Should baptism include anointing with oil? This question was recently posed after anointing was practiced during the rite of baptism at the Baptist church I serve. Our reason for doing this was to restore an ancient and important part of the baptismal rite which has both Old and New Testament foundations.
First, anointing with oil was closely associated with the coming of the Holy Spirit. Consider 1 Samuel 16:13 as a good example of this: “Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward." You can see the connection between the anointing with oil and the Spirit of the Lord coming upon the anointed one - King David.
How did this enter into baptismal practice in the New Testament? Consider Jesus' baptism as recorded in Luke 3:21-22. "When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove."
Acts 10:37-38 adds to the account of Jesus' baptism. "You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached—how God anointed Jesus of Nazareth with the Holy Spirit and power..."
In Acts 2:38, Peter also places the anointing or receiving of the Holy Spirit in proximity to baptism. "Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.'"
As you can see from Acts 10, Jesus was "anointed" with the "Holy Spirit" at His baptism. Peter preached about the Holy Spirit coming at baptism. The early Church wanted to follow Jesus in every way. With the connection to the coming of the Holy Spirit on David when he was anointed with oil, and Jesus being anointed by the Holy Spirit at His baptism, you have the reasoning behind the early church practice of anointing with oil at baptism.
Second, we find another significant Scriptural foundation for anointing with oil at Baptism. Consider Ephesians 1:13-14. "And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory." For the early Church, belief was followed by baptism. Tertullian said, "After coming from the place of washing we are thoroughly anointed with a blessed unction." Likewise, Cyprian wrote, "It is necessary for him that has been baptized also to be anointed..." It made sense to them that they should anoint baptismal candidates with oil as a symbol of the seal of the Spirit taught here in Ephesians chapter 1. By their being initiated into the New Covenant, they were marked with a seal - the mark of the Holy Spirit - which set them apart as God's possession.
Evangelicals are beginning to rediscover and recover some of these ancient Christian practices that have fallen out of use over the years. The parents of the three children were presented with the possiblity of having their children anointed with oil as part of the baptismal rite. They responded enthusiastically to the offer. Baptism is already packed with theological and spiritual significance. Anointing with oil adds even more layers of depth and meaning. For these young believers, their initiation into the Body of Christ will be a memory marker of eternal significance!
Subscribe to:
Post Comments (Atom)
3 comments:
Clearly anointing with oil immediately after baptism is ancient practice. The rite has the significance of sacrament in that it becomes the reality of what it signifies; the placing of the indelible mark, or seal, of the Holy Spirit on one's soul. Our sophisticated culture has surrendered some Kingdom imagery that we would do well to honor and reclaim.
The principle of placing the seal (and of bearing that seal) is a significant example. The ruler (master, commander, king) proclaims ownership (lordship) over goods and persons bearing the personal, royal or military unit seal. Also, persons bearing that seal bring with them the full authority of their commander, lord, king. What they say is the royal command; what they do is their lord's bidding; where they stand, their lord is, and where the king is, there is the kingdom. Moreover, how one receives one (or a troop) bearing the royal seal, whether with respect and deference or insult and violence, translates to so treating the King (and all who bear his seal). It's a concept well known in a more chivalrous age, and one that informs our understanding of the rites of baptism, confirmation and communion (eucharist). Especially so when these rites (sacraments) are considered as signs of a Chritian's entrance into, permanent marking of and renewed covenant relations with Jesus and His body, the church militant.
To begin, the new Christian (for adult baptism) renounces God's enemy Satan and all his evil ways. Then, bringing the whole self to the waters as an offering to God, the catechumen is plunged below (often three times) in the name of Father, Son and Holy Spirit - naming our triune God; King of the universe. We are dead to self and the Old Man; born new unto God. Now the anointing; the seal of the Holy Spirit, marking the catechumen as belonging to, working with and moving in the authority of and power of the Living God. Walking in newness of life, reclaiming creation and mankind to be the Kingdom.
To us, because we are such a product of our iconoclastic and fiercely self-serving culture, that can come off as almost a fairy tale. And it would be too, except that the Holy Spirit takes it all very seriously. From our offering of the whole life and self to God as a sacrifice, to His own indwelling with this new Creation, God (Father-Son-Spirit) meets us in baptismal waters with His whole self, and we are united. For our more practical minds, the point is that we meet God there, and He does a transforming work in us - a permanent work - and places His royal seal on us. When we come up, dripping and new, the power and presence of the Holy Spirit is with us every step as we walk in newness of life.
So, the anointing is significant and proper and effective not only as standing for something we and God do in fonts and pools of water, but also serves as a conduit; an action and point in time that marks when He enters us - never to leave or forsake us - and makes his abode with us, who collectively are the Church, His Body. And from here, the sign of covenant initiation that is baptism, we move to the sign of covenant renewal that is Communion; Eucharist; the Lord's Supper.
In the earliest days, the three were frequently done together. As the faith moved beyond Jerusalem and Judea to gentiles, it became necessary to wait, as catechumens were taught -discipled - between conversion, baptism, confirmation and Eucharist. The issue wasn't God's hesitation, dividing up the actions the rites represent. Instead it was the time needed to teach and prepare gentile hearts and souls - formed by a culture that was at best ignorant of the Kingdom; at worst, its enemy.
Today we also are called to engage a similar culture. It is very important that we make sure our congregations, catechumens and celebrants understand, intend and embody the God-ordained truths our rituals proclaim. When we misunderstand, reaching only to obtain the proper forms but not apprehending the power and presence of God in our worship and practices, our religion is emptied of its purpose and the Church is left at the mercy of mere men.
"The holy chrism, which by apostolic tradition we use in the Church of God for confirmation and consecration, is made up of olive oil mixed with balm. Among other things it represents to us two favorite and beloved virtues that shone forth in the sacred person of our Lord. He has strongly recommended them to us as though to to indicate by them that our hearts must be in a special way consecrated to serve him and dedicated to imitate him. "Learn of me," he says, "for I am meek and humble of heart." Humility perfects us with respect to God, and meekness with respect to our neighbor. As I have already remarked, balm, which sinks deeper than any other liquid, symbolizes humility, while olive oil, which always rises to the top, symbolizes meekness and mildness, which rise above all things and stand out among the virtues as the flower of charity. According to St. Bernard, it is perfect when it is not only patient but also meek and mild." St. Francis De Sales: Introduction to the Devout Life.
These children have received a blessed introduction to the devout life indeed!
Post a Comment