Anointing oil

[michaeldimmickjr]

Do any of you use anointing oil at home? If so, how do you bless it for use?

Your Brother in Christ,

Michael

 

[benedictine]

You get a priest if you want it to be sacramental. If not, say the prayer of consecration yourself, but be aware that it is NOT sacramental.

 

[michaeldimmickjr]

You get a priest if you want it to be sacramental. If not, say the prayer of consecration yourself, but be aware that it is NOT sacramental.

Are you saying for it to be sacramental, I need a priest to consecrate it? If one is not available, I can do it myself?

Your Brother in Christ,

Michael

 

[Mark Downham]

Michael

All sacraments are prophetic instruments - if you even take cooking oil and declare the Word of God over it in faith - it becomes a sacrament - because your declaration and action are prophetic and engage a more substantial, immanent and transcendental reality in the Lord Jesus Christ - who fills everything in every way throught the Cross.

I regularly anoint areas of the neighbourhood in identificational intercession and repentance in taking the land, the ground and every high place for the Lord Jesus Christ - it is the money changers who want to sell you certified bottles of anointing oil in the temple courts and Jesus drove them out of the Temple.

You stand fast and blaze with an incandescent Light in the Faith you have received sealed in You by the Holy Spirit through the Blood of Jesus - that inner liquid fire testifying in and through us - like the burning bush we are on fire but not consumed.

The actions of Anglo-catholics have a special dispensation in that their actions testify through a phenomenological shift to a pneumatological intentionality which seeks to glorify the Lord Jesus Christ.

In His Love.

Mark

 

[michaeldimmickjr]

What scripture(s) do you declare over it?

Your Brother in Christ,

Michael

 

[Mark Downham]

Michael

I use these verses for instance - because they capture my incarnational missiology to declare Life and release the captives in every way:

John 11: 25 -27

Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies; 26and whoever lives and believes in me will never die. Do you believe this?"
27"Yes, Lord," she told him, "I believe that you are the Christ, the Son of God, who was to come into the world."

Luke 4:18,19

"The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, 19to proclaim the year of the Lord's favor."

1 John 3:8b

For this purpose the Son of God was manifested, that He might destroy the works of the devil

You declare the scripture and heaven will open - His Life flows through your decaration not the oil in and of itself - the oil is an outward sign or symbol - the real release of His power and goodness is through your words spoken in faith - that inward and spiritual work of grace - it has resurrection power.

A Sacrament is an outward and visible sign of an inward and spiritual grace, given to us by Christ Himself, as a means whereby we receive this grace, and a pledge to assure us thereof. The grace we receive in the Sacrament of Holy Communion is the strengthening and refreshing of our souls and bodies unto everlasting life by the Body and Blood of Christ

PJ McLean

.

You need to get into the presence of an anointed Christian woman like this - because if she reaches out and touches you - you are going to receive an impartation - or any any anointed Christian man - and say I need to receive something in the Spirit and your Life will catch fire - because Deep calls and prophesies to Deep.

I find this quotation by Bonifatius from Luther fascinating as it is in effect engaging Holy Communion as Prophetic Declaration - the real presence as Spiritual Impartation of the Living Word in our declared words which become alive and are efficacious in His Word.

Even Luther, who believed in the manducatio oralis (i.e. receiving Christ's body with our mouths) in his little catechism states: Essen und Trinken tut's freilich nicht, sondern die Woirte, die das stehen... Und wer diesen Worten glaubt, der hat, was sie sagen und wie sie lauten: nämlich Vergebung der Sünden.

(meaning: it is not done by eating and drinking, but by the words that come with it. And who believes in the words receives what they say: forgiveness of sins). This mirrors Luther's understanding of the sacraments as visible words of God.

Again, this is a radical engagement of the prophetic substance - that inward and spiritual work of grace in the outward forms and signs - but not in the elements themselves but in His real presence in the declared words of Faith active in us - when we take Communion His Light shines out of us - it is prophetically and symbolically released - we move, we shift, we cross over, we are lifted up on Eagles Wings into union and communion with the Light of the World.

