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What is the anointing of the hands?
In the Eastern Christian Tradition, anointing with the chrism is the equivalent of laying on of hands. The presentation of this chrism which has received the laying on of hands, together with an antimension is the manner in which a bishop bestows faculties upon a priest under his omophorion (i.e., under his authority).
Why do people put their hands up when they pray?
In ordering worship for the church, men should lead in prayer, raising their hands when they pray, be holy, and not be angry or quarrelsome. It’s ironic that so many apply this passage to raising hands while singing, but rarely to a man while praying.
Is Gold Dust real?
Gold dust is fine particles of gold.
Why are hands anointed?
Human hands are often associated with human activity. When sick people are anointed on the hands, they are reminded that they must turn all their activity over to Christ. They must place themselves under His will, even if He wills their earthly activity to cease.
Gold Dust
According to Catholic teaching, the Anointing of the Sick affects the sick in the following way:
As with all Catholic sacraments, Catholics believe that the Anointing of the Sick uses human objects and acts as symbols to refer to something beyond itself, namely God’s grace.
story
According to Catholic teaching, the Anointing of the Sick has its roots in the healing miracles of Jesus Christ. Jesus healed people physically and spiritually, and he instructed his apostles to do the same. For example, in Mark 6:7-13, Jesus sent his 12 apostles out in pairs and gave them authority to heal the sick. They “anointed many sick with oil and healed them” (Mark 6:13). Catholics believe that the Anointing of the Sick is a continuation of this ministry.
The early church practiced the Anointing of the Sick. We read in James 5:14-15, “Are any of you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will lift them up; and everyone who has committed sins will be forgiven.’ With these words, Catholics acknowledge the anointing and prayers of the Lord’s Supper. In addition, the Apostolic Tradition, a manual of Catholic practice compiled around AD 235, includes a prayer of blessing for oil of the sick.
In the Middle Ages, the focus of the Lord’s Supper shifted from healing to preparing for death. Catholics began to call the sacrament Last Rites or Last Anointing. It was usually administered only at the time of death.
A sick person receives last rites.
In 1439 the Council of Florence clarified the sacrament and made its rites uniform for all Catholics. It taught that the anointing with blessed oil could be given by a priest when death was expected. The priest should anoint the eyes, ears, nose, mouth, hands, feet and loins of the sick. These were viewed as areas of potential sin that could be cleansed through the sacrament in preparation for death.
The Council of Trent confirmed the sacrament of last rites in 1551, despite protestant rejection. This Council also taught that this is a “sacrament of the dying,” which bestows grace, forgives sins, and comforts the sick.
In 1962, the Second Vatican Council revisited the sacrament, without changing its essential rites, but making it a “sacrament of the sick”. The Council emphasized that this sacrament is not only for the dying, but for anyone who is seriously ill and in need of the grace of healing, comfort and forgiveness. It revised the rites of the sacrament into their current form, declaring that the sacrament should be called the Anointing of the Sick and not the Last Rites.
Today, Catholics turn to the Sacrament of Anointing of the Sick when they long to feel the comfort and healing touch of God in times of sickness.
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What is it called when you put your hands together to pray?
imposition of hands, also called Laying On Of Hands, ritual act in which a priest or other religious functionary places one or both hands palms down on the top of another person’s head, usually while saying a prayer or blessing. The imposition of hands was first practiced in Judaism and was adopted by Christianity.
Gold Dust
The same ideas are present in the New Testament; All of these ideas are associated with ordination and baptism, where the laying on of hands is an integral part of the ritual. Ordination involves both the ordination and the transmission of a gift, and the theme of identification is implicit in the ordained participating in authority and being the representative of the ordainer. The laying on of hands associated with baptism is a means by which the convert is identified and thus received into the community; it is also a separation for the service of God, and is occasionally connected with the gift of the Holy Ghost. The New Testament goes on to indicate that the laying on of hands conveyed a blessing and was a means of healing.
The early church continued these uses and added two others: the laying on of hands to bless catechumens (i.e., those preparing for baptism) and to atone for penitents and heretics. The Church has preserved the use of this ritual act especially in the rites of Ordination and Confirmation.
What religion folds their arms to pray?
Latest news from Mormon Land: Why members fold their arms in prayer and how they talk about temple work.
Gold Dust
The Mormon Land newsletter is a weekly summary of developments in and about The Church of Jesus Christ of Latter-day Saints, whether announced in the headlines, preached from the pulpit, or buzzed around in the back pews. Want this free newsletter in your inbox? Subscribe here.
Reconstruction in Beirut
(Photo courtesy of The Church of Jesus Christ of Latter-day Saints) Beirut District President Maroun Akiki and his wife Roula at President Akiki’s run business, which was badly damaged in the August 4, 2020 explosion.
The reverberations of last August’s deadly explosion in Beirut are still being felt in Lebanon economically and emotionally — and Latter-day Saints are trying to help.
The faith’s humanitarian arm has donated nearly $2 million in aid and is funding a slew of other projects as the Middle East nation scrambles to recover from the blast and rebuild while grappling with a mounting coronavirus Has.
“Beirut is home to a small church community that meets on one floor of a high-rise building,” says a press release. “The retail store below the church was damaged, as were the floors above, but the church meeting rooms were unaffected.”
District President Maroun Akiki was unharmed, but the blast damaged the SUV business he runs.
“As I reflected on the events, I felt a whole range of emotions,” Akiki’s wife, Roula, said in the press release. “But we are blessed. We’ve been storing groceries in our house like our church taught us, and that helps.”
Branch Relief Society president Somia Mohana and other Church leaders have distributed food boxes to Latter-day Saints and others in their communities.
“We have to take [it] one day at a time,” said Karim Assouad, former district president. “Everything is uncertain, unstable. But we know how to survive here in Lebanon.”
Why crossed arms? Please tell.
(Rick Bowmer, AP file photo) In this Oct. 6, 2018 file photo, President Russell M. Nelson prays during the church’s biennial conference in Salt Lake City.
“Father, it will not be me
“And walk quietly in your house;
“Cross my arms and bow my head
“And close my eyes as prayers are said.”
So goes the Primary song and so goes a typical Latter-day Saint prayer. But why do members generally fold their arms instead of clasping their hands when approaching the Almighty?
Author Jonathan Stapley explores this question in a recent By Common Consent blog post.
He acknowledges that further research may be needed and points to traces of practice in Protestant Sunday schools in the 1860s. He also records that in 1923 the Apostle David O. McKay proposed “crossed arms, bowed heads, and closed eyes” for Latter-day Saint Sunday schools.
“It’s worth noting that while many people crossed their arms in prayer after Primary, it was hardly universal,” Stapley writes. “…Other Christians also fold their arms to pray, so it’s not just a Mormon thing.”
temple language
(Photo courtesy of The Church of Jesus Christ of Latter-day Saints) A sealing room in the Fortaleza Brazil Temple.
In Latter-day Saint jargon, Saints often speak of “bearing a name in the temple.” By this they mean going to a temple and performing vicariously ordinances for a dead ancestor.
But the phraseology may be off.
