Bottles of water collected in 1930 from the River Jordan, at the site where Jesus Christ was believed to have been baptized by John the Baptist
A Thai student pouring the holy water on his two hands at Erawan shrine, Bangkok

Holy water is water that has been blessed by a member of the clergy or a religious figure, or derived from a well or spring considered holy. The use for cleansing prior to a baptism and spiritual cleansing is common in several religions, from Christianity to Sikhism. The use of holy water as a sacramental for protection against evil is common among Lutherans, Anglicans, Roman Catholics,[1][2] and Eastern Christians.

In Christianity

In Catholicism, Lutheranism, Anglicanism, Eastern Orthodoxy, Oriental Orthodoxy and some other churches, holy water is water that has been sanctified by a priest for the purpose of baptism, for the blessing of persons, places, and objects, or as a means of repelling evil.[3][4]

History

The Apostolic Constitutions, whose texts date to about the year 400 AD, attribute the precept of using holy water to the Apostle Matthew. It is plausible that the earliest Christians may have used water for expiatory and purificatory purposes in a way analogous to its employment in Jewish Law ("And he shall take holy water in an earthen vessel, and he shall cast a little earth of the pavement of the tabernacle into it", Numbers 5:17).[5] Yet in many cases, the water used for the sacrament of Baptism was flowing water, sea- or river-water, which — in the view of the Catholic Church — could not receive the same blessing as that water contained in the baptisteries.[6] However, Eastern Orthodox Christians do perform the same blessing, whether in a baptistery or for an outdoor body of water.

Use and storage

Sprinkling with holy water is used as a sacramental that recalls baptism.[7] In the West the blessing of the water is traditionally accompanied by exorcism and by the addition of exorcised and blessed salt.[8]

A holy water container (stoup) at the church of Santa Maria degli Angeli, Rome

Holy water is kept in the holy water font, which is typically located at the entrance to the church (or sometimes in a separate room or building called a baptistery). Smaller vessels, called stoups, are usually placed at the entrances of the church, to enable people to bless themselves with it on entering.

In the Middle Ages Christians esteemed the power of holy water so highly that in some places fonts had locked covers to prevent the theft of holy water for unauthorized magic practices. The Constitutions of Archbishop Edmund Rich (1236) prescribe that: "Fonts are to be kept under lock and key, because of witchcraft (sortilege). Similarly the chrism and sacred oil are kept locked up."[9]

Proper disposal

In Catholicism, holy water, as well as water used during the washing of the priest's hands at Mass, is not allowed to be disposed of in regular plumbing. Roman Catholic churches will usually have a special basin (a sacrarium) that leads directly into the ground for the purpose of proper disposal. A hinged lid is kept over the holy water basin to distinguish it from a regular sink basin, which is often just beside it. Items that contained holy water are separated, drained of the holy water, and then washed in a regular manner in the adjacent sink.[10]

Hygiene

Holy water fonts have been identified as a potential source of bacterial and viral infection. In the late-19th century, bacteriologists found staphylococci, streptococci, coli bacilli, Loeffler's bacillus, and other bacteria in samples of holy water taken from a church in Sassari, Italy.[11] In a study performed in 1995, 13 samples were taken when a burn patient acquired a bacterial infection after exposure to holy water. The samples in that study were shown to have a "wide range of bacterial species", some of which could cause infection in humans.[12] During the swine-flu epidemic of 2009, Bishop John Steinbock of Fresno, California, recommended that "holy water should not be in the fonts" for fear of spreading infections.[13] Also in response to the swine flu, an automatic, motion-detecting holy-water dispenser was invented and installed in an Italian church in 2009.[14] In 2020, because of the COVID-19 pandemic, Episcopal Conferences directed that holy water be removed from the fonts or stoups.[15]

Christian traditions

Roman Catholics

Sacramental and sanctification

A blessing, as a prayer,[16] is a sacramental.[17] By blessing water, Catholic priests praise God and ask him for his grace.[16] As a reminder of baptism, Catholic Christians dip their fingers in holy water and make the sign of the cross when entering a church.

