Anointing

{{Short description|Ritual act of putting aromatic oil on a person}}
{{redirect|Anointed|the savior and liberator in Abrahamic religions|Messiah|the character in the Buffy the Vampire Slayer series|Anointed One (Buffyverse)}}
{{Distinguish|Self-anointing in animals}}
[[File:Paris psaulter gr139 fol3v.jpg|thumb|''The Anointing of David'', from the [[Paris Psalter]], 10th century ([[Bibliothèque Nationale]], Paris)]]

'''Anointing''' is the [[ritual|ritual act]] of pouring [[aromatic oil]] over a person's head or entire body.{{sfnp|EB|1878}}

By extension, the term is also applied to related acts of sprinkling, dousing, or smearing a person or object with any [[perfume]]d oil, milk, butter, or other fat.{{sfnp|EB|1911|p=79}} Scented oils are used as perfumes and sharing them is an act of [[#Hospitality|hospitality]]. Their use to [[#Religion|introduce a divine influence or presence]] is recorded from the earliest times; anointing was thus used as [[#Health|a form of medicine]], thought to rid persons and things of dangerous spirits and demons which were believed to cause disease.

In present usage, "anointing" is typically used for ceremonial blessings such as the [[#Royalty|coronation of European monarchs]]. This continues an [[#Judaism|earlier Hebrew practice]] most famously observed in the anointings of [[Aaron]] as high priest and both [[Saul]] and [[David]] by the prophet [[Samuel (Bible)|Samuel]]. The concept is important to the figure of the [[Messiah]] or the [[Christ]] ([[Hebrew language|Hebrew]] and [[Ancient Greek|Greek]]<ref>James Strong, The New Strong's Exhaustive Concordance of the Bible (Nashville: T. Nelson, 1990) Heb. No. 4899 Gr. No. 5547.</ref> for "The Anointed One") who appear prominently in [[Jewish theology|Jewish]] and [[Christian theology]] and [[eschatology]]. Anointing—particularly the [[anointing of the sick]]—may also be known as '''unction'''; the anointing of the dying as part of [[last rites]] in the [[Roman Catholic Church|Catholic church]] is sometimes specified as "[[extreme unction]]".

{{TOClimit|3}}

==Name==
{{anchor|Etymology}}
The present verb derives from the now obsolete adjective ''anoint'', equivalent to ''anointed''.<ref>''Oxford English Dictionary'', 1st ed. "anoint, ''v.''" Oxford University Press (Oxford), 1884.</ref> The adjective is first attested in 1303,{{refn|group=n|Robert Manning's ''Handling Sin'': {{lang|enm|.   ..Þe prest þat ys a noynt...}}<ref>{{citation |last=Mannyng |first=Robert |title=Handlyng Synne |date=1303 |at=l.&nbsp;7417 }}</ref>}} derived from [[Old French]] {{lang|fro|enoint}}, the [[past participle]] of {{lang|fro|enoindre}}, from [[Latin]] {{lang|la|''inung''(''u'')''ere''|italic=unset}},<ref>''Oxford English Dictionary'', 1st ed. "†&nbsp;aˈnoint, ''adj.''" Oxford University Press (Oxford), 1884.</ref> an [[intensifier|intensified]] form of {{lang|la|''ung''(''u'')''ere''|italic=unset}} {{gloss|to anoint}}. It is thus cognate with "unction".

The oil used in a ceremonial anointment may be called "[[chrism]]", from [[Ancient Greek|Greek]] {{lang|grc|χρῖσμα}} ({{transl|grc|khrîsma}}) {{gloss|anointing}}.<ref>''Oxford English Dictionary'', 1st&nbsp;ed. "chrism, ''n.''" Oxford University Press (Oxford), 1889.</ref>

==Purpose==
Anointing served and serves three distinct purposes: it is regarded as a means of health and comfort, as a token of honor, and as a symbol of [[consecration]].{{sfnp|EB|1878}} It seems probable that its sanative purposes were enjoyed before it became an object of ceremonial religion, but the custom appears to predate written history and the archaeological record, and its genesis is impossible to determine with certainty.{{sfnp|EB|1878}}

===Health=== <!--linked-->
{{main|Anointing of the sick}}
Used in conjunction with bathing, anointment with oil closes [[skin pore|pore]]s. It was regarded as counteracting the influence of the [[sun]], reducing [[perspiration|sweating]]. [[Aromatic oil]]s naturally masked [[body odor|body]] and other offensive odors.{{sfnp|EB|1878}}

Applications of oils and fats are also used as [[traditional medicine]]s. The [[Bible]] records [[olive oil]] being applied to the sick and poured into wounds.{{refn|group=n|This occurs both in the [[Old Testament|Old]]<ref>{{bibleverse||Isaiah|1:6|KJV}}</ref> and [[New Testament]].<ref>{{bibleverse||Mark|6:13|KJV}}</ref><ref>{{bibleverse||James|5:14-15|KJV}}</ref>}}{{sfnp|Easton|1897}} Known sources date from times when anointment already [[#Religion|served a religious function]]; therefore, anointing was also used to combat the malicious influence of [[demon]]s in [[Persian mythology|Persia]], [[Armenian mythology|Armenia]], and [[Ancient Greek religion|Greece]].{{sfnp|EB|1911|p=79}} Anointing was also understood to "seal in" goodness and resist corruption, probably via analogy with the use of a top layer of oil to preserve wine in ancient [[amphora]]s, its spoiling usually being credited to demonic influence.{{sfnp|EB|1911|p=80}}

For sanitary and religious reasons, the bodies of the dead are sometimes anointed.{{refn|group=n|The Bible records the practice at the time of the [[New Testament]].<ref>{{bibleverse||Mark|14:8|KJV}}</ref><ref>{{bibleverse||Luke|23:56|KJV}}</ref>}}{{sfnp|Easton|1897}} In medieval and early modern Christianity, the practice was particularly associated with protection against [[vampire]]s and [[ghoul]]s who might otherwise take possession of the corpse.{{sfnp|EB|1911|p=80}}