Research historian Ardis E. Parshall recently blogged—at keepapitchinin.org—about a child who was blessed and baptized under one name, but whose father later changed surnames. When this boy eventually married under the new name, his previous prescription dates did not appear in his membership records.
His bishop wrote to Apostle Joseph Fielding Smith, then Church historian, to ask if all ordinances still counted.
Smith replied that any confusion could be resolved with a simple notation.
“It wasn’t the name that was baptized or ordained,” Smith said, “but the individual.”
That little gem of a statement, Parshall writes, was “the whole point of this post.”
This Week’s Podcast: The “Restoration In Progress”
(Jeremy Harmon | Tribune file photo) Patrick Mason speaks while recording the 100th episode of the Mormon Land podcast in 2019.
In his new book, Restoration: God’s Call to the 21st-Century World, scholar Patrick Mason explains how 16.5 million Latter-day Saints—with the help of billions of others around the world—can “rebuild the world.”
Mason emphasizes that while the Mormon “ongoing restoration” is about looking forward rather than backward, the church and its members must shed some historical and cultural baggage, including racism, sexism, and colonialism, in order to embrace it to reach final goal.
He also calls Latter-day Saints to take up the cause of “the Messiah of the marginalized” and to lift up all the children of their heavenly parents.
Mason, director of the Department of Mormon History and Culture at Utah State University, joins this week’s podcast to talk about his book, these topics, and more.
Listen.
In memory of Hinckley
(Tribune File Photo) President Gordon B. Hinckley speaks at general conference in October 2001.
Thirteen years ago this week, the oldest prophet of the Church died.
Gordon B. Hinckley, who had led the faith as the 15th President for nearly 13 years, died on January 27, 2008. He was 97 years old.
Thomas S. Monson succeeded him a week later.
President Russell M. Nelson will be 97 years old on September 9.
The third time is the, um, charm
(Photo courtesy The Church of Jesus Christ of Latter-day Saints) Latter-day Saint leaders, including Church President Russell M. Nelson, seated in the center front row, await the start of general conference on October 3, 2020 , from the Conference Center Theater in downtown Salt Lake City.
The General Conference is aiming for a three-peat.
In April, the two-day gathering will be an all-virtual event for the third year in a row due to the ongoing COVID-19 pandemic.
The Utah-based faith group has announced, as expected, that the spring conference will follow the pattern established in October, with church leaders speaking from a nearly empty Conference Center Theater in downtown Salt Lake City. Only the speakers for each session (and their spouses) will be present. In the fall, they were socially distancing and wearing masks.
Last April, the conference also did not have an in-person audience, but was held in a small auditorium in the nearby Church office building.
As COVID-19 vaccines become more widely available and administered in the coming months, the October conference could return to its usual home with its usual crowds.
Mission: Sun Dance
(Fide Ruiz-Healy | Courtesy of the Sundance Institute) Samuel Sylvester appears in Gregory Barnes’ The Touch of the Master’s Hand, an Official Selection of the short film program at the 2021 Sundance Film Festival.
Gregory Barnes found inspiration for his short film, The Touch of the Master’s Hand, in two places: his Latter-day Saint mission in Argentina and a 1992 Church video on repentance.
The result: a dark 12-minute comedy that premieres at the Sundance Film Festival this week.
Barnes was filming at a community center in Southern California.
“The aesthetic of Mormonism is truly unique,” he told the Salt Lake Tribune. “When I see a rug like that on the [meeting house] wall, it makes my stomach churn, but I also find it totally nostalgic. … I can see the film and I can smell it. I think a lot of people from Mormon backgrounds feel the same way.”
Barnes hopes to create a full-length anthology of missionary stories.
Help in Idaho
Latter-day Saints donated nearly 40,000 pounds of food this week — in the form of 1,300 boxes filled with fresh produce, meat, dairy, yogurt and eggs — on the Fort Hall Reservation in southeast Idaho.
“This is an opportunity to serve a segment of the community in need,” Ross Hugues, president of the Pocatello-Tyhee Stake, told the Idaho State Journal. “…This should help us understand that we are one community – that COVID-19 doesn’t care about borderlines or the color of our skin. We’re all sitting in the same boat.”
Temple Updates
• How is the four-year renovation of the Salt Lake Temple progressing?
Well, scaffolding now covers the south side.
“This will assist workers with stone repair and cleaning,” says a press release, “and improve access for materials to the temple.”
On the north side, a deep hole makes room for a second crane.
See photos here.
• According to a press release, five temples are now offering limited vicarious ordinances for the dead along with all ordinances for the living during the coronavirus pandemic. Three more are expected to join them in Phase 3 of the church’s reopening plan in the coming weeks.
Next Monday, 117 temples will be in Phase 2, offering “all temple ordinances for living persons.” Another 16 will be in Phase 1, providing only marriage “sealings.” Meanwhile, 18 temples have “paused” operations due to “local COVID-19 restrictions.”
quote of the week
“You know, you’re Mormon, but the [Republican] party is becoming more and more evangelical. You are a millionaire and the party is becoming more and more populist. And you are moderate, and the party is becoming more and more conservative. And that’s why we’re just going to work a lot harder.”
– Sen. Mitt Romney, R-Utah, quotes what a top campaign strategist told him during his presidential election.
Mormon Land is a weekly newsletter written by David Noyce and Peggy Fletcher Stack. Subscribe here.
When should we raise our hands in prayer?
Raising the hands for dua is a sunnah and a mustahabb act of ibadah done by Muslims after fardh salah. When making a supplication, the Muslim should raise his hands with humility to Allah and do it in the way instructed by Muhammad.
Gold Dust
In Islam, raising hands in dua (Arabic: رفع اليدين في الدعاء) is the act of using hands to invoke Allah in dua.
presentation [edit]
Raising hands for dua is a sunnah and mustahabb act of ibadah performed by Muslims after fardh salah. When the Muslim makes a supplication, he should raise his hands to Allah with humility and do it in the manner instructed by Muhammad.
misconduct[edit]
Raising hands in Dua
Raising hands in Dua
In some cases, raising hands in dua is considered a forbidden action (bid’ah) and should not be performed during:[1]
Types [ edit ]
There are two ways to raise your hands to perform the dua:
With both hands. With only one index finger: This happened when Muhammad gave advice when performing a khutbah on the minbar.
Gallery [ edit ]
Raising hands in Dua.
Raising hands in Dua.
Raising hands in Dua.
Raising hands in Dua.
See also[edit]
What does gold mean spiritually?
Gold is illuminating, sacred, durable; it is precious. It is almost universally associated with the SUN, or the highest stage in spiritual development. The first is black – sin and penitence; then white – remission and innocence; then red – sublimation and passion.
Gold Dust
Gold is enlightening, sacred, enduring; it is precious. It is almost universally associated with the SUN or the highest level of spiritual development. The first is black – sin and penance; then white – forgiveness and innocence; then red – sublimation and passion. It is heralded as embodying the forces of EARTH and it is Light. It’s the heart of the earth, so it’s a symbol of superiority.
Has many fertility symbols, the tree of life was said to have golden roots, plus wealth and abundance. His immunity to rust gives him connotations of immortality and incorruptibility. It is an amulet for the wounded. Gold is not only the heart of the earth, but also stands for heart, love and blood. Sun, blood and gold are united in Melville’s Moby Dick. Combinations: a golden apple is immortality, ball is wisdom, sun, chain is honor, dignity, respect and wealth.
