Journal articles: 'Anointing of the sick'

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El-Murr, Jean. "The Anointing of the Sick." Studies in Religion/Sciences Religieuses 42, no. 1 (February 21, 2013): 116–19. http://dx.doi.org/10.1177/0008429812460353j.

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Tham, Joseph. "Bioethics and Anointing of the Sick." Linacre Quarterly 74, no. 3 (August 2007): 253–57. http://dx.doi.org/10.1080/20508549.2007.11877825.

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Mantini, Alessandro, Maria Ricciotti, Eleonora Meloni, Anita Tummolo, Sabrina Dispenza, and Christian Barillaro. "Existential Dimension and Spiritual Assistance in the “A. Gemelli” University Hospital in Rome: A Cross-Disciplinary and Sacramental Enhanced Dynamical Approach in Palliative Care." Religions 13, no. 1 (January 6, 2022): 53. http://dx.doi.org/10.3390/rel13010053.

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In the A. Gemelli university hospital in Rome, the presence of highly specialized inter-professional palliative care teams and spiritual assistants who are dedicated to their role in the service of inpatients is valuable to person-centered healthcare. Spiritual needs are commonly experienced by patients with sudden illness, chronic conditions, and life-limiting conditions, and, consequently, spiritual care is an intrinsic and essential component of palliative care. This paper focuses on the sacrament of the Anointing of the Sick to demonstrate the importance of spiritual care as an integral part of palliative care and highlights the need for all interdisciplinary team members to address spiritual issues in order to improve the holistic assistance to the patient. Over a 3-year period (October 2018–September 2021), data about the sacrament of the Anointing of the Sick administered by the hospitaller chaplaincy were collected. A total of 1541 anointings were administered, with an average of 514 anointings per year, excluding reductions related to the COVID-19 pandemic. In 98% of cases, the sacrament was requested by health personnel, and in 96% of cases, the same health personnel participated in the sacrament. These results demonstrate that, at the A. Gemelli polyclinic in Rome, the level of training that the care team has received in collaboration with the chaplains has generated a good generalized awareness of the importance of integrating the spiritual needs of patients and their families into their care, considering salvation as well as health, in a model of dynamic interprofessional integration.

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Izbicki, Thomas M. "Saint Geneviève and the Anointing of the Sick." Catholic Historical Review 104, no. 3 (2018): 393–414. http://dx.doi.org/10.1353/cat.2018.0040.

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Flanagan,, Jane. "Sacred Rituals and Healing Rites: Nursing’s Link to Ministry." International Journal of Human Caring 5, no. 3 (April 2001): 30–32. http://dx.doi.org/10.20467/1091-5710.5.3.30.

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This paper explores the Catholic rites around ministry of care to the sick in need of healing and how they are reflected in nursing’s return to its more humanistic roots of caring. The Catholic rituals associated with the Rite of Anointing and viaticum, including prayer, the laying on of hands, and anointing of the sick with oil, are reviewed and paralleled with nursing’s rituals of care. Nursing theory that encompasses this more holistic type of care, which recognizes the unique and sacred role nurses play once they have begun the sacred journey of caring for another, also is discussed.

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Cessario, Romanus. "Anointing of the Sick: The Sanctification of Human Suffering." Nova et vetera 17, no. 2 (2019): 297–307. http://dx.doi.org/10.1353/nov.2019.0018.

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Nowakowski, Paweł F. "Madmen and a Melancholic: Allusions to Health and the Anointing of the Sick in Polemics of the Hussite Period." Studia Historica Gedanensia 12, no. 2 (2021): 83–92. http://dx.doi.org/10.4467/23916001hg.21.006.14988.

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Madmen and a Melancholic: Allusions to Health and the Anointing of the Sick in Polemics of the Hussite Period Hussitism regarded as heresy was perceived in terms of a disease in the healthy body of the Church. In particular, raids by Hussite troops were interpreted in the category of madness, as furor Hussitarum. However, the Hussite side also saw controversies regarding health issues. John of Borotín, a physician and Utraquist, made a long-distance diagnosis of the psychiatric condition of his Hussite adversary, John of Capistrano. Reformist radicals considered the principles of the Anointing of the Sick and pondered whether the rite was a sacrament or not. Although medical and health allusions were not the main rhetorical tool used in the religious disputes, such examples can be found there.