And the final word from Ps139 -

All those dogmas which are now openly proclaimed in the Church and made known to all alike, were previously mysteries foreseen only by the prophets through the Spirit. In the same way the blessings promised to the saints in the age to come are at the present stage of the Gospel dispensation still mysteries, imparted to and foreseen by those whom the Spirit counts worthy, yet only in a partial way and in the form of a pledge.

In His Love.

Mark

 

[Mark Downham]

Gitlance

In dealing with the Roman Catholic and Anglo-Catholic approach to the efficacious investiture of the sacraments - say wine, bread (eucharistic), oil (unction) - there is an implicate appeal to the sacrament of ordination as an efficacious investiture of priestly authority - which relies heavily on an Old Testament Paradigm of the Priesthood.

I stand with the Radical Reformation and my approach to the Ordained Clergy in the Church of England is based on mutual Kenosis and Submission - I recognise their Calling and Anointing and they recognise my Calling and Anointing - I recognise that they have an office of governmental oversight by the Trinitarian will of the Spirit - although my engagement of this is based on Pauline Spheres of Authority, Impartation and Release as opposed to the Roman Catholic model of governance based on Ruling - where Evangelical Anglicans diverge from Anglo-Catholicism is on the issue of vicarious representation or vicarious intercession in substitutional terms.

Our model of the universal priesthood of all believers is derived from the Book of Hebrews - the role I hold the ordained Clergy are called to practise in the Church of England and the Anglican Church is the defence of Apostolic Doctrine (this includes Preaching, Teaching and Evangelism - the Puritans held that Preaching is Prophecy) and the Releasing of Ministries - which is an Apostolic-Pastoral Commission and Mandate.

Mark

 

[Father Rick]

I'm assuming here you are using oil to anoint the sick. Below I am pasting the rite of ministration to the sick from the BoCP (starting on pg 453). I highlighted the portion with the prayer by the priest to consecrate the oil. It should be noted that usually the oils for anointing are actually consecrated by the bishop in a special mass during Holy Week (enough for the whole year are done at one time) and then distributed to the various priests to use.

Ministration to the Sick

In case of illness, the Minister of the Congregation is to be notified.



At the ministration, one or more parts of the following service are used,
as appropriate, but when two or more are used together, they are used in the order indicated. The Lord's Prayer is always included.



Part One of this service may always be led by a deacon or lay person.



When the Laying on of Hands or Anointing takes place at a public
celebration of the Eucharist, it is desirable that it precede the distribution of
Holy Communion, and it is recommended that it take place immediately before the exchange of the Peace.



The Celebrant begins the service with the following or some other greeting

Peace be to this house (place), and to all who dwell in it.




Part I. Ministry of the Word

One or more of the following or other passages of Scripture are read

General


2 Corinthians 1:3-5 (God comforts us in affliction)
Psalm 91 (He will give his angels charge over you)
Luke 17:11-19 (Your faith has made you well)





Penitence

Hebrews 12:1-2 (Looking to Jesus, the perfecter of our faith)
Psalm 103 (He forgives all your sins)
Matthew 9:2-8 (Your sins are forgiven)



When Anointing is to follow


James 5:14-16 (Is any among you sick?)
Psalm 23 (You have anointed my head with oil)
Mark 6:7,12-13 (They anointed with oil many that were sick)


When Communion is to follow

1 John 5:13-15 (That you may know that you have eternal life)
Psalm 145:14-22 (The eyes of all wait upon you, O Lord)
John 6:47-51 (I am the bread of life)

After any Reading, the Celebrant may comment on it briefly.

Prayers may be offered according to the occasion.


The Priest may suggest the making of a special confession, if the sick person's conscience is troubled, and use the form for the Reconciliation of a Penitent.

Or else the following general confession may be said


Most merciful God,
we confess that we have sinned against you
in thought, word, and deed,
by what we have done,
and by what we have left undone.
We have not loved you with our whole heart;
we have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent.
For the sake of you Son Jesus Christ,
have mercy on us and forgive us;
that we may delight in your will,
and walk in your ways,
to the glory of your Name. Amen.

The Priest alone says

Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life.

Amen.

A deacon or lay person using the preceding form substitutes "us" for
"you" and "our" for "your."