See also: ALCHEMY
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How can you tell if you have gold that is dust?
Gold will shine, but it will not sparkle. If there are sparkles, you have found pyrite or fool’s gold. Rub a magnet over the gold dust or gold flakes. Gold is not magnetic, so if it is real and not mixed with other metals, it will not stick to the magnet.
Gold Dust
What do hands represent spiritually?
Hand gestures vary in symbol: laying hands on something – blessing, consecration, transference of guilt, healing; raising one’s hand – to swear, honesty; hand on heart – love, adoration, salutation; two hands clasped – peace, alliance, friendship; hands at side – negligence, arrogance (on hips); with water – …
Gold Dust
The hand is the most symbolized part of the human body. There is blessing, it is expressive. According to Aristotle, the hand is the “tool of tools”. In general it is strength, power and protection. But it can also mean generosity, hospitality and stability; “help”. It is used in greeting and friendship gestures (shaking hands).
Right and left each have different symbols: right – rational, conscious and logical, as well as aggressive and fearful, left – the opposite of right, weakness, decay, death. However, the two can be juxtaposed to symbolize balance and center (The Left Hand of Darkness, LeGuin, her reference to the Tao, see YINANDYANG).
Hand gestures have different symbols: laying on of hands – blessing, consecration, transfer of guilt, healing; raise your hand – to swear, honesty; Hand on heart – love, worship, greeting; two folded hands – peace, alliance, friendship; hands by the side – carelessness, arrogance (on the hips); with water – purification, cleanliness, innocence.
According to Cooper, Quintilian says, “You could almost say the hands are talking. Don’t we use them to demand, promise, call out, reject, threaten, plead, express dislike or fear, question or deny? Do we not use them to indicate joy, sorrow, hesitation, confession, penance, measure, quantity, number, and time? Do they not have the power to arouse and forbid expressing approval, wonder, shame?” (78).
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What does the hand symbolize in the Bible?
The hand represents divine approval, and specifically acceptance of his sacrifice, and possibly also the storm mentioned in the gospels. The hand may be seen in the Ascension of Christ, sometimes, as in the Drogo Sacramentary, reaching down and clasping that of Christ, as though to pull him up into the clouds.
Gold Dust
The largest group of Jewish images from antiquity, the 3rd-century synagogue in Dura-Europe, shows the hand of God in five different scenes, including the sacrifice of Isaac[3], and undoubtedly this was one of the many iconographic features of the Christian one art took over what seems to have been a living tradition of Jewish storytelling. Here and elsewhere it often represents the Bad Kol (literally “daughter of a voice”) or the voice of God, a usage also carried over into Christian art.
The hand can also refer to older traditions in various other religions in the Ancient Near East.[4] In the art of the Amarna period in Egypt under Akhenaten, the rays of the Aten sun disc end in small hands to indicate the generosity of the supreme deity. Like the Hamsa amulet, the hand is sometimes shown alone on buildings, although it does not appear to have existed as a portable amulet-like object in Christian use. It is found in the catacombs of Rome from the 4th century, including paintings of Moses receiving the law and the sacrifice of Isaac.[5]
There are numerous references to the hand or arm of God in the Hebrew Bible, most clearly metaphorically in the way it remains current in modern English, but some can be interpreted literally.[1] They are usually distinguished from references to placement at the right hand of God. Later rabbinic literature also contains a number of references. There are three occasions in the gospels when the voice of God is heard, and the hand often represents this in the visual arts.[6] Gertrud Schiller distinguishes three functions of the hand in Christian art: either as a symbol for the presence of God, or as a voice of God, or as a sign that God has accepted a sacrifice.[7]
Sacrifice of Isaac, Armenian, The hand of God intervenes in the Akdamar, 10th century
Hebrew Bible[ edit ]
The hand of God, which also includes God’s arm and fingers, is one of the most commonly used anthropomorphisms in the Hebrew Bible. References to the hand of God occur numerous times in the Pentateuch alone, particularly in relation to the unfolding narrative of the Israelites’ exodus from Egypt (cf. Exodus 3:19-20, Exodus 14:3, 8, 31).[8 ]
New Testament[edit]
There are no references in the New Testament to the hand of God as an active agent or witness, although there are several references to Jesus standing or seated at God’s right hand in God’s heavenly judgment,[9] a conventional term for the place of honor next to one host or an elderly family member. For example, when Stephen is filled with the “Holy Spirit,” he looks up to heaven and sees Jesus standing at the right hand of God (Acts 7:55). There are three occasions in the gospels when the voice of God is heard, and the hand of God often depicts this in the visual arts.[10]
Rabbinic Literature[edit]
Anthropomorphic aggadotes relating to the hand of God appear frequently in the corpus of rabbinic literature, expanding on anthropomorphic biblical narratives.
Christian art[ edit ]
In Christian art, the hand of God has traditionally been understood as an artistic metaphor, not intended to suggest that the deity was physically present or featured in a depicted subject. In late antiquity and the early Middle Ages, the depiction of the physical form of God the Father would have been considered a serious violation of the Second Commandment.[11] The depiction of the hand of God in early Christian art thus developed according to the usual art-historical interpretation as a necessary and symbolic compromise to the strongly anti-anthropomorphic tenor of the Second Commandment, with anthropomorphic interpretations being entirely plausible.[12] In early Christian and Byzantine art, the hand of God appears from above in a relatively limited number of narrative contexts, often in a blessing gesture but sometimes in an action. Gertrud Schiller distinguishes three functions of the hand in Christian art: either as a symbol of God’s presence, or as the voice of God, or as a sign of God’s acceptance of a sacrifice.[13] In later Christian works it tended to be replaced by a fully realized figure of God the Father, whose depiction had become acceptable in Western Christianity, though not in Eastern Orthodox or Jewish art.[1]
Iconography[ edit ]
The motif of the hand with no body attached presents the artist with a problem of finishing it. In Christian narrative imagery, the hand most often emerges from a small cloud at or near the top of the image, but in iconic contexts it may appear truncated in pictorial space or emerge from a border or laurel wreath (left). . In the gospel accounts of Jesus’ transfiguration (see below), a cloud is mentioned as the source of God’s voice. Some of the examples in the Dura Europos Synagogue (see below) show a good portion of the forearm as well as the hand, which is not found in surviving Christian examples, and most show an open palm, sometimes with the fingers spread. Later examples in Jewish art are closer in form to Christian styles.
In Christian art, the hand of God usually takes the form of a blessing gesture when not performing an action, although some show only an open hand. The normal blessing gesture is to point with the index and nearest fingers while the other fingers are curled back and the thumb is relaxed. There is also a more complicated Byzantine gesture that attempts to represent the Greek letter Chi, Christ’s initial, which looks like a Latin letter “X”. This is formed by crossing the thumb and little finger in the palm with only the index finger and next extended, [14] or a variant thereof.
