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Anointing

Easter Vigil 2019 (90)

Awe-Inspiring: Anointed in the Spirit

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In our last post on the 4th century mystagogical catecheses I (Kent) mentioned that among the primary biblical images for baptism is the anointing of the Holy Spirit. The patterns for pre-baptismal and post-baptismal anointings vary across regions (Rome had two post-baptismal anointings, other places only one pre-baptismal anointing). All of these anointings unpacked symbolically the nature and significance of baptism, especially the bestowal of the gift of the Holy Spirit upon the baptized. Ambrose alone provides us with an abundant symbolic reflection.

According to Ambrose, in Milan the post-baptismal anointing with chrism (perfumed olive oil, often with balsam, myrrh, and other spices and oils) was no parsimonious anointing. Yarnold writes, “The chrism was not dabbed with the thumb, as it is today, but poured over the head so that it ran down like the oil which the psalmist describes running down Aaron’s beard” ([Psalm 133:2]; Yarnold, The Awe-Inspiring Rites of Initiation, 28). “Why,” Ambrose asks, “over your heads? ‘Because the faculties of the wise man are situated in his head,’ says Solomon [Ecclesiastes 2:14]. Wisdom without grace is inert, then its work begins to move toward fulfillment. This is called regeneration” (Yarnold, 120). So anointing after baptism in Milan signifies the regeneration effected by the Spirit.

Ambrose also interprets the post-baptismal anointings as messianic and priestly: “Each one is anointed for the priesthood, anointed for the Kingdom, a spiritual kingdom and a spiritual priesthood” (Yarnold, 128). Here the symbolism is oriented toward the “anointing” of the Spirit upon Christ in his baptism. The Christian participates in Christ’s anointing, an anointing for participation in Christ’s reign and in his priesthood over creation.

Yet, there is more. The anointings symbolize the gifts that the Spirit brings to the newly baptized. Ambrose:

The spiritual sealing follows….For after the ceremonies of the font, it still remains to bring the whole to perfect fulfillment. This happens when the Holy Spirit is infused at the priest’s invocation: ‘the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and piety, the Spirit of holy fear. These might be called the seven ‘virtues’ of the Spirit. It is true that all virtues belong to the Spirit; but these are, so to speak, the cardinal, the fundamental virtues….These are the seven virtues you receive when you are sealed’” (Yarnold, 124).

This reference to the gifts of the Spirit composes the text that will become what the bishop speaks in the western rite of confirmation:

Almighty God, Father of our Lord Jesus Christ, who brought these your servants to new birth by water and the Holy Spirit, freeing them from sin: send upon them, O Lord, the Holy Spirit, the Paraclete; give them the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety; fill them with the spirit of the fear of the Lord (https://www.liturgyoffice.org.uk/Resources/Confirmation/Confirmation-Texts.shtml).

From Ambrose alone the richness of the symbolism of the post-baptismal anointings is apparent. But there is even more. As Yarnold says, “In all these rites, therefore, the purpose is to confer the Holy Spirit. But the effects of the gift of the Holy Spirit are described in many different ways: perfecting, confirming, giving divinity and spiritual perception, an anticipation of heaven, strength against the devil” (Yarnold, 38). In Baptism as symbolized by the post-baptismal anointings, the Holy Spirit is the anointing and the anointing is the gift of the Holy Spirit.

12-02-2018 Advent 1 Rite of Acceptance (44)

A Ritual Journey: Anointings of the Catechumens

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Several weeks ago we had discussed various rites and practices that can supplement the catechumens’ primary experience of the Sunday liturgy of the Word. During the period of the catechumenate these can include: Minor Exorcisms; Blessings of the Catechumens; and Anointings of the Catechumens. We focus on the last of these in this post.