Fr. John F. Sullivan, writing in the early twentieth century, noted that, "Besides the pouring of baptismal water ... the sprinkling with holy water is a part of the ceremonies of Matrimony, of Extreme Unction and of the administration of the Holy Eucharist to the sick, and it is employed also in services for the dead."[18]

The Sunday liturgy may begin with the Rite of Blessing and Sprinkling Holy Water, in which holy water is sprinkled upon the congregation; this is called "aspersion" (from the Latin, aspergere, "to sprinkle"). This ceremony dates back to the 9th century. An "aspergill" or aspergillum is a brush or branch used to sprinkle the water. An aspersorium is the vessel which holds the holy water and into which the aspergillum is dipped, though elaborate Ottonian examples are known as situlae. Blessed salt may be added to the water where it is customary to do so.

The Catholic Church teaches this use of holy water and making a sign of the cross when entering a church reflects a renewal of baptism, a cleansing of venial sin, as well as providing protection against evil.[19] It is sometimes accompanied by the following prayer:[20]

By this holy water and by your Precious Blood, wash away all my sins, O Lord.

Some Catholics believe that water from specific shrines (such as Lourdes) can bring healing - although that water is not the same as typical holy water found in parishes, since it has not been blessed by a priest.[21]

Formula

The traditional Latin formula for blessing the water is as follows:

Exorcizo te, creatura aquæ, in nomine Dei Patris omnipotentis, et in nomine Jesu Christi, Filii ejus Domini nostri, et in virtute Spiritus Sancti: ut fias aqua exorcizata ad effugandam omnem potestatem inimici, et ipsum inimicum eradicare et explantare valeas cum angelis suis apostaticis, per virtutem ejusdem Domini nostri Jesu Christi: qui venturus est judicare vivos et mortuos et sæculum per ignem. Deus, qui ad salutem humani generis maxima quæque sacramenta in aquarum substantia condidisti: adesto propitius invocationibus nostris, et elemento huic, multimodis purificationibus præparato, virtutem tuæ benedictionis infunde; ut creatura tua, mysteriis tuis serviens, ad abigendos dæmones morbosque pellendos divinæ gratiæ sumat effectum; ut quidquid in domibus vel in locis fidelium hæc unda resperserit careat omni immunditia, liberetur a noxa. Non illic resideat spiritus pestilens, non aura corrumpens: discedant omnes insidiæ latentis inimici; et si quid est quod aut incolumitati habitantium invidet aut quieti, aspersione hujus aquæ effugiat: ut salubritas, per invocationem sancti tui nominis expetita, ab omnibus sit impugnationibus defensa. Per Dominum, amen.

A priest may choose from three other formulae found in the Book of Blessings for blessing water. They are to be accompanied by the priest blessing the water with the sign of the cross. They are as follows:[22]

V. Blessed are you, Lord, all-powerful God, who in Christ, the living water of salvation, blessed and transformed us. Grant that when we are sprinkled with this water or make use of it, we will be refreshed inwardly by the power of the Holy Spirit and continue to walk in the new life we received at Baptism. We ask this though Christ our Lord. R. Amen.

V. Lord, holy Father, look with kindness on your children redeemed by your Son and born to a new life by water and the Holy Spirit. Grant that those who are sprinkled with this water may be renewed in body and spirit and may make a pure offering of their service to you. We ask this through Christ our Lord. R. Amen.

V. O God, the Creator of all things, by water and the Holy Spirit you have given the universe its beauty and fashioned us in your own image. R. Bless and purify your Church. V. O Christ the Lord, from your pierced side you gave us your sacraments as fountains of salvation. R. Bless and purify your Church. V. Priest: O Holy Spirit, giver of life, from the baptismal font of the Church you have formed us into a new creation in the waters of rebirth. R. Bless and purify your Church.

