Hubbry Logo
Laying on of handsLaying on of handsMain
Open search
Laying on of hands
Community hub
Laying on of hands
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Contribute something
Laying on of hands
Laying on of hands
Laying on of hands
View on Wikipedia
from Wikipedia
Catholic ordination ceremony with laying on of hands

The laying on of hands is a widely-used religious practice.

In Judaism, semikhah (Hebrew: סמיכה, "leaning [of the hands]")[1] accompanies the conferring of a blessing or authority. In Christian churches, chirotony[2] is used as both a symbolic and formal method of invoking the Holy Spirit primarily during baptisms and confirmations, healing services, blessings, and ordination of priests, ministers, elders, deacons, and other church officers, along with a variety of other church sacraments and holy ceremonies.

Jewish tradition

[edit]
Main article: Semikhah

The laying on of hands was an action referred to on numerous occasions in the Hebrew Bible to accompany the conferring of a blessing or authority. Moses ordained Joshua through semikhah—i.e. by the laying on of hands: Num 27:15–23, Deut 34:9. The Bible adds that Joshua was thereby "filled with the spirit of wisdom". Moses also ordained the 70 elders (Num 11:16–25). The elders later ordained their successors in this way. Their successors in turn ordained others. This chain of hands-on semikhah continued through the time of the Second Temple, to an undetermined time. The exact date that the original semikhah succession ended is not certain. Many medieval authorities believed that this occurred during the reign of Hillel II, circa 360 CE.[3] However, it seems to have continued at least until 425 CE when Theodosius II executed Gamaliel VI and suppressed the Patriarchate and Sanhedrin.[4]

Laying on of hands can also refer to the practice of laying hands over one's sacrificial animal (sin-offering), before it was slaughtered,[5] based on a teaching in Leviticus 4:24: "And he shall lay his hand upon the head of the goat." In Pseudo Jonathan's Aramaic translation of the Pentateuch, the translator of the verse explains its sense: "And he shall lay his right hand with force on the head of the goat." According to Philo of Alexandria, the custom of laying on of hands was done in conjunction with a declaration, where the owner of the animal would say: "These hands have not taken a bribe to distort justice, neither have they divided the spoil, etc."[6] According to Jewish tradition, the first dispute in Israel concerned whether or not it was permissible to lay hands upon one's sacrificial animal by applying one's full body weight on a Festival Day.[5]

Christian traditions

[edit]
Main article: Christian laying on of hands
Laying on of hands during a Finnish Lutheran ordination in Oulu, Finland
Laying on of hands during a Catholic priestly ordination in Germany
Laying on of hand by a missionary; conversion to Christianity as a form of healing. Statue in Tilburg, Netherlands

In the New Testament the laying on of hands was associated with the receiving of the Holy Spirit (see Acts 8:14–19). Initially the Apostles laid hands on new believers as well as believers (see Acts 6:5–6).

The New Testament also associates the laying on of hands with the conferral of authority or designation of a person to a position of responsibility. (See Acts 6:6, Acts 13:3; and 1 Timothy 4:14. Also possibly Acts 14:23, where "ordained"—Greek: χειροτονήσαντες—may be translated "extended the hand".) The use of the laying on of hands for the ordination of church officers has continued in many branches of Christianity.

Anglicanism

[edit]

Laying on of hands is part of Anglican confirmation,[7] anointing of the sick,[8] and other parts of liturgy and pastoral offices. The rubric in the confirmation service requires the bishop to lay only one hand, symbolising that he has less spiritual authority than an apostle (who laid both hands).

Roman Catholic Church

[edit]

In the Roman Catholic Church, the laying on of hands has been and continues to be used in some of the rites for the Seven Sacraments of the Catholic Church. First, it is the essential gesture (or "matter") for the Sacrament of Holy Orders (diaconate, priesthood, and episcopacy). Second, it accompanies the anointing with Sacred Chrism in the Sacrament of Confirmation. Third, it is part of the ritual for the Sacrament of the Anointing of the Sick, taken after the command in the Epistle of James: "Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord" (James 5:14 ESV).

Eastern Christianity

[edit]

In Eastern Christianity, laying on of hands is used for the ordination (called cheirotonia) of the higher clergy (bishops, priests and deacons), and is also performed at the end of the sacrament of unction.