===Hospitality=== <!--linked-->
Anointing guests with oil as a mark of hospitality and token of honor is recorded in [[Ancient Egypt|Egypt]], [[Ancient Greece|Greece]], and [[Ancient Rome|Rome]], as well as in the [[Hebrew Bible|Hebrew scriptures]].{{sfnp|EB|1878}} It was a common custom among the [[Hebrews|ancient Hebrews]]{{refn|group=n|In the [[Old Testament]], it is mentioned in the [[Second Book of Samuel]]<ref>{{bibleverse|2|Samuel|14:2|KJV}}</ref> and the [[Book of Psalms]]<ref>{{bibleverse||Psalms|104:15|KJV}}</ref> among other places.{{sfnp|Easton|1897}} In the [[New Testament]], [[Luke 7|Chapter 7]] of the [[Book of Luke]] records [[Jesus]]'s being anointed while visiting the house of a [[Pharisee]].<ref>{{bibleverse||Luke|7:38-46|KJV}}</ref>}} and continued among the [[Arabs]] into the 20th century.{{sfnp|Easton|1897}}

===Religion=== <!--linked-->
{{Further|Sacrifice}}
In the [[sympathetic magic]] common to [[prehistoric religion|prehistoric]] and [[Iron Age religion|primitive religions]], the [[fat]] of [[sacrifice|sacrificial animals]] and [[human sacrifice|persons]] is often reckoned as a powerful charm, second to blood as the vehicle and seat of life.{{sfnp|EB|1911|p=79}}<ref>{{citation |last=Smith |first=William Robertson |author-link=William Robertson Smith |title=Lectures on the Religion of the Semites }}</ref> [[East Africa]]n [[Arabs]] traditionally anointed themselves with lion's fat to gain courage and provoke fear in other animals. [[Australian Aborigines]] would rub themselves with a human victim's [[caul fat]] to gain his powers.{{sfnp|EB|1911|p=79}}

In religions like Christianity where animal sacrifice is no longer practiced, it is common to [[consecration|consecrate]] the oil in a special ceremony.{{sfnp|EB|1911|p=80}}

====Egypt====
[[File:Ancient Egyptian King.jpg|thumb|Anointing of Pharaoh in [[Ancient Egypt]]]] According to scholars belonging to the early part of the twentieth century (Wilhelm Spiegelberg,<ref>1 W. Spiegelberg, "Die Symbolik des Salbens im A.gyptischen," Recueil de travaux relatifs... (RT) 28 (1906): 184-85</ref> Bonnet,<ref>10 H. Bonnet, Reallexikon der dgyptischen Reli gionsgeschichte (Berlin, 1952</ref> Cothenet,<ref>" E. Cothenet, "Onction," in L. Pirot, A. Robert, H. Cazelles, eds., Dictionnaire de la Bible, Suppld ment, vol. 6 (Paris, 1960</ref> Kutsch,<ref>12 E. Kutsch, Salbung als Rechtsakt (Berlin, 1963), pp.</ref> Martin-Pardey<ref>13 E. Martin-Pardey, "Salbung," LA, vol. 5, cols. 367-69</ref>) officials of ancient Egypt were anointed as part of a ceremony that installed them into office. This assumption has been questioned by scholars like Stephen Thompson, who doubt such anointing ever existed:
"After a review of the evidence for the anointing of officials in ancient Egypt as a part of their induction into office, I must conclude that there is no evidence that such a ceremony was ever practiced in ancient Egypt. Attempts to trace the origin of the Hebrew practice of anointing kings to an Egyptian source are misdirected. The only definite case in which an Egyptian king anointed one of his officials is that of EA 51. In this instance, it is probable that Thutmosis III was engaging in a custom common among Asiatics, rather than that he was introducing an Egyptian custom into Syria-Palestine"
<ref name="thompson-egypt">{{cite journal |last1=Thompson |first1=Stephen E. |title=he Anointing of Officials in Ancient Egypt |journal=Journal of Near Eastern Studies |date=1994 |volume=53 |issue=1 |page=25 |doi=10.1086/373652 |jstor=545354 |s2cid=162870303 }}</ref>

Anointment of the corpse with scented oils was however a well attested practice as an important part of [[mummification]].<ref name="mccreesh-ritualAnointing">{{cite thesis |type=PhD |last1=McCreesh |first1=N.C. |title=Ritual anointing: analyses of hair and coffin coatings in ancient Egypt |date=2009 |website=The University of Manchester Library |url=https://www.escholar.manchester.ac.uk/uk-ac-man-scw:161030 |access-date=1 February 2019}}</ref>
<!-- In inscriptions from [[Ancient Egypt]], especially from the [[New Kingdom]] onward, anointing is often depicted in intimate scenes between husband and wife, where the wife is shown anointing her spouse as a sign of affection. The most famous example of this is on the [[throne]] of [[Tutankhamun]]. This appears to be taken from this non-academic source: https://books.google.com/books?isbn=0738751731 {{citation needed|date=June 2015}} -->

