Deification, Theosis, Divinization, Christify, Etc.

[wenglund]

In past threads the issue of deification has focused on quotes from religious leaders throughout history that spoke directly to the issue.

In this thread, however, I would like to focus on ascension rituals and practices, modern and ancient, which explicitly and implicitly portend to deification.

We, in our various religions, who faithfully live our respective faiths, may go about our day-to-day, weakly, and yearly rituals and practices without realizing or being mindful of the ultimate purpose to which they were instituted--i.e. bring us to God, and in many instances enable us to become Gods. The intent of this thread, then, is to raise consciousness about the ascension rituals and their ultimate purpose, and this as manifest across a broad spectrum of religions and times.

In short, my desire is for us to show that deification, as found in various ascension rituals and practices, is an ancient foundational doctrine, and while it and some of the rituals may have been lost or forgotten to varying degrees through different apostasies, there are artifacts and counterfeits strewn about the ages, and all has been rightfully restored by God in these later days.

Thanks, -Wade Englund-

[wenglund]

As I understand it, the key ascension rituals and practice as fully restored consist of:

1. The washing of baptism and the anointing of the Gift of the Holy Ghost.
   
2. The washing of the blood and anointing of the flesh of the sacrament.
   
3. Sunday School
   
4. The Aaronic Priesthood
   
5. The Melchizedek Priesthood
   
6. The washing and anointing in the healing of the sick.
   
7. Initiatory work
   
8. Endowment
   
9. Sealings
   
10. Washing of feet and anointing of the head, the second anointing, calling and election made sure.
    

Let's discuss each of these in turn, beginning with the washing of baptism and the anointing of the Gift of the Holy Ghost. However, when, we get to the temple rituals, I am committed to preserving their sacredness, and so the discussion of them will of necessity have to be indirect and in relation to similar rituals in other religions about which public discussion is not inappropriate--as we have been doing with Washing and Anointing thread.

Thanks, -Wade Englund-

[Freedom]

Anointing such as receiving the gift of the holy ghost or receiving a blessing is representative of anointing a king, as I understand it. the giver represents God the Father and the recipient represents Jehovah. I am interested to learn how baptism is an ascension ritual other than representing a rebirth.

[wenglund]

1. The Washing of Baptism and Anointing of the Holy Ghost

There are many religions, ancient and modern, that include varying forms and degrees of initiatory purification and anointing rituals. Some wash through immersion, others by sprinkling. Some anoint with oil, others through bestowing the gift of the Holy Ghost. Some wash and anoint once, while others wash multiple times and periodically in relation to festivals and ceremonies.

Let's look first at baptism and the Gift of the Holy Ghost as restored in its fulness in the Church of Jesus Christ of Later-day Saints, particularly as it relates to the foundational belief in deification, and then move on to examine this ritual in other religions present and past.

Thanks, -Wade Englund-

Edited October 24, 2011 by wenglund

[wenglund]

Baptism and the Gift of the Holy Ghost in Christ's restored gospel.

Freedom just made an interesting point about anointing, and expressed a wish to learn how baptism is an ascension ritual. I hope not to disappoint.

First, in terms of the LDS faith, I believe baptism may be viewed as an ascension ritual in the sense that it is a step, the first or initiatory step, in the ascension process. It is a way of entering the gate and embarking on the path of progression (to what? Well, to Godhood). It is the means of purifying the vessel and making it ready to be sanctified, anointed, and filled with Godliness.

Second, I believe that within the LDS faith, baptism is an ascension ritual in its own right, and this in the sense that it symbolizes the burial of the old man of sin, and being raised up a new spiritual man, like unto the Father and Son--an ascension of the soul from earthly to heavenly.

It is also the means by which we enter into a covenant with God, and are thereby adopted by Christ, and become a member of his divine and eternal family--an ascension from common earthly ancestry to the divine.

Furthermore, we take upon us Christ's name, thereby making us Christs and Gods--an ascension from man (and the name of man) to God (and the name of God).

I hope this satisfactorily answers Freedom's question. And, while I didn't have time to rustle up scriptural substantiate for each of my points, I can assure the readers that they are there, and if needs be, I and others can find and post them for you.

In my next post I hope to show how, in the restored gospel of Christ. the Gift of the Holy Ghost is likewise an ascension ritual.

Thanks, -Wade Englund-

Edited October 24, 2011 by wenglund

[wenglund]

Within Christ's Church, receiving the Gift of the Holy Ghost may be viewed as an ascension ritual in similar manner as baptism.

First, it is an ascension ritual in the sense that it is the second of many steps on the path of progression. It likewise is an initiatory ritual that constitutes the baptism by fire, the sanctifying of the soul preparatory receiving further enlightenment. It is the promise of the Spirit, which will direct, guide, comfort and reveal the path that follows Christ unto Godly perfection.

