Imposition Of Hands
IMPOSITION OF HANDS
An ecclesiastical action, by which a bishop lays his hands on the head of a person in ordination, confirmation, or in uttering a blessing. This practice is also frequently observed by the Dissenters at the ordination of their preachers; when the ministers present place their hands on the head of him whom they are ordaining, while one of them prays for a blessing on him and on his future labours. they are not agreed, however, as to the propriety of this ceremony. Some suppose it to be confined to those who received extraordinary gifts in the primitive times: others think it ought to be retained, as it was an ancient practice used where no extraordinary gifts were conveyed, Gen 48:14. Mat 19:15. They do not suppose it to be of such an important and essential nature, that the validity and usefulness of a man’s future ministry depend upon it in any degree. Imposition of hands was a Jewish ceremony, introduced not by any divine authority, but by custom; it being the practice among those people, whenever they prayed to God for any person, to lay their hands on his head. Our Saviour observed the same custom, both when he conferred his blessing on children, and when he healed the sick, adding prayer to the ceremony. the apostles, likewise, laid hands on those upon whom they bestowed the Holy Ghost. The priests observed the same custom when any one was received in their body. And the apostles themselves underwent the imposition of hands afresh every time they entered upon any new design. In the ancient church, imposition of hands was even practised on persons when they married, which custom the Abyssinians still observe. Maurice’s Dial. on Soc. Religion, p. 163, 168. Watt’s Rational Foundation of a Christian Ch. p. 31; Turner on Church Gov. p. 70; King’s Primitive Christ. Ch. p. 49.
Fuente: Theological Dictionary
imposition of hands
(Latin: imponere, to place or lay)
Placing upon, or laying on, of hands. A perfectly natural gesture signifying the communication of some favor, blessing, power, or duty; mentioned in the Old Testament in connection with patriarchs blessing their children, the consecration of priests, and sacrifice. Christ used it in working miracles; the Apostles , in conferring the sacraments of Confirmation and Holy Orders. Catholic liturgy employs it in the sacraments of Baptism , Confirmation , Extreme Unction, and Holy Orders, and in many blessings . In the Mass the priest holds his hands over the bread and wine just before the consecration.
Fuente: New Catholic Dictionary
Imposition of Hands
A symbolical ceremony by which one intends to communicate to another some favour, quality or excellence (principally of a spiritual kind), or to depute another to some office. The rite has had a profane or secular as well as a sacred usage. It is extremely ancient, having come down from patriarchal times. Jacob bequeathed a blessing and inheritance to his two sons Ephraim and Manasses by placing his hands upon them (Genesis 48:14) and Moses on Josue the hegemony of the Hebrew people in the same manner (Numbers 27:18, 23). In the New Testament Our Lord employed this rite to restore life to the daughter of Jairus (Matthew 9:18) and to give health to the sick (Luke 6:19). The religious aspect of this ceremony first appeared in the consecration of Aaron and his sons to the office of priesthood. Before immolating animals in sacrifice the priests, according to the Mosaic ritual, laid hands upon the heads of the victims (Exodus 29; Leviticus 8:9); and in the expressive dismissal of the scapegoat the officiant laid his hands on the animal’s head and prayed that the sins of the people might descend thereon and be expiated in the wilderness (Leviticus 16:21). The Apostles imposed hands on the newly baptized, that they might receive the gifts of the Holy Ghost in confirmation (Acts 8:17, 19; 19:6); on those to be promoted to holy orders (Acts 6:6; 13:3; 1 Timothy 4:14; 2 Timothy 1:6; Matthew 13); and on others to bestow some supernatural gift or corporal benefit (Acts, passim). In fact this rite was so constantly employed that the “imposition of hands” came to designate an essential Catholic doctrine (Hebrews 6:2).
