Free Anointing Oil By Mail? 287 Most Correct Answers

Kate’s Magik Anointing Oils are 100% pure essential oils in sweet almond oil with NON-GMO vitamin E oil from sunflower. Kate’s Magik Anointing Oils are specially blended for the body, not for use in diffusers.

Each anointing oil blend serves as a practical prayer or blessing to help you set your intention. They help people clarify needs and bring about positive change by combining the power of intention with the beautiful aromas of earth’s medicinal plants.

Anointing is the ritual act of applying aromatic oils to the body. Anointing with oil is part of various cultural traditions going back thousands of years. Historically, this ceremonial practice served as a form of consecration or as a sacred ritual act of honor and greeting. It has also been used as a means to purify, protect, and promote health, vitality, and longevity. Kate’s Magik Anointing Oils help us continue this beautiful, time-honored tradition as we anoint ourselves and those around us with the power of our intentions. By choosing mindfulness and creating personal self-care rituals, we are able to connect with our higher selves and live authentically with purpose and direction.

Anointing with essential oils for spiritual healing

By Donnie Yance, MH, CN

Originally published at http://www.donnieyance.com/anointing-with-essential-oils-for-spiritual-healing/

Anointing has been a sacred ritual as a means of spiritual refreshment and physical strengthening for thousands of years in many different religions and ethnic groups. In the Orthodox tradition, the sacramental act of pouring aromatic oils on the body, most often on the head, is also known as anointing, and is given primarily for physical and spiritual afflictions, although everyone is anointed during Holy Week. In this act of blessing, the aromatic oil used is said to have both spiritual and physical healing properties.

I believe that God’s healing love is spiritual but can also be physical if it is God’s will. Essential oils are the perfect element to direct our spiritual attunement and uplift our heart. When I use essential oils for healing, I pray for God’s power and lasting happiness. This does not necessarily mean the absence or avoidance of pain and suffering, but mastery of pain and suffering to know and feel the sacred gifts of peace, joy, beauty and love within your heart.

I discovered this paradox through a recent illness that left me enduring many days of tireless suffering and at the same time unparalleled love and joy. In a place of raw vulnerability, deep love and humility, I learned many truths and discovered new strength, courage and wisdom. Through this experience, one of the gifts bestowed upon me was the conception of a special blend of sacred essential oils for anointing purposes. This formulation came to me from both my deep intuitive wisdom of medicine and my connection to the Divine as I recovered from my own illness, sought cures and reflected on my roots as a Franciscan friar. My sacred blend contains frankincense, lavender, holy basil, rose, nutmeg, myrrh and sandalwood.

I have created the Oil of Anointing simply to help people approach their spiritual essence or seek spiritual enlightenment and especially for the sick, suffering and those who are ascending (dying) as I often work with people who who are terminally ill and are looking for peace and connection with God. When we anoint and perform the anointing, we invoke divine influence, a holy emanation, Spirit and the power of God. The anointing not only connects us to the Spirit, but creates in us a renewed spirit, an inner sanctuary: “And let them make a sanctuary for me, and I will dwell in you.” (Exodus 25:8)

The mystery of the anointing involves prayer before, during, and after the anointing. The prayer can be as simple as, “May grace be bestowed upon this spirit and body, and call forth in our hearts the love and will of God.” As such, the oil of anointing is to be used with holy intent.

Any of the following prayers can be said while anointing oneself or another:

“The lord bless you and take care of you,

May the Lord shine His favor upon you and be gracious to you,

May the Lord show you His favor and give you peace.” (Numbers 6:24-26)

May the Lord, the Prince of Peace, bring peace, goodness, blessings, compassion and healing to each of us and to all people in the world.

May the Lord ease our suffering and give us the courage and love to transform ourselves into Agape Love. Amen!

O heavenly Creator, who are everywhere, you are our comforter, spirit of truth, treasure of graces and giver of life, o come, dwell in us, cleanse us of everything that is not of you, heal us, renew us and transform us us with your kindness and love, O gracious one.

“Blessed are You, my Lord, for our sister Mother Earth, who nourishes and sustains us all and produces diverse fruits with multicolored flowers and herbs.” – St. Francis of Assisi

Let us be still and listen to the whispers, that is wisdom – that is connected to the gift that is the Spirit sealed with our prayers, anointing and God’s grace.

About the essential oils in my holy anointing

Frankincense (Boswellia sacra)

Derived from the gum resin of a small tree growing in Somalia, Oman and Yemen, frankincense resin and essential oil have long been used medicinally and for sacred purposes. Frankincense is highly revered by the Catholic and Christian Orthodox Churches and is the basis of the incense used in the daily ceremony.

Lavender (Lavendula dentata)

Lavender is a flowering plant in the mint family and is native to the Mediterranean, Middle East and India. One of the world’s most popular herbs, lavender is valued for its sweet fragrance and myriad uses, including medicinal, culinary, and aromatherapy. In ancient times, Christians hung a lavender cross over their door for protection.

The aroma of lavender is subtle and floral, offering a perfect balance of relaxing and uplifting properties. Excellent for treating stress and calming the spirit while uplifting the spirit, lavender adds an essence of sweetness to the oil of anointing.

Holy Basil (Ocimum sanctum)

Holy basil is an aromatic plant native to the Indian subcontinent and is considered one of the most sacred plants in Hindu culture. Commonly called “Tulsi” (which translates to “the peerless”), holy basil is grown for both religious and medicinal purposes. Holy Basil EO is warming, clarifying and uplifting and is believed to refine the body, mind and spirit. In Ayurvedic medicine, holy basil is considered an adaptogen and is said to promote longevity.

Rose (Rosa damascena)

Roses are considered the epitome of love and are widely cultivated for their beauty and fragrance. Rose essential oil promotes happiness and contentment and is considered a “heart opener”. Rose EO also helps with the processing of grief and especially grief over the loss of a loved one.

Nutmeg (Myristica fragrans)

Native to the Spice Islands of Indonesia, nutmeg is extracted from the seed of the nutmeg tree. Because of its pleasant woody scent, nutmeg is traditionally used as an incense. Nutmeg essential oil has warming and soothing properties and is useful for treating muscle and joint pain. Nutmeg EO is also used to relieve depression and allows us to embrace flexibility, spontaneity, and joy so we can move forward in life more easily or soar with warmth and comfort.

Myrrh (Commiphora myrrha)

The aromatic gum resin of a small, thorny tree, myrrh, is native to the Arabian Peninsula and Northeast Africa. Valued throughout history as a perfume, incense, and medicine, myrrh is used ceremonially in Catholic, Orthodox, and Episcopal churches. Myrrh is used extensively in Ayurvedic, Unanitic, and Traditional Chinese medicine and possesses anti-infective and anti-viral properties; It also helps support the immune system.

Sandalwood (Santalum Album)

Native to southern India, the sandalwood tree has a richly scented wood; A valuable essential oil is produced by steam distillation. Widely considered sacred, sandalwood is used around the world to enhance prayer and meditation, and to heal the mind and spirit. Sandalwood EO calms a busy mind, reduces anxiety or worry, and facilitates release of the spirit/ego, all of which make space for the presence of God, especially when applied to the forehead.

Who is to be anointed:

Anyone seeking a blessing of peace, emotional support or spiritual attunement;

Adults (and children old enough to understand what is going on) who are suffering from a serious illness, are involved in a serious accident or trauma, are about to have surgery or major medical tests;

Elderly people, especially if they are severely frail – even if they are not seriously ill;

Persons suffering from chronic physical or mental weakness;

Those who for any reason need healing, comfort and love, especially in grief.