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CHERIAVELY, John F. "25th Year of The Rite of Anointing of the Sick." Questions Liturgiques/Studies in Liturgy 78, no. 3 (September 1, 1997): 164–75. http://dx.doi.org/10.2143/ql.78.3.2003599.

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Serra, Dominic E. "The Sacrament of Anointing of the Sick by Lizette Larson-Miller." Jurist: Studies in Church Law and Ministry 68, no. 2 (2008): 611–12. http://dx.doi.org/10.1353/jur.2008.0014.

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Wenkel, David H. "A New Reading of Anointing with Oil in James 5:14: Finding First-Century Common Ground in Moses’ Glorious Face." Horizons in Biblical Theology 35, no. 2 (2013): 166–80. http://dx.doi.org/10.1163/18712207-12341259.

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Abstract The fact that James does not explain the meaning of anointing with oil ( James 5:14) likely indicates that he presupposes that his first-century audience will rely upon shared knowledge. But what is this common ground? The logic of our answer rests on several interlocking propositions regarding James 5:14. First, we will demonstrate that James envisioned an anointing of the head or face. Second, we will demonstrate that an anointing of olive oil creates a shining face and that this was a recognized phenomenon. Third, a shiny face would have evoked images of Moses from scripture and history. By creating a physical echo of Moses on the face of the sick, James just might be encouraging the followers of Jesus to seek an intimate encounter with God through prayer that parallels Moses’ encounter with Yahweh. In sum, we will argue the plausibility of the thesis that oil was used to anoint the face so that it physically shined and symbolically represented an encounter with God.

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Lysaught, M. Therese. "Medicine as Friendship with God: Anointing the Sick as a Theological Hermeneutic." Journal of the Society of Christian Ethics 29, no. 1 (2009): 171–91. http://dx.doi.org/10.5840/jsce200929135.

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Johnson, Maxwell E. "The Sacrament of the Anointing of the Sick - By Lizette Larson-Miller." Religious Studies Review 34, no. 3 (September 2008): 210. http://dx.doi.org/10.1111/j.1748-0922.2008.00309_2.x.

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Janczewski, Zbigniew. "Prawodawstwo Konferencji Episkopatu Polski i Prymasa w zakresie sakramentów uzdrowienia." Prawo Kanoniczne 41, no. 3-4 (December 20, 1998): 107–31. http://dx.doi.org/10.21697/pk.1998.41.3-4.05.

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Two sacraments Restoration - the Penance and the Anointing of the Sick are very difficult for the life of the Church. This article shows the legislation of the Conference Episcopate o f Poland and polish primate cardinal Stefan Wyszyński in the scope of those sacraments. The Conference Episcopate is legislator in the particular Church from Council Vatican II, the primate of our country cardinal Wyszyński on the base extraordinary licenses form the pope Pius XII.

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Froniewski, Jacek. "Jesus’ salvific action towards the sick as the foundation for the institution of the sacrament of Anointing the Sick." Studia Koszalińsko-Kołobrzeskie 28 (2021): 109–26. http://dx.doi.org/10.18276/skk.2021.28-05.

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Beuken, George. "Palliative Care: A Theological Foundation, Sacrament of Anointing & Pastoral Care of the Sick." Health and Social Care Chaplaincy 5, no. 1 (May 23, 2013): 36–40. http://dx.doi.org/10.1558/hscc.v5i1.36.

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Hilliard, Marie. "Sacraments and the Pandemic." Ethics & Medics 45, no. 5 (2020): 3–5. http://dx.doi.org/10.5840/em20204559.

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It is the right of the Catholic faithful to receive the sacraments when appropriate. The COVID-19 pandemic has presented new challenges in dispensing the sacraments, particularly to the sick who often need them most. Canon law dictates who can dispense the sacraments as well as where this can happen. Many dioceses have sought to find creative ways to reach those in need of the sacraments while keeping to the guidelines laid out by Canon law and public health authorities. Anointing of the Sick presents particular challenges while also being vitally important to Catholics who suffer from a life-threatening illness. Special precautions must be taken to ensure that communicable diseases are not spread during the administering of this sacrament, but it is essential that it be administered at the appropriate time.

