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Anointing with Oil in African Christianity: an Evaluation of Contemporary Practices

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Anointing with Oil in African Christianity: an Evaluation of Contemporary Practices Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont Anointing with Oil in African Christianity: An Evaluation of Contemporary Practices usually a translation of four different word groups (aleiphō, By Sampson M. Nwaomah murizō, chrisma, and chriō). Gen- erally, these words according to Richards (1985:54) express “the same basic idea of rubbing or One New Testament practice spreading oil or perfume or oint- that seems to have appealed ment” or the bequest of the Holy to many contemporary African Spirit on an individual or com- Christians in their quest to ap- munity. At least four patterns propriate the providences of God may be observed. in their lives, endeavors, and in First, there is anointing as a order to protect their possessions divine commission; and this is is the practice of anointing with related to chriō which appears oil. To anoint, as popularly un- five times in the New Testament derstood, means “to smear, pour (Luke 4:18; Acts 4:27; 10:38; 2 oil or other unctuous substance Cor 1:21 and Heb 1:9). Chriō is upon” (Horn 1979:48). Histori- used figuratively and always in cally, the practice of anointing ei- the sense of being specially ap- ther with oil or other substances pointed or commissioned by God was widespread, and it was used (Heb 1:9; Luke 4:18; cf. Luke for various purposes—religious 1:9) (Richards 1985:54). Of the or secular (Richards 1985:54). five occurrences, it is used only In the New Testament, “anoint,” once (2 Cor 1:21) to refer to the “anointing,” and “anointed” are church. Significantly, the other four refer to the empowerment Sampson M. of Christ by the special bequest Nwaomah is As- of the Holy Spirit for his earthly sociate Professor assignment. In those instances, of New Testament and Mission Stud- therefore, the use of oil or any ies at Babcock external substance as the instru- University in Ni- ment of anointing is excluded. In geria. the case of Christ, the anointing may have taken place at the bap- tism when God overtly endorsed Published by Digital Commons @ Andrews University, 2009 1 50 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 his ministry by the bestowal of is aleiphō. The word appears nine the Holy Spirit and an audible af- times in the New Testament and firmation (Matt 3:16-17; cf. Mark is used with various meanings. 1:8-11 and Luke 3:21-22). In the Gospel of Matthew (6:17), A second usage of the anoint- this pattern of anointing may ing motif in the New Testament is refer to the application of oil, expressed by the word chrisma. cream, lotion, and/or cosmet- Chrisma, as it is used in the ics to the body. In the Matt 6:17 Epistle of John (1 John 2:20, passage Jesus instructs that 27; cf. 2 Cor 1:21), is in refer- fasting should be done pleas- ence to the privileges of being a antly with the continuation of Christian. The major meaning the bodily application of these arising from this passage is the substances; thus denouncing magnificent anointing (consecra- pretentious faith. Furthermore, tion) of the believers as a com- Luke (7:38, 46; cf. John 11:2; munity of Christ. This anointing, 12:3) uses anointing in the con- as in the chriō word group, is text of hospitality by recording actualized by the dawning of the the memorable and commend- Spirit in the life of each believer able act of the sinful woman who The major meaning arising from this passage is the magnificent anointing (consecration) of the believers as a com- munity of Christ. and consequently, the church stunned Jesus’ host by anointing (Grundmann 1964:572). John him with oil—an act expected implies that at the point of con- of the host who instead derided version believers are endowed the woman and questioned the with the indwelling presence of prophetic status of Christ. In the Holy Spirit. It is significant relation to burial purposes, the to note that as Engelhard ob- intention of the women disciples serves: “whereas in the OT only of Jesus who came to anoint special persons were anointed Christ’s body after his death for office, in the NT all believers (Mark 16:1; Luke 23:56; cf. Mark receive the anointing by the Holy 14:8) captures this meaning in One (1 John 2:20) . and this the New Testament. Anointing abides in the believer” However, the fourth and most (Engelhard 1979:129). contentious pattern of the prac- The third word used for tice of anointing in the New