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"Adventism is a branch of Protestant Christianity that believes in the imminent Second Coming (or "Second Advent") of Jesus Christ. It originated in the 1830s in the United States during the Second Great Awakening when Baptist preacher William Miller first publicly shared his belief that the Second Coming would occur at some point between 1843 and 1844. His followers became known as Millerites. After the Great Disappointment, the Millerite movement split up and was continued by a number of groups that held different doctrines from one another. These groups, stemming from a common Millerite ancestor, became known collectively as the Adventist movement. Although the Adventist churches hold much in common, their theologies differ on whether the intermediate state of the dead is unconscious sleep or consciousness, whether the ultimate punishment of the wicked is annihilation or eternal torment, the nature of immortality, whether the wicked are resurrected after the millennium, and whether the sanctuary of Daniel 8 refers to the one in heaven or one on earth. The movement has encouraged the examination of the whole Bible, leading Seventh-day Adventists and some smaller Adventist groups to observe the seventh day Sabbath. The General Conference of Seventh-day Adventists has compiled that church's core beliefs in the 28 Fundamental Beliefs (1980 and 2005), which use biblical references as justification. In 2010, Adventism claimed some 22 million believers scattered in various independent churches. The largest church within the movement—the Seventh-day Adventist Church—had more than 19 million baptized members in 2015.https://www.adventist.org/en/information/statistics/Zylstra, Sarah Eekhoff. "The Season of Adventists: Can Ben Carson's Church Stay Separatist amid Booming Growth?" Christianity Today. 2015-01-22. Retrieved 2015-10-13. History Adventism began as an inter-denominational movement. Its most vocal leader was William Miller. Between 50,000 and 100,000 people in the United States supported Miller's predictions of Christ's return. After the "Great Disappointment" of October 22, 1844, many people in the movement gave up on Adventism. Of those remaining Adventist, the majority gave up believing in any prophetic (biblical) significance for the October 22 date, yet they remained expectant of the near Advent (second coming of Jesus).George Knight, A Brief History of Seventh-day Adventists Of those who retained the October 22 date, many maintained that Jesus had come not literally but "spiritually", and consequently were known as "spiritualizers". A small minority held that something concrete had indeed happened on October 22, but that this event had been misinterpreted. This belief later emerged and crystallized with the Seventh-day Adventist Church, the largest remaining body today. The development of branches of Adventism in the 19th century. Albany Conference (1845) The Albany Conference in 1845, attended by 61 delegates, was called to attempt to determine the future course and meaning of the Millerite movement. Following this meeting, the "Millerites" then became known as "Adventists" or "Second Adventists". However, the delegates disagreed on several theological points. Four groups emerged from the conference: The Evangelical Adventists, The Life and Advent Union, the Advent Christian Church, and the Seventh-day Adventist Church. The largest group was organized as the American Millennial Association, a portion of which was later known as the Evangelical Adventist Church. Unique among the Adventists, they believed in an eternal hell and consciousness in death. They declined in numbers, and by 1916 their name did not appear in the United States Census of Religious Bodies. It has diminished to almost non-existence today. Their main publication was the Advent Herald, of which Sylvester Bliss was the editor until his death in 1863. It was later called the Messiah's Herald. The Life and Advent Union was founded by George Storrs in 1863. He had established The Bible Examiner in 1842. It merged with the Adventist Christian Church in 1964. The Advent Christian Church officially formed in 1861 grew rapidly at first. It declined a little during the 20th century. The Advent Christians publish the four magazines The Advent Christian Witness, Advent Christian News, Advent Christian Missions and Maranatha. They also operate a liberal arts college at Aurora, Illinois; and a one-year Bible College in Lenox, Massachusetts, called Berkshire Institute for Christian Studies. The Primitive Advent Christian Church later separated from a few congregations in West Virginia. The Seventh- day Adventist Church officially formed in 1863. It believes in the sanctity of the seventh-day Sabbath as a holy day for worship. It publishes the Adventist Review, which evolved from several early church publications. Youth publications include KidsView, Guide and Insight. It has grown to a large worldwide denomination and has a significant network of medical and educational institutions. Miller did not join any of the movements, and he spent the last few years