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Mihálykó, Ágnes T. "Healing in Christian Liturgy in Late Antique Egypt: Sources and Perspectives." Trends in Classics 13, no. 1 (June 1, 2021): 154–94. http://dx.doi.org/10.1515/tc-2021-0006.

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Abstract Health and healing were of constant interest for Christian communities in late antique Egypt. Accordingly, a broad range of therapeutic rituals were on offer by the clergy, by monks, and in martyr shrines. Of all these, this paper explores prayers and gestures performed and substances consecrated in a liturgical context as well as some related practices, with a focus on the fourth and fifth centuries, from which most relevant sources hail. Besides reconstructing the rites themselves as far as the evidence allows – including intercessions for the sick, prayers for laying on of hands, and the consecration of oil (and water and bread) and the anointing of the sick in various liturgical contexts –, I also consider them as interpersonal therapeutic rituals and attempt to evaluate them through the lens of medical and anthropological placebo theories. With due attention to the methodological difficulties, I argue that the decline and transformation of liturgical healing rites after the fifth century may partially be explained with their modest ‘placebogenic potential’ compared to other rites on offer in the late antique ‘market of healing’.

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Newton, William. "Some Thoughts on Administering the Sacrament of the Anointing of the Sick to Hospitalized Patients with COVID-19." Downside Review 139, no. 2 (April 2021): 122–32. http://dx.doi.org/10.1177/00125806211014815.

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The COVID-19 pandemic has raised questions about access to the Sacraments, particularly the Sacrament of Anointing of the Sick. To stop the transmission of infectious diseases by the minister, it has been suggested that the priest could use a nurse to apply the sacred oils to the patient or recipient while he remains in the vicinity but a medically safe distance from the bedside, using a phone to communicate with the patient. Whether or not such a protocol would invalidate the Sacrament requires an investigation of some foundational principles of Sacramental theology, including the use of instruments in the execution of Sacraments, how the form of a Sacrament must be conveyed, and the requisite proximity of the minister to the recipient. A careful analysis of these principles, in light to the suggested protocol, leads to the surprising (although tentative) conclusion that the Sacrament would be valid if executed in this manner.

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Meaney, Joseph. "Deprived of Spiritual and Physical Needs." Ethics & Medics 45, no. 7 (2020): 1–5. http://dx.doi.org/10.5840/em20204575.

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Pandemic precaution policies—in particular, extreme restrictions on visitors—have caused a failure of spiritual care for hospital patients, especially those not diagnosed with or at high risk of the disease in question. Many hospitals make significant pastoral efforts for patients. But phone conversations with ordained chaplains and visits by lay chaplains cannot substitute for Confession, Communion, and Anointing of the Sick. It is unreasonable to exclude clergy who have taken appropriate precautions to protect themselves and others, and no urgent medical reason exists to justify denying patients access to sacraments; doing so violates civil rights and religious liberty. Crises calls for greater accommodation of believers in danger of death, who may need a priest even more than a doctor. Serious consideration has to be given as to when the costs of a precautionary policy can no longer be ethically justified.

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Larson-Miller, Lizette. "“Healed to Life”: The Historical Development of Anointing of the Sick at the Heart of the Church's Healing Ministry." Liturgy 22, no. 3 (May 7, 2007): 3–12. http://dx.doi.org/10.1080/04580630701273942.

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Van Slyke, Daniel G. "101 Questions & Answers on the Sacraments of Healing: Penance and Anointing of the Sick by Paul Jerome Keller, O.P." Antiphon: A Journal for Liturgical Renewal 14, no. 3 (2010): 320–23. http://dx.doi.org/10.1353/atp.2010.0009.

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Przybylski, Krystian. "“Ledwosz, where is the key?”, or people and animals in Iwona Siekierzyńska’s short student film “Missy”." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 24, no. 33 (March 25, 2019): 185–96. http://dx.doi.org/10.14746/i.2018.33.16.

