of theNew Testament.[13][14]
  4. ^In theOld Testament,it is mentioned in theSecond Book of Samuel[15]and theBook of Psalms[16]among other places.[11]In theNew Testament,Chapter 7of theBook of LukerecordsJesus's being anointed while visiting the house of aPharisee.[17]
  5. ^See, e.g., the1st Book of Kings,[30]the1st Book of Chronicles,[31]andPsalm 105.[32]
  6. ^As, e.g., inLeviticus[36][37][38]andPsalm 132.[39]
  7. ^As, e.g., inPsalm 2[40]and theBook of Daniel.[41][42]
  8. ^The claim is explicit inJohn[44]and theBook of Acts.[45][46][47][48]
  9. ^Apassage in Isaiah[49]is understood by Christians as saying that theMessiahwill be baptized by the Holy Spirit rather than in a formal ceremony at theTemple.[11]
  10. ^The passage is somewhat uncertain as the earliest 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. ^SeeKingfor the argument in favor of dating the practice to the 631 coronation ofSisenand.[78]
  12. ^The rebel general began his letter to his former liege "Flavius Paulus, anointed king in the east, [sends his greetings] to Wamba, king in the east" (Flavius Paulus unctus rex orientalis Wambani regi austro).[80]

Citations

[edit]
  1. ^abcdefEB (1878).
  2. ^abcdefEB (1911),p. 79.
  3. ^James Strong, The New Strong's Exhaustive Concordance of the Bible (Nashville: T. Nelson, 1990) Heb. No. 4899 Gr. No. 5547.
  4. ^Oxford English Dictionary,1st ed. "anoint,v."Oxford University Press (Oxford), 1884.
  5. ^Mannyng, Robert (1303),Handlyng Synne,l. 7417
  6. ^Oxford English Dictionary,1st ed. "† aˈnoint,adj."Oxford University Press (Oxford), 1884.
  7. ^Oxford English Dictionary,1st ed. "chrism,n."Oxford University Press (Oxford), 1889.
  8. ^Isaiah 1:6
  9. ^Mark 6:13
  10. ^James 5:14–15
  11. ^abcdefghijEaston (1897).
  12. ^abcdefghEB (1911),p. 80.
  13. ^Mark 14:8
  14. ^Luke 23:56
  15. ^2 Samuel 14:2
  16. ^Psalms 104:15
  17. ^Luke 7:38–46
  18. ^Smith, William Robertson,Lectures on the Religion of the Semites
  19. ^1 W. Spiegelberg, "Die Symbolik des Salbens im A.gyptischen," Recueil de travaux relatifs... (RT) 28 (1906): 184-85
  20. ^10 H. Bonnet, Reallexikon der dgyptischen Reli gionsgeschichte (Berlin, 1952
  21. ^"E. Cothenet," Onction, "in L. Pirot, A. Robert, H. Cazelles, eds., Dictionnaire de la Bible, Suppld ment, vol. 6 (Paris, 1960
  22. ^12 E. Kutsch, Salbung als Rechtsakt (Berlin, 1963), pp.
  23. ^13 E. Martin-Pardey, "Salbung," LA, vol. 5, cols. 367-69
  24. ^Thompson, Stephen E. (1994). "he Anointing of Officials in Ancient Egypt".Journal of Near Eastern Studies.53(1): 25.doi:10.1086/373652.JSTOR545354.S2CID162870303.
  25. ^McCreesh, N.C. (2009).Ritual anointing: analyses of hair and coffin coatings in ancient Egypt.The University of Manchester Library(PhD).Retrieved1 February2019.
  26. ^Exodus 29:7
  27. ^Exodus 29:29
  28. ^Leviticus 4:3
  29. ^Exodus 30:26
  30. ^1 Kings 19:16
  31. ^1 Chronicles 16:22
  32. ^Psalm 105:15
  33. ^ab1 Samuel 16:13
  34. ^Exodus 30:22–25
  35. ^1 Sam 10:1
  36. ^Leviticus 4:3–5
  37. ^4:16
  38. ^6:20
  39. ^Psalm 132:10
  40. ^Psalm 2:2
  41. ^Daniel 7:13
  42. ^Daniel 9:25–26
  43. ^Isaiah 21:5
  44. ^John 1:41
  45. ^Acts 9:22
  46. ^17:2–3
  47. ^18:5
  48. ^18:28
  49. ^Isaiah 61:1
  50. ^John 12:1–12:11;alsoMatthew 26:6–26:13,Mark 14:1–14:11,andLuke 7:36–7:50.
  51. ^Fleming, Daniel (1998). "The Biblical Tradition of Anointing Priests".Journal of Biblical Literature.117(3): 401–414.doi:10.2307/3266438.JSTOR3266438.
  52. ^1 John 2:20
  53. ^1 John 2:27
  54. ^abFerguson, 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 book}}:CS1 maint: location (link)
  55. ^Theophilus of Antioch,"To Autolycus", 1.12.
  56. ^Smith, Yancy (2013).The Mystery of Anointing.Gorgias. p. 30.ISBN978-1463202187.
  57. ^Origen,"Commentary onRomans",5.8.3.
  58. ^Vatican LibraryMSReginensis 316.
  59. ^Rituale Romanum: Rite for ordination of priests
  60. ^Ordination of Priests, 133
  61. ^Rite of Ordination of a Bishop, 28
  62. ^Oxford Dictionary of the Christian Church (Oxford University Press 2005ISBN978-0-19-280290-3), article "unction"
  63. ^Pavlos Menesoglou."The Sanctification of the Holy Chrism".Greek Orthodox Archdiocese of America. Archived fromthe originalon 2003-03-01.Retrieved2008-03-09..
  64. ^"The Consecration of Holy Christ".Orthodox Church in America. 5 April 2004. Archived fromthe originalon 2011-09-27.
  65. ^Isaiah 10:27
  66. ^"When did the use of consecrated olive oil in priesthood blessings originate?".www.churchofjesuschrist.org.Retrieved2020-08-26.
  67. ^"Prophetic Teachings on Temples: Washing and Anointing - Initiatory".www.churchofjesuschrist.org.Retrieved2020-08-26.
  68. ^"Anointing, Anoint".The Church of Jesus Christ of Latter-day Saints.Retrieved2020-08-26.
  69. ^"Administration to the Sick".The Church of Jesus Christ of Latter-day Saints.Retrieved2020-08-26.
  70. ^"Hands, Laying on of".The Church of Jesus Christ of Latter-day Saints.Retrieved2020-08-26.
  71. ^"Anoint",The Joseph Smith Papers,archived fromthe originalon September 10, 2013,retrieved24 October2012
  72. ^"Endowment of Power".www.churchofjesuschrist.org.Retrieved2020-08-26.
  73. ^"Consecrating Oil".The Church of Jesus Christ of Latter-day Saints.Retrieved2020-08-26.
  74. ^Tancredus,De Regibus Catholicorum et Christianorum6:18 (https://books.google.com/books?id=CTVgAAAAcAAJ&pg=PA130)
  75. ^Lupoi (2000),pp. 251 f.
  76. ^Moorhead (2001),p. 173.
  77. ^abDarras (1866),p. 270.
  78. ^King (1972),pp. 48–49.
  79. ^Wolfram (1997),pp. 273–274.
  80. ^abWolfram (1997),p. 273.
  81. ^abLupoi (2000),p. 252.
  82. ^Lupoi (2000),pp. 251 f..
  83. ^Shakespeare, William.Richard II,II.ii.

References

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Further reading

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