of his life working for unity, before dying in 1849. Denominations The Handbook of Denominations in the United States, 12th ed., describes the following churches as "Adventist and Sabbatarian (Hebraic) Churches": Christadelphians The Christadelphians were founded in 1844 by John Thomas and had an estimated 25,000 members in 170 ecclesias, or churches, in 2000 in America. Advent Christian Church The Advent Christian Church was founded in 1860 and had 25,277 members in 302 churches in 2002 in America. It is a "first-day" body of Adventist Christians founded on the teachings of William Miller. It adopted the "conditional immortality" doctrine of Charles F. Hudson and George Storrs, who formed the "Advent Christian Association" in Salem, Massachusetts, in 1860. Primitive Advent Christian Church The Primitive Advent Christian Church is a small group which separated from the Advent Christian Church. It differs from the parent body mainly on two points. Its members observe foot washing as a rite of the church, and they teach that reclaimed backsliders should be baptized (even though they had formerly been baptized). This is sometimes referred to as rebaptism. Seventh-day Adventist The Seventh-day Adventist Church, founded in 1863, had over 19,500,000 baptized members (not counting children of members) worldwide as of June 2016.http://www.adventistreview.org/church-news/story4262-adventist- church-membership-reaches-195-million It is best known for its teaching that Saturday, the seventh day of the week, is the Sabbath and is the appropriate day for worship. However, the second coming of Jesus Christ along with the Judgement day based on the three angels message in Revelation 14:6–13 remain core beliefs of Seventh-day Adventists. Seventh Day Adventist Reform Movement The Seventh Day Adventist Reform Movement is a small offshoot with an unknown number of members from the Seventh-day Adventist Church caused by disagreement over military service on the Sabbath day during World War I. Davidian Seventh-day Adventist Association The Davidians (originally named Shepherd's Rod) is a small offshoot with an unknown number of members made up primarily of voluntarily disfellowshipped members of the Seventh-day Adventist Church. They were originally known as the Shepherd's Rod and are still sometimes referred to as such. The group derives its name from two books on Bible doctrine written by its founder, Victor Houteff, in 1929. ;Branch Davidians The Branch Davidians were a split ("branch") from the Davidians. A group that gathered around David Koresh (the so-called Koreshians) abandoned Davidian teachings and turned into a religious cult. Many of them were killed during the infamous Waco Siege of April 1993. Church of God (Seventh Day) The Church of God (Seventh-Day) was founded in 1863 and it had an estimated 11,000 members in 185 churches in 1999 in America. Its founding members separated in 1858 from those Adventists associated with Ellen G. White who later organized themselves as Seventh-day Adventists in 1863. The Church of God (Seventh Day) split in 1933, creating two bodies: one headquartered in Salem, West Virginia, and known as the Church of God (7th day) – Salem Conference and the other one headquartered in Denver, Colorado and known as the General Conference of the Church of God (Seventh-Day). The Worldwide Church of God splintered from this. Church of God and Saints of Christ The Church of God and Saints of Christ was founded in 1896 and had an estimated 40,000 members in approximately 200 congregations in 1999 in America. Church of God General Conference Many denominations known as "Church of God" have Adventist origins. The Church of God General Conference was founded in 1921 and had 7,634 members in 162 churches in 2004 in America. It is an Adventist Christian body which is also known as the Church of God of the Abrahamic Faith and the Church of God General Conference (Morrow, GA). Creation Seventh-Day Adventist Creation Seventh Day Adventist Church United Seventh-Day Brethren The United Seventh-Day Brethren is a small Sabbatarian Adventist body. In 1947, several individuals and two independent congregations within the Church of God Adventist movement formed the United Seventh-Day Brethren, seeking to increase fellowship and to combine their efforts in evangelism, publications, and other . Other minor Adventist groups * True and Free Adventists, a Soviet Union offshoot * At least two denominations and numerous individual churches with a charismatic or Pentecostal-type bent have been influenced by or were offshoots – see charismatic Adventism generally * United Sabbath-Day Adventist Church, an African-American offshoot of the Seventh-day Adventist Church in New York City * Celestia, a Christian communal town near Laporte in Sullivan County, Pennsylvania, founded by Millerite Peter E. Armstrong. It disintegrated before the end of the 19th century"Celestia" blog by Jeff Crocombe, October 13, 2006 Other relationships Early in its development, the Bible Student movement founded by Charles Taze Russell had close connections with the Millerite movement and stalwarts of the Adventist