Protection against evil
Saint Teresa of Avila, by Rubens, 1615

In his book The Externals of the Catholic Church, originally published in 1917, Fr. John F. Sullivan writes:

"The prayers said over the water are addressed to the Father, the Son, and the Holy Ghost, that through the power of the Blessed Trinity the spirits of evil may be utterly expelled from this world and lose all influence over mankind. Then God is besought to bless the water, that it may be effective in driving out devils and in curing diseases; that wherever it is sprinkled there may be freedom from pestilence and from the snares of Satan."[23]

Catholic saints have written about the power of holy water as a force that repels evil. Saint Teresa of Avila (1515-1582), a Doctor of the Church who reported visions of Jesus and Mary, believed fervently in the power of holy water and stated that she used it with success to repel evil and temptations.[24] She wrote:

I know by frequent experience that there is nothing which puts the devils to flight like Holy water.[25]

The 20th-century nun and mystic Saint Faustina in her diary (paragraph 601) said she once sprinkled a dying sister with holy water to drive away demons. Although this was wrong to do, since it was the priest's duty, she remarked, "holy water is indeed of great help to the dying".[26]

In Holy Water and Its Significance for Catholics, Cistercian priest Henry Theiler states that in addition to being a strong force in repelling evil, holy water has the twofold benefit of providing grace for both body and soul.[27]

The new Rituale Romanum excludes the exorcism prayer on the water. Exorcised and blessed salt has traditionally been added to the holy water as well. Priests can continue to use the older form if they wish as confirmed by Pope Benedict XVI in Summorum Pontificum, which states "What earlier generations held as sacred, remains sacred and great for us too".[28]

Eastern Christians

Great Blessing of Waters by Boris Kustodiev, 1921
Procession for the Lesser Blessing of Waters

Among the Eastern Orthodox and the Byzantine Rite Catholics, holy water is used frequently in rites of blessing and exorcism, and the water for baptism is always sanctified with a special blessing.

There are two rites for blessing holy water: the "Great Blessing of Waters", which is held on the Feast of Theophany and at baptisms, and the "Lesser Blessing of Waters" which is conducted according to need and local custom during the rest of the year, certain feast days calling for the Lesser Blessing of Waters as part of their liturgical observance. Both forms are based upon the Rite of Baptism. After the blessing of holy water the faithful are sprinkled with it and each drinks some of it.

Holy water is drunk by the faithful after it is blessed and it is a common custom for the pious to drink holy water every morning. In the monasteries of Mount Athos holy water is always drunk in conjunction with consuming antidoron. Eastern Orthodox do not typically bless themselves with holy water upon entering a church as Western Catholics do, but a quantity of holy water is often kept in a font placed in the narthex (entrance) of the church, available for anyone who would like to partake of it or to take some of it home.

After the annual Great Blessing of Waters at Theophany (also known as Epiphany), the priest goes to the homes of the faithful within his parish and, in predominantly Orthodox lands, to the buildings throughout town, and blesses them with holy water.

When blessing objects such as the palms on Palm Sunday, Paschal eggs and other foods for Easter, candles, or liturgical instruments and sacred vessels (at least in some traditions, such as in that of the Georgian Orthodox Church, icons and crosses must also be blessed, as they are not considered intrinsically holy and redeemed), the blessing is completed by a triple sprinkling with holy water using the words, "This (name of item) is blessed by the sprinkling of this holy water, in the name of the Father, and of the Son, and of the Holy Spirit."

Throughout the centuries, members of the Orthodox Church have believed many springs of water to be miraculous. Some still flow, such as the one at Pochaev Lavra in Ukraine, and the Life-Giving Spring of the Theotokos in Constantinople (commemorated on Bright Friday).

Anglicans

Although "Holy water" is not a term used in official rites of the Church of England, font water is sanctified in the Church of England baptism rite.[29] In contrast, the Episcopal Church (United States) does expressly mention the optional use of holy water in some recent liturgies of blessing.[30] More generally, the use of water within High Church Anglicanism or Anglo-Catholicism adheres closely to Roman Catholic practice. In many Anglican churches baptismal water is used for the asperges.[31][32] A widely-used Anglo-Catholic manual, Ritual Notes, first published by A. R. Mowbray in 1894, discusses the blessing and use of holy water. In addition to "the pious custom" of blessing oneself on entering and leaving a church "in memory of our baptism and in token of the purity of heart with which we should worship Almighty God", the book commends that "Holy water should be obtained from the parish priest, may be (and indeed should be) taken away and kept for use privately by the faithful in their homes."[33] An English translation of the traditional rite for the blessing of water and salt, including the exorcisms, was included in the Anglican Missal.[34] Shorter forms are found in A Priest's Handbook by Dennis G. Michno,[35] and Ceremonies of the Eucharist by Howard E. Galley.[36] Some parishes use a stoup, basin, or font to make holy water available for the faithful to use in blessing themselves, making the sign of the cross upon entering the church.[37]

In the Book of Occasional Services of the Episcopal Church (United States), in the rite for Restoring of Things Profaned, the bishop or priest while processing around the church or chapel recites Psalm 118 with the antiphon Vidi aquam:

I saw water proceeding out of the temple; from the right side it flowed, alleluia; and all those to whom that water came shall be saved, and shall say, alleluia, alleluia.