Second, it is an ascension ritual in its own right, and this in the sense that the recipient may be filled with the Spirit of God, and the temple of their body becomes the dwelling place of God--an ascension in which an earthly temple wherein dwells the spirit of man, becomes a heavenly temple wherein dwells the Spirit of God. And, because of the "indwelling" of the Holy Spirit, the soul ascends in nature from that of man to that of divine. By bringing God within our temples, we ascend to become the House of God, and thus in a way become Gods.

Again, scriptural references can be provided where requested.

Now, while my comments thus far may, in part, be new even to some of us LDS (it wasn't until recently that my mind was opened more fully to all of this), perhaps it may come as a surprise to many to learn that we LDS are not entirely alone in our perception of the washing of baptism and the anointing of the Gift of the Holy Ghost as ascension rituals. In the posts to follow, I will present evidence that I have culled from others to this affect. And, I invite anyone else who is interested to present their relevant findings.

Thanks, -Wade Englund-

[Freedom]

Concerning taking upon us the name of Christ, this does not actually occur at baptism. It is interesting that the sacrament prayer states that we are 'willing' to take upon us the name of Christ. In section 109:26 is states "That no combination of wickedness shall have power to rise up and prevail over thy people upon whom thy name shall be put in this house". The Nephites gathered around at the temple before King Benjamin and received the new name. Presumably they where already members so this covenant event may have been a temple ordinance or sorts.

In an April 1985 address, Elder Oaks made the following observation: 'It is significant that when we partake of the sacrament we do not witness that we take upon us the name of Jesus Christ. We witness that we arewilling to do so. (See D&C 20:77.) The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the most important sense.'

I think this reinforces the concept that baptism is a first step in becoming a disciple of Christ and in becoming like him. It culminates in the temple where the ordinances again inform us that we will become kings and queens at some later time. We symbolical take on a new name and enter into Gods presence to inherit all that he has.

[wenglund]

Concerning taking upon us the name of Christ, this does not actually occur at baptism. It is interesting that the sacrament prayer states that we are 'willing' to take upon us the name of Christ. In section 109:26 is states "That no combination of wickedness shall have power to rise up and prevail over thy people upon whom thy name shall be put in this house". The Nephites gathered around at the temple before King Benjamin and received the new name. Presumably they where already members so this covenant event may have been a temple ordinance or sorts.

In an April 1985 address, Elder Oaks made the following observation: 'It is significant that when we partake of the sacrament we do not witness that we take upon us the name of Jesus Christ. We witness that we arewilling to do so. (See D&C 20:77.) The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the most important sense.'

I think this reinforces the concept that baptism is a first step in becoming a disciple of Christ and in becoming like him. It culminates in the temple where the ordinances again inform us that we will become kings and queens at some later time. We symbolical take on a new name and enter into Gods presence to inherit all that he has.

That is an excellent point that I hadn't considered. While I still think that baptism and the Gift of the Holy Ghost may represent not only rebirth of the new spiritual man, but also being born again as sons and daughters of God, and are thus ascension rituals in terms acting as initiatory steps as well as in its own right, I can accept that it may be preparatory to receiving Christ name through the course of progression and participation in higher rituals and practices. Certainly, the bestowal of the priesthood, wherein one is given authority to act in God's name, though not necessary a rite in which one is given Christ's name, seems to imply that progression.

Thanks, -Wade Englund-

[wenglund]

As previously intimated, there is a broad spectrum of religions who baptize and/or give the Holy Ghost or who have various types of initiatory and purification and anointing rituals. This is true of Christianity in particular. At the very least, baptism is a fundamental part of the faith of Catholics and many Protestants alike, and this since the early days of Christianity.

For example, in the thread on Washing and Anointing..., Ron Beron mentioned:

In the Encyclopedia of Early Christianity, Second Edition (Garland Reference Library of the Humanities,Everett Ferguson it outlines a procedure for 3rd century baptism discussed by Tertullian. After a period of as much as three years of instruction the initiate is brought before the baptismal waters, disrobes, renounces satan and his works, and is anointed with oil to exorcise any evil spirits. The candidate then confesses his faith in each person of the trinity, immersed three times after each confession, and then anointed again, reclothed, and anointed again with the laying on of hands signifying the reception of the Holy Ghost. After this the congregation has a Eucharistic meal.

In the same thread, mfbukowski posted a link to information about the Coptic Church, and posted this highlight:

The Sacrament of Myron, also known as the Holy Anointment, or the Sacrament of Confirmation, is a holy Sacrament, with which we receive the seal of the Holy Spirit. The word ‘Myron’ is a Greek word which means ‘ointment’ or ‘fragrant perfume’.