Especially with Roman mosaics, but also with some German imperial commissions, for example the Lothar Cross, the hand is clenched around a wreath that goes up, behind which the arm then disappears and forms a tidy circular motif. Particularly in these examples, the hand may show the sleeve of a garment, sometimes in two layers, as in San Clemente, Rome. In blessing forms, the hand often has a halo, which can also represent a convenient ending point. This may or may not be a cruciform halo, indicating divinity, and in particular the Logos or pre-existent Christ (see below).
The hand is regularly seen in depictions of specific scenes, although occasionally it can appear over a much larger area.[15] In many scenes, one or more angels may appear instead of the hand, acting as God’s messengers. A virtually unique mosaic depiction of the Ark of the Covenant (806) at Germigny-des-Prés also shows the hand of God.
In Christian art the hand often actually represents the hand of God the Son or Logos; This is evident when later depictions begin to replace the hand with a small half-length portrait of Christ as logos in a similar circular frame. In the East it is almost always Christ, but in the West God the Father is sometimes represented in this way. In many contexts, however, the intended person of the Trinity cannot be confirmed by image alone, except in such images as Christ’s baptism, where Jesus, Christ incarnate, is also present, where the hand is clearly that of God the Father. Later Eastern Orthodox imagery often identifies hands as logos with the usual monogram used in icons.
Images of the Old Testament[ edit ]
In the Vienna Genesis, the hand appears over the expulsion of Adam and Eve from paradise. More often in this story, God was shown with the conventional depiction of Jesus representing the pre-existent Christ or Logos, who was believed to be the Creator by early Christian writers. [c] The story of Adam and Eve was the most common Old Testament theme seen in Christian art, which required a pictorial representation of God. A well-known modern twist on the traditional hand motif is an 1898 sculpture by Auguste Rodin called Hand of God, which depicts a gigantic hand creating Adam and Eve.
. More often in this story, God was depicted using the conventional depiction of Jesus representing the pre-existent Christ, or who was viewed by early Christian writers as the creator of art that needed a pictorial representation of God. A well-known modern twist on the traditional hand motif is an 1898 sculpture by Auguste Rodin called , which depicts a gigantic hand creating Adam and Eve. The sacrifice of Isaac first appears in Christian art in depictions from the fourth-century Roman catacombs and sarcophagi, and in pieces such as a fragment of a marble table from Cyprus.[16] Abraham is restrained by the hand grasping his knife hand in the sarcophagus of Junius Bassus, as the angel often does in other depictions.[d] However, the angel mentioned in the biblical text is more common and often included. The use of the hand in this scene, at least in Christian art, shows God’s acceptance of the sacrifice and His intervention to change it.
Ascension and Noli me tangere, c. 400, ivory. See below for a similar rise 450 years later. and c. 400, ivory. See below for a similar one 450 years later.
Images of the New Testament[ edit ]
Divine Recognition of the Ruler Images[edit]
The hand often blesses rulers from above, especially in Carolingian and Ottonian works and coins. The hand may hold or place a wreath or crown over the ruler’s head. A posthumous coin of Constantine the Great (the “deification issue”) had shown the hand reaching down to pull up a veiled figure of Constantine in a quadriga, in a famously mixed message that combined pagan conventions where an eagle deified emperor attracted the heavens, with Christian iconography. From the late 4th century coins of late antique rulers such as Arcadius (and his empress), Galla Placidia and others show them being crowned with it – it was in fact used mainly for empresses and often only appears on issues from the Eastern Empire. [26] This theme does not appear in Byzantine art until the late 10th century, when it appears on coins of John I Tzimisces (969–976), long after it was common in the West.[27] In later Byzantine miniature figures, the hand is often replaced by a full figure of Christ (much smaller than the emperor in these examples) placing a crown on his head.
Similar symbolism was represented by the “Main de Justice” (“Hand of Justice”), part of the traditional French coronation regalia, which was a scepter in the form of a short gold staff surmounted by an ivory hand in the gesture of blessing. The object, now in the Louvre, is a replica made for Napoleon or a restored Bourbon king of the original destroyed in the French Revolution, although the original ivory hand survives (now on display separately). Engraved gems are used for an authentic medieval feel. Here the hand represents the justice-giving power of God literally in the hands of the king.
Images of saints [ edit ]
The hand can also be shown with images of saints either performing a miracle associated with a saint – in Catholic theology it is God who performs all miracles – or over an iconic scene. On the Bayeux Tapestry, the hand appears over Westminster Abbey in the scene depicting the burial of Edward the Confessor. The hand sometimes appears (see gallery) in scenes of the assassination of martyrs such as St Thomas Becket, clearly indicating neither involvement nor consent to the act, but consent of the saint. In the dedication miniature shown, the blessing hand appears neither to Emperor Heinrich III. nor pointing to Saint Gregory or the Abbot, but to the copy of Gregory’s book – the same copy that contains this miniature. This looser use of the motif reaches its climax in Romanesque art, where it occasionally appears in all sorts of contexts – as a reference to the ‘right’ speaker in a miniature of a disputation, or as the sole decoration at the top of a monastic charter. A number of Anglo-Saxon coins of Edward the Elder and Æthelred the Unready have a large hand dominating their reverses, although religious symbols have seldom been so prominent on Anglo-Saxon coins.
Symbols [ edit ]
The hand remained in use in Eastern Orthodox icons much longer than in the Western Church and is still found in modern icons, usually emerging from circular bands. Apart from the narrative scenes mentioned above, it is particularly common in icons of military saints, and is identified in some Russian icons by the usual inscription as belonging to Jesus Christ. In other versions of the same composition, it is replaced by a small figure of Christ, about the size of a hand, which can also be seen in many Western works from around 1000 AD.
The earliest surviving icon of the Virgin Mary, from AD 600 from St. Catherine’s Monastery, has an often-overlooked hand, suggesting to Robin Cormack that the main focus of the subject is the Incarnation rather than a simple Virgin and Child The very few major Eastern works, showing the Virgin before the Byzantine iconoclasm, an apse mosaic (lost 1922) from Nicaea, also show the hand over a standing Virgin. Few similar uses of the hand are seen in later Virgins, although the iconographically adventurous Byzantine Chludov Psalter (9th century) has a small miniature showing the hand and dove above a Virgin and Child.[30] The hand appears occasionally in Western proclamations, even as late as Simone Martini in the fourteenth century, by which time the dove, sometimes accompanied by a small image of God the Father, has become more common.[31]
Anonymous print about the situation in the Netherlands in the 1570s, with three hands
Mosaics of Ravenna[ edit ]
The hand appears at the top of a series of Late Antique apse mosaics in Rome and Ravenna, over a variety of compositions showing either Christ or the cross,[f] some covered by the regular contexts mentioned above, others not. The motif is then repeated in much later 12th-century mosaics.
Late Medieval and Early Renaissance Art[edit]
From the 14th century, and earlier in some contexts, full figures of God the Father became increasingly common in Western art, although they are still disputed and rare in the Orthodox world. Of course, such figures all have hands that use blessings and other gestures in a variety of ways. It should be noted that the most famous of all these usages, Michelangelo’s creating Hand of God on the Sistine Chapel ceiling, detaches from God’s surrounding robe over the wrist and is shown against a plain background in a manner reminiscent of many examples of the earlier Motive.