====India====
[[File:Shravanbelgola Gomateshvara head white.jpg|thumb|[[Jainism|Jain]] [[Abhisheka]] at [[Shravana Belgola|Śravaṇa Beḷgoḷa]]]]
{{Further|Abhisheka}}
In [[religions of India|Indian religion]], [[historical Vedic religion|late Vedic]] rituals developed involving the anointing of government officials, worshippers, and idols. These are now known as [[abhisheka]]. The practice spread to [[Buddhism in India|Indian Buddhists]].{{citation needed|date=June 2015}} In modern [[Hinduism]] and [[Jainism]], anointment is common, although the practice typically employs water or yoghurt, milk, or (particularly) butter{{sfnp|EB|1911|p=79}} from the [[cattle in religion|holy cow]], rather than oil. Many devotees are anointed as an act of consecration or blessing at every stage of life, with rituals accompanying [[birthing]], educational enrollments, [[initiation|religious initiation]]s, and [[last rites|death]].{{citation needed|date=June 2015}} New buildings, houses, and ritual instruments are anointed,{{citation needed|date=June 2015}} and some idols are anointed daily. Particular care is taken in such rituals to the ''direction'' of the smearing. People are anointed from head to foot, downwards.{{sfnp|EB|1911|p=79}} The water may derive from [[list of major rivers of India|one of the holy rivers]] or be scented with [[saffron]], [[turmeric]], or [[flower]] [[infusion]]s; the waste water produced when cleaning certain idols or when [[Indian calligraphy|writing certain verses]] of scripture may also be used.{{citation needed|date=June 2015}} Ointments may include ashes, clay, powdered [[sandalwood]], or herbal pastes.

====Buddhism====
[[Buddhism|Buddhist]] practices of anointing are largely derived from Indian practices but tend to be less elaborate and more ritualized. Buddhists may sprinkle assembled practitioners with water or mark idols of [[Buddha]] or the [[Bodhisattva]]s with cow or [[yak butter]]. Flower-scented water is also used, as are ink-water and "saffron water" stained yellow using [[saffron]] or [[turmeric]].{{citation needed|date=June 2015}}

====Judaism==== <!--linked-->
[[File:Samuel e david.jpg|thumb|[[Samuel (Bible)|Samuel]] anoints David, [[Dura Europos]], [[Syria]], 3rd century.]]
{{main|Holy anointing oil}}
In antiquity, use of a [[holy anointing oil]] was significant in the [[Hebrews]]' consecration of priests,<ref>{{bibleverse||Exodus|29:7|KJV}}</ref> the [[Kohen Gadol]] (High Priest),<ref>{{bibleverse||Exodus|29:29|KJV}}</ref><ref>{{bibleverse||Leviticus|4:3|KJV}}</ref> and the sacred vessels.<ref>{{bibleverse||Exodus|30:26|KJV}}</ref>{{sfnp|Easton|1897}} [[Prophet]]s{{refn|group=n|See, e.g., the [[1st Book of Kings]],<ref>{{bibleverse|1|Kings|19:16|KJV}}</ref> the [[1st Book of Chronicles]],<ref>{{bibleverse|1|Chronicles|16:22|KJV}}</ref> and [[Psalm 105]].<ref>{{bibleverse||Psalm|105:15|KJV}}</ref>}} and the [[Kingdom of Israel (united monarchy)|Israelite]] kings were anointed as well,{{sfnp|Easton|1897}} the kings from a horn.<ref name="bibleverse|1|Samuel|16:13|KJV">{{bibleverse|1|Samuel|16:13|KJV}}</ref> Anointment by the [[holy anointing oil|chrism]] prepared according to the ceremony described in the [[Book of Exodus]]<ref>{{bibleverse||Exodus|30:22-25|KJV}}</ref> was considered to impart the "Spirit of the Lord".<ref name="bibleverse|1|Samuel|16:13|KJV"/> It was performed by [[Samuel (Bible)|Samuel]] in place of a [[coronation]] of both [[Saul]]<ref>{{bibleverse|1 Sam|10:1|KJV}}</ref> and [[David]].{{sfnp|Easton|1897}} The practice was not always observed and seems to have been essential only at the consecration of a new line or dynasty.{{sfnp|EB|1878}}

Because of its importance, the High Priest and the king were sometimes called "the Anointed One".{{refn|group=n|As, e.g., in [[Leviticus]]<ref>{{bibleverse||Leviticus|4:3-5|KJV}}</ref><ref>{{bibleverse-nb||Leviticus|4:16|KJV}}</ref><ref>{{bibleverse-nb||Leviticus|6:20|KJV}}</ref> and [[Psalm 132]].<ref>{{bibleverse||Psalm|132:10|KJV}}</ref>}}{{sfnp|Easton|1897}}  The term—{{lang|he|מָשִׁיחַ|rtl=yes}}, ''Mashiaẖ''—gave rise to the prophesied figure of the [[Messiah]] (''q.v.''){{refn|group=n|As, e.g., in [[Psalm 2]]<ref>{{bibleverse||Psalm|2:2|KJV}}</ref> and the [[Book of Daniel]].<ref>{{bibleverse||Daniel|7:13|KJV}}</ref><ref>{{bibleverse||Daniel|9:25-26|KJV}}</ref>}} and a [[Jewish messianism|long history of claimants]].

The expression "anoint the shield" which occurs in [[Book of Isaiah|Isaiah]]<ref>{{bibleverse||Isaiah|21:5|KJV}}</ref> is a related or poetic usage, referring to the practice of rubbing oil on the leather of the shield to keep it supple and fit for war.{{sfnp|Easton|1897}}  The practice of anointing a shield predates the anointing of other objects in that the "smearing" (Hebrew "mashiach") of the shield renewed the leather covering on a wooden shield.  A victorious soldier was elevated on his shield by his comrades after a battle or upon his selection as a new king.  The idea of protection and selection arose from this and was extended to the idea of a "chosen one" thus leading to the modern concept of a Messiah (Hebrew for the one who was anointed.){{Citation needed|date=December 2021}}