Part II. Laying on of Hands and Anointing

If oil for the Anointing of the Sick is to be blessed, the Priest says

O Lord, holy Father, giver of health and salvation: Send your Holy Spirit to sanctify this oil; that, as your holy apostles anointed many that were sick and healed them, so may those who in faith and repentance receive this holy unction be made whole; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The following anthem is said

Savior of the world, by your cross and precious blood you have redeemed us;

Save us and help us, we humbly beseech you, O Lord.

The Priest then lays hands upon the sick person, and says one of the
following
N., I lay my hands upon you in the Name of the Father, and of the Son, and of the Holy Spirit, beseeching our Lord Jesus Christ to sustain you with his presence, to drive away all
sickness of body and spirit, and to give you that victory of life and peace which will enable you to serve him both now and evermore. Amen.


or this

N., I lay my hands upon you in the Name of our Lord and Savior Jesus Christ, beseeching him to uphold you and fill you with his grace, that you may know the healing power of his love. Amen.


If the person is to be anointed, the Priest dips a thumb in the holy oil,
and makes the sign of the cross on the sick person's forehead, saying

N., I anoint you with oil in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

The Priest may add

As you are outwardly anointed with this holy oil, so may our heavenly Father grant you the inward anointing of the Holy Spirit. Of his great mercy, may he forgive you your sins, release you from suffering, and restore you to wholeness and strength. May he deliver you from all evil, preserve you in all goodness, and bring you to everlasting life; through Jesus Christ our Lord. Amen.

In cases of necessity, a deacon or lay person may perform the anointing,
using oil blessed by a bishop or priest.

If Communion is not to follow, the Lord's Prayer is now said.


The Priest concludes


The Almighty Lord, who is a strong tower to all who put their trust in him, to whom all things in heaven, on earth, and under the earth bow and obey: Be now and evermore your defense, and make you know and feel that the only Name under heaven given for health and salvation is the Name of our Lord Jesus Christ. Amen.


Part III. Holy Communion

If the Eucharist is to be celebrated, the Priest begins with the [Peace and]
Offertory.

If Communion is to be administered from the reserved Sacrament, the form for Communion under Special Circumstances is used, beginning with the [Peace and] Lord's Prayer on page 398.

If the sick person cannot receive either the consecrated Bread or the Wine, it is suitable to administer the Sacrament in one kind only.One of the usual postcommunion prayers is said, or the following

Gracious Father, we give you praise and thanks for this Holy Communion of the Body and Blood of your beloved Son Jesus Christ, the pledge of our redemption; and we pray that it may bring us forgiveness of our sins, strength in our weakness, and everlasting salvation; through Jesus Christ our Lord. Amen.


The service concludes with a blessing or with a dismissal

Let us bless the Lord.

Thanks be to God.



If a person desires to receive the Sacrament, but, by reason of extreme sickness or physical disability, is unable to eat and drink the Bread and Wine, the Celebrant is to assure that person that all the benefits of Communion are received, even though the Sacrament is not received with the mouth.

 

[Mark Downham]

I am very interested in the approach Rick has chosen to adopt.

To say that we ask the Holy Spirit to sanctify oil is in some way to suggest that the physical properties of the oil are altered and that the oil itself gains miraculous and efficacious properties - I hold this to be an Aristotelian action.

When you perform what in Catholic terms is the Sacrament of Unction - anointing with oil or the sacrament of extreme Unction - anointing the sick (I do not accept the Catholic framework for anointing the dead unless they have resurrection in mind) - I hold that the efficacious nature of this prophetic action is vested in expressed Faith - not in the sacrament itself - actually my whole approach to sacramental and incarnational reality ultimately does not really deal with outward forms but inner substance and I hold that substance to be a communicable spiritual reality through the Cross - the Blood of Jesus and Pentecost - the Fire of the Spirit.


In dealing with Consecration - if you are filled with the Holy Spirit then everything you reach out and touch in faith becomes consecrated - it becomes more substantial - all Christians who confess Jesus are filled with the Holy Spirit at Conversion - however, the release of the power and anointing of the Holy Spirit in our lives can be expressed through a Pentecost experience and in many different ways - but they all glorify Jesus .

Mark

 

[michaeldimmickjr]

Good stuff guys!

Your Brother in Christ,

Michael

 

[benedictine]

In roder to consecrate the oil sacramentally, you need a priest. If there is no priest, then it is a sacramental, the same as blessing your food, or a child.