To understand clearly the extent to which the imposition of hands is employed in the Church at present it will be necessary to view it in its sacramental or theological as well as in its ceremonial or liturgical aspect. In confirmation, the imposition of hands constitutes the essential matter of the sacrament, not however that which precedes the anointing, but that which takes place at the actual application of the chrism (S.C. de Prop. Fide, 6 Aug., 1840). In the sacrament of Holy orders it enters either wholly or in part, into the substance of the rite by which most of the higher grades are conferred. Thus in the ordination of deacons according to the Latin rite it is at least partial matter of the sacrament; in conferring the priesthood there is a threefold imposition, viz.: (a) when the ordaining prelate followed by the priests, lays hands on the head of the candidate nil dicens; (b) when he and the priests extend hands during the prayer, “Oremus, fratres carissimi”, and (c) when he imposes hands at giving power to forgive sins, saying “Accipe Spiritum Sanctum”. The first and second of these impositions combined constitute in the Latin Church partial matter of the sacrament, the traditio instrumentorum being required for the adequate or complete matter. The Greeks, however, rely on the imposition alone as the substance of the sacramental rite. In the consecration of bishops the imposition of hands alone pertains to the essence (see CONFIRMATION; ORDERS).
The ceremonial usage is much more extensive. (1) In baptism the priest signs the forehead and breast with the sign of the cross, lays hands on the head during the prayer, “preces nostras”, and again after the exorcism, beseeching God to send down the light of truth into the purified soul (cf. Rom. Rit.). Tertullian mentions imposition being used in conferring baptism in his own day (de Bap., VI, VII, &c.). (2) In penance the minister merely raises his hand at the giving of absolution. The ancient ordines (cf. Martene, “De antiqua ecclesiæ disciplina”, passim), record this custom. (3) In extreme unction there is no imposition of hands enjoined by the rubrics, although in the prayer immediately before the anointing the words “per impositionem manuum nostrarum” occur. Possibly the imposition is contained in the unctions as it is in the administration of confirmation. (4) Apart from the sacraments the rite is also employed in almost all the various blessings of persons and things. Abbots and virgins are thus blessed (cf. Roman Pontifical and Ritual). (5) In the reconciliation of public penitents and the reception of schismatics, heretics, and apostates into the Church, hands were formerly, and still are, imposed (cf. Duchesne, “Christian Worship”, pp. 328, 435, St. Cyprian, “De Lapsis”, 16). (6) Those obsessed by evil spirits are similarly exorcized (cf. Roman Ritual, Titus, x, cl). (7) The rubrics of the missal direct the celebrant to hold his hands extended during most of the prayers. At the pre-consecration prayer, “Hanc igitur oblationem”, he also holds his hands over the oblata. This action seems borrowed from the old Levitical practice, already noticed, of laying hands on the victims to be sacrificed, but curiously it has not been proved to be very old. Le Brun (Explication de la Messe, iv, 6) says he did not find the rubric in any missal older than the fifteenth century. Pius V made it de præcepto (cf. Gihr, “la Messe”, II, 345). The significance of the act is expressive, symbolizing as it does the laying of sin upon the elements of bread and wine which, being changed into the Body and Blood of Christ, become thus our emissary or scapegoat, and finally the “victim of our peace” with God. Nothing can better show the relationship that has always existed between prayer and the ceremony that is being considered, than this expressive sentence from St. Augustine, “Quid aliud est manuum impositio, quam oratio super hominem?” (De Bap., III, xvi, 21).
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Besides the authorities quoted above, see the ordinary handbooks of liturgy; Roman Missal; MABILLON, Museum Italicum, II (Paris, 1689); CHEETHAM in Dict. Christ. Antiq., s. v.; LESÊTRE in VIG., Dict. de la Bible, s.v. Imposition des mains; THALHOFER in Kirchenlex, s.v. Handauflegung.
PATRICK MORRISHOE Transcribed by Paul G. Streby
The Catholic Encyclopedia, Volume VIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Imposition of Hands
a ceremony used by most Christian churches in ordination, and by others in confirmation. The expressions generally used in the Scriptures for the rite of imposition of hands are: or with etc., in the O.T.; and , , , in the N.T. SEE HAND.