A rubric directs that as each profaned object is addressed, "it may be symbolically cleansed by the use of signs of purification, such as water or incense."[38]

Ethiopian Orthodox Tewahedo Church

Holy water is important to the Ethiopian Orthodox Tewahedo Church and regarded as healing from demonic possession and for treating sick people, particularly in cases of mental illness. It can be consumed or poured over someone supposed to be afflicted by harmful things.[39][40] A majority of studies show that many Ethiopians prefer holy water for biomedical purposes, especially for treatment of HIV/AIDS.[41] Pilgrims visit different monasteries such as Tsadkane Mariam and Entoto Kidane Mehret to acquire holy water.[42][43]

Besides, holy water also used for Ethiopian Orthodox holidays such as Timkat (Epiphany) where Christians gather at notable squares and churches and priests bless holy water and spatter them.[44][45] In Gondar, the Fasilides Bath is used to bathe and represents the Jordan River.[46]

Lutherans

The use of holy water in some synods of Lutheranism is for the baptism of infants and new members of the church. The water is believed to be blessed by God, as it is used in a sacrament. The water is applied to the forehead of the laity being baptised and the minister performs the sign of the cross. Lutherans tend to have baptismal water fonts near the entrance of the church.[47]

Other synods do not use holy water, however they do typically treat the water used for baptisms in a respectful manner.

Methodists

In the Methodist tradition, Holy Baptism is often administered by sprinkling or pouring holy water over the candidate.[48] The official Baptismal Liturgy, as well as the liturgy for Reaffirmation of Baptism commonly done through asperges, has a prayer for the blessing of this water:[49]

Pour out your Holy Spirit, to bless this gift of water and those who receive it, to wash away their sin and clothe them in righteousness throughout their lives, that, dying and being raised with Christ, they may share in his final victory. All praise to you, Eternal Father, through your Son Jesus Christ, who with you and the Holy Spirit lives and reigns for ever. Amen.[50]

Other religions

Sikhism

An 1880 photograph of the Golden Temple, sacred pool and the nearby buildings

One of the holiest sites in Sikhism, Harmandir Sahib, is surrounded by a pool of water called amritsar or amritsarovar. For those who wish to take a dip in the pool, the Temple provides a half hexagonal shelter and holy steps to Har ki Pauri. Bathing in the pool is believed by many Sikhs to have restorative powers, purifying one's karma. Some carry bottles of the pool water home particularly for sick friends and relatives. The pool is maintained by volunteers who perform kar seva (community service) by draining and desilting it periodically.

Sikhs use the Punjabi term amrita (ਅੰਮ੍ਰਿਤ) for the holy water used in the baptism ceremony known as Amrit Sanskar or Amrit Chhakhna.[51]

Hinduism

A Hindu public prayer in the River Ganges

In Hinduism, water represents God in a spiritual sense which is the central theme in Mantra Pushpam from Taithreeya Aranyakam of Yajur Veda. Bathing in holy water is, thus, a key element in Hinduism, and the Ganges is considered the holiest Hindu river.[52] Holy water in Hinduism is thought to purify the soul and combat evil. Some Hindus use holy water to wash hands before ringing a bell.

Buddhism

The idea of "blessed water" is used in virtually all Buddhist traditions. In the Theravada tradition, water is put into a new pot and kept near a Paritrana ceremony, a blessing for protection. This "lustral water" can be created in a ceremony in which the burning and extinction of a candle above the water represents the elements of earth, fire, and air.[53] This water is later given to the people to be kept in their home. Not only water but also oil and strings are blessed in this ceremony. Most Mahayana Buddhists typically recite sutras or various mantras (typically that of the bodhisattva Avalokitesvara for example) numerous times over the water, which is then either consumed or is used to bless homes afterwards. In Vajrayana Buddhism, a Bumpa, a ritual object, is one of the Ashtamangala, used for storing sacred water sometimes, symbolizing wisdom and long life.[54][55]

Islam

Mouth-piece of the Zam Zam well in Masjid al-Haram

The Muslim variety of holy water is the Zamzam water that comes from a spring near the Kaaba in Mecca.