====Christianity====
[[File:Anointing william hole.jpg|thumb|''The Anointing of Jesus'', by William Hole, 1906]]
{{main|Chrism}}
{{Further|Baptism of Jesus|Anointing of Jesus}}
[[Christianity]] developed from the association of [[Jesus of Nazareth]] with the Jewish prophecies of an "Anointed One".{{refn|group=n|The claim is explicit in [[Book of John|John]]<ref>{{bibleverse||John|1:41|KJV}}</ref> and the [[Book of Acts]].<ref>{{bibleverse||Acts|9:22|KJV}}</ref><ref>{{bibleverse-nb||Acts|17:2-3|KJV}}</ref><ref>{{bibleverse-nb||Acts|18:5|KJV}}</ref><ref>{{bibleverse-nb||Acts|18:28|KJV}}</ref>}} His epithet "[[Christ]]" is a form of the [[Greek language|Greek]] equivalent of the Hebrew title. He was not anointed by the High Priest in accordance with the ceremony described in Exodus, but he was considered to have been anointed by the [[Holy Spirit]] during [[Baptism of Jesus|his baptism]].{{refn|group=n|A [[Isaiah 61|passage in Isaiah]]<ref>{{bibleverse||Isaiah|61:1|KJV}}</ref> is understood by Christians as saying that the [[Messiah]] will be baptized by the Holy Spirit rather than in a formal ceremony at the [[Temple of Solomon|Temple]].{{sfnp|Easton|1897}}}} A literal [[anointing of Jesus]] also occurs when he was lavishly oiled by [[Mary of Bethany]].<ref>{{bibleverse|John|12:1–12:11}}; also {{bibleverse|Matthew|26:6–26:13}}, {{bibleverse|Mark|14:1–14:11}}, and {{bibleverse|Luke|7:36–7:50}}.</ref><ref>{{cite journal|last=Fleming|first=Daniel|title=The Biblical Tradition of Anointing Priests|journal=Journal of Biblical Literature|year=1998|volume=117|issue=3|pages=401–414|doi=10.2307/3266438|jstor=3266438}}</ref> Performed out of affection, the anointment is said by Jesus to have been preparation for [[Death of Jesus|his burial]].

In the [[New Testament]], John describes "anointing from the Holy One"<ref>{{bibleverse|1|John|2:20|KJV}}</ref> and "from Him abides in you".<ref>{{bibleverse|1|John|2:27|KJV}}</ref> Both this spiritual anointment{{citation needed|date=June 2015}} and literal anointment with oil are usually associated with the [[Holy Spirit]]. [[#Orthodoxy|Eastern Orthodox]] churches in particular attach great importance to the oil said to have been originally blessed by the [[Twelve Apostles]].{{citation needed|date=November 2023}}

The practice of "[[chrismation]]" ([[baptism]] with oil) appears to have developed in the [[early Christian church|early church]] during the later 2nd century as a symbol of Christ, rebirth, and inspiration.<ref name=fergy/> The earliest surviving account of such an act seems to be the letter written "To Autolycus" by [[Theophilus of Antioch|Theophilus]], [[bishop of Antioch]]. In it, he calls the act "sweet and useful", punning on ''khristós'' ({{lang-grc-gre|χριστóς}}, "anointed") and ''khrēstós'' ({{lang|grc|χρηστóς}}, "useful"). He seems to go on to say "wherefore we are called Christians on this account, because we are anointed with the oil of God",<ref>[[Theophilus of Antioch]], "To Autolycus", 1.12.</ref>{{refn|group=n|The passage is somewhat uncertain as the earliest surviving manuscript has "mercy" ({{lang|grc|ἔλεoς}}, ''éleos'') instead of "oil" ({{lang|grc|ἔλαιoν}}, ''élaion''), but a corrector has emended this to "oil" in agreement with the other two manuscripts.}} and "what person on entering into this life or being an [[Greek athletes|athlete]] is not anointed with oil?"<ref name="fergy">{{cite book|last=Ferguson|first=Everett|title=Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries|year=2009|publisher=Wm. B. Eerdmans|location=Kindle Locations 5142-5149|isbn=978-0802827487|page=269}}</ref> The practice is also defended by [[Hippolytus of Rome|Hippolytus]] in his "Commentary on the [[Song of Songs]]"<ref>{{cite book|last=Smith|first=Yancy|title=The Mystery of Anointing|year=2013|publisher=Gorgias|isbn=978-1463202187|page=30}}</ref> and by [[Origen]] in his "Commentary on [[Book of Romans|Romans]]". Origen opines that "all of us may be baptized in those visible waters and in a visible anointing, in accordance with the form handed down to the churches".<ref>[[Origen]], "Commentary on [[Book of Romans|Romans]]", 5.8.3.</ref>

Anointing was particularly important among the [[Gnostic Christianity|Gnostics]]. Many early [[Apocrypha (Biblical)|apocryphal]] and Gnostic texts state that [[John the Baptist]]'s [[water baptism|baptism by water]] was incomplete and that anointment with oil is a necessary part of the baptismal process. The [[Gospel of Philip]] claims that <blockquote>chrism is superior to baptism, for it is from the word "chrism" that we have been called "Christians", certainly not from the word "baptism". And it is from the "chrism" that the "Christ" has his name. For the [[God the Father|Father]] anointed the [[God the Son|Son]], and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the [[Resurrection]], the Light, the [[Cross]], the [[Holy Spirit]]. The Father gave him this in the bridal chamber; he merely accepted the gift. The Father was in the Son and the Son in the Father. This is the [[Kingdom of Heaven (Gospel of Matthew)|Kingdom of Heaven]].</blockquote> In the [[Acts of Thomas]], the anointing is the beginning of the baptismal ritual and essential to becoming a Christian, as it says God knows his own children by his seal and that the seal is received through the oil. Many such chrismations are described in detail through the work.

In medieval and early modern Christianity, the oil from the lamps burnt before the [[altar]] of a [[church (building)|church]] was felt to have particular sanctity. New churches and altars were anointed at their four corners during their [[Dedication (ritual)|dedication]], as were tombs, [[gong]]s, and some other ritual instruments and utensils.{{sfnp|EB|1911|p=80}}

In particular, James 5:14-15 illustrates that anointing oil, applied in faith, is a powerful weapon against a spiritual attack of the enemy, which can translate into a disease designed to destroy the body.