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Share on Pinterest While research suggests there are health benefits, the FDA does not monitor or regulate the purity or quality of essential oils. It’s important to talk to your doctor before you start using essential oils and make sure you research the quality of a brand’s products. Always do a patch test before trying a new essential oil. Alternative medicine has become a popular option in today’s health care world and with it comes the use of essential oils. These oils can be used for a variety of reasons, from aromatherapy to disease prevention. If you don’t use a lot of oil, you might be wondering if they will expire. The answer is yes, they do! We’ll look at why essential oils expire, and we’ll review the average shelf life of certain essential oils, as some last longer than others. Continue reading.

Why do essential oils expire? As soon as you open a new bottle or container of essential oils and they come into contact with oxygen, a process called oxidation begins. The oxidation process involves the conversion of oxygen bonds between cells into carbon bonds. When an oil comes into contact with oxygen, light and heat, its composition begins to change. Over time, it loses its strength and effectiveness. For this reason, most essential oils are sold in amber-colored bottles – the darker glass offers better protection from ultraviolet light. Does this mean that essential oils spoil or “spoil”? Essential oils don’t spoil like food, but they do change over time. Since it is difficult to determine what the oils have changed into, it is also difficult to determine whether or not they are safe to use. The bottom line is, don’t breathe in expired essential oils or use them on your skin after they’ve expired.

Can you extend the shelf life of essential oils? Here are some tips on how to extend the shelf life of your essential oils. Reduce Exposure to Oxygen To prevent your essential oils from prematurely expiring and to ensure they remain effective, minimize the time the cap is off the bottle. The longer the bottle is open, the more the oil is exposed to the oxygen in the air. Also, be sure to put the cap back on the bottle firmly. If it is not screwed on tightly, oxygen can still get into the bottle and start the oxidation process. Keep Away From Light and Heat The best place to store your essential oils is a cool, dry place like a kitchen cabinet or your bathroom medicine cabinet. Keep your oils away from direct sunlight or other direct sources of heat and light. It’s also best to buy or use dark glass containers for your oils. The more opaque the glass, the more protection it offers against oxidation. Use smaller containers to store your oils. Smaller containers prevent oxygen from being trapped inside the bottle when it is opened. This prevents premature oxidation and extends the life of your oils.

How can you tell if your essential oil is expired? Once you’ve opened a bottle of an oil, it’s a good idea to keep track of how long you’ve had it. A handy way to do this is to take a marker and write the date you opened it on the label. Use the charts above as a quick guide to shelf life and throw away the oil once it has reached its use by date. If your oil isn’t dated, here are some other signs it might be time to throw it out: The smell of the oil has changed since you first opened the bottle

the color has changed or become cloudy

Consistency is thicker or thinner than when opened

What is the best way to dispose of expired essential oils? If you have expired essential oils, you might be tempted to just toss them down the sink to dispose of them. However, there is a better way to get rid of those old oils without clogging your pipes or harming the environment. Here are some tips on how to properly dispose of your oils: Check with your city/county/municipality for information on how to dispose of your oils. Rules and regulations can vary from place to place, so be sure to familiarize yourself with the procedures in your area.

If you have a disposal company that collects your trash, contact them to ask what is the best way to dispose of your oils. You probably have a procedure for disposing of chemical products. Never pour your essential oils down the drain. Not only can your oils clog your pipes, but they can also get into your local water supply and harm the environment.

How to Recycle Your Essential Oil Containers After disposing of your expired oils, you may want to reuse or recycle the containers they arrived in. To do this, first place them in a sink and fill them with soap and water. Let them soak and rinse overnight and then dry them. Now you can use them for anything you want! If there is a lingering odor, you can soak them in one part water and one part rubbing alcohol.

“Why are people anointed with oil when they receive a priesthood blessing?” New Era, Mar. 2010, 41

The scriptures make frequent reference to anointing, which is often associated with healing the sick. For example, at Mark 6:13 we read that the apostles “anointed many sick with oil and healed them.” And in James 5:14 we read, “Is any of you sick? let him call for the elders of the church; and they shall pray over him, and anoint him with oil in the name of the Lord.”

Anointing means applying oil or ointment to a person’s head or body. In ancient times, this happened for a variety of reasons. Sometimes it was a sign of hospitality or routine care. Those who were sick or injured were anointed with oil or ointment as medicine. But anointing was also done for holy reasons. For example, holy anointing oil was used under the law of Moses (see Exodus 40:15). Prophets anointed priests and kings, and the sick were anointed with oil as part of the healing process by faith and the laying on of hands.

In the Church today, olive oil consecrated (blessed by Melchizedek Priesthood holders) for sacred purposes is used in various sacred ceremonies, including giving to the sick. “Though the Scriptures do not say so, we can safely assume that the anointing with oil has been part of true revealed religion ever since the gospel was first presented to Adam on this earth.”1

Why is olive oil used instead of another type of oil? This is never explicitly stated in the scriptures, although New Testament parables use oil as a symbol of both healing and light (see Matthew 25:1–13; Luke 10:34). The olive branch is often used as a symbol of peace, and the olive tree is used in scripture as a symbol of the house of Israel (see Jacob 5). Olive oil can also symbolize the Savior’s Atonement, since the bitter olive, when crushed, yields a sweet oil.

To secrete oil used to sanctify the anointed person or object

The holy anointing oil (Hebrew: שמן המשחה, shemen ha-mishha, “anointing oil”) formed an integral part in the ordination of the priesthood and high priest, and in the consecration of the articles of the tabernacle (Exodus 30:26)[1] and subsequent temples in Jerusalem. The primary purpose of anointing with the holy anointing oil was to set apart the anointed person or object as qodesh, or “holy” (Exodus 30:29).[2]

Originally the oil was used exclusively for the priests and the articles of the tabernacle, but its use was later extended to kings (1 Samuel 10:1).[3] It was forbidden to use it on an outsider (Exodus 30:33)[4] or on the body of an ordinary person (Exodus 30:32a)[5] and the Israelites were forbidden to do anything similar to themselves to copy themselves (Exodus 30:32b).[6]

Some segments of Christianity have continued the practice of using holy anointing oil as a devotional practice as well as in various liturgies.[7]

A number of religious groups have traditions of continuity of the holy anointing oil, with some of the original oil prepared by Moses surviving to this day. These groups include Rabbinic Judaism,[8] the Armenian Church,[9] the Assyrian Church of the East,[10][11] the Coptic Church,[12][13] the Saint Thomas Nazrani Churches[14 ] and other.

Hebrew Bible[ edit ]

The holy anointing oil described in Exodus 30:22-25[15] was made from:[16]

Pure myrrh ( מר דרור , mar deror ) 500 shekels (about 6 kg)

, ) 500 shekels (approx. 6 kg) Sweet cinnamon ( קינמון בשם , kinnemon besem ) 250 shekels (approx. 3 kg)

, ) 250 shekels (c. 3 kg (6.6 lb)) “Fragrant reed” ( קְנֵה-בֹשֶׂם‎, qaneh-bosem, sometimes translated as calamus) 250 shekels (c. 3 kg (6.6 lb))

, , sometimes translated as calamus) 250 shekels (about 3 kg (6.6 lb)) Cassia ( קדה , kiddah) 500 shekels (about 6 kg (13 lb))

, ) 500 shekels (about 6 kg (13 lb)) olive oil ( שמן זית‎, shemen zayit) a hin

Etymology[ edit ]

The Hebrew term “Messiah” (Greek Christos) means “the anointed one” and refers to anyone who is anointed (consecrated to God). The person so anointed could be a king, a priest, or a prophet.