Khak-e Shifa, made from the soil of Husayn ibn Ali's grave

The drinking of "healing water" (āb-i shifā) is a practice in various denominations of Shia Islam.[56] In the tradition of the Twelver Shi'a, many dissolve the dust of sacred locations such as Karbala (khāk-i shifa) and Najaf and drink the water (āb-i shifā) as a cure for illness, both spiritual and physical.[56]

The Ismaili tradition involves the practice of drinking water blessed by the Imam of the time. This water is taken in the name of the Imam and has a deep spiritual significance. This is evident from the names used to designate the water, including light (nūr) and ambrosia (amṛt, amī, amīras, amījal). This practice is recorded from the 13th and 14th centuries and continues to the present day. The ceremony is known as ghat-pat in South Asia.[56]

Mandaeism

In Mandaeism, mambuha (Classical Mandaic: ࡌࡀࡌࡁࡅࡄࡀ), sometimes spelled mambuga, is sacramental drinking water used in rituals such as the masbuta (baptism), while halalta (Classical Mandaic: ࡄࡀࡋࡀࡋࡕࡀ) is sacramental rinsing water used in rituals such as the masiqta (death mass).[57][58]

Others

In Ancient Greek religion, holy water called khernips (Greek: χέρνιψ) was created when a torch from a religious shrine was extinguished in it. In Greek religion, purifying people and locations with water was part of the process of distinguishing the sacred from the profane.[59]

In Wicca and other ceremonial magic traditions, a bowl of salt is blessed and a small amount is stirred into a bowl of water that has been ritually purified. In some traditions of Wicca, this mixture of water and salt symbolizes the brine of the sea, which is regarded as the womb of the Goddess, and the source of all life on Earth. The mixture is consecrated and used in many religious ceremonies and magical rituals.[60]

Unofficial uses

Holy water has also been believed to ward off or act as a weapon against mythical evil creatures, such as vampires. In eastern Europe, one might sprinkle holy water onto the corpse of a suspected vampire in order to destroy it or render it inert.[61][62] Thereafter, the concept proliferated into fiction about such creatures.