=====Latin Catholicism=====
[[File:Sacr Gelasianum 131v 132.jpg|thumb|The [[frontispiece (architecture)|frontispiece]] of the [[Vatican Library]]'s [[Gelasian Sacramentary]] manuscript<ref>[[Vatican Library]] {{abbr|MS|manuscript}} Reginensis 316.</ref>]]
The [[Roman Catholic Church|Roman Catholic]], [[Anglican Church|Anglican]] and [[Lutheran|Lutheran Churches]] bless three types of [[Chrism|holy oils]] for anointing: "[[Oil of catechumens|Oil of the Catechumens]]" (abbreviated OS, from the [[Latin]] {{lang|la|oleum sanctum}}, meaning holy oil), "Oil of the Infirm" (OI), and "[[Chrism|Sacred Chrism]]" (SC). The first two are said to be [[blessing|blessed]], while the chrism is [[consecrated]].

The Oil of Catechumens is used to people immediately before [[baptism]], whether they are infants or adult [[catechumen]]s. In the early church converts seeking baptism, known as "catechumens", underwent a period of formation known as catechumenate, and during that period of instruction received one or more anointings with the oil of cathecumens for the purpose of expelling evil spirits.{{sfnp|EB|1911|p=80}} Before the 1968 revision of the rite of ordination the ordaining bishop anointed the hands of the new priest with the Oil of Catechumens,<ref>[https://sanctamissa.org/en/resources/books-1962/rituale-romanum/40-the-sacrament-of-holy-orders-rite-of-priestly-ordination.html ''Rituale Romanum: Rite for ordination of priests'']</ref> The older form is now used only in ordaining members of associations, such as the [[Priestly Fraternity of Saint Peter]], dedicated to the preservation of the pre-[[Vatican II]] liturgy. In the later form, priests,<ref>[http://ordination.ceegee.org/rite.pdf Ordination of Priests, 133]</ref> like bishops,<ref>[http://courseweb.stthomas.edu/jmjoncas/LiturgicalStudiesInternetLinks/ChristianWorship/Texts/Centuries/Texts_1900_2000CE/RCWorshipTexts1900_2000CE/Rite_of_Ordination_of_a_Bishop.htm Rite of Ordination of a Bishop, 28]</ref> are anointed with chrism, the hands of a priest, the head of a bishop. (In the older form, a bishop's hands, as well as the head, are anointed with chrism. The traditional Roman Pontifical also has a rite of coronation of kings and queens including anointing with the Oil of Catechumens. In some countries, as in France, the oil used in that rite was chrism.

Oil of the Infirm is used for administration of the sacrament of [[anointing of the sick]], the ritual treatment of the sick and infirm through what was usually called Extreme Unction in [[Western Christianity]] from the late 12th to the late 20th century.<ref>Oxford Dictionary of the Christian Church (Oxford University Press 2005 {{ISBN|978-0-19-280290-3}}), article "unction"</ref>

Sacred Chrism is used in the sacraments of [[baptism]], [[confirmation (sacrament)|confirmation]], and holy orders. It is also used in the dedication of new churches, new altars, and in the consecration of new patens and chalices for use in Mass. In the case of the sacrament of baptism, the subject receives two distinct unctions: one with the oil of catechumens, prior to being baptized, and then, after baptism with water is performed, the subject receives an unction with chrism. In the case of the sacrament of confirmation, anointing with chrism is the essential part of the rite.

Any [[bishop]] may consecrate the holy oils. They normally do so every [[Maundy Thursday|Holy Thursday]] at a special "Chrism Mass". In the [[Gelasian sacramentary]], the formula for doing so is:{{sfnp|EB|1911|p=80}}
<blockquote>Send forth, O Lord, we beseech thee, thy Holy Spirit the [[Paraclete]] from heaven into this fatness of oil, which thou hast deigned to bring forth out of the green wood for the refreshing of mind and body; and through thy holy benediction may it be for all who anoint with it, taste it, touch it, a safeguard of mind and body, of soul and spirit, for the expulsion of all pains, of every infirmity, of every sickness of mind and body. For with the same thou hast anointed priests, kings, and prophets and martyrs with this thy chrism, perfected by thee, O Lord, blessed, abiding within our bowels in the name of our Lord Jesus Christ.</blockquote>

{{anchor|Myrovannya}}

=====Orthodoxy and Greek Catholicism=====<!--linked-->
[[File:Alavastr (16-17 c, Kremlin museum) by shakko 02.jpg|thumb|right|A chrismarium used in [[Russian Empire|Russia]] before the [[Russian Revolution|revolution of 1917]]]]
In the [[Eastern Orthodox]] and [[Eastern Catholic]] churches, confirmation is known as [[chrismation]]. The Mystery of Chrismation is performed immediately after the Mystery of [[Baptism]] as part of a single ceremony. The ritual employs the sacred ''{{vanchor|myron}}'' ({{lang|grc|μύρον}}, "[[chrism]]"), which is said to contain a remnant of oil blessed by the [[Twelve Apostles]]. In order to maintain the apostolic blessing unbroken, the container is never completely emptied{{sfnp|EB|1911|p=80}} but it is refilled as needed, usually at a ceremony held on [[Maundy Thursday|Holy Thursday]] at the [[Patriarchate of Constantinople]]<ref>{{cite web |url=http://www.goarch.org/en/ourfaith/articles/article8420.asp |title=The Sanctification of the Holy Chrism |author=Pavlos Menesoglou |publisher=Greek Orthodox Archdiocese of America |access-date=2008-03-09 |url-status=dead |archive-url=https://web.archive.org/web/20030301104732/http://www.goarch.org/en/ourfaith/articles/article8420.asp |archive-date=2003-03-01 }}.</ref> or the patriarchal cathedrals of the [[autocephalous]] churches.<ref>{{cite web |title=The Consecration of Holy Christ |date=5 April 2004 |publisher=Orthodox Church in America |url=http://ocaphoto.oca.org/PhotoViewer.asp?EID=186 |url-status=dead |archive-url=https://web.archive.org/web/20110927051129/http://ocaphoto.oca.org/PhotoViewer.asp?EID=186 |archive-date=2011-09-27}}</ref> At the Patriarchate of Constantinople, the process is under the care of the ''[[Archon]]tes Myrepsoi'', lay officials of the Patriarchate. Various members of the clergy may also participate in the preparation, but the Consecration itself is always performed by the Patriarch or a bishop deputed by him for that purpose. The new ''myron'' contains olive oil, [[myrrh]], and numerous spices and perfumes. This ''myron'' is normally kept on the [[Holy Table]] or on the [[Table of Oblation]]. During chrismation, the "newly illuminate" person is anointed by using the ''myron'' to make the [[sign of the cross]] on the forehead, eyes, nostrils, lips, both ears, breast, hands, and feet. The priest uses a special brush for this purpose. Prior to the 20th century, the ''myron'' was also used for the anointing of Orthodox monarchs.