The baptized person receives it immediately after Baptism, so as to become a temple of the Holy Spirit. The Holy Spirit aids him to grow in his spiritual life. Although it is received directly after Baptism, it is an independent Sacrament and the priests have to be very careful to grant it accurately to the baptized, anointing them with 36 crosses. The Lord Jesus instituted it when He said: “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water”. But this He spoke concerning the Spirit, whom these believing in Him would receive, for the Holy Spirit was not yet given, because Jesus was not yet glorified” (John 7:37-39).

The Baptized is anointed with 36 signs on his joints and senses so that the Holy Spirit can dwell within them. His body and soul becomes a temple of the Holy Spirit. By this anointment, God grants the grace of confirmation to the baptized as well as the gifts of the Holy Spirit...

THE ANOINTMENTS

The first four anointments (eight crosses) are on the senses. Firstly, the top of the head, the nostrils, the mouth, and the right ear. Then, the right eye, the left eye, an finally the left ear.

Whilst anointing, the priest says, “In the name of the Father, and of the Son, and of the Holy Spirit. The anointment of grace of the Holy Spirit, Amen.”

NOTES: He anoints The Head to sanctify it. The head contains the brain, where thinking takes place. It is the brain which distinguishes humankind from other creatures. A good mind is of great use and benefit to oneself and to others also. King Solomon praises the mind saying, “When wisdom enters your heart and knowledge is pleasant to your soul, discretion will preserve you, understanding will keep you, to deliver from the way evil” (Proverbs 2: 10-12).

Also, the Lord Jesus praised the young man who answered wisely and said to him: “You are not far from the Kingdom of God” (Mark 12:34). And St. Paul our teacher prays for us saying, “And the peace of God which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:7).

The Nostrils contain the sense of smell, and it is an important sense, for if a person is not careful and alert, it is possible for impure thoughts to enter ones heart through this sense. Hence, the priest anoints it to protect it against all sin and lust.

The Mouth with the tongue is the most dangerous organ in a person..

tongue from sins such as swearing, insulting, lying, judging, and gossiping. Our words should always be graceful.

The Ears provide us with the important sense of hearing, which should also be controlled, and the anointing of the Myron is a strong weapon in control what we hear. We protect our ears from hearing such things as gossip, and other conversations which may poison our hearts with revenge and hatred. We also protect our ears from hearing certain songs which may poison our hearts with lustful thoughts.

The Eyes are the most important sense, through which enters more than 80% of information which may affect our hearts. If the information is holy, it sanctifies the heart, and vice versa. For this reason, we should control what we see so that we may keep ourselves pure. The tenth commandment says, “Do not covet”. The Psalmist prays, “Turn away my eyes from looking at worthless things” (Psalm 119:37), and, “Open my eyes, that I may see wondrous things from Your law” (Psalm 119:17).

The second group of four anointments are as follows :

The priest wets his right thumb with the Myron another time and anoints, The heart (chest). The navel. The back. The lower back. Whilst anointing the priest prays : “An anointment as a token for the kingdom of heaven," as this holy anointment makes the Holy Spirit works in us and prepares us for the inheritance of the Kingdom of heaven.

I posted this by way of intimating the possibility that in some religions the ordinance of Baptism and Holy Ghost may have been eventually merged together with temple rituals like washing and anointing, and this in consiquence of the destruction of the temple in Jerusalem, which necessitated moving the performance of temple rituals to synagogues and churches along with the liturgies already being performed at those locals. This point may be reinforced as we look at other examples from the past.

Thanks, -Wade Englund-

Edited October 24, 2011 by wenglund

[wenglund]

In the Collected Works of Hugh Nibley, Vol.4, Ch.8, p.363 - p.364, Nibley explains:

"When one is baptised one becomes a Christian," writes Cyril, "exactly as in Egypt by the same rite one becomes an Osiris." Not only does Cyril recognize the undeniable resemblance between the Christian and non-Christian rites, but he also notes that they have the identical significance, which is initiation into immortality. The baptism in question, Cyril explains, is rather a washing than a baptism, since it is not by immersion. It is followed by an anointing, which our guide calls "the antitype of the anointing of Christ himself," making every candidate as it were a Messiah. (Emphasis mine)

According to the Encyclopedia of Mormonism, Vol.4, TEMPLES: "The Jews once taught that Michael and Gabriel will lead all the sinners up out of the lower world: "they will wash and anoint them, healing them of their wounds of hell, and clothe them with beautiful pure garments and bring them into the presence of God" (R. Akiba, cited in CWHN 4:364)."