I. Origin and synbolical Meaning of the Act. The practice of the imposition of hands as a symbolical act is of remote antiquity. It is a natural form by which benediction has been expressed in all ages and among all people. It is the act of one superior either by age or spiritual position towards an inferior, and by its very form it appears to bestow some gift, or to manifest a desire that some gift should be bestowed. It may be an evil thing that is symbolically bestowed, as when guiltiness was thus transferred by the high-priest to the scape-goat from the congregation (Lev 14:21); but, in general, the gift is of something good which God is supposed to bestow by the channel of the laying on of hands. The principle of the practice seems to rest on the importance of the hand itself, both in the bodily organism and in the moral activity of man, in its power and in its action. Thus we find the hand raised in anger, extended in pity, the avenging hand, the helping hand, etc. In Greek a distinction exists between the hand extended to shelter or protect ( ), and the hand held out imploringly ( ); consequently between the powerful, directing hand of God, and the imploring hand of man.
The Biblical signification of the imposition of hands rests, in general, on the consideration of the hand as the organ of transmission, both in the real and in the symbolical sense. This results from the fact that not only did the party offering sacrifice bless the offering by the imposition of hands, but by the same act he, as sinner, imparted to it also his sins and his curse (see Lev 1:4; Lev 3:2; Lev 8:14 sq.; Lev 16:21; Lev 16:24). Bhr (Symbolik d. moscischen Cultus, 2, 339) rejects this idea of transmission of sin by the laying on of hands on the expiatory victim; he considers it only as a symbol of renunciation of one’s own, and argues from the fact of a like imposition of hands in the case of thanksgiving offerings. According to Hofmann (Schriftbeweis, 2, 1, p. 155), the imposition of hands in sacrifices signified the power of the party offering it over the life of the victim. Baumgarten, on the contrary (Comanentar z. Pentateuch, 1, 2, p. 180), and Kurtz (Das mosaische Opfer, p. 70; Gesch. d. A. B. p. 332), maintain the idea of transmission. The imposition of hands on all offerings presents no difficulty when we adhere to the general notion of transmission; the thanksgiving offering is by it made the recipient of the giver’s feelings. This idea of transmission is especially manifest in the imposition of hands in consecration or blessing. Thus, in the Old Testament, Jacob accompanies his blessing to Ephraim and Manasseh with imposition of hands (Gen 48:14); Joshua is ordained in the room of Moses by imposition of hands (Num 27:18; Deu 34:9); cures seem to have been wrought by the prophets by imposition of hands (2 Kings 5, 11); and the high-priest, in giving his solemn benediction, stretched out his hands over the people (Lev 9:22). The same form was used by our Lord in blessing, and occasionally in healing, and it was plainly regarded by the Jews as customary or befitting (Mat 19:13; Mar 8:23; Mar 10:16). One of the promises at the end of Mark’s Gospel to Christ’s followers is that they should cure the sick by laying on of hands (Mar 16:18); and accordingly we find that Saul received his sight (Act 9:17), and Publius’s father was healed of his fever (Act 28:8) by imposition of hands.
II. Classification of Biblical Uses. More particularly, the imposition of hands, in the O.T., may be divided into (1) the patriarchal-typical laying on of hands in blessing; (2) the legal-symbolical, in consecration to office; and (3) the prophetico-dynamical in healing. The former (see Gen 48:14) is a sort of typical transmission of a promised hereditary blessing continued, through the party thus blessed, on his posterity; the second (see Exo 29:10; Num 27:18) is a legal figurative imparting of the rights of office, and a promise of the blessing attached to it; the third is the transmission of a miraculous healing power for the restoration of life (2 Kings 4:34). Yet in the latter case we must notice that the prophet put his hands on the hands of the child, and covered it with his whole body.