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

Anointing of the sick is called the "[[Sacred Mystery]] of [[Unction]]". The practice is used for spiritual ailments as well as physical ones, and the faithful may request unction any number of times at will. In some churches, it is normal for all of the faithful to receive unction during a service on [[Holy Wednesday]] of [[Holy Week]]. The holy oil used at unction is not stored in the church like the ''myron'', but consecrated anew for each individual service. When an Orthodox Christian dies, if he has received the Mystery of Unction and some of the consecrated oil remains, it is poured over his body just before burial. It is also common to bless using oils which have been blessed either with a simple blessing by a priest (or even a venerated [[monastic]]), or by contact with some sacred object, such as [[relic]]s of a saint, or which has been taken from an [[oil lamp]] burning in front of a [[wonderworking]] [[icon]] or some other [[shrine]].{{citation needed|date=June 2015}}

In the [[Armenian Orthodox Church|Armenian Church]], [[cross]]es are traditionally not considered holy until they have been anointed and prayed over, thus introducing the Holy Spirit into them. The same ritual was formerly observed in the other Orthodox churches.{{sfnp|EB|1911|p=80}}

=====Protestantism=====
Owing to their particular focus upon the action of the [[Holy Spirit]], [[Pentecostal Christianity|Pentecostal churches]] sometimes continue to employ anointing for consecration and ordination of pastors and elders, as well as for healing the sick.{{citation needed|date=June 2015}}

The Pentecostal expression "the anointing breaks the yoke" derives from a passage in [[Book of Isaiah|Isaiah]]<ref>{{bibleverse||Isaiah|10:27|KJV}}</ref> which discusses the power given the prophet [[Hezekiah]] by the Holy Spirit over the tyrant [[Sennacherib]].{{citation needed|date=June 2015}}

=====Latter-day Saints=====
Members of [[the Church of Jesus Christ of Latter-day Saints]] practice anointing with pure, consecrated olive oil<ref>{{Cite web|title=When did the use of consecrated olive oil in priesthood blessings originate?|url=https://www.churchofjesuschrist.org/study/ensign/1991/10/i-have-a-question/when-did-the-use-of-consecrated-olive-oil-in-priesthood-blessings-originate?lang=eng|access-date=2020-08-26|website=www.churchofjesuschrist.org}}</ref> in two ways: 1) as a priesthood [[Ordinance (Latter Day Saints)|ordinance]] in preparation for the administration of a [[priesthood blessing]], and 2) in conjunction with [[Washing and anointing|washing]] as part of the [[Endowment (Latter Day Saints)|endowment]].<ref>{{Cite web|title=Prophetic Teachings on Temples: Washing and Anointing - Initiatory|url=https://www.churchofjesuschrist.org/temples/prophetic-teachings-on-temples?lang=eng|access-date=2020-08-26|website=www.churchofjesuschrist.org}}</ref>
The [[Doctrine and Covenants]] contains numerous references to anointing<ref>{{Cite web|title=Anointing, Anoint|url=https://www.churchofjesuschrist.org/study/scriptures/triple-index/anointing?lang=eng|access-date=2020-08-26|website=The Church of Jesus Christ of Latter-day Saints}}</ref> and administration to the sick<ref>{{Cite web|title=Administration to the Sick|url=https://www.churchofjesuschrist.org/study/scriptures/triple-index/administration-to-the-sick?lang=eng|access-date=2020-08-26|website=The Church of Jesus Christ of Latter-day Saints}}</ref> by those with authority to perform the laying on of hands.<ref>{{Cite web|title=Hands, Laying on of|url=https://www.churchofjesuschrist.org/study/scriptures/triple-index/hands-laying-on-of?lang=eng|access-date=2020-08-26|website=The Church of Jesus Christ of Latter-day Saints}}</ref> On 21 January 1836, [[Joseph Smith]] instituted anointing during the rites of sanctification and consecration preparatory to the rites practiced in the [[Kirtland Temple]].<ref>{{citation |contribution-url=http://josephsmithpapers.org/topic?name=Anoint |contribution=Anoint |title=The Joseph Smith Papers |access-date=24 October 2012 |archive-date=September 10, 2013 |archive-url=https://web.archive.org/web/20130910171904/http://josephsmithpapers.org/topic?name=Anoint}}</ref> The anointing would prepare church members to receive the endowment of "power from on high" promised in an earlier 1831 revelation.<ref>{{Cite web|title=Endowment of Power|url=https://www.churchofjesuschrist.org/study/history/topics/endowment-of-power?lang=eng|access-date=2020-08-26|website=www.churchofjesuschrist.org}}</ref> At the present time, any holder of the [[Melchizedek priesthood (Latter Day Saints)|Melchizedek priesthood]] may anoint the head of an individual by the laying on of hands. Olive oil must be used if available, and it must have been consecrated earlier in a short ordinance that any holder of the Melchizedek priesthood may perform.<ref>{{Cite web|title=Consecrating Oil|url=https://www.churchofjesuschrist.org/study/manual/general-handbook/18-priesthood-ordinances-and-blessings?lang=eng#title_number39|access-date=2020-08-26|website=The Church of Jesus Christ of Latter-day Saints}}</ref>