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Iwona Siekierzyńska school film Missy takes up the theme of a girl’s unfulfilled love for a priest. Her dog named Ledwosz not only accompanies her in the experience of encountering the man in cassock, while his anointing of a sick neighbor, but also triggers the situation that caused her infatuation. This brief and accidental contact with the priest turns out to be a breakthrough experience for the teenage girl looking for love and attention. It means her entering the adult world in which it is easy to miss a crucial moment, or hurt somebody’s feelings quite unconsciously. The young girl’s experience of the brief encounter will remain in her forever. The relation between the female character and her dog from the short film was the inspiration to consider the similarities between Missy and Three Colors: Red, by Krzysztof Kieślowski, who was the artistic supervisor of Siekierzyńska’s film. In both films it is a dog that initiates the process resulting in metaphysical experience for the main characters.

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Jedan, Christoph. "A New Model of Consolation." Religions 11, no. 12 (November 24, 2020): 631. http://dx.doi.org/10.3390/rel11120631.

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This article presents a new model of consolation that identifies five key themes: (1) an appeal to the inner strength of the consoland; (2) the regulation of emotion; (3) the attempt to preserve, re-write, and perfect the life of the deceased or, more generally, a person undergoing a radical psycho-social transition; (4) a ‘healing’ worldview, in which death has a legitimate place; and (5) reconnection with the community at the different levels of, for instance, family, society and humanity. The study is based on the Western tradition of written consolations. It partially confirms—and also supersedes—earlier studies of consolation based on different methods and smaller ranges of material. The article explores the applicability of the framework beyond the consolatory tradition by analyzing two versions of the Roman Catholic rite of anointing the sick. It argues for the heuristic usefulness of the model in the field of ritual studies, both by demonstrating the limitations of prevalent typologies of ritual and by suggesting a fresh look at ritual efficacy.

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Cobb, David E. "Anointing." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, no. 3 (September 2016): 214. http://dx.doi.org/10.1177/1542305016666555.

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Oderinde, Olatundun Abosede. "The Theological Significance of the Concept of Anointing in Contemporary Churches in Nigeria." Oguaa Journal of Religion and Human Values 5, no. 1 (January 1, 2019): 119–26. http://dx.doi.org/10.47963/ojorhv.v5i1.342.

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Anointing is a popular concept in most Pentecostal Churches in Nigeria today. It is common to hear sayings such as “falling under anointing”, “transfer of anointing”, “anointing service”, “anointing for favour”, “anointing for sickness”, “anointing for breakthrough”, and many more. There is a wide spread confusion within the Pentecostal movements regarding anointing. There is no common accepted meaning. There is no uniformity in understanding how one may obtain whatever the anointing is, there is even a great disagreement about who really is anointed. The main reason for this misunderstanding in most cases is because everyone is holding to a different interpretation of the Bible. The study examines the concept of anointing from the Biblical perspective in the context of the practice of anointing in contemporary Pentecostal churches in Nigeria. The study adopted the contextual and narrative analytical method to investigate the historical and contemporary contexts of the use of anointing and its practice in the church today. The study shows that spiritual anointing with the Holy Spirit was conferred on Christians by God (2Cor1:21) and they were described as having an unction from God by which they know all things (1 John 2:20, 27) but there was no indication in the Scriptures that anyone can transmit the anointing by any means as it is being practised in the church today.

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Phillips, Rebecca. "The Anointing." Appalachian Heritage 18, no. 3 (1990): 29–34. http://dx.doi.org/10.1353/aph.1990.0013.

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CHUNG, MICHAEL. "A Bracketed Bethany Anointing." Bulletin for Biblical Research 25, no. 3 (January 1, 2015): 359–69. http://dx.doi.org/10.2307/26371411.

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Abstract All four Gospels contain an anointing scene of Jesus. Most scholars acknowledge that Luke’s anointing scene describes an event different from the event recorded in Matthew, Mark, and John. Matthew’s anointing scene appears to be an abridgment of Mark’s. Challenges arise in comparisons of Mark’s version against John’s. In this article, I will argue that John is influenced by the Markan account’s use of the literary device intercalation. When this is applied to John’s anointing pericope, noncorresponding details are more coherent.

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Rorro, Mary C. "Anointing 9/11." Journal of Religion and Health 52, no. 3 (April 26, 2013): 780–81. http://dx.doi.org/10.1007/s10943-013-9719-9.