In the ancient Near East[edit]

Customs varied across Middle Eastern cultures. However, in Israel, anointing with special oil was either a strictly priestly or royal right. When a prophet was anointed, it was because he was a priest first. [Citation needed] When a non-king was anointed, like Elijah’s anointing of Hazael and Jehu, it was a sign that Hazael was to become king of Aram (Syria) and Jehu was to become king of Israel.[17] Extra-biblical sources show that in many ancient Middle Eastern monarchies it was customary to anoint kings. Therefore, the anointing in Israel was not only a sacred act, but also a socio-political one.[18]

In the Hebrew Bible, bad smells appear to indicate the presence of disease, decay, decay, and death (Exodus 7:18), while pleasant smells indicate places that were biologically clean and habitable and/or food production and harvesting. Spices and oils were chosen to help man find his bearings and create a sense of security and a sense of elevation above the physical world of decay. The sense of smell was also considered highly prized by deities. At Deuteronomy 4:28 and Psalm 115:5-6,[21][22] the sense of smell is taken up in connection with the polemic against idols. In the Hebrew Bible, God delights in breathing in the “soothing savor” (reah hannihoah) of offerings (Genesis 8:21;[23] the phrase occurs in other verses as well).[24]

For the ancient Israelites, there was no oil or fat of more symbolic importance than olive oil. It was used as an emollient, fuel for lighting lamps, as food, and for many other purposes. It was fragrant olive oil that was chosen as the holy anointing oil for the Israelites.

Identification of Kaneh Bosem[edit]

While sources agree on the identity of four of the five components of the anointing oil, the identity of the fifth, “Kaneh Bosem”, has been a subject of debate. The Bible indicates that it was an aromatic cane or grass imported from a distant country via the spice routes, and that a related plant grows in Israel (Kaneh Bosem is referred to as a cultivated plant in Song of Solomon 4:14. [ 25] [26] Several different plants have been identified as possibly “kaneh-bosem”.

Acorus calamus [ edit ]

Most lexicographers, botanists, and Bible commentators translate Keneh Bosem as “cane balm.”[27][28] The Aramaic Targum Onkelos renders the Hebrew kaneh bosem in Aramaic as q’nei busma.[29] Ancient translations and sources identify this with the plant variously referred to as the cane or sweet flag (nl. the Septuagint, the Rambam on Kerithoth 1:1, Saadia Gaon and Jonah ibn Janah). This plant is known to botanists as Acorus calamus.[30] According to Aryeh Kaplan in The Living Torah, “It appears that a similar species grew in ancient times in the Holy Land in the Hula region (Theophrastus, History of Plants 9:7).”[31]

Cymbopogon[ edit ]

Maimonides, on the other hand, indicates that it was the Indian plant rosha grass (Cymbopogon martinii), which resembles red straw.[32] Many standard works on biblical plants by Michael Zohary (University of Jerusalem, Cambridge, 1985), James A. Duke (2010) and Hans Arne Jensen (Danish 2004, English translation 2012) support this conclusion by arguing that the plant was one Variety of Cymbopogon. James A. Duke, citing Zohary, notes that it is “hopeless to speculate on the exact species” but that Cymbopogon citratus (Indian lemongrass) and Cymbopogon schoenanthus are also possible.[33][34] Kaplan follows Maimonides in identifying it as a Cymbopogon martinii or palmarosa plant.

Hemp [ edit ]

Sula Benet identified it as cannabis in Early Diffusion and Folk Uses of Hemp (1967).[36] Rabbi Aryeh Kaplan notes that “based on the related pronunciation and readings of the Septuagint, some identify Keneh Bosem with the English and Greek cannabis, the hemp plant. Benet argued that the equation of Keneh Bosem with sugarcane could be traced back to a mistranslation in the Septuagint. which Keneh Bosem, later referred to as “cannabos” in the Talmud, mistakenly confused with “kalabos”, a common Egyptian marsh reed plant.[36]

In Rabbinic Judaism

The Talmud claims that the original anointing oil made by Moses miraculously remained intact and was used by future generations without replacement, including in the future Third Temple when it is rebuilt.[8][37] Vendyl Jones claimed that such a small amount of oil (roughly a gallon) would not last that long (a jar of oil is said to have lasted over 800 years).[38] To explain this discrepancy, it is claimed that one of two things happened: either the vessel of holy anointing oil miraculously multiplied (similar to Elijah’s oil multiplication for the widow of Sarepta[39] or the Hanukkah oil miracle)[40 ] or following ancient customs, new oil was added to the old, preserving the original oil for all time.[41]

This is not the only ritual in which Jewish tradition emphasizes continuity. For example, early Jewish rabbis emphasized the importance of succession to the classical semikhah[42] and a Jewish tradition teaches that the ashes of the last red heifer sacrificed were always mixed with the ashes of each new red heifer.[43]

In Christianity[edit]

Anointing oil is used in Christian communities for a variety of reasons. The Anointing of the Sick is prescribed in this passage in the New Testament,

“Are any of you sick? Let him call the elders of the church and have them pray for him and anoint him with oil in the name of the Lord.” — James 5:14 (King James Version)

The epithet “Christ” as a title for Jesus refers to “the anointed one”.

In the Armenian Church[edit]

The holy anointing oil of the Armenian Church is called holy muron (“muron” means myrrh).[44] The Church holds a special reverence for the continuity factor of oil.[9][45][46] According to tradition, part of the holy anointing oil from Exodus 30, which Moses and Aaron had blessed, was still present in Jesus’ day. Jesus Christ blessed this oil and gave some to Thaddeus, who brought the holy oil to Armenia and cured King Abkar of a terrible skin disease by anointing him with the holy oil. Saint Thaddeus is said to have buried a bottle of the holy anointing oil in Daron under an evergreen tree. Saint Gregory the Illuminator discovered the hidden treasure and mixed it with Muron whom he had blessed. It says: “To this day, whenever a new batch of muron is prepared and blessed, a few drops of the old one go into it, so the Armenian muron always contains a small amount of the original oil blessed by Moses, Jesus Christ and Gregory the Enlightener.”[9]

Sacred Muron is composed of olive oil and forty-eight aromas and flowers. The remaining portion of the previously blessed holy oil is poured into the newly prepared oil during the blessing ceremony, passing the blessing down from generation to generation. It is said that this very procedure has been practiced for almost 1700 years. The Catholicos of all Armenians in Etchmiadzin combines a new mixture of holy muron in the cauldron every seven years, using part of the holy muron from the previous mixture. This will be distributed to all Armenian churches around the world. Before Christianity, Muron was reserved exclusively for the enthronement of kings and very special events. In later years it was used in the last rites and for the healing of the sick and for the anointing of ordained ministers.[47]

In the Assyrian Church of the East[edit]

The Assyrian Church says that the holy anointing oil “was given and handed down to us from our holy fathers Mar Addai and Mar Mari and Mar Tuma.” The holy anointing oil of the Assyrian Church is variously referred to as the oil of the Holy Horn, the oil of Qarna, or the oil of anointing. This holy oil is an apostolic tradition believed to derive from the oil consecrated by the apostles themselves and is still passed on in the Church today.[48] The original oil that the disciples were blessing began to run out and more oil was added. The Assyrian Church believes this is the case to this day, that as the oil level goes down, new oil is added. This succession of holy oil is believed to be a continuity of the blessings placed on the oil from the beginning.[49]

Both the Oil of Anointing and Holy Leaven are referred to as “leaven” even though there is no actual leavening agent, so the nomenclature Holy Leaven seems somewhat misleading. Yohanan bar Abgareh mentioned it in 905 as did Shlemon d-Basra in the 13th century. Yohanan bar Zo’bee incorporated the Holy Anointing Oil into baptism and other rites in the 14th century. Isaaq Eshbadhnaya wrote the Scholion, a commentary on certain theological subjects, in the 15th century. It tells us that John the Baptist gave John the Evangelist a baptismal vessel of water from Christ’s baptism, which was collected by John the Baptist from water dripping from Christ after his baptism in the Jordan River. Jesus gave each disciple a “loaf” at the Last Supper, but the Scholion tells us that he gave John two with instructions to eat one and save the other. At the crucifixion, John collected the water from the Lord’s side in the vessel and the blood he collected on the loaf of the Last Supper. After the descent of the Holy Spirit on Pentecost, the disciples took the vessel and mixed it with oil and each took a horn from it. They ground the bread and added flour and salt. Each took a portion of the holy oil and bread distributed in each country by the hands of those who were evangelising there.[50][51]

The Assyrian Church has two types of sacred oils; One is ordinary olive oil, blessed or unblessed, the other is the oil of the Holy Horn, believed to have been handed down from the apostles. The Holy Horn is constantly renewed by adding oil blessed by a bishop on Maundy Thursday. While almost anyone can traditionally be anointed with the regular oil, the oil of the Holy Horn is restricted for ordination and sanctification purposes.