===Royalty=== <!--linked-->
[[File:Sacre de Louis XV à Reims.jpg|thumb|The anointing of [[Louis XV]] as [[king of France]]]]
[[File:Preussen 1701 Königsberg.jpg|thumb|[[Friedrich I of Prussia|Friedrich&nbsp;I]] being anointed [[king of Prussia]] by two Protestant bishops, following his coronation at [[Königsberg]] in 1701]]
[[File:Balsamdosa i silver från Gustav IIIs kröning, 1772 - Livrustkammaren - 102554.tif|thumb|Ointment in silver box from the coronation of Swedish king [[Gustav III]], 1772, containing lavender and roses]]
[[File:Walentin Serow Kroenung Zar Nikolai II anagoria.jpg|thumb|The anointing of [[Tsar]] [[Nicholas II of Russia|Nicholas&nbsp;II]] at [[Dormition Cathedral, Moscow|Uspensky Cathedral]] in [[Moscow]] in 1896]]
{{Further|Coronations in Europe}}
In addition to its use for the [[Kingdom of Israel (united monarchy)|Israelite kingship]], anointing has been an important ritual in [[Coronation|Christian rites of Coronation]], especially in Europe. As reported by the jurisconsult [[Tancred of Bologna|Tancredus]], initially only four monarchs were crowned and anointed, they were the Kings of [[Kingdom of Jerusalem|Jerusalem]], [[Kingdom of France|France]], [[Kingdom of England|England]] and [[Kingdom of Sicily|Sicily]]:

{{Quote|text={{lang|la|Et sunt quidam coronando, et quidam non, tamen illi, qui coronatur, debent inungi: et tales habent privilegium ab antiquo, et de consuetudine. Alii modo non debent coronari, nec inungi sine istis: et si faciunt; ipsi abutuntur indebite. […] Rex Hierosolymorum coronatur et inungitur; Rex Francorum Christianissimus coronatur et inungitur; Rex Anglorum coronatur et inungitur; Rex Siciliae coronatur et inungitur.}}<br /> And [the kings] are both crowned and not, among them, those who are crowned must be anointed: they have this privilege by ancient custom. The others, instead, must not be crowned or anointed: and if they do so unduly it is abuse. <ref>Tancredus, ''De Regibus Catholicorum et Christianorum'' 6:18 

(https://books.google.com/books?id=CTVgAAAAcAAJ&pg=PA130)</ref>}}

Later French legend held that a vial of oil, the [[Holy Ampulla]], descended from [[Heaven]] to anoint [[Clovis&nbsp;I]] as [[King of the Franks]] following his conversion to Christianity in 493. The [[Kingdom of the Visigoths|Visigoth]] [[Wamba (king)|Wamba]] is the earliest [[Catholic Church|Catholic]] king known to have been anointed,{{sfnp|Lupoi|2000|pp=251&nbsp;f}}{{sfnp|Moorhead|2001|p=173}} although the practice apparently preceded him in Spain.{{sfnp|Darras|1866|p=270}}{{refn|group=n|See [[Paul David King|King]] for the argument in favor of dating the practice to the 631 coronation of [[Sisenand]].{{sfnp|King|1972|pp=48–49}} }} The ceremony, which closely followed the rite described by the [[Old Testament]].,{{sfnp|Wolfram|1997|pp=273–274}} was performed in 672 by [[Quiricus (bishop of Toledo)|Quiricus]], the [[archbishop of Toledo]];{{sfnp|Darras|1866|p=270}} It was apparently copied a year later when [[Flavius Paulus]] defected and joined the [[Septimania]]n rebels he had been tasked with quieting.{{refn|group=n|The rebel general began his letter to his former liege "Flavius Paulus, anointed king in the east, [sends his greetings] to Wamba, king in the east" ({{lang|la|Flavius Paulus unctus rex orientalis Wambani regi austro}}).{{sfnp|Wolfram|1997|p=273}}}}{{sfnp|Wolfram|1997|p=273}} The rite epitomized the [[Catholic Church]]'s sanctioning the monarch's rule; it was notably employed by [[usurper]]s such as [[Pepin the Short|Pepin]], [[Carolingian dynasty|whose dynasty]] replaced the [[Merovingian dynasty|Merovingians]] in [[Kingdom of France|France]] in 751. While it might be argued that the practice subordinated the king to the church, in practice the sacral anointing of kings was seen as elevating the king to priestly or even saintly status.{{sfnp|Lupoi|2000|p=252}} It provided a directly religious aspect to Europe's regimes apart from the church hierarchy and, for political and practical reasons, was seldom performed by the [[pope]]s. Instead, the anointment was usually administered by a bishop from a major see of the realm, often the national [[primate (bishop)|primate]].{{citation needed|date=June 2015}} [[Maurizio Lupoi|Lupoi]] argues that this set in motion the conflicting claims that developed into the [[Investiture Crisis]].{{sfnp|Lupoi|2000|pp=251&nbsp;f.}} At the same time, royal unction recontextualized the elections and popular acclamations still legally responsible for the elevation of new rulers. They were no longer understood as autonomous authorities but merely agents in service of God's will.{{sfnp|Lupoi|2000|p=252}} The [[divine right of kings]] was thus gradually recreated in a Christian context, continuing even when monarchs might choose to forgo the anointment ceremony altogether. The supposedly indelible nature of anointment was alluded to in [[William Shakespeare|Shakespeare]]'s ''[[Richard II (play)|Richard II]]'':
{{quote|<poem>Not all the water in the rough rude sea
Can wash the balm off an anointed king.<ref>Shakespeare, William. ''Richard II'', II.ii.</ref></poem>}}