Evangelicalism

[edit]
Laying on of hands for healing in Living Streams International Church, Accra, Ghana, 2018

In Evangelical Christianity, the laying on of hands takes place for pastoral ordination.[9]

Baptists

[edit]

In few Baptist churches, the laying on of hands rarely takes place after a believer's baptism although this is traditional to some sects and not practiced as a Biblical command nor example.[10] This is one of the two points which was added in the 1689 Baptist Confession of Faith in 1742.[11][12] Southern Baptist Christians employ the laying on of hands during the ordination of clergymen (such as deacons, assistant, and senior pastors) as well as situations of calling for divine healing.

Pentecostalism

[edit]

Pentecostal Christians practice the laying on of hands as part of prayer for divine healing (faith healing) and the anointing of the sick.[13]

Latter-day Saints

[edit]
An 1850s depiction of a Latter Day Saint confirmation featuring the laying on of hands

Members of the Church of Jesus Christ of Latter-day Saints believe the restoration of Christ's priesthood came about by the laying on of hands by the resurrected John the Baptist to Joseph Smith and Oliver Cowdery in 1829,[14] and laying on of hands is seen as a necessary part of Confirmation.[15] Latter-day Saints lay on hands when ordaining members[16] to the Aaronic and Melchizedek priesthoods and when setting members apart to serve in other positions in the church.[17] When asked by a member who is ill, two elders of the Church anoint the sick member's head with consecrated olive oil and then lay hands upon their head and as guided by the Holy Spirit, bless them.[18]

African traditional medicine

[edit]

The San peoples of Southern Africa use the laying on of hands as a healing practice. As described by professor Richard Katz, the healers of the !Kung people lay their hands on a sick person to draw the sickness out of them and into the healer in a "difficult, painful" process.[19]

[edit]

A similar practice of laying on of hands is also used in Navajo religious ceremonies.[20]

State use

[edit]
Main article: Royal touch

The laying on of hands, known as the royal touch, was performed by kings in England and France, and was believed to cure scrofula (also called "King's Evil" at the time), a name given to a number of skin diseases. The rite of the king's touch began in France with Robert II the Pious, but legend later attributed the practice to Clovis as Merovingian founder of the Holy Roman kingdom, and Edward the Confessor in England. The belief continued to be common throughout the Middle Ages but began to die out with the Enlightenment. Queen Anne was the last British monarch to claim to possess this divine ability, though the Jacobite pretenders also claimed to do so. The French monarchy maintained the practice up until the 19th century. The act was usually performed at large ceremonies, often at Easter or other holy days.

See also

[edit]

Notes

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Laying on of hands

View on Grokipedia
from Grokipedia
The laying on of hands is an ancient ritual gesture found in various religious and cultural traditions, rooted in Jewish practice and prominently featured in , whereby hands are placed on a person, animal, or object to symbolize the transference of divine authority, , , or spiritual power. In Judaism, the practice dates back to at least the time of the Tabernacle and Temple rituals, where it served multiple purposes including the identification of ownership in sacrifices (Leviticus 1:4, 3:2) and the purification of the Levites through the laying of hands on sacrificial animals (Numbers 8:10-12). It also facilitated the transfer of communal sins to a scapegoat during Yom Kippur (Leviticus 16:21) and the judicial imposition of guilt on offenders by witnesses (Leviticus 24:14). Beyond cultic contexts, it symbolized the conveyance of leadership authority, as when Moses laid hands on Joshua to empower him as successor (Numbers 27:18-23; Deuteronomy 34:9). In rabbinic Judaism, the gesture evolved into semikhah, a form of ordination for transmitting authority from teacher to disciple, though it was later restricted geographically to the Land of Israel. Christianity adapted and expanded the ritual from its Jewish origins, with frequently employing it for physical and spiritual healing, such as restoring sight to the blind (Luke 13:13) or raising the dead (Mark 5:41), emphasizing the flow of divine power through touch (Luke 6:19). He also used it to bless children, adapting a common Jewish gesture of and favor (Mark 10:16; Matthew 19:13-15). In the early church, as recorded in the , apostles laid hands to impart the , often separately from , resulting in manifestations like (Acts 8:17, 19:6) or enabling bold witness (Acts 9:17). The practice further signified commissioning and , such as selecting deacons (Acts 6:6) or elders (Acts 14:23), and conveying spiritual gifts for ministry (1 Timothy 4:14; 2 Timothy 1:6). Theologically, it represents an outward sign of inward grace, not a magical act, but a prayerful mediation of God's presence and , warned against hasty or indiscriminate use (1 Timothy 5:22). Historically, the laying on of hands has persisted in , integrated with and for the sick (James 5:14-15), evolving through medieval emphases on spiritual forgiveness to modern uses in and across denominations. It underscores themes of community, divine empowerment, and holistic restoration, appearing approximately 25 times in the across contexts of , , Spirit reception, and commissioning.