The motif did not disappear from later iconography, and experienced a revival in the 15th century, when the range of religious themes greatly expanded and the depiction of God the Father was again disputed among Protestants. The prints of Daniel Hopfer and others frequently use the hand in a variety of contexts, and John Calvin’s personal emblem was a heart held in the hand. The motif is used very freely in prints relating to the religious and political consequences of the Reformation over the next two centuries, for example in prints about the Dutch uprising. In a lofty rococo setting at Windberg Abbey in Lower Bavaria, the hand of God holds scales in which a lily stem, signifying the purity of Saint Catherine, outweighs the crown and scepter of worldly pomp.
The similar but essentially unrelated arm reliquary was a popular form in the Middle Ages when the hand was most commonly used. Typically these are made of precious metal, show the hand and most of the forearm, and point erect from a flat base where the arm stopped. They contained relics, usually from that part of the saint’s body, and it was the saint’s hand that was represented.
Examples in Late Antique and Medieval Jewish Art[edit]
The hand of God appears in several examples from the small surviving body of figurative Jewish religious art. It is particularly prominent in the mural paintings of the 3rd-century Dura Europos synagogue and also in the nave mosaic of the 6th-century Beth Alpha synagogue and on a 6th-7th-century bimah screen found in the Susiya synagogue from the 4th and 5th centuries was found.[32]
Dura Europos Synagogue[ edit ]
In the synagogue Dura Europos, the hand of God appears ten times, in five of the twenty-nine murals with biblical themes including the binding of Isaac, Moses and the burning bush, Exodus and crossing of the Red Sea, Elijah reviving the child of the widow of Zarepheth and Ezekiel in the Valley of Dry Bones.[33] In some examples, the hand also includes the forearm.
Beth Alpha Synagogue [ edit ]
In Beth Alpha Synagogue, the hand of God appears on the Binding of Isaac panel in the north entrance of the nave mosaic floor.[34] The hand of God appearing in the Beth Alpha Binding of Isaac mosaic panel is represented as a disembodied hand emerging from a fiery sphere of smoke and, according to Meyer Schapiro, “guides the drama and its outcome”.[35] The hand of God is strategically positioned in the top center of the composition, just above the ram, which the angel of God is instructing Abraham to sacrifice in place of Isaac.
Susiya Synagogue[ edit ]
In the Susiya Synagogue, the hand of God appears on the defaced remains of a marble bimah screen that may once have illustrated a biblical scene such as Moses receiving the law or the binding of Isaac.[36] Although the hand was subjected to intense iconoclastic chopping, the iconoclasts left intact some traces of the thumb and receding fingers.[37] A thumbnail was carved into the thumb. Foerster asserts that the hand of God originally held a Torah scroll, identifying the small piece of raised marble between the thumb and fingers as a Torah scroll.[38]
Birds Head Haggadah [ edit ]
The hand of God appears in the early 14th-century Haggadah, the Vogelkopf Haggadah produced in Germany.[39] Two hands of God appear below the lyrics of the Dayenu song and dispense the manna from heaven. The Bird’s Head Haggadah is a particularly important visual source from the Middle Ages as it is the earliest surviving example of a medieval illuminated Hebrew Haggadah.
See also[edit]
Notes [edit]
footnotes
quotes
What does the right hand represent?
The “right hand” is seen as a place of honor and status throughout the biblical text. When the Bible makes statements that Jesus Christ sits at the right hand of the Father, it is affirming that he has equal status to the Father within the Godhead (Hebrews 1:3, 12:2; 1 Peter 3:22; Acts 7:55-56).
Gold Dust
Jesus and the Father
The line from the Apostles’ Creed, “He is seated at the right hand of God, the Father Almighty,” has both theological and practical implications. The “right hand” is seen throughout the biblical text as a place of honor and status. When the Bible says that Jesus Christ is seated at the right hand of the Father, it affirms that He has the same status within the Godhead as the Father (Hebrews 1:3, 12:2; 1 Peter 3:22; Acts 7:55 -56).
An example of this is found at 1 Peter 3:22,
“(Jesus) who has gone into heaven and is at the right hand of God, to whom are subject angels, authorities and authorities” – ESV
All things in creation are under the power of the throne of God. Jesus Christ reigns forever at the right hand of God the Father.
Jesus and the Holy Spirit
Acts 2:33 shows how the Father, Son, and Spirit all work together so that mankind may know God. it says
“Exalted therefore at the right hand of God, and having received from the Father the promise of the Holy Spirit, he poured out these things which ye yourselves see and hear”
In the incarnation, Jesus accomplishes everything that is necessary for salvation. When Jesus ascends to heaven, the Holy Spirit descends. The Holy Spirit has been active since the creation of the world, but since the Holy Spirit’s descent at Pentecost he has been actively moving to apply the hope and benefits of salvation. Jesus is seated at the right hand of the Father, but the Spirit is given to mankind to continue to reveal the Triune God. Christians draw their faith and trust from the interaction of the Trinity.
Jesus and humanity
Sometimes in the biblical text we see that Jesus’ right hand placement enables him to intercede for mankind, namely the believers (Romans 8:34). Jesus’ uniqueness of being fully God and fully man allows him to be the man at God’s right hand. As an Eternal Man, the placement of Jesus at the Father’s right hand should inspire comfort and hope in all who believe in Him.
Furthermore, Hebrews 8:1 says:
“Now the point of what we say is this: We have such a high priest, one seated at the right hand of the throne of majesty in heaven.”
As our Great High Priest, Jesus Christ forever bridges the gap between the perfection and holiness of God and the sinfulness of mankind. The placement of Jesus at the right hand of the Father makes him our eternal mediator.
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What does washing of hands mean in the Bible?
Washing of hands here had a symbolic meaning of standing for the truth and justice. Although no one knows whether God would forgive Pilate for handing over of Jesus the innocent to the crowd to nail him on the cross, we learn that washing hands here means upholding of the truth and justice for one’s liberation of life.
Gold Dust
President of the Myanmar Institute of Theology
Burma
July 11, 2020
Old Testament Reading: Exodus 30:17-21;
“Make a bronze basin with its bronze stand for washing. Place it between the tent of meeting and the altar and pour water into it. Aaron and his sons are to wash their hands and feet with water from it. Whenever they enter the tent of meeting, they are to wash themselves with water, lest they die. Also, when they approach the altar to minister by offering the grain offering to the Lord, they are to wash their hands and feet, lest they die. This shall be a permanent ordinance for Aaron and his descendants for generations to come.”
Based on the above Old Testament reading, one can understand that washing hands with water was part of the divine ordinance that Priest Aaron and his descendants were to follow for generations, that they should be saved and protected from the dangers of death. I have pondered how in biblical times washing hands was associated with deliverance from death. Why did priest Aaron and his sons need to wash their hands to be freed from death? Was there a suspicion of the spread of the pandemic corona virus in this Old Testament period? Of course it wasn’t. But the fact I want to point out is that in Old Testament times handwashing was a kind of divine injunction – God’s command for people to do it for a specific purpose, although we don’t know why God required them to do it. that they wash their hands hands . The meaning could be either to prevent the infection of a biological virus or to remove all mindsets polluted by sin viruses that could encapsulate human hearts and souls. The latter would mean ridding oneself of the pollution of sin and evil.