Tes- anointing in the New Testament tament is related to its healing http://digitalcommons.andrews.edu/jams/vol5/iss2/7 2 Journal of Adventist Mission Studies 2/2009 51 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont purposes as recorded in Christ’s forgiven. Confess your trespasses instruction to his disciples and to one another, and pray for one James’ prescription (Mark 6:13 another, that you may be healed. and Jas 5:13-16). The Greek The effective, fervent prayer of a righ- teous man avails much. (Jas 5:13-16 word aleiphō is the word used NKJV, emphasis supplied) for anointing in its reference to healing in these two passages. The importance of this pas- In this regard, opinions on the sage is very critical to the con- understanding and the manner temporary practice of anointing in which this practice should oc- so it warrants an extended in- cur among Christians in contem- vestigation in this study. How- porary Africa are diverse. While ever, the method used in the some Christians contend that consideration of this passage the theology of biblical anointing excludes detail exegetical pro- could be re-interpreted to accom- cesses such as the literary unit, modate all perceived disquiet of genre, structure, and textual a Christian, others assert that criticism. Instead the study shall anointing should be understood be limited to a consideration of and practiced in the context of some key words: suffering, sick, biblical occurrences. The pur- anointing, and save to illuminate pose of this article therefore is this passage. to study the concept of biblical anointing with oil in Jas 5:13- Suffering and Sick 18, where there seems to be James begins by counseling: an elaborate procedure for the “Is anyone among you in suffer- practice. The study of this pas- ing? Let him pray.” The Greek sage is undertaken with a view word translated suffering in Jas to assessing the practices in 5:13 is kakopathei, the third Africa, especially Nigeria. Thus, person singular of kakopatheo. a synopsis and an evaluation of The word has been translated anointing practices in Nigeria will “trouble” (NIV), “suffering” (RSV), also be given, followed by a sum- and “afflicted” (KJV). A careful mary, and concluding remarks. study of this passage may reveal that James was not referring to Anointing in James 5:13-16 physical ailments here but to certain external and emotional Is anyone among you in suffer- ing? Let him pray. Is anyone among conditions that may cause dis- you cheerful? Let him sing psalms. content and grief to a person. Is anyone among you sick? Let him The meaning of kakopatheo and call for the elders of the church and its noun form kakopatheia in let them pray over him, anointing him the few occurrences in the New with oil in the name of the Lord. And Testament (see 2 Tim 2:2; 4:5; the prayer of faith will save the sick, and Jas 5:10) is focused on suf- and the Lord will raise him up. And fering and afflictions that come if he has committed sins, he will be to a Christian as a consequence Published by Digital Commons @ Andrews University, 2009 3 52 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 of one’s faith. It is, however, Stählin indicates, may also mean probable that its usage in Jas “weak in faith;” “to doubt or hesi- 5:13 may include troubles or af- tate” (Rom 14:1; 1 Cor 8:9, 11, flictions such as want, poverty, 12), or to be deficient in dignity maltreatment, loss, misfortune, or power (2 Cor 11:21; 13:3, 9) and such problems that are not (1964:490-493). However, the related to physical ill-health most common expression for since astheneia in the next verse sickness or physical malady in (Jas 5:14) clearly addresses that. the New Testament is the as- To persons in such circumstanc- theneia word group (Moulton es, James gives counsel that the 1956:1). The word group occurs person should resort to a life of about twenty-eight times in the prayer. In fact, prayer is a very New Testament in reference to significant “basic expression of sickness; thus, it is my opinion Christian faith and life” (Brown that the idea of physical ill health and Schönweiss 1986:873) and rather than feeble strength or The idea of physical ill health rather than feeble strength or weakness of faith is what James is referring to in the passage. can bring relief and comfort or weakness of faith is what James the grace of God to carry on in is referring to in the passage. the unpleasant experiences of af- It is also important to observe fliction that may affect a believer that the text (Jas 5:14, 15) does (see 2 Cor 12:8-10).
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