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Nwaomah: with in African : 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 practice spreading oil or or oint- that seems to have appealed ment” or the bequest of the Holy to many contemporary African Spirit on an individual or com- 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 . Significantly, the other four refer to the empowerment Sampson M. of by the special bequest Nwaomah is As- of the 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 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 () 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 (: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 . 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). not suggest an application of The second counsel given astheneia to misfortune or ad- by James in this passage is ad- versity not related to physical ill dressed to the “sick” who should health. In fact, such adversity initiate an invitation to the or misfortune or trouble had church leaders to intervene on been identified by James (5:13) the person’s behalf (Jas 5:14). and he had exhorted that those The word used for sickness in who are facing such adversity or this passage is the verb form of misfortune should pray without the noun astheneia. Principally, necessarily inviting the church the word has the main idea of symbolized by the presence of the weakness and could actually elders in this passage. The fact convey the idea of being physi- that James chooses to identify cally weak such as in strength such adversity with the Greek (Moulton 1956:1). The word, as word kakopatheo implies that http://digitalcommons.andrews.edu/jams/vol5/iss2/7 4 Journal of Adventist Mission Studies 2/2009 53 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont he does not have physical illness last illness was bathed with oil in mind even though certain ill with the hope of recovery. The health can bring sorrow or ad- Papyri, Philo, Pliny, and the versity to the sufferer. physician Galen all refer to the medicinal efficacy of oil. In fact Anoint with Oil Galen described it as “the best “Anoint” in the New Testament of all for paralysis” (Burdick as observed earlier is largely a 1981:204). Thus the prescrip- rendering of three different Greek tion of the practice of anointing words. In this text it occurs in the in James with oil (Jas 5:14, 15) nominative plural of the aorist 1 was in conformity with the gen- participle (aleipsantes) from the eral practices of the apostolic verb aleiphō, which means to church and the early centuries anoint with oil or with ointment. of the Christian era. Therefore, The word itself occurs about nine James’ exhortation was prob- times in the New Testament and ably made in the contemporary its usage is literal. The use of oil, context of the belief in the effi- obtained from (Lev 24:2) cacy of oil for healing (Bronette for anointing and other purposes 1986:119-121). was quite significant among the But of what significance is this ancient Jews. It was used in the prescription to anoint the sick preparation of food (1 Kgs 17:12, with oil? Various hermeneutical 13), as fuel for lamps (Exod 25:6; suggestions have been proposed Matt 25:3, 4), as ointment for for it. For instance, James Ropes treating sores and wounds (Isa suggests that James gave this ex- 1:6), and for anointing the body hortation for the application of oil (2 Sam 12:20; 14:2). Further- for therapeutic purposes in order more, oil placed upon a person to counter the habit of Christians being anointed at God’s direction “seeking aid from superstitious, was symbolic of the endowment often heathenish, incantations of the Holy Spirit (1 Sam 10:1, and charms” in that era (Ropes 6; 16:13) through the use of holy 1916:305). Others posit that the anointing oil (Exod 30:22-25). passage provides priestly author- Oil was also used for the ity to forgive sins and the practice anointing of (2 Kgs 9:3; cf. of extreme unction for the dying 11:12) and (Exod 29:7; as a means for the forgiveness of 40:15). Thus the significance of their sins (Ropes 1916:306, 307). oil was very familiar to the Pal- It is believed that the sacrament estinian Christians that James suffices in was writing to. the uniting of the sick person to the In the secular sphere, oil was passion of Christ, for his own good also of great significance. -Ac and that of the whole Church; the cording to Burdick, Josephus strengthening, peace, and courage (Antiq. Xvii, 172 [vi. 5]) reports to endure in a Christian manner that Herod the Great, during his the sufferings of illness or old age; Published by Digital Commons @ Andrews University, 2009 5 54 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 the forgiveness of sins, if the sick pecially as a means of ” person was not able to obtain it (Schlier 1964:230). This idea is through the sacrament of penance; undoubtedly influenced by the the restoration of health, if it is cultural conviction of that time conducive to the salvation of his that sickness was attributed soul; the preparation for passing over to eternal life. (Anointing the to demonic influence. So in his Sick 2004) interpretation of anointing in this passage he posits it has the However, the early church did character of a victorious action not attach any sacramental effi- in expelling the . cacy to the ceremony of anoint- Another idea about anointing ing, though it later used holy oil oil as used in this passage is that as a substitute for pagan magic it is purely medicinal and literal. in the attempt to heal the sick as This is influenced by the belief opposed to the Catholic’s appli- that oil was commonly employed cation of it as an extreme unction as a medication in ancient Pales- or a last rite of the church for tine (Brunotte 1986:119-121). In the dying (Seventh-day Adventist ancient thought, it was believed Commentary 7:540). that anointing oil “can penetrate

The early church did not attach any sacramental efficacy to the ceremony of anointing, though it later used holy oil as a substitute for pagan magic.