In the Coptic Church[edit]

The holy anointing oil of the Coptic Church is referred to as holy myron (“myron” means myrrh). It is believed that the laying on of hands for the dwelling place of the Holy Spirit was a specific rite of the apostles and their successors, the bishops, and as the mission areas increased, the number of Christian believers and converts increased accordingly. It was not possible for the apostles to go through all countries and cities to lay hands on all the baptized, so they established the anointing of holy myrrh as an alternative, it is believed, to the laying on of hands for the Holy Indwelling of the Spirit.

The first to make the myron were the apostles, who had preserved the fragrant oils that were on the body of Jesus Christ during his burial, and they added the spices brought by the women who prepared them, to anoint Christ, but discovered that he had been resurrected. They melted all these spices in pure olive oil, prayed on them in the upper room in Zion, and made a holy anointing oil out of them. They decided that their successors, the bishops, had to renew the production of myron when it was almost gone by combining the original oil with the new. Today the Coptic Church uses it for ordination, to sanctify the water of baptism, and to consecrate churches and church altars and vessels.

It is said that Saint Mark, when he went to Alexandria, took with him some of the holy myrrh oil prepared by the apostles and used it in the sacrament of chrism, as did the patriarchs who succeeded him. This lasted until the era of Athanasius the Apostolic, the 20th Patriarch, who then decided to rebuild Myron in Alexandria. Therefore, it is reported that he prepared all the needed perfumes and spices with pure olive oil, from which God commanded Moses to make the holy anointing oil as given in the recipe in the thirtieth chapter of the book of Exodus. Then the sanctification of St. Myron was accomplished in Alexandria, and Athanasius was entrusted with the holy oil containing spices that touched the body of Jesus while it lay in the tomb, as well as the original oil that had been prepared by the apostles and brought after Egypt by St. Mark. He distributed the oil to the churches abroad: to the sees of Rome, Antioch, and Constantinople, along with a document of its authenticity, and all the patriarchs are said to have rejoiced.[52]

The Coptic Church informs that the Church Fathers and scholars such as St. Justin, Martyr, Tertullian, St. Hippolytus, Origen, St. Ambrose and St. Cyril of Jerusalem spoke of St. Myron and how they obtained its use in anointing lore. For example, St. Hippolytus, in his Apostolic Tradition, speaks of the holy oil “according to the custom”[53] Origen writes of the holy oil “according to the tradition of the Church”[54], in which St. Cyril of Jerusalem gives further details at the Speech of the grace of the Holy Spirit in Holy Myron: “This oil is not just any oil: after the epiclesis of the Spirit, it becomes, through the presence of the Deity, the charism of Christ and the power of the Holy Spirit”.[55]

The early fathers and scholars mention in his book Misbah az-Zulmah fi idah al-khidmah (The Lamp of Darkness in Clarifying Worship). According to his account, the holy apostles took spices with which the body of Jesus Christ was anointed as he was buried,[56] added pure olive oil and prayed over it in Upper Zion, the first church where the Holy Spirit fell into the upper Space.

This holy oil was then distributed among all the apostles so that new converts might be anointed with it as a seal wherever they preached. They also ordered that whenever a new batch of Sacred Myron was made, they would add the old Sacred Myron to continually keep the first Sacred Myron with whatever would ever be made thereafter.

According to the resources available, the sacred myron was made 34 times in the Church of Egypt.[57][58][59][60][61]

Among the Saint Thomas Christians and Nasranis[edit]

According to tradition, St. Thomas laid the original foundation for Christianity in India. It is reported that Jewish communities already resident in India lured Thomas to his missionary journey there. He is said to have brought holy anointing oil, which the Thomas Christians still have today.[14]

Patriarch Ya’qub of the Syrian Malabar Nasrani Church will be remembered for his celebration of the liturgy and his humble encouragement to embrace the simple way of life. After consecrating Saint Myron at Mor Gabriel Monastery in 1964, the following day Saint Myron flowed from the glass container and many people are said to have been healed as a result.[62]

In Mandaeism[edit]

In Mandaeism, anointing sesame oil, called misha (ࡌࡉࡔࡀ) in Mandaean, is used in rituals such as masbuta (baptism) and masiqta (death mass), both performed by Mandaean priests.[63]

See also[edit]

Anointing of the Sick, formerly last rites, in the Roman Catholic and Eastern Orthodox Church the ritual anointing of the seriously ill and infirm elderly. The sacrament is administered to give strength and comfort to the sick and to mystically unite their suffering to the suffering of Christ during his passion and death. It can be given to people suffering from a serious illness or injury, those awaiting surgery, the debilitated elderly, or sick children who are old enough to understand its importance.

A person can receive the sacrament as many times as needed throughout their lifetime, and a person with a chronic illness can be anointed again if the illness worsens. Imminent death from external causes—such as the execution of a death sentence—makes one unfit for the sacrament. The rite can be performed at home or in a hospital by a priest who prays for the person and anoints the head and hands with chrism (holy oil). The priest can also administer the sacrament of the Eucharist and, if desired, hear a confession. When a person is dying, the priest also imparts a special apostolic blessing at what is known as the last rites.

Read more on this topic Roman Catholicism: Anointing of the Sick This sacrament has long been known in English as “Extreme Unction”, literally translated from its Latin name, unctio extrema, which means “last…

It has long been known that a serious illness drains the mental resources and physical strength of the sufferer, so that they cannot face the crisis of mortal danger with all their might. The Anointing of the Sick has been practiced since Apostolic times as a sacramental rite in conjunction with the ceremony of the laying on of hands in blessing or recovery from illness, or with the Last Communion, to safely fortify the believer for his new career in the fuller life of the eternal world. However, it was not until the 8th and 9th centuries that the last rites, another term for the final anointing of the sick, became one of the seven sacraments of the Roman Catholic Church. The sacrament has long been regarded as the last rite, usually postponed until death was imminent; that is, when the dying Christian was in extremis. In modern times, a milder interpretation permitted the anointing of those less seriously ill. Nevertheless, the sacrament is often administered to unconscious or heavily sedated patients, although the Church urges that the sacrament be administered when conscious whenever possible.

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In Eastern Christendom it was never restricted to those in extremis (near death), nor was the blessing of the oil required by a bishop; The administration of the Lord’s Supper by seven, five or three priests served to restore health and was not administered exclusively as a rite of death. In the Greek Orthodox Church, the sacrament is sometimes administered to healthy people to prevent illness.

HOLY OILS

Three sacred oils are used in Church worship today: chrism, a blessed blend of olive oil and lemon balm; catechumen oil, blessed olive oil; and oil of the sick, also blessed olive oil. This article covers the following topics: use of oil in the Bible, use of oil in the rites of baptism and confirmation, use of oil for the sick, and other uses of sacred oils.