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Charlton, B. D., M. A. Owen, H. Zhang, and R. R. Swaisgood. "Scent anointing in mammals: functional and motivational insights from giant pandas." Journal of Mammalogy 101, no. 2 (February 22, 2020): 582–88. http://dx.doi.org/10.1093/jmammal/gyaa014.

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Abstract Although several mammals impregnate their fur with environmental odors, a phenomenon termed scent anointing or rubbing, the functional relevance of this behavior often is unclear. One theory is that scent anointing could be a form of scent matching with environmental odors to signal competitiveness and home range occupation. In this study we presented giant pandas with a range of odors to determine whether scent matching could provide a functional explanation for scent anointing in this species. We found that only a musk-based perfume elicited significantly more scent-anointing and scent-marking behavior than control. Males were also significantly more likely to scent-anoint and scent-mark than females. A preference for anointing, but not scent marking, when presented with peppermint (an insecticide) also was revealed. Our results suggest that giant pandas differentially scent-anoint with foreign odors to signal home range occupation, and possibly to repel ectoparasites. We also highlight how chemical signaling of resource-holding potential is likely to play an important role in determining competitive interactions between adult male giant pandas.

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Morrill, Bruce T. "Healing and Anointing: Introduction." Liturgy 22, no. 3 (May 7, 2007): 1–2. http://dx.doi.org/10.1080/04580630701273918.

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Stone, Gerald C., and Zhiwen Xiao. "Anointing a New Enemy." International Communication Gazette 69, no. 1 (February 2007): 91–108. http://dx.doi.org/10.1177/1748048507072787.

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Asamoah-Gyadu, J. "‘Function to Function’: Reinventing the Oil of Influence in African Pentecostalism." Journal of Pentecostal Theology 13, no. 2 (2005): 231–56. http://dx.doi.org/10.1177/0966736905053249.

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AbstractThis paper explores the practices, teachings, positive benefits, problematic aspects and perils associated with anointing with oil in recent African Pentecostal/charismatic ministries and churches. With particular focus upon the author’s first-hand encounters with these phenomena in Ghana and Nigeria, various anointing practices and teachings are commended and critiqued in terms of biblical precedents and sacramental theological insights.

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Warrington, Keith. "Anointing with Oil and Healing." EPTA Bulletin 12, no. 1 (March 1993): 5–22. http://dx.doi.org/10.1179/jep.1993.12.1.002.

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Laia, Sayangi, Harman Ziduhu Laia, and Daniel Ari Wibowo. "The Wrong Practice Of Anointing Oil In The Church According To James 5:14 A Theological study." Journal KERUGMA 3, no. 2 (October 29, 2020): 5–20. http://dx.doi.org/10.33856/kerugma.v3i2.194.

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The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,

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Leutwyler, Kristin. "Sick, Sick, Sick." Scientific American 271, no. 3 (September 1994): 17–18. http://dx.doi.org/10.1038/scientificamerican0994-17.

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Orlov, Andrei A. "RESURRECTION OF ADAM'S BODY: THE REDEEMING ROLE OF ENOCH-METATRON IN 2 (SLAVONIC) ENOCH." Scrinium 3, no. 1 (March 30, 2007): 385–89. http://dx.doi.org/10.1163/18177565-90000163.

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The study investigates the ritual of anointing with the oil of the resurrection found in 2 Enoch. 2 Enoch 22:9 portrays the archangel Michael anointing Enoch with delightful oil, the ointment of glory which transforms the patriarch into a celestial creature. According to some rabbinic materials this oil of the resurrection which is responsible for the change of human mortal nature into the glorious state of a celestial being will come at the eschatological time from the head of the Deity.

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Yoder, Keith L. "Gathered into One." Novum Testamentum 63, no. 3 (June 22, 2021): 323–45. http://dx.doi.org/10.1163/15685365-12341706.