Concerning the role of oil for deep into the body and impart therapeutic purposes in the ex- strength and health” (Gundry hortation of James, some are of 1981:327). Since the anointing the opinion that the prescription oil was seen in a medicinal way, of the use of oil for anointing is James, according to Richards, more symbolic than medicinal may have had this medicinal and argue that it is probably a view in mind which if he were to symbol of God’s protection and be addressing the contemporary on the patient (France society would have said “treat 1986:712). Similarly, Ngozi Nwog- with medicine and pray for re- wugwu sees it as “representing covery” (Richards 1985:55). It the Holy Spirit to take over and is further argued that the usage heal the person” (Nwogwugwu of aleiphō in the literal sense as 2003:133). Heinrich Schlier on medicinal seems to be the more the other hand sees the practice correct interpretation because as “magico-medicinally and es- the word, in its occurrences in http://digitalcommons.andrews.edu/jams/vol5/iss2/7 6 Journal of Adventist Mission Studies 2/2009 55 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont the New Testament, is quite lit- over him . . . and the prayer of eral (Ropes 1916:308). faith shall save the sick.” The However, this position is chal- anointing occurs in the parti- lenged in the sense that although ciple and in the midst of the act the medicinal use of oil was com- of prayer rendering it a subsid- mon knowledge in the ancient iary act. Therefore I conclude world, it is hardly true that it from the preceding discussion was used as a cure for all kinds that it seems the prescription of ailments which is suggested to anoint with oil in James is a in the case in James. Thus, the counsel to trust in the healing function of oil here may be more power of God, which the elders than its acclaimed medicinal of the church invite through properties (Easton 1985:70-71). prayer, and which God elects to Finally, in our review of the po- accomplish through the agency sitions on the significance of the of the Holy Spirit symbolized by oil in this passage, Herbert the oil. The potency for healing Kiesler argues that the oil is not is therefore not in the oil but in

In the context of its usage by James, the word [save] is used in reference to physical healing and deliverance from the final judgment.

used as medicine, but in the con- the faith exercised in the power text is symbolic. In his words of God through prayer. it is noteworthy that anointing in Save Scripture is performed when some- one is set apart for special service. The last word for consider- The oil is also a symbol of the Holy ation is sōsei, which is the future Spirit. Therefore the application of oil indicative of the verb sōzō. This to the sick is a symbolic act whereby word group in the New Testament the sick person is set apart to be has at least four principal mean- ministered [to] by the Holy Spirit. ings (see Brown 1986:205-216). (Kiesler 2008) It could either refer to (1) being A careful study of the pas- saved from physical danger (Matt sage (Jas 5:14, 15) indicates 27:39; Mark 15:29; Luke 23:39; that the main verb of this pas- John 12:27; Acts 27:20, 31, 34); sage is prayer and thus prayer (2) healing from physical afflic- is the primary method of healing. tion (Matt 9:22; cf. Mark 5:34; This seems to be indicated in Luke 8:48); (3) eschatological the expression, “Let them pray salvation (Matt 16:25; cf. Mark Published by Digital Commons @ Andrews University, 2009 7 56 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 8:35; Luke 9:24; cf. John 12:25); Sometimes, the congregation or (4) the saving act of God (1 Cor may be requested to lift up their 1:18; Eph 2:8). But in the context containers during the of its usage by James, the word monthly Holy Ghost service for is used in reference to physical blessing by Adeboye. Adeboye healing and deliverance from has employed a strange proce- the final judgment. In this case dure in delivering his it implies that the restoration to of the anointing. Describing this health is not just physical but procedure, Asonzeh Franklin- also spiritual. Kennedy Ukah writes: In a dramatic demonstration of Synopsis and Evaluation of the nature and uses of anointing, Contemporary Anointing Adeboye recently declared that God Practices in African instructed him to wear three shirts Christianity at the same time for an undisclosed The understanding and prac- number of days and nights so that tice of anointing in Africa, with some of his own anointing would special reference to Nigeria, may be transferred onto the shirts. God be broadly viewed in the perspec- further directed him that on the first tive of two influential religious night of wearing these shirts, he should remove one of them, fold it in leaders whose teachings and a particular way, place it in a basin, practices of anointing largely de- and fill the basin with oil. The oil will fine the practice in Nigeria. These be the transmitting medium of the religious leaders are Enoch