FEBRUARY 25, 2005

The following is not meant as a Religious Dogma but rather suggestions in relationship to the Anointing Service.

Scriptures that relate to the Anointing Service.

In Reference to 1 Corinthians 12: Note the following quote is from an email correspondent to JM“We see HIS PEOPLE MINISTERING.  Just graces, graces, graces, all of that same spirit, whatever illustration we may use.

Whatever is needed, and whether at a given time for the one or the many, the exact graces required to meet the need are there in the spirit flowing within the body.”

1 Corinthians 12: Jonathan Edwards Translation.

1. Now once again, brothers, I do not intend (purpose; want; desire) you men to continue being ignorant concerning the things of the spirit (or: Spirit).

2. You have seen, and know, that when you were being (continued existing being) ethnic multitudes ([the] nations; Gentiles; = pagans) [you were] ones being constantly led astray (or: led off and away) toward the voiceless (silent; mute) idols – as often as you were being periodically led.

3. Wherefore, I am now proceeding to make known to you folks that no one – speaking within God’s Spirit (or: speaking in union with the Spirit of God; speaking in the sphere of a spirit of God) – is in the habit of saying, “Jesus [is] something set up as an offering to a deity (or: Jesus [is] accursed)!” And no one is able (continues having power) to say, “Jesus [is] Lord (or: Lord Jesus; perhaps = Jesus [is] Yahweh)!” except within and in union with [the] Holy Spirit (or: in a set-apart and consecrated spirit).

4. Now there continue being different distributions (divided-out apportionments) of the effects and results of grace, yet the same Spirit,

5. and there are different distributions (divided-out apportionments) of attending services, and the same Lord (or: Owner; Master; [= Christ or Yahweh]),

6. also there continue being different distributions of the results of inner workings and the effects of inward operations, and the same God – the One continuously inwardly working all things within and in union with all men (or: constantly energizing and operating the whole within the midst of all things).

7. Yet in (to; for) each person the manifestation (clear display in light) of the Spirit is continuously being given [with a view] to and [leading] toward progressively bringing [folks or things] together and constantly bringing mutual benefit, advantage and expedience.

8. For, on the one hand, in (to; for) one a word (a thought, message or expression) of wisdom (or: a wise idea) is repeatedly being given. In (To; For) another, on the other hand, [is given] a word (thought; message; expression) of intimate and experiential knowledge – in accord with (or: down from) the same Spirit.

9. In (To; For) a different person [is given] faith (trust), within and in union with the same Spirit; yet in (to; for) another the effects of grace which result in healings – within and in union with the one Spirit.

10. Yet in (to; for) another person [is given] the effects and results of inner workings and operations of abilities (or: powers), still in (to; for; by) another [is given] a prophecy, and in (to; for; by) another [is given] thorough discernings, distinguishings or discriminations pertaining to spirits (or: separations from spirits throughout [oneself]; [the] siftings and complete separations which lead to a thorough decision or judgment of spirits). Yet, in (to; for; by) a different person [are given] races and species (families and classes) of languages (tongues), then in (to; for; by) another one [are given] translations and interpretations of languages (tongues).

11. Now the one and the same Spirit is habitually working within (energizing and operating) all these things, constantly dividing, apportioning and distributing in (to; for) each person his own [effect of grace], correspondingly as He progressively intends (is habitually willing; continuously purposes).

12. For correspondingly as the [human] body is one [body] and continuously has (holds) many members (body parts), and all the members of the one body – being many – are one body, in this way (thus), also, [is] the Christ.

13. For we, ourselves – within the midst of and in union with one Spirit – are (or: were) all submerged (immersed, baptized) into one body – whether Jews or Greeks (or: Hellenists), whether slaves or free ones – and we all are (or: were) made (caused) to drink one Spirit (or: spirit).

14. For, indeed, the body is not one member, but to the contrary, [it is] many.

15. If the foot should ever say, “Because I am not a hand, I am not from out of the midst of (= a part of) the body,” not alongside of this (= not for this reason) is it not from out of the midst of (= a part of) the body!

16. And is the ear should ever say, “Because I am not an eye, I am not forth from (= a part of) the body,” not alongside of this (= not for this reason) is it not forth from (= a part of) the body!

17. If the whole body [were] an eye, where [would be] the hearing (or: the ability to hear)? If [the] whole [were] hearing (the ability to hear), where [would be] the sense of smell?

18. Yet, at this present time (now), God places (or: set) the members – each one of them – within the midst of and in union with the body, just as He intends (purposed; wills).

19. Now if the whole (or: all) were one member, where [would be] the body?

20. But, at this present time (now) [there are], indeed, many members, yet one body.

21. Now the eye continues unable (habitually has not power) to say to the hand, “I continue having no need of you,” or, again, the head [can not say] to the feet, “I continue having no need of you [two].”

22. On the contrary, much rather, the members of the body habitually seeming or appearing to be inherently weaker are (exist being) pressingly necessary and indispensable,

23. and ones which we habitually presume (suppose) to be less valuable and less honorable [parts] of the body, we are constantly surrounding these with more abundant honor (or: habitually place [things] of exceeding value around these), and so our unattractive (deformed; indecent; unfashionable) [members] are constantly having (habitually holding) more exceeding and abundant good form (or: presentability; respectability; modesty; good appearance).