Donald W. Parry, in his online article, mentioned this from Bishop Cyril: Having therefore become partakers of Christ, you are properly called Christs, and of you God said, Touch not My Christs, or anointed. Now you have been made Christs, by receiving the antitype of the Holy Ghost; and all things have been wrought in you by imitation, because you are images of Christ. He washed in the river Jordan, and having imparted of the fragrance of His Godhead to the waters, He came up from them; and the Holy Ghost in the fulness of His being lighted on Him, like resting upon like. And to you in like manner, after you had come up from the pool of the sacred streams, there was given an Unction [anointing], the anti-type of that wherewith Christ was anointed; and this is the Holy Ghost; of whom also the blessed Esaias, in his prophecy respecting Him, said in the person of the Lord, The Spirit of the Lord is upon Me, because He has anointed Me: He has sent Me to preach glad tidings to the poor… (New Advent)

"He was anointed with … what is called the olive oil of exaltation (agalliaseos elaio—a coronation figure) … while you were anointed with myrrh (scented oil), making you companions and copartners (koinonoi kai metochoi) with Christ.

"....It is because you are worthy of this holy anointing (chrism) that you are called Christians…. it is by following this road that you have advanced to the point of earning that title...Having put off the old man’s garment of sorrow, you now celebrate as you put on the garment of the Lord Jesus Christ. (Lecture 1)....Having been baptized in Christ and having put on Christ like a garment, you come to resemble (symmorphoi gegonate) the Son of God. (Lecture 3)....fter you put off the old garments and put on those of spiritual white, you should keep them always thus spotless white. That is not to say that you must always go around in white clothes, but rather that you should be always clothed in what is really white and glorious, that you may say with the blessed Isaiah (61:10), “Let my soul exult in the Lord, for he hath clothed me in a robe of salvation and clothing of rejoicing.” (The word here used for “clothe” is endy, to place a garment on one, and is the ultimate source of our word “endowment,” derived in the Oxford English Dictionary from both induere, to invest with a garment, and inducere, to lead into or initiate.) (Lecture 4)."

Thanks, -Wade Englund-

[Maidservant]

The actual ascension ritual IS the entry into and passage through our mortal life.

The other rituals we participate in are a token of this actual ritual. They are also instructive, to show us how to make the passage effective.

In terms of our pre-mortal life, mortal life was/is the necessary ordinance we must pass through in order to ascend and to inherit (and it constitutes our inheritance, as well, for those who can understand).

I repeat: earth life (mortal) is an ordinance.

[wenglund]

The actual ascension ritual IS the entry into and passage through our mortal life.

The other rituals we participate in are a token of this actual ritual. They are also instructive, to show us how to make the passage effective.

In terms of our pre-mortal life, mortal life was/is the necessary ordinance we must pass through in order to ascend and to inherit (and it constitutes our inheritance, as well, for those who can understand).

I repeat: earth life (mortal) is an ordinance.

That is a profound and inspiring point, and one that I hope to underscore when I get around to discussing, indirectly, the Endowment (particularly the creation drama) as well as relating it all symbolically to the ascension "ritual" performed by God on the earth, if not also the Midrashic and Kabbalistic Tree of Life. [Thumbs Up]

Fun stuff.

Thanks, -Wade Englund-

[Zakuska]

I think this Psalm is appropriate to the theme of the thread. It depicts mans ultimate ascention of the hill of God. Notice who it is that is ascending.

Palsm 24

1 The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.

2 For he hath founded it upon the seas, and established it upon the floods.

3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation.

6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

8 Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.

9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

10 Who is this King of glory? The Lord of hosts, he is the King of glory. Selah.

Whats intresting too is it is founded on Water? Symbol of Baptism to enter in perhaps?

Edited October 25, 2011 by Zakuska

[wenglund]

As mentioned on the other thread, I am pretty much done posting research for today, and I probably wont be able to post much for a couple of days pending my cataract surgery scheduled for tomorrow. Until then...

Thanks, -Wade Englund-

[volgadon]

And I asked my teacher Rabbi Yehudah the Preacher Ashkenazi, of blessed memory, what the matter of Enoch was, by virtue of which he had merited all this[1], for the matter of Elijah was known, but why Enoch?

He said that he recieved[2] that Enoch was an

ushkaf

, that is, he sewed together shoes, and with every incision and incision that he would make using the stitching awl, he would bless with a whole heart and perfect intent the Name, be blessed[3], and extended the blessing to Metatron the exalted, and never did he forget during even a single incision to bless, but would always do so, until because of so much love he was not, for God took him and he merited being called Metatron and his virtue is very great indeed.