faith, including George Storrs and Joseph Seiss. Although both Jehovah's Witnesses and the Bible Students do not identify as part of the Millerite Adventist movement (or other denominations, in general), some theologians categorize these groups and related sects as Millerite Adventist because of their teachings regarding an imminent Second Coming and their use of specific dates. The various independent Bible Student groups currently have a cumulative membership of about 20,000 worldwide. As of 2019 there are approximately 8.5 million Jehovah's Witnesses worldwide. See also * Advent Christian Church * Adventist and related churches * List of Christian denominations#Millerites and comparable groups * Seventh-day Adventist Church * Other movements in Adventism ** Great Disappointment ** William Miller (preacher) ** Millennialism ** Millerites ** Second Great Awakening General: * Christian revival * Christianity in the 19th century References Bibliography * Butler, Jonathan. "From Millerism to Seventh-Day Adventism: Boundlessness to Consolidation", Church History, Vol. 55, 1986 * Jordan, Anne Devereaux. The Seventh-Day Adventists: A History (1988) * Land, Gary. Adventism in America: A History (1998) * Land, Gary. Historical Dictionary of the Seventh-Day Adventists (2005) * Morgan, Douglas. Adventism and the American Republic: The Public Involvement of a Major Apocalyptic Movement (University of Tennessee Press, 2001) * External links * History of the Millerite Movement, a reprint from the Seventh-day Adventist Encyclopedia 10:892–898, 1976. * Graphical timeline of major Millerite groups from the Worldwide Church of God official website * Seventh- day Adventist Beliefs, list of beliefs of the Seventh-day Adventist Church movement. Category:History of the Seventh-day Adventist Church Category:Christian eschatology Category:Christian terminology "
"The Seven Sacraments (1445) by Rogier van der Weyden showing the sacrament of Extreme Unction or Anointing of the Sick. Anointing of the sick, known also by other names, is a form of religious anointing or "unction" (an older term with the same meaning) for the benefit of a sick person. It is practiced by many Christian churches and denominations. Anointing of the sick was a customary practice in many civilizations, including among the ancient Greeks and early Jewish communities. The use of oil for healing purposes is referred to in the writings of Hippocrates.P. J. Hartin, Daniel J. Harrington James -- 2003 Page 267 "Anointing of the sick was a customary practice in both the Hellenistic and Jewish worlds. The use of oil for healing purposes is referred to in the writings of Hippocrates: "Exercises in dust differ from those in oil thus. Dust is cold, oil is warm."John Lightfoot Horæ hebraicæ et talmudicæ: Hebrew and Talmudical exercitations Volume 2 - Page 155 "On the ninth day of the month Ab, and in the public fasts, anointing for dress is forbid; anointing not for dress is allowed." [Hebrew text] They anointed themselves often, not for excess, or bravery, or delight, but for the healing of some disease, " Anointing of the sick should be distinguished from other religious anointings that occur in relation to other sacraments, in particular baptism, confirmation and ordination, and also in the coronation of a monarch.Oxford Dictionary of the Christian Church (Oxford University Press 2005 ), article "unction" Names Since 1972, the Roman Catholic Church has used the name "Anointing of the Sick" both in the English translations issued by the Holy See of its official documents in LatinApostolic Constitution Sacram Unctionem Infirmorum, Catechism of the Catholic Church, Code of Canon Law, Directory for the Application of Principles and Norms on Ecumenism, motu proprio Summorum Pontificum, etc. and in the English official documents of Episcopal conferences.For example, United States Catholic Catechism for Adults It does not, of course, forbid the use of other names, for example the more archaic term "Unction of the Sick" or the term "Extreme Unction". Cardinal Walter Kasper used the latter term in his intervention at the 2005 Assembly of the Synod of Bishops.Holy See Press Office bulletin However, the Church declared that "'Extreme unction' ... may also and more fittingly be called 'anointing of the sick'",Constitution on the Liturgy, 73 and has itself adopted the latter term, while not outlawing the former. This is to emphasize that the sacrament is available, and recommended, to all those suffering from any serious illness, and to dispel the common misconception that it is exclusively for those at or very near the point of death. Extreme Unction was the usual name for the sacrament in the West from the late twelfth century until 1972, and was thus used at the Council of TrentFourteenth Session and in the 1913 Catholic Encyclopedia.Catholic Encyclopedia (1913): article "Extreme Unction" Peter Lombard (died 1160) is the first writer known to have used the term, which did not become the usual name in the West till towards the end of the twelfth century, and never became current in the East. The word "extreme" (final) indicated either