Reading from the New Testament: Matthew 27:24-25
“When Pilate saw that he could not prevail at all, but that a tumult ensued, he took water and washed his hands in front of the crowd and said: ‘I am innocent of the blood of that righteous person. You take care of it.”
What about the practice of washing hands in New Testament teaching? Should one think about what Pilate meant when he washed his hands: “……he took water and washed his hands in front of the crowd and said: “I am innocent of this man’s blood.” …” It is your responsibility ! “. All the people answered and shouted, “His blood is on us and on our children.” Here Pilate found out very clearly that Jesus was innocent and therefore it would be a great danger to his soul if he allowed the crowd to crucify him to kill. So, to free himself from the judgment and condemnation of the people, Pilate washed his hands to free himself from the juridical judgment of the law. Washing hands here had a symbolic meaning of standing up for truth and justice. Although no one knows if God would forgive Pilate for handing Jesus over to the crowds as an innocent man to be nailed to the cross, we learn that washing hands here means upholding truth and righteousness for one’s salvation in life. In this sense, the spiritual meaning of washing hands would be symbolic of a spiritual, moral, ethical transformation of life – a life that stands for truth and justice.
About the Author: Earned Bachelor of Theology & Bachelor of Divinity from Myanmar Institute of Theology in Myanmar; Master of Theology from Princeton Theological Seminary, USA; Master of Arts from the University of Dubuque, Iowa, USA and Ph.D. dr Rev. Samuel Ngun Ling of International Christian University, Tokyo, Japan, has been Professor of Systematic Theology in the Faculty of the Myanmar Institute of Theology since 1998 until he became President of the Institute (2010-2022).
About Myanmar Institute of Theology: Myanmar Institute of Theology was founded in 1927 and since 2000 has been offering not only a postgraduate theology program but also an undergraduate liberal arts program with a total of more than 1400 enrolled students.
Gold Dust (Glory of God) | Signs and Wonders #1
See some more details on the topic glitter on hands after praying here:
Gold Flakes – The Glory of God! | Gathering at the Well
It wasn’t like glitter that would be on top of my palm’s skin. … show them my palms and pray for them, but when I looked at their hands, …
Source: gpcwomen.wordpress.com
Date Published: 2/30/2022
View: 8715
All That Glitters is Not God | Hemant Mehta | Friendly Atheist
Every day, God has given me gold dust on my hands. It appears out of nowhere, and doesn’t come off… You know who else says that glitter …
Source: friendlyatheist.patheos.com
Date Published: 12/5/2021
View: 2449
Visible Glory « The Cross at Kerrville – thecrossatkerrville.org
The sparkling substance, which looks like fine glitter, has been examined by Texas A&M University. They determined it is not gold or any know element in the …
Source: thecrossatkerrville.org
Date Published: 2/9/2022
View: 176
What does glitter have to do with God?
You might just discover what glitter has to do with God. … Worship each week with a digital liturgy: pause, pray, sing, reflect, and reconnect.
Source: www.southelkhorncc.org
Date Published: 10/24/2021
View: 5224
Does Glitter on One’s Hand Make a Person’s Wudhu Void
I want to ask if after praying I saw glitter on my hand. Should I repeat my prayer or leave it to Allah? As I don’t know whether glitter …
Source: daruliftabirmingham.co.uk
Date Published: 6/23/2022
View: 801
Is Heaven Dropping Gold Dust & Glitter? – Women of Grace
Similar phenomena in the form of falling glitter is also manifesting at Catholic prayer events. Called escarchas, which means “frost” in …
Source: www.womenofgrace.com
Date Published: 11/24/2021
View: 565
Shekinah Glory Dust Miracle – Max Greiner
You have to “be in the Light to see God’s glory!” Next, hold out your hands, open in front of you, and pray for God to reveal His “Shekinah Glory”to you now.
Source: www.maxgreinerart.com
Date Published: 5/6/2022
View: 2662
Is it possible for gold dust to come down during a church …
This golden film coats the hands and faces of those in attendance, … coated with a golden substance during personal prayer times at home.
Source: www.gotquestions.org
Date Published: 10/26/2022
View: 3773
Christian laying on of hands
Symbolic and formal method of invoking the Holy Spirit
Laying on of hands of the Finnish Lutheran ordination in Oulu
In Christianity, the laying on of hands (Greek: cheirotonia – χειροτονία, literally “laying on of hands”) is both a symbolic and a formal method of invoking the Holy Spirit, primarily at baptisms and confirmations, healing services, blessings and ordination of priests, ministers, elders, deacons and other church officials, along with a variety of other church sacraments and sacred ceremonies.
In the New Testament, the laying on of hands was associated with Christ healing the sick (Luke 4:40) and with receiving the Holy Spirit after His ascension (see Acts 8:14-19). Initially, the apostles laid hands on both new believers and believers. (See Acts 6:5–6). In the early Church, the practice continued and is still used in a variety of church ceremonies, such as during Confirmation.
Eastern Christianity[ edit ]
lay on hands Ordination of an Eastern Orthodox priest. The ordained deacon kneels at the southwest corner of the sacred table and the bishop places his omophorion and right hand on the deacon’s head and his left hand over his right and reads the
In Eastern Christianity, the laying on of hands is used for the ordination (called cheirothesia) of the higher clergy (bishops, priests, and deacons), which is distinguished from the blessing (called cheirothesia) of the lower clergy (cone-bearers, readers, and subdeacons). [1] and the appointment of an abbot or abbess, or the promotion of a deacon to archdeacon, etc. Priests and deacons are laid on by a single bishop, and bishops are ordained by three or more bishops.
The chrism (Greek: myron) used in chrismation and the anointing of rulers is believed to contain chrism that the apostles blessed and laid on, the former as some existing chrism is poured into newly consecrated chrism and the latter in it the prayer at the consecration of the chrism is indicated. This is consecrated by the Primates of the Autocephalous Churches and supplemented as needed and distributed to the Priests for administration of the Holy Mysteries (Sacraments). In the Eastern Christian tradition, the anointing with the chrism is the equivalent of the laying on of hands.[2] The presentation of this chrism that has received the laying on of hands, together with an antimension, is the manner in which a bishop confers powers on a priest under his omophorion (i.e. under his authority).
The laying on of hands also occurs at the end of the anointing. This mystery was to be performed by seven priests, six of whom lay their hands on a gospel book placed over the head of the anointed while the chief priest read a prayer.
Catholicism[ edit ]
At the ordination to the priesthood, the Catholic bishop lays his hands on the deacon for ordination
During the ordination rite, the priests present lay their hands on the ordinands after the bishop’s call
In the Catholic Church, the laying on of hands is performed in the sacrament of Holy Orders and is the means by which one is received into one of the three great ordinations: bishop, priest or deacon. Ordination can only be performed by a Bishop in Apostolic Succession (valid) and should only be performed by a Bishop duly authorized (legal) by the Holy See. The laying on of hands to the priesthood enables a person so ordained to act in persona Christi; i.e. “in the person of Christ”. Ordination enables a priest to validly administer sacraments, specifically it gives that person the authority to celebrate the Eucharist. However, the sacraments of Holy Orders and Confirmation are reserved (with certain exceptions) exclusively for a bishop.