A. anointing in the shirt to everyone in Adoboye and O. Oyede- the congregation who comes in con- po of the Redeemed Christian tact with it. (Ukah 2003:213) Church of God and the Living Upon completing this , Faith Chapel respectively. Adeboye admonished his congre- In the teaching of Adeboye, gation thus: anointing is described as heav- en’s electricity working through When you touch the oil, you will a material channel capable of touch your head, you will touch your regulating the anointing (Ad- mouth and then you will rub the re- eboye 2003:5, 6). Normally, mainder on the palm of your hand. church members desirous of The one on your head is going to take care of every yoke in your body. The appropriating the power in an one in your mouth is going to ensure anointing as delivered through that the prayers you pray tonight Adeboye are required to submit will all be answered. And the one containers of olive oil, labeled on your hand is going to ensure the with the owner’s identity, to beginning of your prosperity. (Ukah the office of Adeboye, who it is 2003:213) believed, has the exclusive spiri- In Enoch Adeboye’s church, tual mandate to pray over the anointing with oil serves several oil. Such olive oil containers are purposes which include: then handed back to the owners. http://digitalcommons.andrews.edu/jams/vol5/iss2/7 8 Journal of Adventist Mission Studies 2/2009 57 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont 1. Healing for physical ail- healing “AIDS, diabetes, can- ments. cer, diseases and sickness of 2. Protection for assets such as all kinds! Also healing of busi- bags, cars, electronics, and nesses, homes, etc.” (Oyedepo other household items from 1996:71, 103-156). The anoint- theft or manipulative forces. ing oil could be applied exter- 3. Protection from evil spirits nally or ingested to perform the and powers. function intended after it has 4. Power to attract good fortune been prayed over by Oyedepo. (Ukah 2003:213). It is also interesting to note This anointing pattern has the public notices for upcoming become a dominant theme in the anointing services as reported church’s teachings and practic- in the electronic media in Ni- es and can be witnessed during geria by various churches that services such as the monthly schedule monthly anointing Holy Ghost Night Service which services or hold special ser- is held on the first Friday of ev- vices for those persons seeking ery month. anointing for various purposes.

Oyedepo teaches that the olive oil transforms from “a chemical” to “mys- tery” in the hand of the and the Holy Spirit dwells in it.

In the hermeneutics of Sometimes people are required David O. Oyedepo, the anointing to attend such anointing ser- oil was the prescription which vices with bottles of oil, which Christ gave to the twelve dis- the presiding prays over ciples when he called them and to give them power. There are commissioned them in Mark 6:7 instances where beneficiaries of (Oyedepo 1996:67). Oyedepo such anointing services are en- teaches that the olive oil trans- couraged to drink the anointing forms from “a chemical” to “mys- oil with the belief that internal tery” in the hand of the prophet ailments or certain spirits could and the Holy Spirit dwells in it be expelled. Also, people are en- and the oil serves as a fan and a couraged to smear the blessed fire to do the work of healing on oil around their surroundings to the anointed person (Oyedepo avert danger or scare demonic 1996:74-83). spirits away. Those seeking trav- In the practice of Oyedepo, eling visas and employment and the anointing oil is capable of other undisclosed favors are also Published by Digital Commons @ Andrews University, 2009 9 58 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 anointed and even counseled to healing nor does it warrant a be- apply olive oil on their applica- lief in a kind of “transubstantia- tion papers. tion of the olive oil” as suggested It appears that there are three by Oyedepo. Rather, the healing types of anointing with oil in Af- potency is the power of God rica. These include (1) anointing linked to the sick person through for sickness, (2) anointing for prayer as the sick person turns breakthroughs, and (3) anoint- to God first—not just at the last ing of material possessions. The moment—who may choose to next section of this article will heal through the process. evaluate each of these types of annointing. Anointing for Breakthroughs Practitioners using anoint- Evaluating the Types of ing for other things apart from Anointing with Oil in Nigeria bodily sickness utilize anointing As mentioned above, anoint- for finding a job, for business ing services and anointing oil is success, for help with examina- not only used for the purpose tions, for finding a life partner, of ill health but for other pur- and for other “forms of success poses. In this section, the vari- or breakthroughs.” There is also ous types of anointing with oil a case of people anointing fruit in Nigeria will be evaluated from after which they eat the