Anointing the body is undoubtedly foreign to many Lutherans. Unfortunately the medieval approach to the anointing of the sick devalued it to the point that it had become a rite only associated with death. As a result, anointing in general was never a primary practice within Lutheranism. Yet anointing—as a symbol of the pouring out of God’s Spirit upon the people of God and of the Spirit’s cleansing, healing, and restorative power—is a powerful symbol. It has significant biblical precedence with the anointing of prophets, priests, and kings in the Old Testament and the anointing of Jesus in the New Testament.

Anointing has been associated with the rites of the catechumenate since at least the fourth century. There are the pre-baptismal anointings in the period of Enlightenment (which we’ll discuss in Lent) and the post-baptismal anointings. But anointing can be done anytime throughout the catechumenate whenever desirable and helpful.

Anointing during the period of the Catechumenate is intended to convey through the Word the power of the Spirit for strength to engage in spiritual warfare. Martin Luther, in his 1523 epilogue to his new baptismal rite, indicates that spiritual warfare is one of the primary tasks of the church whenever someone is baptized: “Remember, therefore, that it is no joke to take sides against the devil and not only to drive him away from the little child, but to burden the child with such a mighty and lifelong enemy. Remember, too, that it is very necessary to aid the poor child with all your heart and strong faith, earnestly to intercede for him that God, in accordance with this prayer, would not only free him from the power of the devil, but also strengthen him, so that he may nobly resist the devil in life and death” (Luther’s Works, American Edition, Vol. 53, 97). The rite of anointing during the catechumenate provides a means for the church to enter into that spiritual battle. The RCIA indicates that the intent of anointing in this period is to symbolize the catechumens’ “need for God’s help and strength so that, undeterred by the bonds of the past and overcoming the opposition of the devil, they will forthrightly take the step of professing their faith and will hold fast to it unfalteringly throughout their lives” (Rite of Christian Initiation of Adults, 52). It symbolizes the pouring out of the Spirit through baptism and the Word throughout faith formation which strengthens the catechumen to renounce sin, evil, and the devil. As Shawn Madigan indicates it symbolizes “the Holy Spirit taking over one’s own spirit of egotism, violence, injustice, or whatever needs to be healed, strengthened, or overcome” (Shawn Madigan, Liturgical Spirituality and the Rite of Christian Initiation of Adults, 36). The anointing text in the RCIA, while not as strong as Madigan’s symbolic meaning indicates (see Madigan, Liturgical Spirituality and the Rite of Christian Initiation of Adults, 38), points toward the power of Christ in the battle against all evil: “We anoint you with the oil of salvation in the name of Christ our Savior. May he strengthen you with his power, who lives and reigns forever and ever. Amen” (RCIA, 54). These catechumenate anointings function as a precursor to the exorcisms in the period of the enlightenment in preparation for the change of lordship that comes in baptism.

Since this is a rite of the Word it could be performed by a pastor, but also by a lay catechist within a congregation’s catechumenate. It usually takes place within the context of reflection on the Word, usually after a homily in a service of the word. Traditionally the oil used is simple olive oil, not perfumed in any way, although there would be no prohibition in Lutheran circles for using some form of perfumed oil. The order of the rite in the RCIA is a) a prayer of exorcism (grounded in Luke 3, Jesus’ preaching in Nazareth), although other prayers of exorcism in the RCIA could be used; b) the anointing text spoken over all the catechumens (although it could be spoken over each catechumen individually; and c) the anointing of each catechumen traditionally on the breast (breastplate of righteousness) and/or both hands. Other parts of the body could be anointed at the request of the catechumen. Often the forehead is added to or substituted for the breast. It would be good to consider the use of the Lord’s Prayer in the rite if it is not used at any other point in the service. Consideration might be given to allowing the catechumen to name any weaknesses, sins, or struggles, either silently or aloud, or to consider the use of some right of confession. A blessing can conclude the rite.

The catechumen enters into a spiritual battle with sin, evil, and satan when they engage faith formation. The rite of anointing embodies the spiritual strength that comes from the Spirit through the Word to engage that battle with faith, hope, and strength.