24. Now our well-formed (or: respectable; presentable; profitably fashioned) [members] continue having no need, but God mixed and blended the body together, giving more abundant value and honor to those habitually or repeatedly being left behind in the rear (or: being made defective, deficient, or below standard),

25. to the end that there should be no tearing split, causing division, within the body, but rather that the members should constantly show the same care over and have the same concern about the welfare of one another.

26. And further, whether one member is continuing to experience the effect of something, or constantly undergoes suffering, all the members continually experience the effect or the suffering together with [it]; or if a member is being constantly glorified or progressively receiving a good reputation, all the members are continuously rejoicing together with [it].

27. Now you folks, yourselves, are (continuously exist being) Christ’s body, even members from out of the midst of a part (or: and [are] members of a part [of it])

28. whom also God, indeed, placed (sets) within the midst of and in union with the called-out assembly – first, those sent off on a mission (emissaries; envoys; apostles); second, ones who speak before others publicly [on behalf of God] (spokesmen [for God]; prophets); third, ones who teach; after that, abilities (powers); then, effects of grace which result in cures and healings; ones who take [things] in hand, in place of another (those who take in their hands the other side of something in order to aid and assist; or: = helpful services; supports); steerings for the course (or: abilities to direct action; acts of pilotage); species (or: families; races; kinds) of languages (tongues).

29. Not all [are] ones sent off on a mission (apostles). Not all [are] ones who speak before others in public (prophets). Not all [are] ones who teach (teachers). Not all [have] abilities (powers).

30. Not all constantly hold (habitually have) effects of grace which result in cures and healings. Not all habitually speak in multiple languages (or: are constantly speaking by tongues {or: to tongues [figure of people groups of other cultures]}). Not all are continually interpreting (habitually translating).

31. Yet, you folks be constantly boiling with fervor (habitually fervent in zeal) [for; seeking; supporting; in devotion to] the greater effects of grace!

And still, I am now progressively pointing out and showing you folks a path ([the] Way) corresponding to transcendence (or: a road which accords with a casting-over on behalf of [someone]):

(2 Samuel 10:1-9, 16:1-13, Exodus 30:26-30). With this background the New Testament passages (Mark 6:13 and James 5:13-18) IIn conjunction with 1 Cor. 12.

Anointing may be of real help to you in times of …

Physical illness. You may have received a disturbing diagnosis from your physician, or you have been battling a chronic or life-threatening illness.

Accident or sudden trauma. You may be coping with the consequences of severe injuries or a loss of body function in a permanent handicap.

Impending surgery. You may be facing the fear and anxiety of an operation with an uncertain prognosis.

Critical decisions. You may be faced with choices affecting your job, your marriage, or your future that seem overwhelming.

Risk and vulnerability. You may be undertaking a new assignment in strange territory, involving considerable risk to you and those whom you love.

Reconciliation. You have just experienced a breakthrough in restoring a relationship that when broken, caused you much anguish and suffering.

Emotional pain. You recall memories that arouse fear and guilt upon the loss of someone especially close to you.

Spiritual renewal. You have experienced the closeness of God in a new way and found joy in renewing relationships with Christian brothers and sisters from whom you were estranged.

In any one of these experiences the service of anointing can bring healing, forgiveness, peace, and a profound sense of God’s enabling presence.

What the Anointing Service is.

Based primarily on the Biblical teaching in James 5:13-18, the anointing service provides an occasion for the individual to know and feel the powerful presence of God in the context of a faith community.

As the service begins, appropriate scriptures are read and interpreted. Prayers are offered for an infusion of divine energy. Opportunity is given for the person requesting anointing to share insights and concerns in a confessional way. Then the person officiating will anoint the forehead of the individual with olive oil, stating the central affirmations of God’s power to heal, forgive, and restore. This action is followed with prayers and the laying on of hands by persons from the assembled group.

The anointing service grows out of our faith in God and the desire to implement Jesus’ teachings, along with the practices of the early New Testament church. It rests on the conviction that healing forces are most often manifested within the context of the congregation where life’s special moments are observed or celebrated. Here we surround one another with experiences of genuine caring. Here we offer continuing help and support to those coping with serious problems and life-changing events. Here through the anointing service we express openness to God’s presence and our receptivity to the ministry of others. Here, through confession of sin, we receive God’s blessing and the promise of restored relationships.

What Anointing is not …

As an act of worship, anointing does not substitute for medicine or therapeutic procedures. It is intended to work in cooperation with the applied skills of persons in medical and mental health professions.

The anointing service is not “last rites’ or “extreme unction.”

Nor is it “deliverance from satanic power, as we believe that Christ has transcended all satanic power, as we yield ourselves to Him.

Rather, the purpose for anointing is focused on life, health, and restored relationships.


ANOINTING SERVICE, THE [Alan McSavage] 2-25-05          1


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