ושאלתי את פי מורי הר׳יהודה הדרשן אשכגזי ז״ל מה היה עניין חגוך שעל ידו זכה לכל זה, כי עניין אליהו ז״ל ידוע, אבל חנוך למה, ואמר שקבל שחנוך היה אישכף כלומר תופר מנעלים, ובכל נקיבה ונקיבה שהיה נוקב במרצע בעור, היה מברך בלב שלם ובכוונה שלימה לשם ית׳, וממשיך הברכה למטטרון הנאצל, ומעולם לא שכח אפי׳ בנקיבה אחת מלברך אלא תמיד היה עושה כן, עד שמרוב אהבה איננו כי לקח אותו אלהים (בראשית ה׳) וזכה להקראות מטטרון ומעלתו גדולה עד מאד.

Rabbi Isaac of Acre, in

Meirat Einaim

, pg. 47

Rabbi Isaac ben Samuel of Acre was an early kabbalist who lived between 1250-1340, and lived in the port city of Acre until it was captured by the Mameluk sultan al-Ashraf Khalil in 1291. R. Isaac himself was taken prisoner. After his release he moved to Italy and Spain. He is perhaps best known through the controversy over the origins and antiquity of the Zohar, the central book of the Kabbalah. His testimony amounts to the only contemporary historical evidence on the publication of the Zohar, so its importance cannot be overrated. For more on that, see I. Tishby's The Wisdom of the Zohar, pg. 13-18.

R. Isaac belonged to the main branch of Kabbalah, the theosophical-theurgical one. In other words, the contemplation of the upper reaches and also of how man affected them. The above quote from R. Isaac is a clear theurgical statement. God in kabbalistic thought is represented by a series of emanations, the ten sephirot, each with its unique names and attributes. Metatron the exalted was considered to be malchut, the tenth and lowest sephirah. This Metatron is distinct from the created Metatron, Enoch, who is merely given that title.

Enoch, who lived before the commandments were given to Moses, loved God and served him whole heartedly, focusing his love and intents on God during such a mundane and menial act as sewing together shoes. This blessing caused power to flow downwards to the lowest sephirah. Because of this great love of Enoch for God, he was taken up and exalted. Abstract emotion and devotion, without accompanying acts, do not suffice to cause a change in the world. The opposite also holds true.

Moshe Idel surmises that although it is filtered through R. Isaac's kabbalistic leanings, this story reflects a rich but lost Enochic tradition in the possesion of the German Pietists (Hasidei Ashkenaz) of the 12th century, which itself preserves older material. He points out that the German R. Yehudah recieved this traditions from an anonymous master, presumabely also a German. Idel further points out that in some Muslim legends Idris (Enoch) is a tailor.[4]

[1]His ascent. Unlike Elijah, where we are given his story before his ascent, the Bible records of Enoch merely that he walked with God, and he was not, for God took him. This brevity puzzled R. Isaac.

[2]Heb. kibel, which implies a teaching or saying given to one by one's teacher or master.

[3]A common term for God in medieval Jewish literature.

[4]See chapter 4 of Moshe Idel's The Angelic World- Apotheosis and Theophany, Miskal, 2008, from where I have drawn most of the material for this post.

[David Waltz]

Hello Wade,

It has been quite sometime since I last dialogued with you (and we had some very good exchanges as I remember).

I have not seen your previous threads on deification, could you be so kind as to provide this beachbum links to those threads, I would love to read them.

Grace and peace,

David

P.S. You may find some interest in the threads linked to below:

http://articulifidei.blogspot.com/search/label/Deification

Edited October 29, 2011 by David Waltz

[wenglund]

Hello Wade,

It has been quite sometime since I last dialogued with you (and we had some very good exchanges as I remember).

I have not seen your previous threads on deification, could you be so kind as to provide this beachbum links to those threads, I would love to read them.

Grace and peace,

David

P.S. You may find some interest in the threads linked to below:

http://articulifidei...bel/Deification

Hi David,

Good to hear from you again. The other threads on deification weren't my threads, but threads started by others--with the possible exception of my thread on Jesus, Eternal God?. My other thread is on Washings and Anointing, Masonic or Ancient. However, here are some links to other threads on the topic:

http://www.mormondia...14-and-theosis/

http://www.mormondia...ewish-theology/

http://www.mormondia...at-ye-are-gods/

http://www.mormondia...divine-are-you/

http://www.mormondia...opic/56065-god/

http://www.mormondia...listic-deities/

If you have anything to offer on the subject, I would certainly be interested. And, I will be sure to check out the thread you linked to above.

Thanks, -Wade Englund-

Edited October 29, 2011 by wenglund

[wenglund]

P.S. You may find some interest in the threads linked to below:

http://articulifidei...bel/Deification

I just browsed through David's blog (linked above), and found it to be a treasure trove of quotes from the Bible, the early church father s,and others within Catholicism, on deification. I would commend reading it to anyone interested in this topic.

However, as mentioned in the OP, while other threads on deification have focused on quotes from religious leaders throughout history that spoke directly to the issue, in this thread, I would like to focus on ascension rituals and practices, modern and ancient, which explicitly and implicitly portend to deification.