Definition and Historical Origins

Core Concept and Purposes

The laying on of hands is a ritual involving the physical placement of one or more hands by an individual or group onto another person or an object, serving as a means to convey spiritual or divine elements such as , , , or consecration. This act functions as a conduit for the transfer of intangible qualities, where the touch symbolizes a direct linkage between the participant and the divine, often distinguishing it from purely verbal invocations by emphasizing embodied connection. In various religious traditions, the typically involves contact on the head or body, underscoring its role in mediating power without reliance on additional implements unless specified, such as in combination with . The primary purposes of the laying on of hands encompass several interconnected functions: the transfer of spiritual power or , which may include or ; identification with or guilt, particularly in sacrificial contexts where the act designates or shifts impurities; invocation of to affirm sacred approval; and commissioning individuals for specific roles, such as or ministry. For instance, in sacrificial rites, the with one hand often marks of the offering, while both hands may signify a more intensive transference, such as of communal guilt. These purposes highlight the ritual's versatility in bridging the material and spiritual realms, enabling participants to participate actively in divine processes through tactile means. Symbolically, the physical touch in laying on of hands represents an intimate spiritual connection, embodying , , and the flow of divine favor or authority from one entity to another, frequently accompanied by spoken prayers or words to invoke or affirm the intended outcome. Historically, this non-verbal holds significance as an ancient practice predating formalized written texts, with roots traceable to pre-Christian traditions in Israelite, Babylonian, Hellenistic, Greco-Roman, and Egyptian societies, where hands served as symbolic extensions of divine agency in rituals of power and consecration. Its endurance across cultures underscores a universal recognition of touch as a potent medium for sacred transactions.

Ancient and Biblical Roots

The practice of laying on of hands has possible roots in ancient Near Eastern rituals predating the , where hand gestures facilitated human-divine interaction. In Mesopotamian culture, parallels appear in Babylonian and rites involving the laying of hands on the head to invoke divine intervention. Similarly, ancient Egyptian practices included hand contact in and rituals, with tomb art from circa 2500 BCE depicting such as or pressing hands on the body, as seen in reliefs from tombs. These pre-biblical precedents suggest parallels to later uses of hand contact in contexts for between the physical and divine realms, though direct influence on Israelite traditions remains debated among scholars. In the , composed between the 13th and 6th centuries BCE, laying on of hands appears as an intentional ritual act distinct from casual touching, serving to transfer symbolic meaning through divine mediation. Leviticus 1:4 describes the offerer placing a hand on the head of a sacrificial animal to identify with it, thereby effecting as the animal bears the sin. Numbers 8:10-12 outlines the consecration of Levites, where the lay hands on them to dedicate them for service, followed by the Levites transferring any impurity to a via the same . Numbers 27:18-23 records laying hands on to commission him as successor, symbolizing the impartation of leadership authority before the community and God. Genesis 48:14 depicts intentionally crossing his hands to bless Ephraim and Manasseh, prioritizing the younger over the elder in a deliberate act of patriarchal . This biblical usage evolved from sacrificial identification—where the linked the offerer to the victim for purification—to broader applications of transfer, reflecting a progression in symbolism during the formative period of Israelite tradition. Unlike mere physical contact, which lacked ceremonial intent, laying on of hands required specific positioning (often one or both hands on the head) and communal witness to invoke divine efficacy, underscoring its role as a mediated conduit for blessing or consecration.