Thus this transmission points us, in its yet imperfect state, to the N. Test. The N.T. imposition of hands is symbolical of the transmission of spirit and life. Here, as in the O.T., we find three uses: (1) the spiritual-patriarchal imposition of hands by our Lord and the apostles; (2) the spiritual-legal, or official imposition of hands; (3) the healing imposition of hands. Christ lays his hands on the sufferers, and they are cured. But the bodily gifts he thus transmits are joined to spiritual gifts; he cures under the condition of faith (Mar 6:5). The more the people become imbued with the idea that the curative effects are connected with the material imposition of hands, the more: he operates without it (Mar 5:23; Mar 5:41; Mar 7:32). Sometimes he healed only by a word. The full grant of his Spirit and of his calling he represented in a real, but symbolical manner, when he extended his hands over his apostles in blessing at the Mount of Olives (Luk 24:50). This imposition of the hands of the Lord on his apostles, in connection with the imparting of his Spirit, is the source of the apostolical imposition of hands. It was also originally a blending of the symbol and its fulfillment (see Act 8:17), as well as of the bodily and spiritual imparting of life (Act 9:17). From this general imposition of hands, under which Christians received the baptism of the Spirit, came the official, apostolic imposition of hands (Act 13:3; 1Ti 4:14). At the same time, the example of Cornelius (Acts 10) shows that the apostolical imparting of the Holy Spirit was not restricted to the forms of official or even general imposition of hands.
III. Ecclesiastical Uses. In the early Church, the imposition of hands was practised in receiving catechumens, in baptism, in confirmation, and in ordination. Cyprian derives its use from apostolical practice (Ep. 72, ad Stephan.; Ep. 73, ad Jubaean.)’; so also does Augustine (De Bapt. 3, 16). That the imposition of hands in receiving catechumens was different from that used in baptism, etc., is shown by Bingham (bk. 10:ch. 1). Its use in baptism was general as early as Tertullian’s time (Coleman; Ancient Christianity, ch. 19: 4). This probably gave rise to confirmation. After that rite was introduced, imposition of hands became its chief ceremony. It was generally performed by the bishop, but elders were authorized to do it in certain cases, in subordination to the bishop. SEE CONFIRMATION. In ordination, the imposition of hands was an essential part of the ceremony from an early period, but not in the ordination of any class below deacons. SEE ORDINATION.
In the modern Church, imposition of hands is considered by the Romanists as an essential part of the sacraments of baptism, ordination, and confirmation (Concil. Tri Deuteronomy Sess. 23). As in the ancient Church this rite existed in two forms-the actual laying on of hands, which was called chirothesia; and the extending the hand over or towards the person, which was styled chirotonia so in the Roman Catholic Church the former is retained as an essential part of the sacraments of confirmation and holy orders; the latter is employed in the administration of the priestly absolution. Both forms are familiarly used in blessing. In the mass, also, previous to the consecration of the elements of bread and wine, the priest extends his hands over them, repeating at the same time the preparatory prayer of blessing (Wetzer’s Kirchen-Lexikon, 4:853). The Church of England and the Protestant Episcopal Church employ it as a symbolical act, in confirmation and ordination; the Methodist Episcopal, the Presbyterian, and Congregational churches employ it only in ordination.