that it was the last of the sacramental unctions (after the anointings at Baptism, Confirmation and, if received, Holy Orders) or because at that time it was normally administered only when a patient was in extremis. Other names used in the West include the unction or blessing of consecrated oil, the unction of God, and the office of the unction. Among some Protestant bodies, who do not consider it a sacrament, but instead as a practice suggested rather than commanded by Scripture, it is called anointing with oil. In the Greek Church the sacrament is called Euchelaion (Greek Εὐχέλαιον, from εὐχή, "prayer", and ἔλαιον, "oil"). Other names are also used, such as ἅγιον ἔλαιον (holy oil), ἡγιασμένον ἔλαιον (consecrated oil), and χρῖσις or χρῖσμα (anointing). The Community of Christ uses the term administration to the sick. The term "last rites" refers to administration to a dying person not only of this sacrament but also of Penance and Holy Communion, the last of which, when administered in such circumstances, is known as "Viaticum", a word whose original meaning in Latin was "provision for the journey". The normal order of administration is: first Penance (if the dying person is physically unable to confess, absolution, conditional on the existence of contrition, is given); next, Anointing; finally, Viaticum (if the person can receive it). Biblical texts The chief biblical text concerning the rite is James 5:14–15: "Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven" (RSV). Matthew 10:8, Luke 10:8–9 and Mark 6:13 are also quoted in this context. Sacramental beliefs The Roman Catholic, Eastern Orthodox and CopticSacrament of Unction of the Sick and Old CatholicUnction of the Sick; etc. Churches consider this anointing to be a sacrament. Other Christians too, in particular, Lutherans, Anglicans and some Protestant and other Christian communities use a rite of anointing the sick, without necessarily classifying it as a sacrament. In the Churches mentioned here by name, the oil used (called "oil of the sick" in both West and East)Sacred Mysteries (sacraments) is blessed specifically for this purpose. Roman Catholic Church An extensive account of the teaching of the Catholic Church on Anointing of the Sick is given in Catechism of the Catholic Church, 1499-1532\. Anointing of the Sick is one of the seven Sacraments recognized by the Catholic Church, and is associated with not only bodily healing but also forgiveness of sins. Only ordained priests can administer it,"Every priest, but only a priest, can validly administer the anointing of the sick" (Code of Canon Law, canon 1003 §1) and "any priest may carry the holy oil with him, so that in a case of necessity he can administer the sacrament of anointing of the sick."Code of Canon Law, canon 1003 §3) Sacramental graces The Catholic Church sees the effects of the sacrament as follows. As the sacrament of Marriage gives grace for the married state, the sacrament of Anointing of the Sick gives grace for the state into which people enter through sickness. Through the sacrament a gift of the Holy Spirit is given, that renews confidence and faith in God and strengthens against temptations to discouragement, despair and anguish at the thought of death and the struggle of death; it prevents from losing Christian hope in God's justice, truth and salvation. The special grace of the sacrament of the Anointing of the Sick has as its effects: *the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church; *the strengthening, peace, and courage to endure, in a Christian manner, the sufferings of illness or old age; *the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of penance; *the restoration of , if it is conducive to the salvation of his soul; *the preparation for passing over to eternal life."Catechism of the Catholic Church, 1532 Sacramental oil The duly blessed oil used in the sacrament is, as laid down in the Apostolic Constitution Sacram unctionem infirmorum, pressed from olives or from other plants.Catechism of the Catholic Church, 1513 It is blessed by the bishop of the diocese at the Chrism Mass he celebrates on Holy Thursday or on a day close to it. If oil blessed by the bishop is not available, the priest administering the sacrament may bless the oil, but only within the framework of the celebration.Code of Canon Law, canon 999 Current liturgical form (1972) The Roman Rite Anointing of the Sick, as revised in 1972, puts greater stress than in the immediately preceding centuries on the sacrament's aspect of healing, and points to the place sickness holds in the normal life of Christians and its part in the redemptive work of the Church. Canon law permits its administration to any Catholic who has reached the age of reason and is beginning to be put in danger by illness or old age,"The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger by reason of illness or old age" (Code of Canon Law, canon 1004 §1). unless the person in question obstinately persists in a manifestly grave sin.Code of Canon Law, canon 1007 "If there is any doubt as to whether the sick person has reached the use of reason, or is dangerously