I would be interested to learn if or what thoughts David may have on this specific subject, coming as he does from a Catholic perspective (if I recall correctly). Is he familiar with what Bishop Cyril of Jerusalem (ca. 313 - 388) has said?

Thanks, -Wade Englund-

[wenglund]

And I asked my teacher Rabbi Yehudah the Preacher Ashkenazi, of blessed memory, what the matter of Enoch was, by virtue of which he had merited all this[1], for the matter of Elijah was known, but why Enoch?

He said that he recieved[2] that Enoch was an

ushkaf

, that is, he sewed together shoes, and with every incision and incision that he would make using the stitching awl, he would bless with a whole heart and perfect intent the Name, be blessed[3], and extended the blessing to Metatron the exalted, and never did he forget during even a single incision to bless, but would always do so, until because of so much love he was not, for God took him and he merited being called Metatron and his virtue is very great indeed.

ושאלתי את פי מורי הר׳יהודה הדרשן אשכגזי ז״ל מה היה עניין חגוך שעל ידו זכה לכל זה, כי עניין אליהו ז״ל ידוע, אבל חנוך למה, ואמר שקבל שחנוך היה אישכף כלומר תופר מנעלים, ובכל נקיבה ונקיבה שהיה נוקב במרצע בעור, היה מברך בלב שלם ובכוונה שלימה לשם ית׳, וממשיך הברכה למטטרון הנאצל, ומעולם לא שכח אפי׳ בנקיבה אחת מלברך אלא תמיד היה עושה כן, עד שמרוב אהבה איננו כי לקח אותו אלהים (בראשית ה׳) וזכה להקראות מטטרון ומעלתו גדולה עד מאד.

Rabbi Isaac of Acre, in

Meirat Einaim

, pg. 47

Rabbi Isaac ben Samuel of Acre was an early kabbalist who lived between 1250-1340, and lived in the port city of Acre until it was captured by the Mameluk sultan al-Ashraf Khalil in 1291. R. Isaac himself was taken prisoner. After his release he moved to Italy and Spain. He is perhaps best known through the controversy over the origins and antiquity of the Zohar, the central book of the Kabbalah. His testimony amounts to the only contemporary historical evidence on the publication of the Zohar, so its importance cannot be overrated. For more on that, see I. Tishby's The Wisdom of the Zohar, pg. 13-18.

R. Isaac belonged to the main branch of Kabbalah, the theosophical-theurgical one. In other words, the contemplation of the upper reaches and also of how man affected them. The above quote from R. Isaac is a clear theurgical statement. God in kabbalistic thought is represented by a series of emanations, the ten sephirot, each with its unique names and attributes. Metatron the exalted was considered to be malchut, the tenth and lowest sephirah. This Metatron is distinct from the created Metatron, Enoch, who is merely given that title.

Enoch, who lived before the commandments were given to Moses, loved God and served him whole heartedly, focusing his love and intents on God during such a mundane and menial act as sewing together shoes. This blessing caused power to flow downwards to the lowest sephirah. Because of this great love of Enoch for God, he was taken up and exalted. Abstract emotion and devotion, without accompanying acts, do not suffice to cause a change in the world. The opposite also holds true.

Moshe Idel surmises that although it is filtered through R. Isaac's kabbalistic leanings, this story reflects a rich but lost Enochic tradition in the possesion of the German Pietists (Hasidei Ashkenaz) of the 12th century, which itself preserves older material. He points out that the German R. Yehudah recieved this traditions from an anonymous master, presumabely also a German. Idel further points out that in some Muslim legends Idris (Enoch) is a tailor.[4]

[1]His ascent. Unlike Elijah, where we are given his story before his ascent, the Bible records of Enoch merely that he walked with God, and he was not, for God took him. This brevity puzzled R. Isaac.

[2]Heb. kibel, which implies a teaching or saying given to one by one's teacher or master.

[3]A common term for God in medieval Jewish literature.

[4]See chapter 4 of Moshe Idel's The Angelic World- Apotheosis and Theophany, Miskal, 2008, from where I have drawn most of the material for this post.

Excellent! Please keep it coming.

Thanks, -Wade Englund-

[wenglund]

Continuing quoting from Parry's online article:

"The anointing of a person or object with sacred ointment represents sanctification (Leviticus 8:10-12) and consecration (Exodus 28:41), so that both become "most holy" (Exodus 30:29) unto the Lord. In this manner, profane persons and things are sanctified in similitude of the messiah (Hebrew "anointed one"), who is Christ (Greek "anointed one")."