fruit, the perspective of the biblical which will in turn give them examples. their desired miracle, like being able to become pregnant or other Anointing for Healing forms of miracles and cures One principal usage of anoint- (Olukoya 2001:35). In support ing with oil in Nigeria is for the of these kinds of practices, the purpose of healing. There does proponents teach that James’ not seem to be any restrictions exhortation permits anything on the nature of ailments as that does not function well given in the counsel of James to be considered as sickness (Jas 5:14, 15). The question is and therefore it can be healed asked, “Is anyone sick?” Such through an anointing. astheneia (sickness) is a serious This hermeneutical applica- physical problem such as a crip- tion of James’ injunction is aptly pling or debilitating sickness. It captured by Fred Ado. may also include even milder ill Sickness is not just physical, if health that seem challenging to a you are in debt right now and it is person. But the word would not difficult to make ends meet, you are allow for every little ailment to financially sick. If every effort to get warrant anointing. Furthermore, married or keep a peaceful marriage it is appropriate to note that the has failed you are maritally sick. If Scripture does not place an em- you have written an examination phasis on the oil as the means of many times and still can’t pass de- http://digitalcommons.andrews.edu/jams/vol5/iss2/7 10 Journal of Adventist Mission Studies 2/2009 59 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont spite your hard work, you are aca- ken because you have grown so demically sick. (Ado 2003:33) fat.” The context of this passage refers to the yoke of Sennach- But the study of the passage, erib, and how his oppressive and in fact any objective study, nature is overturned by that of excludes such frivolous exege- who was said to be as sis. The Greek word astheneia mild as oil. translated sickness is nowhere used to describe such conditions. Rather, the conditions above may Anointing of Objects As was observed earlier in fall under affliction described in this study, personal property like the word kakopatheo in which houses, cars, and even electron- case they do not require anoint- ics are anointed with oil. Many ing but prayer and hard work—a times such an anointing takes virtue that seems to be abused by place when a new house or car the emphasis on quick prosper- or expensive item is purchased, ity that the dubious anointing though at times the anointing practices encourage.

In fact, it is widely believed that even faulty equipment can become functional after the items have been anointed.

could take place at a later date. In an attempt to authenti- To those who utilize this type cate this practice of anointing, of anointing for their property reference is often made to the or material goods, they do so to popular expression “the anoint- guarantee protection from hu- ing that breaks the yoke” as man and demonic forces and found in Isa 10:27. “And it shall to enhance their utility. In fact, come to pass on that day that it is widely believed that even his burden shall be removed faulty equipment can become from upon your shoulder, and functional after the items have his yoke from upon your neck been anointed (Nwogwugwu and the yoke shall be destroyed 2003:129-131). because of oil.” In those circumstances where The contextual meaning of malfunctioning items or objects this passage is far removed from are anointed to recover their ini- its contemporary application. tial utility, there is no scriptural For instance, the New Interna- evidence in the OT to warrant tional Version translates this such practices. Furthermore, passage as, “the yoke will be bro- in the NT the kakopatheo and Published by Digital Commons @ Andrews University, 2009 11 60 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 astheneia word groups used in the ailing body parts or is drunk the James passage for adversity or is applied on another person. or physical illness are nowhere There have also been situations used in reference to non-human in charismatic circles where articles supposedly considered whole groups are anointed when to be troubled, diseased, con- the religious leader, supposedly taminated, or endangered so under the influence of the Holy as to need to receive the dou- Spirit, splatters olive oil on the ble prescription of prayer and congregation or the crowd. anointing. But even a casual reading Consequently, I believe that of the James passage presents the practice of anointing per- a totally different view for the sonal objects ostensibly to make procedure of anointing. There them appear extraordinary or are two prescriptions: first, the ill place them beyond the reach person is to take the initiative— of supposed demonic spirits either personally or suggested amounts to using anointing as a by the elders—to call on the form of magic. I also believe that elders of the church. If the sick the protection that God guaran- person is too ill to do