Use of Oil in the Bible. In biblical times, oil was a spice (Nm 11:8), fuel for lamps (Mt 25:1-9) and a remedy for wounds (Lk 10:34; cf. also Isa 1:6). Perhaps the most frequently mentioned use of oil in the Bible is in anointing. Kings (e.g. 1 Sm 10:1; 16:1,13), priests (e.g. Ex 29:7) and prophets (e.g. 1 Kgs 19:16) were anointed. After the Council of Trent, Christ instituted the sacrament of the Anointing of the Sick, proclaimed by the Apostle James (James 5:14; cf. H. Denzinger, Enchiridion symbolorum, ed. A. Schönmetzer [Freiburg 1963] 1716). It was a mark of honor to anoint a guest’s head with oil (e.g. Luke 7:46). The anointing was a preparation for burial (Mark 16:1; Luke 23:56). The oil anointing also served as a cosmetic to beautify and prevent the skin from drying out (e.g. Ru 3.3; Jdt 10.3). It wasn’t just people who were anointed; Objects were too. Jacob poured oil on the stone of Bethel as a kind of consecration (Genesis 28:18); the tabernacle and its furnishings were consecrated by anointing with oil (Ex 30:26-28); a warrior’s shield could be anointed (Isaiah 21:5). Oil was also used in sacrifice (e.g. Ex 29.40; Nm 28.5). Finally, oil is used in certain figurative expressions to express such things as abundance (Jl 2:24), soft words (e.g. Prv 5:3), joy (e.g. Isa 61:3), fraternal unity (Ps 132 ,1–2) and to denote the influence of the Holy Spirit (1 John 2:20:27). Subsequently, the biblical use of oil more or less influenced the Christian use of it. (See anointing.)

Use of oil at baptism and confirmation. Apostolic Tradition (c. 3rd century) speaks of an “oil of exorcism” with which the candidate was anointed before baptism, and of an “oil of thanksgiving” with which he was anointed afterwards (B. Botte, ed ., La Tradition Apostolique de Saint Hippolyte: Essai de Reconstitution [Liturgical Historical Sources and Researchers, 1963] 21–22). Similarly Tertullian (d. 230; De Bapt. 7), Cyprian (d. 258; Epist. 70.2), Cyril of Jerusalem (d. 386; Catech. 21.3) and Basil (d. 379; On the Spirit 27.66) speak including the anointing after baptism. In the fourth-century Euchologion of Serapion (15–16) there are formulas for blessing the oils used in connection with baptism; and there is a parallel passage in the Apostolic Constitutions (4th century 7:42). In some cases these anointings covered the whole body (cf. Pseudo-Dionysius, De eccl. here. 2.3). Often the anointings administered in the ancient church immediately after baptism were the sacrament of Confirmation, the complement of baptism. The oil used in these early anointings was olive oil, the common oil. It may have been mixed with balsam in some cases. Lemon balm appears to have been widely used for chrism since at least the 6th century.

oil of the sick. There is little, if any, evidence of oil intended for the sick in the first two centuries of the Christian era. The reason is uncertain. Apostolic Tradition contains a formula for blessing oil on the sick, but the document implies that the oil is either tasted or applied to the body (5; Botte, 18). Similar passages are found in the Apostolic Constitutions (8:29) and in the Euchologion of Serapion (5:17). The Persian Aphraates (4th century) speaks of an anointing of the sick with olive oil (Demonstrationes 23:3). However, from this and other early testimonies it is not always clear whether such anointing of the sick is the sacrament of the anointing of the sick or just sacramentals [see Anointing of the Sick, i (Theology of)]. An early reference (416) to the Anointing of the Sick is undoubtedly the letter of Innocent I (401-417) to Decentius (Denzinger: 216).

Other Uses of Sacred Oils. Beginning in the sixth century, the anointing gradually became an integral part of the coronation ceremony of Christian kings. It was probably suggested by ancient Hebrew practice. In the Roman rite, the head of a newly ordained bishop was anointed with chrism. Amalarius of Metz (770?–850?) mentions an episcopal anointing in his Liber officialis (ed. J. Hanssens, 234). Historically, the hands of a newly ordained priest were anointed with catechumen oil. An early reference to this rite is found in the eighth-century Missale Francorum (ed. Mohlberg, 33). It seems that the anointing of bishops and priests was inspired by the royal anointing. Episcopal and priestly anointing are almost unknown in the Eastern Churches.

Bibliography: l. l. Mitchell, Baptismal Anointing (London 1966). G. Austin, Anointing with the Spirit: The Rite of Confirmation: The Use of Oil and Chrism (New York 1985). G. Austin, “Anointing with the Oil of the Catechumens,” in Commentaries on the Rite of Christian Initiation of Adults (Chicago 1988) 15–24. i.e. borobio, “An Inquiry into Healing Anointing in the Early Church,” in Concilium (1991/2) 37–49. m.dudley, g. Rowell, ed. The Oil of Joy: Anointing in the Christian Tradition (Collegeville, Minn. 1993).

[e.g. j. Gratsch/Ed.]

This article is about the Anointing of the Sick in the Catholic Church. For the theme in other shots, see Anointing of the Sick

One of the sacraments in the Catholic Church

In the Catholic Church, the Anointing of the Sick, also known as the Last Rites, is a Catholic sacrament administered to a Catholic “who, having attained a reasonable age, is at risk of sickness or old age”. [1] except for those who “obstinately persist in manifest grave sin”.[2] Immediate danger to life, the reason for the administration of Viaticum, is not required, only the occurrence of a medical condition, a serious illness or injury, or simply old age: “It is not a sacrament only for those who are in the place, so as soon as someone begins to fall into danger among the faithful through illness or old age, surely the time has come for him to receive this sacrament.”[3]

Despite this position, in practice the Anointing of the Sick was often postponed until someone was near death, although the liturgy of all celebrations of this sacrament prays for the restoration of the sick to health when this would be conducive to his salvation. In the past it was increasingly given only to the dying and was therefore given the name Last Rites (End Anointing).[3]

The sacrament is administered by a bishop or priest, who uses oleum infirmorum (“sick oil”), an olive oil or other pure vegetable oil blessed by a bishop, to anoint the patient’s forehead and possibly other parts of the body during the designated period recite prayers. It gives consolation, peace, courage and, if the sick person cannot confess, even forgiveness of sins.[4][5][6]

Introduction [edit]

Sacramental graces[edit]

The Catholic Church sees the effects of the sacrament as follows: Just as the sacrament of marriage bestows grace on the married state, so the sacrament of the anointing of the sick bestows grace on the state into which people enter through sickness. Through the sacrament is given a gift of the Holy Spirit which renews trust and faith in God and strengthens against the temptations of discouragement, despair and fear at the thought of death and the struggle of death; it keeps the believer from losing the Christian hope of God’s righteousness, truth and salvation. Since one of the effects of the sacrament is to absolve the recipient of all sins not first blotted out by the sacrament of penance, only an ordained priest or bishop may administer the sacrament.[7][8]

“The special grace of the Sacrament of Anointing of the Sick has the following effects:

the union of the sick with the passion of Christ for his own good and that of the whole Church;

the strength, peace, and courage to endure the sufferings of sickness or old age in a Christian manner;

the forgiveness of sins when the sick person has not been able to obtain it through the Sacrament of Penance;

the restoration of health when it is conducive to the salvation of his soul;

the preparation for the transition to eternal life.”[9]

For a detailed account of the Catholic Church’s teaching on the Anointing of the Sick, see Catechism of the Catholic Church, 1499–1532.

Biblical references[edit]

The most important biblical text on the anointing of the sick is James 5:14-15: “Is any of you sick? Mister. And the prayer of faith will save the sick. And the Lord will lift him up; and if he is in sins, they will be forgiven him.” Matthew 10:8, Luke 10:8–9, and Mark 6:13 are also quoted in this context.