"" Cyril of Jerusalem (ca. 313 – 386) writes of the washing and anointing ceremony thusly...You were true imitators of Adam, the first man to be created, who was naked in the Garden and was not ashamed. Then, when you were stripped, you were anointed with exorcised oil , from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. (New Advent)....When Moses received the order to make his brother a High Priest, after washing him with water he anointed him, and he was called a Christ, because of the anointing which was the type. Thus also Solomon, being called to the Kingship, was anointed after a bath in Gihon by the High Priest. For them it was a type (making them kings and priests), but for us it is not symbolical but real, since you really have been anointed by the Holy Ghost. The King (arche) of your salvation is Christ, for he is the true first-fruits and you are the unleavened bread. If the first-fruits (i.e., the priestly office) is holy, that holiness will be transferred to the unleavened bread (i.e., you too will become kings and priests)

Thanks, -Wade Englund-

[wenglund]

Marcus Von Wellnitz, in his article on The Catholic Liturgy and the Mormon Temple shared these thoughts:

"Since Christ (Christos) means anointed, Cyril suggests that we can all become little Christs by the ordinance of anointing. By this imitation the person is now also "a priest . . . and a prophet, . . . royal in nature," as one theologian put it.( Payne, Together at Baptism, p. 37) Oil is "the symbol of divine healing, the giving of strength and priestly power."( Miller, Fundamentals of the Liturgy, p. 208.)...Baptism, in Catholic teaching, symbolizes the negative aspect in that it remits sins but does nothing to elevate man; it merely makes him neutral in the eyes of God by eliminating the original sin. The anointing represents the positive aspect in that it sanctifies man and gives him standing before God (see McCormack).

On another website about Coronations there is this:

]"The anointing the king with oil in the Temple by the priest and/or prophet is mentioned also for Saul, David, Absalom, Joachaz and Jehu, and probably took place for all the kings of Judah and Israel. In this religious rite, the "coming of God's spirit" indicates that the king, as a consecrated person, shares in the holiness of God and is thus inviolable; anointing made the reigning monarch the Meshiah Adonai — God's Appointed One.[5] (Anointing was not a rite peculiar to Israel, and probably existed in Canaan before the establishment of the Israelite monarchy; the kings in Mesopotamia during this period, however, do not seem to have been anointed.)"

"[5] David, for example, refuses to raise a finger against Saul because he is God's Anointed (I Samuel 24:7,11; II:26:9,11,23), and he executes the man who had dared to lift his hand against the king (II Samuel 1:14,16)"

Thanks, -Wade Englund-

[wenglund]

In the Wikipedia article on Coronations, it went one step further, and related coronations to a sort of deification:

"In the past, concepts of royalty, coronation and deity were often inexorably linked. In some ancient cultures, rulers were considered to be divine or partially divine: the Egyptian Pharaoh was believed to be the son of Ra, the sun god, while in Japan, the Emperor was believed to be a descendant of Amaterasu, the sun goddess. Rome promulgated the practice of emperor worship; in Medieval Europe, monarchs claimed to have a divine right to rule. Coronations were once a direct visual expression of these alleged connections, but recent centuries have seen the lessening of such beliefs due to increasing secularization and democratization."

Regarding the Russian Monarchy: "As the church and state were essentially one in Imperial Russia, this service invested the Tsars with political legitimacy; however, this was not its only intent. It was equally perceived as conferring a genuine spiritual benefit that mystically wedded sovereign to subjects, bestowing divine authority upon the new ruler. As such, it was similar in purpose to other European coronation ceremonies from the medieval era.

The Orthodox concept on this subject was explained by Russian bishop Nektarios (Kontzevich), a prelate of the Russian Orthodox Church Abroad: The Tsar was and is anointed by God. This mystery is performed by the Church during the coronation, and the Anointed of God enters the Royal Doors[8] into the altar,[9] goes to the altar table and receives the Holy Mysteries as does the priest, with the Body and Blood taken separately.[10] Thus the Holy Church emphasises the great spiritual significance of the podvig (struggle) of ruling as a monarch, equalling this to the holy sacrament of the priesthood... He (the Tsar) is the sacramental image, the carrier of the special power of the Grace of the Holy Spirit."

Thanks, -Wade Englund-

[David Waltz]

Hello again Wade,

First, thanks much for the links; I plan to go through the threads on Monday.

Second, Cyril of Jerusalem. I read his "Catechetical Lectures" quite sometime ago, so last night, I re-read lectures 19-23 (lectures on "The Mysteries", 1-5). Will try to get back here and share a few of my thoughts later in the week.

Until then, I think it is important to point out that the Donald W. Parry blog post you linked to earlier (http://washings-anoi....blogspot.com/; alternate link - http://washings-anoi...ashing-and.html) is a partial reproduction from Bryce Hammond's blog, Temple Study (http://www.templestu...and-anointings/).

Byrce's original post contains some important information not found in the Parry re-post (especially concerning Hugh Nibley's translation of the lectures), and is much 'cleaner' (IMHO).