this, family tees believers, the blessings he members and close associates affords them, and the watch care may do this as was the prac- over their homes, possessions, tice in some of Jesus’ miracles and business interests are not where friends or family acted reliant on any act of anointing on behalf of the sick (see Mark but in each person’s surrender to 2:1-5; 5:21-23). This first step God and obedience to his express suggests that the anointing is a commands (Deut 28:1-14; cf. Mal private event—in the presence of 3:6-12). It is the life of righteous- the elders (church leaders) and ness, energized by God, which the sick person and the family assures his glory and mercies or associates. in the life of a Christian (see Ps The elders are to do two things 34:15; Prov 18:10). upon arrival: (1) they are to pray over the sick person and (2) they Self and Mass Anointing are to anoint with oil in the name Another type of anointing that of the Lord. Commenting on the is widely practiced in Nigeria benefit of this procedure as op- is self and mass anointing. As posed to unsolicited or mass mentioned above, self anointing anointing, Kiesler states: is practiced when the olive oil of First, for the prayer of the elders a devotee is submitted to the re- to be effective the ill person needs to ligious leader’s office or brought examine his own life for any known to a religious gathering to be sin and then confess it to the Lord. “infused with power” by their As a matter of fact, the forgiveness of religious leaders. Such “blessed sins referred to in verse 15b seems to olive oil” is personally applied to presuppose repentance and forgive- http://digitalcommons.andrews.edu/jams/vol5/iss2/7 12 Journal of Adventist Mission Studies 2/2009 61 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont ness for sins committed. . . . There- one’s desire for an anointing service fore confession of sin was necessary should be initiated by the Holy Spirit if prayer for the sick was to be effec- who alone is able to give proper guid- tive. The sick person was not only to ance and assistance in this matter make confession to the elders but rather than by a public appeal. also to one another, that is, probably (Kiesler 2008) to those they have wronged. In the light of verse 15b the forgiveness of sins seems to imply that the healing Religion, Culture, and process can best be promoted as the Anointing in African Society sick person examines his life for any In my view, it seems the ad- known sin and humbly confesses it vocates of the practice of anoint- to God (cf. Psalms 66:18; 139:23, 24; ing as prevalent in Africa and Proverbs 28:13). (Kiesler 2008) especially in Nigeria, may be Kiesler further opines: contingent on two principles— religious and cultural. In the When a person calls for the elders the anointing to come he is to realize that such a of objects was limited to the call must not be a whim. He should earnestly ask the Holy Spirit to desecularization principle and

The use of anointing oil does not prohibit the use of medication; and even at that the emphasis is to be placed on the prayer of faith as James suggests.

give clear direction in this matter was applicable specifically to that God’s will be done. This could the tabernacle, the , the mean that the service may not have vessels used in the sanctuary, a happy ending. In fact, trauma or and the ark. No personal items death may follow. For example, even such as horses, chariots, houses, if the sick person’s condition should vineyards, herds of sheep, goats, take a negative turn he may then rest cattle, or anything else was ever assured that God’s will is being done. On the other hand, if the service is mentioned as being anointed. being conducted in a charismatic A second factor that may manner, not paying careful attention be responsible for the current to the person’s spiritual preparation practice in Nigeria of anointing [it] could have serious consequences. objects and even the anoint- What would happen if the patient’s ing for breakthroughs may be desired restoration failed to occur? traced to the African Religions What effect would this have upon and cultural motif of libation the person’s relationship with God? and the application of certain In the light of this consideration mixtures and potions on persons Published by Digital Commons @ Andrews University, 2009 13 62 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 7 and objects for security, favor, the invocation of the presence and even healing. Normally, in and indwelling of the Holy Spirit a traditional African society, to work in the life of a believer, when a person is to embark on it is curious to assume that the an important journey or under- Holy Spirit can be so abused to take a significant venture such be invoked into a car, a house, as a marriage, the setting up of electronic equipment, fruit, pla- a business, acquiring important centa, application letters, hand- items such as a vehicle, a house, kerchiefs, real estate, etc., all in real estate, or when the person is