Adventist Beliefs and Practices for Anointing the Sick

Adventists believe that anointing the sick with oil is a sacred biblical ordinance to be performed by church elders in response to a request from a person who is seriously illARSH July 26, 1864, page 67.17+1. This practice is a physical symbol of the life-giving power of the Holy Spirit and an expression of faith in Christ as the Great Healer of both body and soulCH 457.1+1.

The Biblical Procedure for Anointing

The primary instruction for anointing is found in the New Testament, which outlines a specific process for seeking divine intervention during illnessCH 457.1+1.

• The Request: The initiative lies with the sick person, who should "call for the elders of the church" James 5:14SITI March 2, 1888, page 135.10+1.

• The Act of Anointing: The elders are to pray over the individual and anoint them with oil in the name of the Lord James 5:14ARSH July 26, 1864, page 67.17+1.

• The Prayer of Faith: It is not the oil itself that possesses magical power, but rather the "prayer of faith" that secures the promise of restoration James 5:158MR 267.2+1.

• Healing and Forgiveness: This ordinance is closely tied to spiritual health; if the person has committed sins, the promise includes the assurance that "they shall be forgiven him" James 5:15ARSH October 17, 1899, page 668.12+1.

Anointing as a Symbol of the Holy Spirit

The oil used in these ceremonies serves as a profound symbol of divine grace and spiritual vitalityGCDB January 31, 1893, page 63.1+1.

• The Oil of Gladness: Scripture refers to this as the "oil of gladness," representing the righteousness, peace, and joy found in the Holy Ghost Romans 14:17+1GCDB January 31, 1893, page 63.1.

• Divine Communication: In sacred visions, holy oil is seen flowing through golden pipes to feed the lamps of the sanctuary, symbolizing how light and power are imparted from God's presence to His people Zechariah 4:12PH008 11.2+1.

• Consecration: Just as ancient kings and priests were anointed to set them apart for God's service, anointing today signifies a total surrender to the sanctifying influence of the Spirit 1 Samuel 10:1YI November 10, 1898, par. 3+1.

The Relationship Between Faith and Medical Care

Anointing is never meant to replace rational treatment or healthy living, but rather to complement themMM 297.2+1.

• Natural Remedies: While praying for recovery, believers should also utilize "the Lord’s remedies," such as pure air, sunshine, and simple herbs, rather than relying on poisonous drugsPTUK July 27, 1899, page 470.5+2.

• Practical Effort: Prayer is consistent with active effort; for example, some conditions may be better addressed by a "good hot foot-bath" or changes in diet than by a formal anointing service aloneARSH January 11, 1898, page 25.5+1.

• Mental and Emotional Support: Physicians and nurses are encouraged to bring a cheerful, hopeful atmosphere to the sickroom, as a "merry heart" and trust in God are themselves restorative medicinesLLM 40.3+2.

Distinction from Other Traditions

Adventists maintain a clear distinction between the biblical practice of anointing for healing and the ritualistic "Extreme Unction" found in other traditionsSITI October 6, 1887, page 614.22+1.

• A Rite for Life: Biblical anointing is intended for the "restoration of the sick" so they may continue to serve God, whereas Extreme Unction has historically been administered as a final rite for the dying James 5:15SBBS 161.6+1.

• Rejecting Formalism: Belief in the efficacy of anointing is based on a living connection with Christ, not on the mere performance of a rite or the administration of a "sacrament" by a priestSITI October 6, 1887, page 614.22+1.

• Healing the Whole Person: Christ is viewed as the "Merciful Physician of body and soul," and the primary goal of any ministry to the sick is to restore the image of God in the human being8MR 267.2+1.

The Great Physician's Example

Ultimately, the practice of anointing points to the ministry of Jesus, who went about "healing all manner of sickness"GCB June 3, 1909, page 292.8+1. He took our infirmities and bore our sicknesses, showing that the gospel includes the relief of physical suffering as a symbol of His power to heal the soul from the blight of sin Matthew 8:17+1LTJMB3 234.1+1. 🙏✨

Yes, there are solemn conditions involving heart-searching, confession of sin, and submission to the will of God that must be met before and during the anointing service 🌿. Because praying for the sick is a most serious matter, it should never be entered upon in a careless or hasty wayPH089 46.1+1.

Spiritual Preparation and Heart Searching

The most essential condition for those seeking healing is a deep and thorough examination of the soul to ensure the heart is right with GodPH089 46.1+1.

• Confession of Sin: If those seeking health have indulged in evil speaking, sowed discord among brethren, or engaged in dissension, these wrongs must be confessed before God and the churchPH089 46.1+1.

• Restitution: Any wrong done to a fellow being must be made right with the person offended as a prerequisite for receiving God's blessingMH 228.2+1.

• Private vs. Public Confession: While open sins should be confessed openly, secret corruption of the heart is better confessed to Jesus alone, who knows every secret of the soul 1 John 1:9T33 173.3.

• Self-Examination: Before the elders engage in prayer, the sick person should investigate if they have been living in transgression of nature's laws, as God cannot be glorified by restoring health if the person intends to continue a course of heedless transgressionCH 373.3+1.

Submission to the Divine Will

Faith does not mean demanding a specific outcome; rather, it is a perfect trust that leaves the result in God’s handsHL 238.6.

• Conditional Petitions: It is not always safe to ask for unconditional healingPH089 46.1. Prayers should include the thought: "Lord, if it is for Thy glory and the good of these afflicted ones to raise them up to health, we ask in the name of Jesus"PH089 46.1+1.

• Avoiding Presumption: To urge recovery without submission to His will is not true faith but presumptionGW 215.2+2.

• Trusting God's Wisdom: God is too wise and good to always answer our prayers in the exact manner we desire; we must seek to accomplish His purpose rather than our ownMH 230.4+1.

The Use of Means and Remedies

True faith in the anointing process is demonstrated through active cooperation with God's established laws of healthSpM 7.4+1.

• Cooperation with God: After praying earnestly for the sick, believers must work all the more diligently to use the simple means God has provided for recoveryLLM 10.2+1.

• Nature’s Remedies: Those seeking healing should seek to understand and apply nature’s remedial agencies, such as pure air, sunlight, proper diet, rest, and the use of waterCG 366.1.

• Professional Care: Sanitariums and physicians are providential arrangements intended to help the sick learn how to live healthfully while they seek divine healing7MR 379.2+1.

The Role of the Church and Faith

The ceremony involves specific participants and a particular spirit of devotionMEDM October 1905, page 306.2+1.

• Calling for the Elders: The biblical instruction is for the sick person to call for the elders of the church to pray over them and anoint them James 5:14MEDM October 1905, page 306.2.

• The Prayer of Faith: The effectiveness of the rite depends on the "fervent and effectual prayer of a righteous man," offered in calm faith rather than a storm of excitement James 5:16PH066 52.3+1.

• Individual Responsibility: While the elders pray, the individual must also have a firm, humble reliance upon the blood of Christ alone for both physical and spiritual restorationHL 236.3+1.

By meeting these conditions, believers place themselves in a position where the Lord can safely bestow His blessing without confirming them in a wrong course of actionPH089 46.1+1. 🙏✨