Names for the Sacrament[edit]

In the past, the usual name of the sacrament in official documents of the Catholic Church was “Extreme Unction”[10] (meaning final anointing), a name associated with it since it was administered only to the near-death. Peter Lombard (died 1160) is the first writer known to have used this term,[11] which did not come into common use in the West until the late 12th century and never came into common use in the East.[12] The word “extreme” (final) indicates either that it was the last of the sacramental anointings (after the anointings at Baptism, Confirmation, and, if received, ordinations to the priesthood) or because at that time it was normally only administered when a Patient present was extremis (near death).[11] In the early 1970s, the official name was changed to “Anointing of the Sick” to reflect the Church’s teaching that the sacrament is to be administered to those who are “critically ill.”[13]

The sacrament has also been known by a variety of other names over the years in Western Christianity, including: the holy oil or anointing of the sick; the anointing or blessing of consecrated oil; the anointing of God; the office of anointing. In the Eastern Church it is technically known as Euchelaion (i.e. prayer oil); other names used are: elaion hagion (holy oil), hegismenon elaion (holy oil), elaiou chrisis (anointing with oil), chrisma (anointing).[12]

Administration [edit]

Catholic canon law determines who may receive the sacrament: “The Anointing of the Sick may be administered to a believer who, after coming to his senses, begins to be at risk from illness or old age.”[14] When a new illness occurs or the If the first illness recurs or worsens, the patient can receive the sacrament a second time. A priest, based on his pastoral judgment, may administer the sacrament more than once in old age or in chronic illness.[15] Like any sacrament, the Anointing of the Sick can only be administered to a living person; However, since the exact time of death is not known or precisely defined, someone may be conditionally anointed (“if you are alive”, which precedes the sacramental formula), during a brief period after being declared clinically dead.

The Sacrament of Anointing can be administered to a person at home, in a hospital or facility, or at church. Several sick people can be anointed within the rite, especially if the celebration takes place in a church or hospital. The celebration can also take place during a Catholic mass.

Relation to the “Last Rites”[edit]

When administered to the dying, the sacraments of Penance, Anointing of the Sick, and Viaticum (Holy Communion given to a dying person) are sometimes referred to as Last Unctions.

What is rightly called the last rites according to the judgment of the Catholic Church are the Viaticum, the ritual prayers of honoring the dead and the prayers for the dead.[16]

The normal order of administration of these three sacraments to the dying is: first propitiation (if the dying person is physically unable to confess, absolution is given on condition of repentance), then anointing, then viaticulation.

Only a priest or bishop can administer the sacraments of Reconciliation and Anointing of the Sick, but a layperson can administer Holy Communion to a dying person as “Victures, the last sacrament of Christians.”[8][17]

Established form[ edit ]

The oil used for the sacrament is usually olive oil, although other oils can be used.[18] It is blessed by the bishop of the diocese at the Chrism Mass he celebrates on Maundy Thursday or on a day close to him. If necessary, the priest administering the sacraments can bless the oil during the celebration.[19]

In the Roman rite of the Latin Church, the priest anoints the sick person’s forehead and hands with oil (usually in the form of a cross) with the words: “Through this holy anointing, may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord, who saves you from sin, save and raise you up.” He may anoint other parts of the body in accordance with local culture and traditions and the needs of the sick, but without repeating the sacramental formula.

This is the form established for the Roman Rite by the 1972 papal document Sacram unctionem infirmorum. speaking countries), while saying (in Latin): “Through this holy anointing may the Lord forgive you for all the sins/mistakes you have committed through … .” The sense in question was then named: sight, hearing, smell, taste, touch, walking, carnal delight.[20]

Eastern Catholic Churches[ edit ]

In the Eastern Catholic Churches, the sacrament (or ‘holy mystery’) of Anointing of the Sick is administered using various liturgies, often identical to forms used by non-Catholic Eastern Churches. The adaptation or evolution of the liturgical forms used in the Eastern Catholic Churches is overseen by the Congregation for the Oriental Churches, which is part of the Roman Curia.

See also[edit]

References[edit]

Bibliography[edit]

There are many home blessing prayers out there, so find one that feels right for you and your family. Below is a prayer I use and suggest to my clients. Feel free to edit it to make it your own.

“To the Divine Spirit (or Universal Energy, Most High, etc.), by lighting this candle we call love, harmony, peace and prosperity into our homes. May we be blessed with good health, happiness, success and abundance. May this house be a sacred dwelling place for us and our children. May those who visit us feel peace and love. We decree that this house is now safe from harm, disease, or calamity. Thank you for divine light, love and divine light bringing energy into our hearts, spaces and endeavours. We thank you with great gratitude. In full faith, so be it, and so be it!”

I wish you and your home good luck, health, love and prosperity!

Enter the characters you see below

Sorry, we just need to make sure you’re not a robot. For best results please make sure your browser accepts cookies.

This article is about the Anointing of the Sick in the Catholic Church. For the theme in other shots, see Anointing of the Sick

One of the sacraments in the Catholic Church

In the Catholic Church, the Anointing of the Sick, also known as the Last Rites, is a Catholic sacrament administered to a Catholic “who, having attained a reasonable age, is at risk of sickness or old age”. [1] except for those who “obstinately persist in manifest grave sin”.[2] Immediate danger to life, the reason for the administration of Viaticum, is not required, only the occurrence of a medical condition, a serious illness or injury, or simply old age: “It is not a sacrament only for those who are in the place, so as soon as someone begins to fall into danger among the faithful through illness or old age, surely the time has come for him to receive this sacrament.”[3]

Despite this position, in practice the Anointing of the Sick was often postponed until someone was near death, although the liturgy of all celebrations of this sacrament prays for the restoration of the sick to health when this would be conducive to his salvation. In the past it was increasingly given only to the dying and was therefore given the name Last Rites (End Anointing).[3]

The sacrament is administered by a bishop or priest, who uses oleum infirmorum (“sick oil”), an olive oil or other pure vegetable oil blessed by a bishop, to anoint the patient’s forehead and possibly other parts of the body during the designated period recite prayers. It gives consolation, peace, courage and, if the sick person cannot confess, even forgiveness of sins.[4][5][6]

Introduction [edit]

Sacramental graces[edit]

The Catholic Church sees the effects of the sacrament as follows: Just as the sacrament of marriage bestows grace on the married state, so the sacrament of the anointing of the sick bestows grace on the state into which people enter through sickness. Through the sacrament is given a gift of the Holy Spirit which renews trust and faith in God and strengthens against the temptations of discouragement, despair and fear at the thought of death and the struggle of death; it keeps the believer from losing the Christian hope of God’s righteousness, truth and salvation. Since one of the effects of the sacrament is to absolve the recipient of all sins not first blotted out by the sacrament of penance, only an ordained priest or bishop may administer the sacrament.[7][8]

“The special grace of the Sacrament of Anointing of the Sick has the following effects:

the union of the sick with the passion of Christ for his own good and that of the whole Church;

the strength, peace, and courage to endure the sufferings of sickness or old age in a Christian manner;

the forgiveness of sins when the sick person has not been able to obtain it through the Sacrament of Penance;

the restoration of health when it is conducive to the salvation of his soul;

the preparation for the transition to eternal life.”[9]

For a detailed account of the Catholic Church’s teaching on the Anointing of the Sick, see Catechism of the Catholic Church, 1499–1532.

Biblical references[edit]

The most important biblical text on the anointing of the sick is James 5:14-15: “Is any of you sick? Mister. And the prayer of faith will save the sick. And the Lord will lift him up; and if he is in sins, they will be forgiven him.” Matthew 10:8, Luke 10:8–9, and Mark 6:13 are also quoted in this context.