Stoups

See also

References

  1. ↑ "Tracts on Principles of Divine Worship: No. 3. The Sprinkling of Holy Water". New York: Men's Guild, St. Ignatius' Church. Retrieved 13 January 2013. Holy water has no power to beautify the soul here in time and the body in eternity, as Penance and the Eucharist have; but for those who reverently use it, having the right dispositions of faith and contrition, it has power to banish demons, dispel their deceits and vexations, cleanse the soul from stain of venial sins, avert earthly ills (other than those which God allows for our good), and to promote our temporal welfare.
  2. ↑ Theiler, Henry (1909). Holy Water and Its Significance for Catholics. Ratisbon, New York: F. Puster & Co. Reprint: Sophia Institute Press, 2016. ISBN 0-7661-7553-7 pp. 13-15.
  3. ↑ Chambers's encyclopædia (1870). Philadelphia: Lippincott & Co. p. 374.
  4. ↑ Nathaniel Altman, 2002 Sacred water: the spiritual source of life ISBN 1-58768-013-0 pp 130–133
  5. ↑ Numbers 5:17
  6. ↑ "CATHOLIC ENCYCLOPEDIA: Holy Water". www.newadvent.org. Retrieved 2020-08-11. As, in many cases, the water used for the Sacrament of Baptism was flowing water, sea or river water, it could not receive the same blessing as that contained in the baptisteries. On this particular point the early liturgy is obscure [...].
  7. ↑ Catechism of the Catholic Church, Sacramentals, ss. 1667, 1668
  8. ↑ The New International Dictionary of the Christian Church (1974). J. D. Douglas (ed.). "Holy Water". Grand Rapids: Zondervan. p. 478.
  9. ↑ "Fontes sub serura clausi teneantur, propter saortilegia. Chrisma similiter et oleum sacrum sub clave custodiantur." (Wilkinson, Consilia, 1:636, quoted in George C. Homans, English Villagers in the Thirteenth Century, 2nd ed. 1991:384 and note 2).
  10. ↑ Theiler, Henry (1909). Holy Water and Its Significance for Catholics. Ratisbon, New York: F. Puster & Co. Reprint: Sophia Institute Press, 2016. ISBN 0-7661-7553-7 p. 48.
  11. ↑ Dietetic and Hygienic Gazette, Volume 14, page 578. The Gazette Publishing Company, 1898.
  12. ↑ J.C. Rees and K.D. Allen, 1996 "Holy water—a risk factor for hospital-acquired infection". Journal of Hospital Infection 32(1), pages 51–55.
  13. ↑ California Catholic Daily. "Holy water should not be in fonts during this swine flu epidemic [...." ] 4 May 2009.
  14. ↑ NPR Morning Edition. "In Italy, An Automatic Holy-Water Dispenser". 12 November 2009.
  15. ↑ Examples as the conferences of England and Wales Archived 2021-01-27 at the Wayback Machine, New Zealand and various African conferences
  16. 1 2 "Catechism of the Catholic Church - In the age of the Church". www.vatican.va. Retrieved 2020-08-11.
  17. ↑ "Catechism of the Catholic Church - Sacramentals". www.vatican.va. Retrieved 2020-08-11.
  18. ↑ Sullivan, John F. (1917). The Externals of the Catholic Church. New York: P. J. Kennedy. Reprint: New York: Nine Choirs Press, 2010. ISBN 978-0-615-37095-8 p. 167.
  19. ↑ Bold, Philip (1896). Catholic Doctrine and Discipline Simply Explained. Rev. and ed. by William H. Eyre. London: Kegan Paul, Trench, Trübner. Reprint: Kessinger Publishing, 2010. ISBN 978-1-164-09868-3 page 283.
  20. ↑ Jacquelyn Lindsey, 2001 Catholic Family Prayer Book OSV Press ISBN 0-87973-999-1 p.65
  21. ↑ Richard Clarke, 2008 Lourdes, Its Inhabitants, Its Pilgrims, And Its Miracles ISBN 1-4086-8541-8 page 38.
  22. ↑ "Blessing of Holy Water Outside of Mass". Catholic News Agency. Retrieved 2020-08-11.
  23. ↑ Sullivan, John F. (1917). The Externals of the Catholic Church. New York: P. J. Kennedy. Reprint: New York: Nine Choirs Press, 2010. ISBN 978-0-615-37095-8 p. 166.
  24. ↑ Tessa Bielecki, Mirabai Starr, 2008 Teresa of Avila: The Book of My Life ISBN 1-59030-573-6 pp 238–241
  25. ↑ Teresa of Avila, 2008 Life of St. Teresa of Jesus ISBN 1-60680-041-8 page 246
  26. ↑ Liturgical Year: Divine Mercy In My Soul