ill, or is dead, this sacrament is to be administered".Code of Canon Law, canon 1005 There is an obligation to administer it to the sick who, when they were in possession of their faculties, at least implicitly asked for it.Code of Canon Law, canon 1006 A new illness or a renewal or worsening of the first illness enables a person to receive the sacrament a further time.Code of Canon Law, canon 1004 §2 The ritual book on pastoral care of the sick provides three rites:Pastoral Care of the Sick, 97 anointing outside Mass,Pastoral Care of the Sick, 111-130 anointing within Mass,Pastoral Care of the Sick, 131-148 and anointing in a hospital or institution.Pastoral Care of the Sick, 149-160 The rite of anointing outside Mass begins with a greeting by the priest, followed by sprinkling of all present with holy water, if deemed desirable, and a short instruction.Pastoral Care of the Sick, 115-117 There follows a penitential act, as at the beginning of Mass.Pastoral Care of the Sick, 118 If the sick person wishes to receive the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit; but if the sick person must confess during the celebration of the sacrament of anointing, this confession replaces the penitential ritePastoral Care of the Sick, 113 A passage of Scripture is read, and the priest may give a brief explanation of the reading, a short litany is said, and the priest lays his hands on the head of the sick person and then says a prayer of thanksgiving over the already blessed oil or, if necessary, blesses the oil himself.Pastoral Care of the Sick, 119-123 The actual anointing of the sick person is done on the forehead, with the prayer "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit", and on the hands, with the prayer "May the Lord who frees you from sin save you and raise you up". To each prayer the sick person, if able, responds: "Amen."Pastoral Care of the Sick, 124 It is permitted, in accordance with local culture and traditions and the condition of the sick person, to anoint other parts of the body in addition, such as the area of pain or injury, but without repeating the sacramental form. In case of emergency, a single anointing, not necessarily on the forehead, is sufficient.Pastoral Care of the Sick, 23 Historical liturgical form From the early Middle Ages until after the Second Vatican Council the sacrament was administered, within the Latin Church, only when death was approaching and, in practice, bodily recovery was not ordinarily looked for, giving rise, as mentioned above to the name "Extreme Unction" (i.e. final anointing). The form used in the Roman Rite included anointing of seven parts of the body while saying (in Latin): "Through this holy unction and His own most tender mercy may the Lord pardon thee whatever sins or faults thou hast committed [quidquid deliquisti] by sight [by hearing, smell, taste, touch, walking, carnal delectation]", the last phrase corresponding to the part of the body that was touched; however, in the words of the 1913 Catholic Encyclopedia, "the unction of the loins is generally, if not universally, omitted in English-speaking countries, and it is of course everywhere forbidden in case of women". Use of this form is still permitted under the conditions mentioned in article 9 of the 2007 motu proprio Summorum Pontificum.Summorum Pontificum, art. 9 Liturgical rites of the Catholic Church, both Western and Eastern, other than the Roman, have a variety of other forms for celebrating the sacrament. Eastern Orthodox Church Service of the Sacrament of Holy Unction served on Great and Holy Wednesday. The teaching of the Eastern Orthodox Church on the Holy Mystery (sacrament) of Unction is similar to that of the Roman Catholic Church. However, the reception of the Mystery is not limited to those who are enduring physical illness. The Mystery is given for healing (both physical and spiritual) and for the forgiveness of sin. For this reason, it is normally required that one go to confession before receiving Unction. Because it is a Sacred Mystery of the Church, only Orthodox Christians may receive it. The solemn form of Eastern Christian anointing requires the ministry of seven priests. A table is prepared, upon which is set a vessel containing wheat. Into the wheat has been placed an empty shrine-lamp, seven candles, and seven anointing brushes. Candles are distributed for all to hold during the service. The rite begins with reading Psalm 50 (the great penitential psalm), followed by the chanting of a special canon. After this, the senior priest (or bishop) pours pure olive oil and a small amount of wine into the shrine lamp, and says the "Prayer of the Oil", which calls upon God to "...sanctify this Oil, that it may be effectual for those who shall be anointed therewith, unto healing, and unto relief from every passion, every malady of the flesh and of the spirit, and every ill..." Then follow seven series of epistles, gospels, long prayers, Ektenias (litanies) and anointings. Each series is served by one of the seven priests in turn. The afflicted one is anointed with the sign of the cross on seven places: the forehead, the nostrils, the