Great stress is also laid on the performance of this rite in the Greek Church. In the Russo- Greek Church there exist some sects without priests, because in their idea the gift of consecration by laying on of hands, which had continued from the apostles down to Nicon (q.v.), had been lost by the apostacy of Nicon, and of the clergy seduced by him, and thus all genuine priesthood had become impossible (Eckardt, Modern Russia, p. 261 sq., London, 1870, 8vo). It is particularly pleasing to notice the many ingenious devices of these sects to provide for a priesthood descended from the apostles, in order to enable at least the performance of the rite of marriage, which they do not legalize unless performed by an accepted priest. The Jews assert that the laying on of hands, together with the Sanhedrim, ceased after the death of Rabbi Hillel, the prince, who flourished in the 4th century. See Herzog, Real-Encyklop. 5, 504; Bingham, Orig. Eccles. bk. 2, ch. 22; bk. 3, ch. 1; bk. 12, ch. 3; Coleman, Ancient Christianity, p. 122, 369, 411; Apost. and Primit. Ch. (Phila. 1869, 12mo), p. 185 sq.; Augusti, Handb. d. Archologie, 3 222; Hall, Works, 2, 876; B. Baur, in the Stud. und Krit. 1865, p. 343 sq.; Rothe, Arfange d. christl. Kirche, p. 161, etc. For monographs, see Volbeding, Index, p. 74, 145. SEE BENEDICTION.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Imposition of Hands
We find this a very ancient custom among the Jews, and it should seem to have its use, founded in somewhat of a divine authority. The dying patriarch blessed the sons of Joseph, putting his hands significantly upon the head of each. (Gen 43:13-20) But in the striking act of laying on of hands on the day of atonement, and which was done by the express appointment of the Lord, we discover yet more of its importance. (See Lev 16:21-22) So again, by the same express command of the Lord, Joshua was ordained by the laying on of the hand of Moses, his successor. The ceremony must have been most solemn and affecting, as related Num 27:15-23. But what endears this service to the church most is those instances in which our adorable Redeemer used it. How lovely Jesus appears in receiving little children, and putting his hands on them, and blessing them! (Mar 10:13-16) We find the apostles in Jesus’s name, using the imposition of hands, and the Lord confirming this act, by his accompanying it with the blessing of the Holy Ghost. (Act 8:17; Act 19:6) But how far the Lord hath honoured it in the after ages of the church, I presume not to speak.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Imposition of Hands
im-po-zishun. See HANDS, IMPOSITION (LAYING ON) OF.
Fuente: International Standard Bible Encyclopedia
Imposition of Hands
See Hand, Imposition of
Hand, Imposition of
Fuente: Nave’s Topical Bible
Imposition Of Hands
All ecclesiastical action, by which, among Episcopalians, a bishop lays his hands on the head of a person, in ordination, confirmation, or in uttering a blessing. In Presbyterian churches, the imposition is by the hands of the presbytery. This practice is also frequently observed by the Independents and others at their ordinations, when all the ministers present place their hands on the head of him whom they are ordaining, while one of them prays for a blessing on him and his future labours. This they retain as an ancient practice, justified by the example of the Apostles, when no extraordinary gifts were conveyed. However, Christians are not agreed as to the propriety of this ceremony; nor do they all consider it as an essential part of ordination.
Imposition of hands was a Jewish ceremony, introduced, not by any divine authority, but by custom; it being the practice among that people, whenever they prayed to God for any person, to lay their hands on his head. Our Saviour observed the same custom, both when he conferred his blessing on children, and when he cured the sick. The Apostles likewise laid hands on those upon whom they bestowed the Holy Ghost, but it was a form accompanied by prayer, through which only the blessing was obtained. And the Apostles themselves sometimes underwent the imposition of hands afresh, when they entered upon any new design. In the ancient church, imposition of hands was practised on persons when they married; which custom the Abyssinians still observe. But this ceremony of laying on of hands is now restrained, by custom, chiefly to that imposition which is practised at the ordination of ministers.
[In the Methodist Episcopal Church, a bishop is constituted by the election of the general conference, and the laying on of the hands of three bishops, or at least of one bishop and two elders; unless it happen that, by death or otherwise, there be no bishop remaining in the church: in this case, the general conference is empowered to elect a bishop, and the elders, or any three of them appointed by the general conference for that purpose, to ordain him. An elder is constituted by the election of an annual conference, and the laying on of the hands of a bishop and of two or more elders. A deacon,
by the election of an annual conference, and the laying on of the hands of a bishop.]