  27. ↑ Theiler, Henry (1909). Holy Water and Its Significance for Catholics. Ratisbon, New York: F. Puster & Co. Reprint: Sophia Institute Press, Manchester (New Hampshire), 2016. ISBN 0-7661-7553-7 pp. 24–31 - "The priest [...] first blesses the salt that he afterwards puts in the water. [...] 'I exorcise thee, thou creature salt, [...] that thou mayest become health of soul and body [...].' [...] In the following prayer the blessing is pronounced over the water: 'let Thy creature serving in Thy mysteries, by divine grace be effectual for casting out devils and for driving away diseases [...].'"
  28. ↑ Legionary of Christ Father Edward McNamara. "Extraordinary Form; Book of Blessings". ZENIT.
  29. ↑ "Church of England Rite of Holy Baptism, The Archbishops' Council of the Church of England, 2000–2006". Archived from the original on 2010-03-17. Retrieved 2010-08-23.
  30. ↑ Enriching Our Worship 5: Liturgies and Prayers Related to Childbearing, Childbirth, and Loss; Church Publishing; 2009; p. 20.
  31. ↑ "Anglican Service Book--The Asperges and the Vidi Aquam". justus.anglican.org. Retrieved 2020-08-11.
  32. ↑ Michno, Dennis G. (1998) [1983]. A Priest's Handbook: The Ceremonies of the Church. (3rd ed.) Harrisburg, PA; New York: Morehouse Publishing. ISBN 978-0-8192-1768-4 p. 209.
  33. ↑ Ritual Notes: A Comprehensive Guide to the Rites and Ceremonies of the Book of Common Prayer of the English Church. (1926) [1894]. London: W. Knott & Son. (7th ed.) p.59. A tenth edition was published in 1956, and an eleventh edition in 1964.
  34. ↑ Anglican Missal in the American Edition (1961). "The Order of Blessing Water." Mount Sinai, New York: Frank Gavin Liturgical Foundation. pp.238-240.
  35. ↑ Michno, Dennis G. (1998) [1983]. A Priest's Handbook: The Ceremonies of the Church. "A Form for Blessing Holy Water." (3rd ed.) Harrisburg; New York: Morehouse Publishing. p. 266. ISBN 978-0-8192-1768-4
  36. ↑ Galley, Howard E. (1989). Ceremonies of the Eucharist. "The Setting Apart of Lustral Water." Cambridge, MA: Cowley Publications. p. 232.
  37. ↑ An Episcopal Dictionary of the Church. Armentrout, Don S.; Slocum, Robert Boak (eds.) (2000). "Holy Water". New York: Church Publishing. ISBN 978-0-89869-701-8
  38. ↑ The Episcopal Church (United States) (1991). The Book of Occasional Services. "Restoring of Things Profaned". New York: Church Hymnal Corporation. p. 217. ISBN 0-89869-227-X
  39. ↑ "Church endorses 'holy water' and ARVs as people flock to miracle mountain". The New Humanitarian. 2007-05-25. Archived from the original on 2022-07-14. Retrieved 2022-07-14.
  40. ↑ "HIV Prevention and Counseling at Holy Water Sites in Ethiopia". globalhealth.washington.edu. 2015-09-28. Archived from the original on 2022-07-14. Retrieved 2022-07-14.
  41. ↑ Tadesse, Zelalem (14 July 2022). The Practice of Holy Water Therapy for Mental Disorders (Thesis). Addis Ababa University. Archived from the original on 16 September 2019. Retrieved 14 July 2022.
  42. ↑ "Holy water in Ethiopia". 14 July 2022. CiteSeerX 10.1.1.966.8407.
  43. ↑ itechadmin (2014-09-08). "Stories of Success from Ethiopia: The Tsadkane Holy Water Well". I-TECH. Archived from the original on 2021-11-19. Retrieved 2022-07-14. [...] The Tsadkane monastery, located within the Amhara region of Western Ethiopia. [...] The holy water site is visited daily by up to 5,000 pilgrims, all in search of a cure to their ailments by way of prayer, holy water consumption, and bathing. The majority of these pilgrims are extremely ill, and a large group have been diagnosed with advanced HIV/AIDS.
  44. ↑ Fuller, Linda K. (2004). National Days/national Ways: Historical, Political, and Religious Celebrations Around the World. Greenwood Publishing Group. ISBN 978-0-275-97270-7. Archived from the original on 2022-07-14. Retrieved 2022-07-14.
  45. ↑ Bierbaum, Bernd (2011). In Ethiopia. BoD – Books on Demand. ISBN 978-3-8448-5884-6. Archived from the original on 2022-07-14. Retrieved 2022-07-14.
  46. ↑ Hoh, Anchi (2022-01-19). "Epiphany and Timkat in Ethiopia: The City of Gondar Hosts Annual Epiphany Celebrations | 4 Corners of the World: International Collections and Studies at the Library of Congress". blogs.loc.gov. Archived from the original on 2022-02-18. Retrieved 2022-07-14.