Names for the Sacrament[edit]

In the past, the usual name of the sacrament in official documents of the Catholic Church was “Extreme Unction”[10] (meaning final anointing), a name associated with it since it was administered only to the near-death. Peter Lombard (died 1160) is the first writer known to have used this term,[11] which did not come into common use in the West until the late 12th century and never came into common use in the East.[12] The word “extreme” (final) indicates either that it was the last of the sacramental anointings (after the anointings at Baptism, Confirmation, and, if received, ordinations to the priesthood) or because at that time it was normally only administered when a Patient present was extremis (near death).[11] In the early 1970s, the official name was changed to “Anointing of the Sick” to reflect the Church’s teaching that the sacrament is to be administered to those who are “critically ill.”[13]

The sacrament has also been known by a variety of other names over the years in Western Christianity, including: the holy oil or anointing of the sick; the anointing or blessing of consecrated oil; the anointing of God; the office of anointing. In the Eastern Church it is technically known as Euchelaion (i.e. prayer oil); other names used are: elaion hagion (holy oil), hegismenon elaion (holy oil), elaiou chrisis (anointing with oil), chrisma (anointing).[12]

Administration [edit]

Catholic canon law determines who may receive the sacrament: “The Anointing of the Sick may be administered to a believer who, after coming to his senses, begins to be at risk from illness or old age.”[14] When a new illness occurs or the If the first illness recurs or worsens, the patient can receive the sacrament a second time. A priest, based on his pastoral judgment, may administer the sacrament more than once in old age or in chronic illness.[15] Like any sacrament, the Anointing of the Sick can only be administered to a living person; However, since the exact time of death is not known or precisely defined, someone may be conditionally anointed (“if you are alive”, which precedes the sacramental formula), during a brief period after being declared clinically dead.

The Sacrament of Anointing can be administered to a person at home, in a hospital or facility, or at church. Several sick people can be anointed within the rite, especially if the celebration takes place in a church or hospital. The celebration can also take place during a Catholic mass.

Relation to the “Last Rites”[edit]

When administered to the dying, the sacraments of Penance, Anointing of the Sick, and Viaticum (Holy Communion given to a dying person) are sometimes referred to as Last Unctions.

What is rightly called the last rites according to the judgment of the Catholic Church are the Viaticum, the ritual prayers of honoring the dead and the prayers for the dead.[16]

The normal order of administration of these three sacraments to the dying is: first propitiation (if the dying person is physically unable to confess, absolution is given on condition of repentance), then anointing, then viaticulation.

Only a priest or bishop can administer the sacraments of Reconciliation and Anointing of the Sick, but a layperson can administer Holy Communion to a dying person as “Victures, the last sacrament of Christians.”[8][17]

Established form[ edit ]

The oil used for the sacrament is usually olive oil, although other oils can be used.[18] It is blessed by the bishop of the diocese at the Chrism Mass he celebrates on Maundy Thursday or on a day close to him. If necessary, the priest administering the sacraments can bless the oil during the celebration.[19]

In the Roman rite of the Latin Church, the priest anoints the sick person’s forehead and hands with oil (usually in the form of a cross) with the words: “Through this holy anointing, may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord, who saves you from sin, save and raise you up.” He may anoint other parts of the body in accordance with local culture and traditions and the needs of the sick, but without repeating the sacramental formula.

This is the form established for the Roman Rite by the 1972 papal document Sacram unctionem infirmorum. speaking countries), while saying (in Latin): “Through this holy anointing may the Lord forgive you for all the sins/mistakes you have committed through … .” The sense in question was then named: sight, hearing, smell, taste, touch, walking, carnal delight.[20]

Eastern Catholic Churches[ edit ]

In the Eastern Catholic Churches, the sacrament (or ‘holy mystery’) of Anointing of the Sick is administered using various liturgies, often identical to forms used by non-Catholic Eastern Churches. The adaptation or evolution of the liturgical forms used in the Eastern Catholic Churches is overseen by the Congregation for the Oriental Churches, which is part of the Roman Curia.

See also[edit]

References[edit]

Bibliography[edit]

“Since when has consecrated olive oil been used in priesthood blessings?” Ensign, Oct. 1991, 60–62

D. Kelly Ogden, Assistant Professor of Ancient Writings at Brigham Young University. The first historical or biblical mention of anointing with oil dates back to the time of Moses. Olive oil was used to anoint the tabernacle of the congregation, the ark of testimony, and other sacred instruments, as well as to anoint Aaron and his sons. (See Exodus 30:22–31.)

Olive oil was also used to anoint kings and prophets when they were endowed with power, received divine approval, and dedicated to their sacred callings. Samuel used oil when he anointed Saul centurion over the Lord’s people. (See 1 Sam. 10:1.) Later, Samuel anointed David to replace Saul as king of Israel. (See 1 Sam. 16:13; Ps. 23:5; Ps. 89:20.) Elijah anointed two kings and the man who would succeed him as prophet. (See 1 Kings 19:15–16.)

Priests serving in the temple also used olive oil as part of their ritual offerings. The Messiah to whom all the prophets bore witness was called Mashiah in Hebrew and Christos in Greek, meaning “anointed one” in both languages.

The use of olive oil for medicinal purposes is exemplified in the parable of the Good Samaritan, in which the Samaritan bandaged the wounds of the attacked Jew by “pouring out oil and wine.” (Luke 10:34.) Rabbinic sources of the time attest to the belief that oil and wine had healing and antiseptic properties.

Although Jesus healed many people without anointing them with oil—sometimes even healing a person without touching him or her—it was a common practice for priesthood holders in the Church to anoint the sick with oil. In their first missionary work, “the Twelve Apostles anointed many sick with oil and healed them.” (Mark 6:13.)

The epistle of James contains the most detailed description of priesthood administration that has come down to us from ancient times: “Is there any sick among you? let him call for the elders of the church; and they shall pray over him, and anoint him with oil in the name of the Lord:

“And the prayer of faith shall save the sick, and the Lord shall raise him up” (James 5:14–15).

Why is oil used to administer to the sick? First and foremost, of course, we use olive oil because the Lord commanded us to do so. The scriptures give us some clues as to why the Lord directed us to do so.

Once Jesus met a man who was blind from birth. The Savior anointed the man’s eyes with clay and then instructed him to go and wash in the pool of Siloam. (See John 9:6–7.) Perhaps the Lord wanted the blind man to be anointed and washed so that he could be physically involved in the healing process. Likewise, baptism by immersion, the sacramental bread and water, and the laying on of hands and anointing with oil personally involve the faithful participant in the ordinance.

This type of participation seems to be supported by the use of symbols. Throughout the ages, symbols—physical objects, substances, and actions—have been used to represent sacred powers and practices. When we are baptized, water is the physical attribute or symbol involved in the ordinance. The water does not cleanse us from sin; it is the faith and repentance that precede our baptism that enables God to grant us the forgiveness of our sins.

When we partake of the sacrament, the bread and water symbolize the Savior’s body and blood. Bread and water have no redeeming value – only what they represent, which is of infinite value to us.

That’s how it is with nursing. We apply hands and oil, the physical touch and tangible substance, but the hands and oil do not heal. It is faith in Jesus Christ and the power of the priesthood that heals.

Why is olive oil used?

In ancient times, oil pressed from olives was considered the cleanest, clearest, brightest burning and longest lasting of all animal and vegetable oils. It was also the purest of all oils and therefore suitable for holy anointing. Joseph Fielding Smith wrote, “We find in all the prophetic writings that olive trees and olive oil are types of holiness and purity” (Answers to Gospel Questions, Volume 5, Joseph Fielding Smith, Jr., Salt Lake City: Deseret Book Co. , 1957–66, 1:152.)

Is priesthood administration valid without the use of olive oil? Again, it is not the oil that heals a person, but the prayer of faith and the use of priesthood power. In times of need when oil is not available, it is entirely proper and proper for priesthood holders to minister unanointed to a sick or injured person. On this subject, Elder Joseph Fielding Smith wrote:

“There have been sad instances where Church elders have refused, through lack of understanding, to help the sick in conditions where oil was not available. It is the privilege and duty of the elders to bless the sick with the laying on of hands. If they have pure olive oil consecrated for this purpose, one of them should use it to anoint the sick, and then they should seal the anointing with the laying on of hands. If oil is not available, they should minister by the laying on of hands in the power of the priesthood and in prayer of faith, that the blessing requested may come by the power of the Spirit of the Lord. This is in harmony with the divine plan instituted at the beginning” (Doctrines of Salvation, ed. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 3:183.)