And for those interested, I am providing pdf links to Cyril's "Catechetical Lectures", in various editions, including the original Greek.

R.W. Church's English translation in A Library of the Fathers of the Holy Catholic Church - Vol. II - The Catechetical Lectures of S. Cyril (1838 and 1839:

PDF 1 - http://www.archive.o...ticallect02cyri

PDF 2 - http://www.archive.o...llect00cyriuoft

PDF 3 - http://www.archive.o...4913p02cyriuoft

PDF 4 - http://www.archive.o...6189200cypruoft

Edwin Hamilton Gifford's revised English translation (based on Church's) in The Nicene and Post-Nicene Fathers, Second Series - Vol. VII - The Catechetical Lectures of S. Cyril (1894):

PDF - http://www.archive.o...ryofn07schauoft

J.P. Migne's Greek text (with Latin translation) in Patrologiae Cursus Completus - Series Graeca - Volume 33 (1886):

PDF - http://www.archive.o...rologiagraeca33

Grace and peace,

David

Edited October 30, 2011 by David Waltz

[wenglund]

Hi David,

I very much appreciate the linked information. I will be pouring over it in the next few days.

Thanks, -Wade Englund-

[wenglund]

In the 2008 symposium on "Holy Anointing Oil", sponsored by templestudiesgroup.org, renoun Margaret Barker had this to say:

The Messiah was the anointed one, and so the holy anointing oil is central to the Christian identity. It gave the Christians their name, and became a sensitive matter for the Jewish community in the second century CE.

....In the Bible, the story of the holy oil begins with Moses at Mount Sinai. After he had received the ten commandments, he went up Sinai again and waited for six days, during which time, according to Jewish tradition, he received a vision of the six days of creation. Then he entered the cloud, and the LORD told him to build a tabernacle to represent all that he had seen in the vision of creation (Exod. 24.15-25.9).

The holy perfumed oil had unique power. Anything or any person anointed with the holy oil became a source of holiness. ‘You shall consecrate them, that they may become most holy; whatever touches them will become holy. All the sacred vessels and furnishings were anointed, and the high priests were anointed. Nothing else gave the power to impart the most holy state. Anything ‘most holy’ imparted holiness, but this holiness was not communicated any further. Thus Haggai asked the question: if a priest carries something holy, does it impart holiness? Answer: No. But something unclean does impart uncleanness (Hag. 2.11-13).

....Moses was given detailed instructions for making the tabernacle and its furnishings, but the Bible never explains why they had to be made in that way. There is no passage saying why the oil had to be perfumed and blended in that special way, or how it was prepared, but the early Christians knew that the oil represented the perfumed oil of the tree of life. The Son of God, they said, before he became incarnate, was anointed with oil from the wood of the tree of life, and that is why he was called the Messiah, the Anointed One. He Himself anoints everyone who comes into his Kingdom, so that their light may shine, and they are filled with the Holy Spirit. They are given eternal life.(Dionysius Ecclesiatical Hierarchy 473B, 476B, 477C.)

...The oil anointed the kings as well as the high priests. The Davidic kings functioned as high priests: they was anointed and given great power. Each king had the title ‘son of God’. In Psalm 89 we read of the newly anointed one: ‘He shall cry to me, “Thou art my Father, my God and the Rock of my salvation.” And I will make him the firstborn, the highest of the kings of the earth.’ (Psalm 89.26-7) Other texts about anointing the king are now damaged and difficult to read, but a mysterious verse in Psalm 110 describes how the king became a son of God in the glory of the holy ones, that is, among the angels in the holy of holies. He received the dew and became a priest like Melchizedek (Psalm 110.3). The dew was the holy oil and linked to Melchizedek. Lost in this damaged text of Psalm 110 is the mystery of how the human and the divine were united by means of the oil, how a human being became a son of God. This was originally one of the mysteries of the high priests, and

the damaged text makes it even more difficult to read. This aspect of the oil was, however, known to Pope St Leo in the fifth century, as we shall see.

....The oil did not just consecrate and illuminate the mind; it transferred the power to make other things holy. Anything that touched the oil became a source of holiness. The temple furnishings became most holy because they had been anointed, and anyone or any thing that touched them became most holy. Any person anointed with the oil became a son of God, and was restored to the state that Adam lost when he left the Garden of Eden. As we shall see, Adam leaving the garden of Eden is an important theme in the story of the perfumed oil. (see: Margaret Barker, The Holy Anointing Oil--bolding mine)

I would recommend that interested parties read through the entirety of Barker's symposium presentation. It contains a wealth of useful information about the history of the holy anointing oil and other fascinating things.

Thanks, -Wade Englund-

Edited November 2, 2011 by wenglund