the name of religion. Further, going through a crisis, an elder it is also bizarre to emphasize or the religious head of the fam- that anointing oil is a remedy ily or his designee or a priest is for all kinds of diseases. I also invited to perform certain believe that the use of anoint- which involves libation. In this ing oil does not prohibit the use religious ritual, a local wine or of medication; and even at that palm oil is used to invoke the the emphasis is to be placed blessings and protection of the on the prayer of faith as James gods and to insure healing in suggests (Jas 5:13-16) and also the event of ill health or to scare the absolute will of God for such away the malevolent spirits that cases. Whether one uses anoint- are believed to be responsible for ing and medication or only medi- misfortune. The climax of this cation, or only anointing, faith event is the application of the should still be emphasized. It substance on the head or body of is the prayer of faith that saves the person or objects. Sometimes the sick, for restoration to health it is believed that the aroma of includes both physical and spiri- the mixture or substance used tual or may involve only physical for the ritual is what scares away or spiritual healing. the malevolent spirits. Works Cited Summary and Conclusion Adeboye, Enoch A. 2000. Deep cal- This study has shown that leth unto deep. Lagos, Nigeria: the biblical motif of anointing CRM Book Ministry. with oil for healing is a very Ado, Fred. 2000. 20 benefits of anointing. Lagos, Nigeria: Jo- popular practice in African pat International. Christianity. But a look at the Anointing the Sick. 2004. http:// practice of anointing in certain www.catholic.com/library/ circles of the Nigerian Christian Anointing_of_the_Sick.asp (ac- population as reflected above cessed 30 March 2008). portrays gross perversion. It is Brown, Colin. 1986. ώ The new also absurd theologically to see international dictionary of the anointing with oil as a magic fix New Testament theology. Vol. that makes everything possible. 3. Ed. Colin Brown. Grand Rapids, MI: Zondervan. If biblical anointing is seen as http://digitalcommons.andrews.edu/jams/vol5/iss2/7 14 Journal of Adventist Mission Studies 2/2009 63 Nwaomah: Anointing with Oil in African Christianity: An Evaluation of Cont Bronette, W. 1986. Anoint. The Olukoya, D. K. 2001. Dealing new international dictionary with local satanic technology. of the New Testament theol- Lagos, Nigeria: The Battle Cry ogy. Vol. 1. Ed. Colin Brown. Christian Ministries. Grand Rapids, MI: Zondervan. Oyedepo, David O. 1996. The heal- Burdick, Donald W. 1981. James. ing balm. Ota-Lagos, Nigeria: The expositor’s Bible commen- Dominion Publishing House. tary. Ed. Frank E. Gaebelein. Richards, Lawrence O., ed. 1985. Grand Rapids, MI: Zondervan. Expository dictionary of the 12:204. Bible words. Grand Rapids, MI: Easton, Burton S. 1985. The Zondervan. S.v. “Anointing.” Epistle of James. The inter- Ropes, James. 1916. The Epistle of preter’s Bible. Vol. 12. Ed. St. James. The international George A. Buttrick. Nashville, critical commentary. Ed. Alfred TN: Abingdon. Plummer and Francis Brown. Engelhard, D. H. 1979. Anoint, Edinburgh: T and T Clark. Anointing. The international 39:305-307 standard Bible encyclope- Schlier, Heinrich. 1964. αλεφω, dia. Vol. 1. Ed. Geoffrey W. χριω. The theological diction- Bromiley. Grand Rapids, MI: ary of the New Testament. Eerdmans. Vol. 1. Ed. Gerhard Friedrich. France, R. T. 1986. Oil. The new Grand Rapids, MI: Eerdmans. international dictionary of the Schönweiss, H., and Colin Brown. New Testament theology. Vol. 1986. Prayer. The new inter- 2. Ed. Colin Brown. Grand national dictionary of New Tes- Rapids, MI: Zondervan. tament theology. Vol. 2. Ed. Grundmann, Walter. 1964. χριω. Colin Brown. Grand Rapids, The theological dictionary of MI: Zondervan. the New Testament. Vol. 9. Seventh-day Adventist Bible com- Ed. Gerhard Friedrich. Grand mentary. 1980. Ed. Francis Rapids, MI: Eerdmans. D. Nichol. Washington, DC: Gundry, Robert H. 1981. A survey Review and Herald. 7:540. of the New Testament. Rev. ed. Seventh-day Adventist Bible diction- Grand Rapids, MI: Zondervan. ary. 1979. Ed. Siegfried H. Kiesler, Herbert. 2008. The anoint- Horn. Washington, DC: Review ing service. http://www and Herald. S.v. “anointing.” .adventistbiblicalresearch Stählin, Gustave. 1964. άσθένεια. .org/documents/ The theological dictionary of anointingservice.htm (ac- the New Testament. Vol. 1. cessed 18 May 2008). Ed. Gerhard Friedrich. Grand Moulton, Harold K. 1956. Analyti- Rapids, MI: Eerdmans. cal lexicon of the New Testa- Ukah, Asonzeh Franklin-Kennedy. ment Greek. Grand Rapids, 2003. The Redeemed Chris- MI: Regency. tian Church of God (RCCG), Nwogwugwu, Ngozi Abiodun. 2003. Nigeria. Local Identities and From grace to glory. Lagos, Global Processes. In African Nigeria: Emaphine. (zur Erlangung des Doktorgrades an der Kul- turwissenschaftlich. Fakultät der Universität Bayreuth). 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