We do not know exactly when oil was first used in priesthood ordinances. It is possible that the pattern was introduced in Adam’s day. What is clear, however, is that priesthood holders treat the sick in the same way that priesthood holders did in ancient times—by the anointing of olive oil and the prayer of faith.

• Pentecostal practitioners use anointing oil to mislead their followers – Sofola

• Anointing Oil Works Can Kill Coronavirus – Igwe

The first batch of vaccines were shipped from plants in China, India, the United States, England, Switzerland, Russia, the Netherlands, Israel, Hungary, Brazil and other places months after the dreaded coronavirus disease (COVID-19) broke out humanity leaves deaths in several countries and territories around the world.

As of Wednesday, June 23, 2021, the scourge had killed nearly four million people (3,893,798) with a confirmed number of 179,687,352 cases worldwide.

However, as the toll continued to rise, particularly at the height of the pandemic, some political and religious leaders around the world began to take some controversial stances on both the origin of the disease and the veracity of the vaccine being prescribed by global health authorities.

Some of the country’s religious leaders were among those who made some of the most outrageous statements about the pandemic.

One of the claims they made that got the public laughing and worried in equal measure was the claim that anointing oil could protect their followers from the pandemic.

This claim has been punctuated by medical experts who insist that anointing oil is not a medicine, just as they accuse clerics of using anointing oil to deceive their flock. Interestingly, some religious believers are still clinging to their beliefs.

Professor Emeritus of Physiology at the University of Lagos College of Medicine, Prof. Olusoga Sofola, expressed doubts about the possibility of anointing oil destroying the COVID-19 virus.

“As a doctor, I don’t believe anointing oil can destroy the COVID-19 virus because it’s not scientific. The scientific basis of infection is the entry of the virus through the nose and subsequent infection of body tissues. Nowhere in this transmission can anointing oil prevent.”

Sofola, who is also President of the African Association of Physiological Sciences (AAPS) and Council Member of the International Union of Physiological Sciences (IUPS), added: “As a doctor and a practicing Christian, I do not believe that this is possible. I believe this is part of the methods these Pentecostal practitioners are using to mislead their flock. There are several stories in the news of pastors who have died after contracting COVID-19,” he said.

For her part, Professor Emeritus Medicine, University of Lagos (UNILAG) and Consultant, Dermatologist/Urogenital Physician, Department of Medicine, College of Medicine, UNILAG, Yetunde Mercy Olumide, equally denied knowledge of any scientific literature authenticating anointing oil as a medium to eliminate the coronavirus can. However, she added that anointing oil can be used to treat diseases.

“As a Christian, I believe in this because anointing oil is medicinal. It is also a symbol of God’s healing power and a symbol of the Holy Spirit, the spirit (breath) of Christ,” she said.

also dr Modupe Akinyinka, a public health physician and associate professor in the Department of Community Health and Primary Healthcare, Lagos State University College of Medicine (LASUCOM), said that “anointing oil is not medically proven… it depends on who is using it and what it is for is used. Of course, if you ask me as a doctor, I will tell you no.”

And for the Medical Director of Golden Lampstand, Mafoluku, Lagos, Dr. Olu Igbala: “It has not been documented that anointing oil can cure COVID-19 or other viral diseases. And I will seriously doubt it if a doctor says he/she has read literature that says anointing oil can cure any viral pathogen.

But spiritually, those who speak about it and encourage their parishioners to choose this or that alternative are speaking against the background of the Bible because they know that God can heal any disease. Doctors themselves say, “We care, but God heals.” So medically speaking, there is nothing better than anointing oil with the ability to heal COVID-19.

“But spiritually I don’t want to blame anyone who has that much faith. There are symbols, and men of God like Peter and Paul worked with symbols in the past. And I think God is still the same; He hasn’t changed. Medically, however, there is nothing of the sort.

“The use of anointing oil in a Christian setting, or a cloak like a handkerchief, or even water are symbols of building the faith of some members. Also in medicine there is something that we call placebo. If you have two sick people and give one a placebo and the other the real remedy that will cure that disease, the person who received the placebo might get well believing it was the real thing because of their belief to the drug was strong. although the drug was more or less symbolic and didn’t really cure him.”

In his view, a former Division Chief/Deputy Director, Medical Microbiology, Federal Medical Center, Owerri, Imo State, Dr. Remigius Onuado that anointing oil is not normally a form of medicine, but when directed by the Spirit of God, it can become a powerful medium for healing. For him there is nothing that God cannot do.

“Do you know that God can use anything to do what He wants to do? Be it water, saliva or even sand. God is not a Methodist. Science cannot explain or understand how He works. I’m both a believer and a scientist, but God’s ways are beyond human understanding,” he said.

Although Christy Anyanwu, a Redeemed Evangelical Mission (TREM) member, dismissed the idea of ​​using anointing oil as a cure for COVID-19 or other diseases, she expressed her faith in prayer and in the Word of God.

“Total surrender to God and applying His Word to every situation we find ourselves in works wonders. The anointing breaks every yoke because it means God’s presence in us and not a bottle of anointing oil. So, for me, anointing oil for treating COVID-19 is a no no.”

Isaac Ibukun Oluwaseyi, a Redeemed Christian Church of God (RCCG) member, opposed Anyanwu and expressed his belief in the effectiveness of anointing oil and its ability to destroy the coronavirus.

He recalled how in biblical times anointing oil was used by Jesus Christ, prophets and priests to heal the sick.

He said the consecrated oil is a medium through which the Holy Spirit is released into another person or instrument.

Isaac quoted Mark 6:13 and James 5:14-15 to support his argument and said: “The anointing of the sick with oil is mentioned twice in the New Testament. Mark 6:13 says, “And they cast out many demons and healed many sick, anointing them with olive oil. James 5:14-15 also says, “Is any of you sick? Let them call the elders of the church to pray for them and anoint them with oil in the name of the Lord. And prayer offered in faith will heal the sick.

“I am a firm believer that anointing oil can kill the COVID-19 virus because the Bible says, according to Isaiah 10 vs. 27, “anointing breaks the yoke.”

But Moagua Ikechukwu of the Kingdom Power International Christian Praying Centre, Ojo, Lagos, asked that Oluwaseyi’s views be dissented.

He argued that there is no place in the New Testament where Jesus Christ prescribed the use of anointing oil for healing. “Christ, our perfect example, and the apostles never used anointing oil for healing during their mortal ministry,” he said.

Healing, he said, is only in the name of Jesus Christ and nothing else. Moagua, quoting 1 Peter 2:24, which says, “…by whose wounds ye were healed,” said that only Jesus’ wounds on the cross can heal the sick and not the anointing oil. He explained when the Holy Spirit left some so-called church leaders that they invented anointing oil as a substitute, just as he questioned the contents of the anointing oil used by some church leaders today.

He said: “What is contained in the anointing oil used in some churches still remains a mystery to naïve parishioners. Ultimately, anointing oil cannot cure anything, especially COVID-19. Only faith in the name of Jesus can heal all diseases and infirmities. Those who use or drink anointing oil can actually make themselves sick. God is too great to reduce His power and anointing to an ordinary bottle!”

While Clara Anolue, a Catholic, believes anointing oil with faith can cure coronavirus since God is the God of impossibilities, she was quick to add that the outcome depends only on an individual’s faith.

For Uchenna Igwe of Zion Worship Ministry, Maryland, Lagos: “If you have coronavirus and believe in the power of God to heal you through anointing oil, it will happen because there is nothing God cannot do. Anointing oil is from God. There was anointing oil before I was born, so I believe in its effectiveness. During the fast or when you have some physical and spiritual challenges, your pastor would tell you to use anointing oil to pray. Anointing oil works and can kill the coronavirus.”