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Abstract This article reconsiders the two enigmatic scenes of Mary at Jesus’ feet in John 11 and 12. Previous scholarship has recognized ordered connections between John 11–12, and between John 12–13. Examination of John’s distinctive linkage between Mary and Judas uncovers an artistic network of figural cantilevers and triads that connect, or gather into one, scenes from all three chapters: Jesus’ Raising of Lazarus, Mary’s Anointing of Jesus, and the Foot Washing. This network architecture enables information transfer and implicit commentary between the three contexts, which in turn illuminates Jesus’ emotional anagnorisis with Mary on his way to Lazarus’ tomb, as well as Mary’s unconventional wiping of the ointment from his feet with her hair. Her opposition to Judas points up her alignment with Jesus, wherein he shares her tears and she shares his anointing. Finally, this network model provides an intelligible platform for the migration of key Synoptic elements away from John’s Anointing into his Lazarus story.

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Fleming, Daniel. "The Biblical Tradition of Anointing Priests." Journal of Biblical Literature 117, no. 3 (1998): 401. http://dx.doi.org/10.2307/3266438.

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Schrader, Dylan. "Anointing Before Surgery: When and Why?" Antiphon: A Journal for Liturgical Renewal 16, no. 1 (2012): 52–61. http://dx.doi.org/10.1353/atp.2012.0004.

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DE BOER, S. "The Collective Anointing of the Weak." Questions Liturgiques/Studies in Liturgy 76, no. 2 (June 1, 1995): 73–85. http://dx.doi.org/10.2143/ql.76.2.2003637.

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Thornhill, John. "Christ's Prophetic Anointing by the Spirit." Pacifica: Australasian Theological Studies 1, no. 1 (February 1988): 68–84. http://dx.doi.org/10.1177/1030570x8800100105.

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Our principal concern in this paper is to explore the manner in which an appreciation of prophetic mission “in the Spirit”, and the truth it is charged to express, can advance our understanding of the humanly articulated consciousness of Jesus. The divine truth conveyed by the prophets is a truth concerning human destiny with God; it is existential and practical, possessed by being lived out. Such was the truth that Jesus lived out and which shaped his articulated awareness.

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Asamoah-Gyadu, J. Kwabena. "Signs, Tokens, and Points of Contact: Religious Symbolism and Sacramentality in Non-Western Christianity." Studia Liturgica 48, no. 1-2 (September 2018): 127–46. http://dx.doi.org/10.1177/00393207180481-210.

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The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated with Pentecostal/charismatic ministries. A classic example of the new sacramental substances is the widespread use of the anointing oil. The anointing oil has become an important “point of contact” in African Christian rituals of healing and supernatural interventions. The use of oil for anointing is not necessarily new in the historic Christian traditions. However, in contemporary African Christianity, it has been reinvented and instituted in healing and deliverance and exorcism rituals that go beyond what was familiar in the older religious traditions. In this essay, we reflect on new sacraments also re-designated as signs and tokens such as the reinvention of the anointing oil as a therapeutic substance in contemporary forms of African Christianity. The new ritual order and the perception of sacraments as therapeutic substances helps us to understand what non-Western Christians, through popular religious innovations, consider important in a faith whose liturgical standards were originally set by Western missionaries.

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BEGG, CHRISTOPHER T. "The Anointing of Saul according to Josephus." Bulletin for Biblical Research 16, no. 1 (January 1, 2006): 1–24. http://dx.doi.org/10.2307/26424007.

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Abstract 1 Samuel 9:1–10:16, the account of the anointing of Saul by Samuel, constitutes one of the key passages of the book of Samuel. This essay studies Josephus's retelling of the biblical passage in Ant. 6.45–59. The investigation focuses on three main questions: the text-form(s) of the biblical account used by Josephus; the rewriting techniques he employs and the distinctive version of the anointing narrative that results from their application; and Josephus's handling of the episode in relation to other early treatments of it.

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Wilhoit, James C., and Linda Rozema. "Anointed Teaching." Christian Education Journal: Research on Educational Ministry 2, no. 2 (November 2005): 239–55. http://dx.doi.org/10.1177/073989130500200202.

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Anointed teaching is based on a theologically grounded educational construct in which the anointing is not just an optional enrichment, but its defining mark. A literature review and scriptural framework are provided to encourage reflection in this neglected area of Christian Education. Anointed teaching is dependent upon the Holy Spirit's personal work in, upon, and among the participants and the entire educational process. The teacher's spiritual maturity is critical as they invite openness to the Holy Spirit and seek to cultivate the presence and power of His anointing. Practices, dispositions, outcomes that accompany anointed teaching are suggested.