cheeks, the lips, the breast, the palms of both hands, and the back of the hands. After the last anointing, the Gospel Book is opened and placed with the writing down upon the head of the one who was anointed, and the senior priest reads the "Prayer of the Gospel". At the end, the anointed kisses the Gospel, the Cross and the right hands of the priests, receiving their blessing. Anointing is considered to be a public rather than a private sacrament, and so as many of the faithful who are able are encouraged to attend. It should be celebrated in the church when possible, but if this is impossible, it may be served in the home or hospital room of the afflicted. Unction in the Greek Orthodox Church and Churches of Hellenic custom (Antiochian Eastern Orthodox, Melkite, etc.) is usually given with a minimum of ceremony. Anointing may also be given during Forgiveness Vespers and Great Week, on Great and Holy Wednesday, to all who are prepared. Those who receive Unction on Holy Wednesday should go to Holy Communion on Great Thursday. The significance of receiving Unction on Holy Wednesday is shored up by the hymns in the Triodion for that day, which speak of the sinful woman who anointed the feet of Christ. Just as her sins were forgiven because of her penitence, so the faithful are exhorted to repent of their sins. In the same narrative, Jesus says, "in that she hath poured this ointment on my body, she did it for my burial" (Id., v. 12), linking the unction with Christ's death and resurrection. In some dioceses of the Russian Orthodox Church it is customary for the bishop to visit each parish or region of the diocese some time during Great Lent and give Anointing for the faithful, together with the local clergy. Lutheran churches Anointing of the sick has been retained in some Lutheran churches since the Reformation.Fink, Peter E., S.J., ed. Anointing of the Sick. Alternative Futures for Worship, vol. 7. Collegeville: Liturgical Press, 1987 Although it is not considered a sacrament like baptism, confession and the Eucharist, it is known as a ritual in the same respect as confirmation, holy orders, and matrimony. Liturgy After the penitent has received absolution following confession, the presiding minister recites James 5:14-16. He goes on to recite the following: > [Name], you have confessed your sins and received Holy Absolution. In > remembrance of the grace of God given by the Holy Spirit in the waters of > Holy Baptism, I will anoint you with oil. Confident in our Lord and in love > for you, we also pray for you that you will not lose faith. Knowing that in > Godly patience the Church endures with you and supports you during this > affliction. We firmly believe that this illness is for the glory of God and > that the Lord will both hear our prayer and work according to His good and > gracious will. He anoints the person on the forehead and says this blessing: > Almighty God, the Father of our Lord Jesus Christ, who has given you the new > birth of water and the Spirit and has forgiven you all your sins, strengthen > you with His grace to life everlasting. Amen. Anglican churches The 1552 and later editions of the Book of Common Prayer omitted the form of anointing given in the original (1549) version in its Order for the Visitation of the Sick, but most twentieth-century Anglican prayer books do have anointing of the sick. Some Anglicans accept that anointing of the sick has a sacramental character and is therefore a channel of God's grace, seeing it as an "outward and visible sign of an inward and spiritual grace" which is the definition of a sacrament. The Catechism of the Episcopal Church of the United States of America includes Unction of the Sick as among the "other sacramental rites" and it states that unction can be done with oil or simply with laying on of hands.Episcopal Church, 1979 Book of Common Prayer, p.860 The rite of anointing is included in the Episcopal Church's "Ministration to the Sick" Episcopal Church, 1979 Book of Common Prayer, p.456 Article 25 of the Thirty-Nine Articles, which are one of the historical formularies of the Church of England (and as such, the Anglican Communion), speaking of the sacraments, says: "Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God."Thirty-Nine Articles Other Protestant communities Protestants provide anointing in a wide variety of formats.Laurie F. Maffly-Kipp, Leigh E. Schmidt, and Mark Valeri, eds., Practicing Protestants: Histories of Christian Life in America, 1630–1965 (Baltimore MD: Johns Hopkins University Press, 2006), 138-49. ; and Protestant communities generally vary widely on the sacramental character of anointing. Most Mainline Protestants recognize only two sacraments, the eucharist and baptism, deeming anointing only a humanly-instituted rite. Non- traditional Protestant communities generally use the term ordinance rather than sacrament. Mainline beliefs Liturgical or Mainline Protestant communities (e.g. Presbyterian, Congregationalist/United Church of Christ, Methodist, etc.) all have official yet often optional liturgical rites for the anointing of the sick partly on the model of