The sacrament of Confirmation is “the special outpouring of the Holy Spirit, such as was once granted to the apostles on the day of Pentecost” and “brings an increase and deepening of the grace of baptism”.[3] In the Western Latin Church of the Latin Rite the sacrament is customarily administered only to persons old enough to understand it, and the ordinary minister of Confirmation is a bishop. Only for important reasons can the diocesan bishop entrust a priest with the administration of the sacrament (Canon 884 of the Code of Canon Law). However, a priest may by law administer the sacrament when baptizing someone who is no longer a minor, admitting someone already baptized to full communion, or when the person to be confirmed (adult or child) is in mortal danger (canon 883).
Anglicanism[ edit ]
Episcopal ordination in the US Episcopal Church
The laying on of hands is part of Anglican Confirmation,[4] the Anointing of the Sick,[5] and other parts of the liturgy and pastoral ministry. Established in 1915, the Guild of St Raphael is an organization within the Anglican Church specifically dedicated to the promotion, support and exercise of Christ’s healing ministry through the laying on of hands as an integral part of the Church. The laying on of hands is also performed in the sacrament of Holy Orders and is acceptance into one of the three ordinations of the Church: bishop, priest or deacon. The ordination can only be performed by a bishop in apostolic succession.
Pentecostalism[edit]
Pentecostals practice the laying on of hands as part of prayer for divine healing and the anointing of the sick.[6] While the laying on of hands is not required for healing, Pentecostals believe that the act of touching is an encouragement to faith in addition to its biblical origin.[7]
Australian Prime Minister Scott Morrison admitted to secretly practicing the laying on of hands when meeting with victims of natural disasters.[8]
Baptists[ edit ]
In Baptist churches, the laying on of hands occurs after a believer’s baptism.[9] This is one of the two points included in the 1742 Baptist Creed of 1689.[10][11]
In accordance with strict autonomy and autocephaly, the Southern Baptist Church does not officially mandate, deny, or endorse the practice of the laying on of hands. Every church is expected to decide the matter between its clergy and its congregation. In relation to ordination, the laying on of hands is representative of the authorization, permission, and acknowledgment of the recipient’s calling into the clergy.
Southern Baptist Christians use the laying on of hands during the ordination of ministers (such as deacons, assistants, and senior pastors) as well as situations when they are asking for divine healing.
The laying on of hands generally includes three different variants. Some, all, or none of these are employed by each church based on the preferences of each congregation.
The primary use of the laying on of hands is in ordination. When a man is received into the clergy, either as a deacon or as a pastor (etc.), he is brought before the altar and prayed by either the officiating pastor or a senior deacon. Each previously ordained, past or present minister of each rank then stands and individually lays hands on and prays for the new minister.
The second application of the laying on of hands is faith healing and commissioning, which in turn works in two forms. The anointing of the sick is a practice expressly permitted in the Bible [12] and is performed by the clergy. In cases where all worldly medical options have been exhausted (including but not limited to the dying), treatment has stalled, or the diagnosis is unknown, the clergy are called to the recipient’s home, where they anoint the sick person’s head with oil anoint and continue laying hands on them and praying over them simultaneously. The Baptist Church does not teach that neither physical healing nor medical guidance for physicians are invoked by or within the anointing. Therefore, God may or may not grant physical healing to the sick in spite of the deed. The healing bestowed by the anointing is therefore a spiritual event that may not result in physical recovery.
and is performed by the clergy. In cases where all worldly medical options have been exhausted (including but not limited to the dying), treatment has stalled, or the diagnosis is unknown, the clergy are called to the recipient’s home, where they anoint the sick person’s head with oil anoint and continue laying hands on them and praying over them simultaneously. The Baptist Church does not teach that neither physical healing nor medical guidance for physicians are invoked by or within the anointing. Therefore, God may or may not grant physical healing to the sick in spite of the deed. The healing bestowed by the anointing is therefore a spiritual event that may not result in physical recovery. The third and final use is to commission certain groups of missionaries going abroad for long periods of time. This act, performed simultaneously by laypeople and clergy, involves the entire congregation standing up and gathering around the parties and laying their hands on the body of the recipient or on the bodies of those in front of them as a chain of clergy (usually the minister) pray over them. This action can also be used as an invocation of medical guidance or as a faith healing in fatal situations.
Like baptism and the administration of the sacrament (the Eucharist), Southern Baptists believe that the laying on of hands is a purely ceremonial act, which, while still sacred and important, does not empower or evoke the specific task it demands. [13] In ordination, the laying on of hands does not authorize the individual to serve in the clergy, but authorizes and recognizes his or her spiritual gifts and calling to do so. Healing is about attributing urgency and importance, not bringing about actual healing. Southern Baptists do not believe that God’s power can be invoked by man, but that the decision to heal or not to heal is God’s will alone.
Catharism[ edit ]
A Cathar Perfect, the highest initiate in the Cathar hierarchy, after spending time as a listener and then a believer, had to undergo a rigorous three-year training before being accepted as a member of the spiritual elite of the now-defunct religious movement[ citation required]. This took place during a ceremony at which various passages from the Bible were quoted, most notably the opening verses of the Gospel of John [citation needed]. The ceremony concluded with a ritual laying on of hands, also known as the Manisola, since the candidate vowed to renounce the world and accept the Holy Spirit. At that point, the perfecti believed, the Holy Spirit could descend and dwell in the new perfect—hence the austere lifestyle required to provide the spirit with a clean abode [citation needed]. It was believed that once in this state of imbibing the Holy Spirit, the Perfect Ones had become “transmaterial” or semi-angelic, not yet freed from the limitations of the body but containing an enhanced spirituality , which united them to God even in this world, as expressed in the Gospel of Luke [citation needed]. The Cathars were decimated and destroyed as a sect during the Albigensian Crusade.
Mormonism[ edit ]
Along with other members of the Latter-day Saint movement, members of The Church of Jesus Christ of Latter-day Saints believe that the restoration of the priesthood of Christ came about through the laying on of hands of John the Baptist on Joseph Smith and Oliver Cowdery.
The laying on of hands is considered a necessary part of confirmation and ordination to the Aaronic and Melchizedek Priesthoods.
In addition to these confirmations and ordinations, worthy Melchizedek Priesthood holders place their hands on the head of one receiving a blessing of healing, comfort, or counsel.[14][15]
See also[edit]
Raising Hands in Worship: Biblical Practice or Conditioned Behavior?
Do a Google search for the word “worship” and look at the “images” category. In my search, nine of the first ten images show several people with their hands raised. The emoji for praise shows two raised hands.
Why is the raising of hands in worship so common (at least in America)? In this blog post, I hope to address the following:
Misapplication of 1 Timothy 2:8 to encourage lifting of hands in worship; What Scripture Says About Raising Hands; Why this has become so common in worship.
Raising hands in the Scriptures
About twenty years ago I attended a service where the lead pastor repeatedly exhorted the congregation to “raise holy hands.” He referred to 1 Timothy 2:8 to support his instructions. When the issue of the raising of hands in worship is discussed, people generally refer to this passage for biblical justification. I hope to show why this common interpretation and application is fallacious.