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Olugbenga, Olagunju. "THE USE OF ANOINTING OIL IN MARK 6:13 IN AFRICAN CONTEXT." JOURNAL OF ADVANCES IN HUMANITIES 5, no. 1 (April 19, 2017): 231–48. http://dx.doi.org/10.24297/jah.v5i1.6023.

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The use of oil and saliva was a common therapeutic technique in the ancient world. The ancient people believed that the anointing oil and the saliva of a holy man of God was therapeutic and had healing effect on whomever the oil was placed upon or to whom the saliva was spitted upon. African scholars have been passionately advocating for the use of mystical powers as an alternative therapy to improve the standard of living of the African people. These scholars have concluded that, mystical powers were made to assist human beings and tapping its resources for the benefit of mankind is useful. Mystical practices that utilize materials in form of oil, herbs, roots, animal parts and body wastes are around us. They are affordable and accessible, what do we do with them? African Christian worldview attaches demonism to every mystical techniques because it is incongruous to Christian faith and practices. They believe that mystical practices are occultic and can jeopardize the Christian faith. So, Christians should have nothing to do with them. But is this true? Thus, this paper discusses the use of anointing oil by Jesus' disciples in Mark 6:13 from an African world view. Applying exegetical tools in an intercultural hermeneutics, this study demonstrates that the use of anointing oil as one of the healing techniques of Jesus' disciples in Mark is mystical and is similar to mystical techniques of healing among traditional healers in Africa, the paper thus submit that the use of anointing oil for healing can be adopted as one of the methods for achieving wholeness in Africa.

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Oei, Amos Winarto. "Khotbah yang “Diurapi” oleh Roh Kudus." Veritas : Jurnal Teologi dan Pelayanan 16, no. 2 (December 1, 2017): 145–54. http://dx.doi.org/10.36421/veritas.v16i2.15.

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Pada satu sisi, setiap pengkhotbah yang rindu kuasa Roh Kudus nyata melalui khotbahnya akan bergumul untuk melihat “urapan” Roh Kudus itu. Di sisi lain, ada juga pengkhotbah-pengkhotbah yang malah takut untuk mengalami kuasa Roh Kudus dalam khotbah mereka. Seperti apakah khotbah yang “diurapi” oleh Roh Kudus itu? Mengapa juga ada para pengkhotbah malah sepertinya takut untuk mengalami kuasa Roh Kudus dalam khotbah mereka? Dan bagaimanakah menumbuhkembangkan keyakinan atau iman seseorang kepada Roh Kudus untuk berkarya melalui khotbahnya? Artikel ini berusaha menjawab pertanyaan-pertanyaan tersebut. Kata-kata kunci: Khotbah, Urapan, Iman, Roh Kudus English : On the one hand, every preacher who desires to experience the power of the Holy Spirit in the sermon will struggle to see “the anointing” of the Spirit. On the other, there are preachers who even afraid of experiencing that power in their sermon. What is a Spirit-anointed sermon? Why also are there preachers who are even afraid of that anointing power? And how does a preacher nurture his/her faith in the Holy Spirit to empower a sermon? This article attempts to answer those question. Keywords: Sermon, Anointing, Faith, Holy Spirit

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Friedlander, Alan. "St. Gildas and the anointing of kings." Петербургский исторический журнал, no. 4 (2015): 167–95. http://dx.doi.org/10.51255/2311-603x-2015-00070.

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Kitz, Anne Marie. "An Oath, Its Curse and Anointing Ritual." Journal of the American Oriental Society 124, no. 2 (April 2004): 315. http://dx.doi.org/10.2307/4132218.

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Thompson, Stephen E. "The Anointing of Officials in Ancient Egypt." Journal of Near Eastern Studies 53, no. 1 (January 1994): 15–25. http://dx.doi.org/10.1086/373652.

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Barker, Margaret. "The holy anointing oil in Armenian tradition." International Journal for the Study of the Christian Church 18, no. 2-3 (July 3, 2018): 187–99. http://dx.doi.org/10.1080/1474225x.2018.1510239.

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Journal articles on the topic 'Anointing of the sick'

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