In [[Eastern Orthodox Church|Eastern Orthodoxy]], the anointing of a new king is considered a [[Sacred Mystery]]. The act is believed to empower him—through the [[divine grace|grace]] of the [[Holy Spirit]]—with the ability to discharge his divinely appointed duties, particularly his [[Christian ministry|ministry]] in defending the faith. The same ''[[myrrh|myron]]'' used in [[Chrismation]] is used for the ceremony. In [[Russian Orthodox Church|Russian Orthodox]] ceremonial, the anointing took place during the [[coronation of the Russian monarch|coronation of the tsar]] towards the end of the service, just before his receipt of [[Holy Communion]]. The sovereign and his consort were escorted to the [[Holy Doors]] ([[Iconostasis]]) of the cathedral and jointly anointed by the [[metropolitan bishop|metropolitan]]. Afterwards, the tsar was taken alone through the Holy Doors—an action normally reserved only for priests—and received communion at a small table set next to the [[Holy Table]].

In the present day, royal unction is less common, being practiced only upon the monarchs of [[Monarch of the United Kingdom|Britain]] and of [[Monarch of Tonga|Tonga]].{{citation needed|date=June 2015}} The utensils for the practice are sometimes reckoned as [[regalia]], like the [[ampulla]] and [[spoon]] used in the former [[Kingdom of France]] and the [[anointing horn]]s used in [[Kingdom of Sweden|Sweden]] and [[Kingdom of Norway|Norway]].{{citation needed|date=June 2015}} The Biblical formula is not necessarily followed. For the 1626 coronation of [[Charles I of England|King Charles&nbsp;I]] of England, the holy oil was made of a concoction of [[Orange (fruit)|orange]], [[jasmine]], distilled roses, distilled [[cinnamon]], and [[ben oil]].

==See also==
* [[Coronation]], the assumption of an office by receiving a crown<!--repeat with list-->
* [[Enthronement]], the assumption of an office by sitting upon a throne
* [[Investiture]], the assumption of an office by receiving an item of clothing
* [[Messiah]], the "Anointed One" in Jewish and Christian and Islamic scripture and lore

==Notes==
{{Reflist|group=n}}

==Citations==
{{Reflist}}

==References==
* {{citation |last=Easton |first=Matthew George |display-authors=0 |contribution=[[s:Easton's Bible Dictionary (1897)/Anoint|Anoint]] |title=[[s:Easton's Bible Dictionary (1897)|Illustrated Bible Dictionary]]'', 3d&nbsp;ed.'' |editor-last=Nelson |editor-first=Thomas |display-editors=0 |location=London |date=1897 |publisher=T. Nelson & Sons }}.
* {{cite EB9 |mode=cs2 |wstitle=Anointing |volume=2  |ref={{harvid|EB|1878}} |page=90 }}
* {{cite EB1911 |mode=cs2 |last=Conybeare |first=Frederick Cornwallis |author-link=Frederick Cornwallis Conybeare |wstitle=Anointing |volume=2 |ref={{harvid|EB|1911}} |pages=79–80}}
* {{citation |last=Darras |first=Joseph Éphiphane |date=1866 |title=A General History of the Catholic Church: From the Commencement of the Christian Era until the Present Time, ''Vol.&nbsp;II'' |url=https://books.google.com/books?id=9NJAAQAAMAAJ |location=New York |publisher=P. O'Shea [Originally published in French; translated by Martin Spalding] }}.
* {{citation |last=King |first=Paul David |title=Law & Society in the Visigothic Kingdom |url=https://books.google.com/books?id=OZ9TnggsBsoC |publisher=Cambridge University Press |location=[[Cambridge, England|Cambridge]] |date=1972 |isbn=978-0-521-03128-8 }}.
* {{citation |last=Lupoi |first=Maurizio |title=The Origins of the European Legal Order |url=https://books.google.com/books?id=7LmaaCoU2hoC |publisher=Cambridge University Press [Originally published in Italian as {{lang|it|Alle radici del mondo giuridico europeo}} by Istituto Poligrafico e Zecca dello Stato in 1994; translated by Adrian Belton] |date=2000 |location=[[Cambridge, England|Cambridge]] |isbn=0-521-62107-0 }}.
* {{citation |last=Moorhead |first=John |title=The Roman Empire Divided: 400–700 |url=https://books.google.com/books?id=DiYuAgAAQBAJ&pg=PA173 |date=2001 |publisher=Pearson Education [Republished 2013 by Routledge] |location=London |isbn=9781317861447 }}.
* {{citation |last=Wolfram |first=Herwig |title=The Roman Empire and its Germanic Peoples |url=https://books.google.com/books?id=tOnQDfRU-poC |date=1997 |publisher=University of California Press [Originally published in German as {{lang|de|Das Reich und die Germanen}} by Wolf Jobst Siedler Verlag in 1990; translated by Thomas Dunlap] |isbn=9780520085114 }}.

==Further reading==
* {{citation |last=Spieckermann |first=Hermann |contribution=Anointing |title=The Encyclopedia of Christianity, ''Vol.&nbsp;I'' |editor-last=Fahlbusch |editor-first=Erwin |editor2-last=Bromiley |editor2-first=Geoffrey William |display-editors=0 |page=[https://archive.org/details/encyclopediaofch0001unse_t6f2/page/66 66] |location=Grand Rapids |publisher=Wm. B. Eerdmans |date=1999 |isbn=0802824137 |url=https://archive.org/details/encyclopediaofch0001unse_t6f2/page/66 }}.

{{Imperial election}}
{{Authority control}}

[[Category:Coronation]]
[[Category:Christian worship and liturgy]]
[[Category:Jewish law and rituals]]
[[Category:Messianism]]