Western pre-Reformation rites. Anointing need not be associated with grave illness or imminent danger of death. Charismatic and Pentecostal beliefs In Charismatic and Pentecostal communities, anointing of the sick is a frequent practice and has been an important ritual in these communities since the respective movements were founded in the 19th and 20th centuries. These communities use extemporaneous forms of administration at the discretion of the minister, who need not be a pastor. There is minimal ceremony attached to its administration. Usually, several people physically touch (laying on of hands) the recipient during the anointing. It may be part of a worship service with the full assembly of the congregation present, but may also be done in more private settings, such as homes or hospital rooms. Some Pentecostals believe that physical healing is within the anointing and so there is often great expectation or at least great hope that a miraculous cure or improvement will occur when someone is being prayed over for healing. Evangelical and fundamentalist beliefs In Evangelical and Fundamentalist communities, anointing of the sick is performed with varying degrees of frequency, although laying on of hands may be more common than anointing. The rite would be similar to that of Pentecostals in its simplicity, but would usually not have the same emotionalism attached to it. Unlike some Pentecostals, Evangelicals and Fundamentalists generally do not believe that physical healing is within the anointing. Therefore, God may or may not grant physical healing to the sick. The healing conferred by anointing is thus a spiritual event that may not result in physical recovery. The Church of the Brethren practices Anointing with Oil as an ordinance along with Baptism, Communion, Laying on of Hands, and the Love Feast. Evangelical Protestants who use anointing differ about whether the person doing the anointing must be an ordained member of the clergy, whether the oil must necessarily be olive oil and have been previously specially consecrated, and about other details. Several Evangelical groups reject the practice so as not to be identified with charismatic and Pentecostal groups, which practice it widely. Use of Catholic rite among Protestants Some Protestant US military chaplains carry the Roman Rite version of the Anointing of the Sick with them for use if called upon to assist wounded or dying soldiers who are Catholics. The Catholic and Orthodox Churches consider invalid as a sacrament the administration of Anointing of the Sick by such chaplains, who in the eyes of those Churches are not validly ordained priests. The rite performed by them is thus seen as having the same, but by no means negligible, value of any other form of prayer offered for the sick or dying. Latter Day Saint movement The Church of Jesus Christ of Latter-day Saints Latter-day Saints, who consider themselves restorationists, also practice ritual anointing of the sick, as well as other forms of anointing. Members of The Church of Jesus Christ of Latter-day Saints (LDS Church) consider anointing to be an ordinance. "Administering to the Sick", churchofjesuschrist.org, 2020. Retrieved on 25 March 2020. Members of the LDS Church who hold the Melchizedek priesthood may use consecrated oil in performing the ordinance of blessing of the "sick or afflicted", though oil is not required if it is unavailable. The priesthood holder anoints the recipient's head with a drop of oil, then lays hands upon that head and declare their act of anointing. Then another priesthood holder joins in, if available, and pronounces a "sealing" of the anointing and other words of blessing, as he feels inspired. Melchizedek priesthood holders are also authorized to consecrate any pure olive oil and often carry a personal supply in case they have need to perform a blessing. Oil is not used in other blessings, such as for people seeking comfort or counsel. "Priesthood Ordinances and Blessings", churchofjesuschrist.org, 2020. Retrieved on 25 March 2020. In addition to the James 5:14-15 reference, the Doctrine and Covenants contains numerous references to the anointing and healing of the sick by those with authority to do so. Community of Christ Administration to the sick is one of the eight sacraments of the Community of Christ, in which it has also been used for people seeking spiritual, emotional or mental healing. See also * Anointing of the Sick (Catholic Church) * Faith healing References External links * Church Fathers on the Anointing of the Sick Western * The Anointing of the Sick * Sacrament of the Anointing of the Sick * "Extreme Unction" in Catholic Encyclopedia (1913) * Apostolic Constitution "Sacram unctionem infirmorum" Eastern * Holy Anointing of the Sick article from the Moscow Patriarchate * Unction of the Sick article from the Sydney, Australia diocese of the Russian Orthodox Church Outside of Russia * The Mystery of Unction Russian Orthodox Cathedral of St. John the Baptist, Washington, DC * Coptic Unction on Holy Saturday (Photo) Category:Christian terminology Category:New Testament words and phrases Category:Sacraments "