1 Timothy 2:8 says, “I desire that men in every place pray and lift up holy hands without anger or contention” (ESV). These verses apply specifically to worship (prayer in this case) in the church. The broader context is concerned with “how one should conduct oneself in the house of God, which is the church of the living God” (1 Tim. 3:15). 1 Timothy 2:8 specifically says:
Who should raise their hands – “men” When to raise their hands – in prayer How their hands should be – “holy” What should not characterize their prayer – “without anger or strife”
In this passage Paul clearly describes some of the differences between the roles of men and women in the church (2:9 begins with Paul’s instructions for women). Since this passage is aimed specifically at men, Christians should not use it to call on everyone to raise their hands.
In addition, this commandment for men relates to a specific activity: prayer (more on this below). The apostle also requires these men to be holy and not angry or contentious (which appears to be a common trait of the false teachers addressed by Paul in 1 Timothy). This text is simply not a call for the whole congregation to raise their hands at the service.
What does this passage mean? In directing worship for the Church, men should lead the way in prayer, raise their hands when they pray, be holy, and not be angry or contentious. It is ironic that so many apply this passage to the raising of hands in singing but rarely to a man in prayer.
The New Testament rarely addresses the issue of the raising of hands. Three other examples can be found, none of which appear in connection with church worship (Luke 24:50; Rev. 10:5-6; Hebrews 12:12). Therefore, there are no examples or commands in the NT for all Christians to raise their hands in worship.
However, the Old Testament contains several references to the lifting of hands. These examples include:
Prayer: 1 Kings 8:22-23, 54-55; Psalm 28:2; Lamentations 2:19; Habakkuk 3:10. Blessing others: Leviticus 9:22; Psalm 63:4; 134:2; 141:2; Luke 24:50 is probably an NT example. Swear: Genesis 14:22; Exodus 6:8; Nehemiah 8:6; See Revelation 10:5-6 for an NT equivalent. To do something important, such as fulfilling a vow: Genesis 41:44; Psalm 10:12. See Hebrews 12:12 for an NT equivalent.
In 1 Timothy 2:8 Paul is referring to the Old Testament practice of raising the hands in prayer (#1 in the summary above).
Based on the OT evidence, the best case or justification for raising hands in worship is found in Psalm 134:2 and 141:2 (from #2 in the summary above). These two examples raise several questions that serious Bible Students must consider:
What is the nature and purpose of blessing others in the OT? How is the lifting of hands related to the Old Testament blessing? Why was it done? What does that mean? Is it legitimate to call all Christians to raise their hands in worship based on these clues?
Why we do what we do in worship
At this point, many might say, “That’s picky—why are you worried about it? Just let people worship how they want to.”
As Christians, we want to interpret and apply the Scriptures accurately. The importance of worship requires close attention, especially from pastors and those leading others in worship. We should consider it a serious matter for a leader or teacher to misinterpret and misapply any text that affects how the church worships God.
Because of the nature and sufficiency of Scripture, we should derive our worship practices from Scripture alone. I fear that many people base their worship practices primarily on the example and experience of others. How do people learn to worship? They generally learn other things the same way – by example.
Let’s consider a hypothetical example:
Matilda is born again, begins to love the Lord, and desires to worship with her congregation. When their church gathers, all the people raise their hands and sing praises to God. It’s likely that Matilda will start raising her hands as she sings – Why? Because of their experience and the conditioned behavior of their fellow believers.
Here is another hypothetical example:
Gil is a Christian 12th grader. He goes to a big conference with his group of students. The worship band exhorts everyone to raise their hands and waver. Like most of his 5,000 classmates, Gilbert raises his hands and begins to sway with the crowd – Why? Because the crowd was admonished by the band and all his friends complied. Meanwhile, many student leaders are watching and based on that outward expression they say, “Wow, they really worship!”
Here are some bad motives/reasons for raising hands in worship:
Because other people do (your mom was right!). Because others push you to do it. Because you’ve always done it and never thought much about it.
Our worship should arise from the belief that God commands or commends it in His Word. We don’t want our worship to be just a learned behavior based on the example of others. We want to derive our worship practices from Scripture (what God says), not from experience.
Here’s another question: Given that the practice of everyone raising their hands in worship is not found in the NT, why has it become such a popular and common practice in churches? It probably comes from the following:
A misapplication of 1 Tim. 2:8 and worship experiences and examples where raising hands is the norm.
final considerations
Christians should not allow the practice of raising hands in worship to lead to what Paul forbids in 1 Timothy 2:8—strife. As in all matters, we should search the Scriptures and base our belief and practice on what God says in His Word.
We also need to see our context: In America, many Christians (true born-again believers) have experienced nothing but hands-raising worship. Many have never considered this expression in the light of Scripture. In our desire to make disciples, we should humbly and patiently sit down with other believers and, with our Bibles open, discuss all of our worship practices.
Personally, I think the issue of raising hands in worship falls into the category of “opinions” that Paul addresses in Romans 14-15. When we raise this issue with others, we should follow his counsel and “follow after things that work for peace and mutual edification” (Romans 14:19).
Related
Author Chris King Senior Pastor of Bayou View Baptist Church Chris King is senior pastor of Bayou View Baptist Church in Gulfport, Mississippi. From 2013 to 2020 he taught preaching for Boyce College Online. dr King is a graduate of West Virginia University and received his doctorate from Southern Baptist Theological Seminary.
Gold Dust
Gold dust consists of fine gold particles.
Gold dust can also refer to:
animal [edit]
Gold Dust (elephant) (1873–1898), male Asian elephant kept at the National Zoo in the late 19th century
Gold dust day gecko, a subspecies of gecko that lives in northern Madagascar and Comoros
Gold dust disease, also known as velvet disease, is a fish disease caused by dinoflagellate parasites
plant [ edit ]
Aurinia saxatilis, an ornamental plant native to Asia and Europe
, an ornamental plant native to Asia and Europe Aucuba japonica , the golddust plant, an ornamental shrub native to China, Korea, and Japan
, the golddust plant, an ornamental shrub native to China, Korea, and Japan Chrysothrix candelaris , the golddust lichen, a yellow fungus commonly growing on tree bark
, the golddust lichen, a yellow fungus that commonly grows on tree bark Golddust, a variety of the rosemary plant
music [edit]
Record labels and production companies[edit]
Gold Dust Media, a record label that joined Studio !K7 in 2008
Gold Dust Records, a record label founded by Goldie Lookin Chain
Goldust Productions, a music production company
Albums [ edit ]
songs [edit]
people [edit]
Goldust (born 1969), the former ring name of Dustin Runnels, an American professional wrestler now known as Dustin Rhodes
Gold Dust Trio, a group of promoters who controlled the world of professional wrestling in the 1920s
Gold Dust Twins, Goldie and Dustie, the mascots of Fairbanks Gold Dust washing powder
The Gold Dust Orphans, a fringe theater company based in Boston and Provincetown, Massachusetts; Founded in 1995
Other [edit]
See also[edit]
Topics referred to by the same term
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