  47. ↑ Getz, Keith (February 2013). "Where is the Baptismal Font?" (PDF). Evangelical Lutheran Church in America. Archived from the original (PDF) on 5 May 2014. Retrieved 5 May 2014. By having the font at the entrance of the church, and using the font every Sunday, we are intentionally and dramatically revealing the importance of Holy Baptism and highlighting it as foundational to our life in Christ. It symbolically reminds us that we enter into the life of the church, into the life of Christ's body, through the birthing waters of the baptismal font, where we are born again from above. Dipping our fingers in the holy water of the font and making the sign of the cross, reinforces who and whose we are. We are reminded that we have been baptized; daily we die to sin and rise to new life in the Spirit. The font is also positioned so that from the font there is a direct and central path leading to the altar, highlighting how these two Holy Sacraments are intimately connected. As we leave the church, we see the baptismal font, reminding us that we have been baptized, named and claimed, to serve others in proclamation and service to others.
  48. ↑ Hannon, Dan (2014). "Baptism". Life Events. The United Methodist Church. Holy Baptism is a Covenant between an individual and God. It is God's word to us, proclaiming our adoption by grace and our word to God, promising our response of faith and love. Persons of all ages can be baptized at Christ Church. We baptize by sprinkling Holy Water. The United Methodist Church recognizes baptisms from other denominations and churches and therefore does not "re-baptize". {{cite web}}: Missing or empty |url= (help)
  49. ↑ "This is your Baptismal Liturgy: A Resource for Understanding The United Methodist Ritual of Holy Baptism". The United Methodist Church. 2001. Holy Spirit is invoked to bless and use the water, in anticipation that God will act again, even now. {{cite web}}: Missing or empty |url= (help)
  50. ↑ "This is your Baptismal Liturgy: A Resource for Understanding The United Methodist Ritual of Holy Baptism". The United Methodist Church. 2001. {{cite web}}: Missing or empty |url= (help)
  51. ↑ Sikhism, 2004, by Geoff Teece ISBN 1-58340-469-4 page 7
  52. ↑ Hinduism, 2004, by Geoff Teece ISBN 1-58340-466-X page 22
  53. ↑ "Buddhism in Thailand: Lustral Water". Archived from the original on 2007-10-12. Retrieved 2007-10-03.
  54. ↑ Smithsonian Institution. "Buddhist ritual sprinkler (kundika) <Internet>". Archived from the original on 21 June 2007. Retrieved 16 July 2007.
  55. ↑ The British Museum. "Stoneware kundika (water sprinkler) <Internet>". Archived from the original on 27 September 2007. Retrieved 16 July 2007.
  56. 1 2 3 Virani, Shafique. The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation (New York: Oxford University Press), 2007, pp. 107–108.
  57. ↑ Buckley, Jorunn Jacobsen (2002). The Mandaeans: ancient texts and modern people. New York: Oxford University Press. ISBN 0-19-515385-5. OCLC 65198443.
  58. ↑ Burtea, Bogdan (2008). Zihrun, das verborgene Geheimnis (in German). Wiesbaden: Harrassowitz. ISBN 978-3-447-05644-1. OCLC 221130512.
  59. ↑ Greek religion: archaic and classical, by Walter Burkert, John Raffan 1991 ISBN 0-631-15624-0 page 77
  60. ↑ Wicca for Life: The Way of the Craft -- From Birth to Summerland, 2003, by Raymond Buckland ISBN 0-8065-2455-3 page 85
  61. ↑ Bonnerjea, Biren. A Dictionary of Superstitions and Mythology, Folk Press Limited, 1927, p. 242. Archived 2014-03-14 at the Wayback Machine
  62. ↑ Library of universal knowledge: A reprint of the last (1880) Edinburgh and London edition of Chambers' encyclopaedia, with copious additions by American editors, Volume 14. American Book Exchange (Original from Harvard University), 1881, p. 804.

Further reading

  • (Mother) Mary; Ware, (Archimandrite) Kallistos (Tr.)(1998). The Festal Menaion (reprint), pp 348–359. South Canaan: St. Tikhon's Seminary Press. ISBN 1-878997-00-9.
  • Isabel Florence Hapgood (Tr., ed.)(1983). Service Book of the Holy Orthodox-Catholic Apostolic Church (6th ed.), pp 189–197. Englewood: Antiochian Orthodox Christian Archdiocese.
  • Collectio Rituum ad instar appendicis Ritualis Romani pro dioecesibus Statuum Foederatorum Americae Septentrionalis. Milwaukee: Bruce (1954)
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