Jewish Traditions

In the Hebrew Bible

In the Hebrew Bible, the practice of laying on of hands, known as semikhah in Hebrew, appears numerous times, primarily in the Torah, where it serves as a ritual act to designate ownership, transfer responsibility, or confer authority. This gesture is most frequently associated with sacrificial rites, where the offerer places a hand on the head of the animal at the entrance to the sanctuary, symbolizing the identification of the offering with the individual or community. For instance, in burnt offerings, the act ensures that the sacrifice is accepted on behalf of the offerer for atonement (Leviticus 1:4). Similar requirements apply to peace offerings (Leviticus 3:2, 8, 13), sin offerings (Leviticus 4:4, 15, 24, 29, 33), and guilt offerings, underscoring its obligatory role across various sacrificial types to personalize the ritual and facilitate purification. In the Yom Kippur ceremony, the high priest lays both hands on the scapegoat while confessing the community's sins, explicitly transferring guilt to the animal, which is then released into the wilderness (Leviticus 16:21). Beyond sacrifices, semikhah features in contexts of ordination and blessing, marking the transmission of leadership or divine favor. The community laid hands on the Levites to transfer their responsibilities for service, after which the Levites laid hands on sacrificial bulls for the purification of sins and burnt offerings (Numbers 8:10-12). In judicial proceedings, witnesses laid hands on the head of a blasphemer to transfer guilt before the entire assembly stoned them (Leviticus 24:14). In Numbers 27:18–23, God instructs Moses to lay hands on Joshua in the presence of the priest Eleazar and the congregation, commissioning him as Moses' successor and conferring a measure of his authority to ensure the people's obedience. This act is later described as filling Joshua with the spirit of wisdom, indicating a tangible transfer of spiritual endowment from Moses (Deuteronomy 34:9). Patriarchal blessings also involve this gesture, as seen when the aged Jacob crosses his hands to lay them on the heads of Joseph's sons, Ephraim and Manasseh, intentionally blessing the younger over the elder in a reversal of birth order (Genesis 48:14). Theologically, functions as a mediating rite between the human and divine realms, ensuring the ritual's efficacy by establishing a direct connection—through touch—that consecrates the subject and validates the offering or appointment before . It emphasizes personal or communal identification with the act, whether for or succession, without any indication of purposes in the Tanakh. This symbolism of transfer—be it of sanctity, , or —highlights the physicality of covenantal relationship, where hands bridge the sacred and profane.

Rabbinic and Modern Judaism

In the rabbinic era, the practice of , or rabbinic , developed as a means of transmitting from to student, drawing on the biblical precedent of laying hands on to confer . This ritual initially included the physical laying on of hands to symbolize the transfer of judicial and teaching authority, as referenced in early Mishnaic discussions of procedures. Over time, however, the gesture shifted focus from sacrificial contexts to communal and scholarly succession, marking a key evolution in Jewish practice. Classical , which granted rabbis the power to issue binding legal decisions, continued for several centuries but was discontinued around the early CE amid Roman imperial suppression of Jewish institutions. The execution of VI in 425 CE by , followed by the abolition of the patriarchate and , effectively ended the unbroken chain of traditional . Thereafter, rabbinic authority was conferred through written diplomas rather than physical imposition of hands, preserving the symbolic essence without the tactile element. Attempts to revive classical semikhah occurred sporadically in later centuries, most notably in 16th-century , where Rabbi Berab ordained several scholars, including , to restore the ancient chain and unify Jewish legal authority. These efforts, however, faced opposition and did not endure, leading to the continued use of symbolic or academic forms of in subsequent generations. In modern Judaism, the laying on of hands persists in personal and communal rites rather than formal ordination. Orthodox communities generally avoid reviving full semikhah due to halakhic concerns over its legitimacy without the Sanhedrin, but incorporate the gesture in parental blessings, such as placing hands on children's heads during Shabbat evenings or at bar/bat mitzvah ceremonies to invoke protection and guidance. In Reform and Conservative traditions, the practice appears in confirmation ceremonies and blessing rituals, emphasizing spiritual affirmation and community support, while healing services may include it alongside prayers like Mi Sheberach for emotional and physical well-being. This contemporary usage underscores a shift toward intimate, non-authoritative applications, distinct from the biblical emphasis on sacrifices and leadership transfer.

Christian Traditions

Early Church and Patristic Era

In the , the laying on of hands served as a foundational rite for commissioning and ordaining church leaders, drawing from ' practices and apostolic authority. In Acts 6:6, the apostles prayed and laid hands on chosen deacons, symbolizing their appointment to ministry and the conferral of spiritual authority for service. Similarly, Acts 13:3 describes the Antioch church fasting, praying, and laying hands on Paul and before sending them on mission, marking a rite of dedication and empowerment for evangelistic work. The further emphasize this in contexts: 1 Timothy 4:14 refers to the gift of imparted to Timothy through and the laying on of the elders' hands, while 2 Timothy 1:6 urges Timothy to fan into flame the gift received through the laying on of Paul's hands, highlighting the transmission of charisms for . The practice also extended to conferring the and in early Christian communities. :17-19 recounts the apostles Peter and John laying hands on baptized , resulting in the reception of the , an event so tangible that Simon the magician sought to purchase the ability, underscoring the rite's pneumatic efficacy post-baptism. For , himself laid hands on the sick to cure them, as in :5 where he could do few miracles in except laying hands on a few sick people and them, and Luke 4:40 where at sunset all brought those ill with diseases, and he laid hands on each to heal them. James 5:14 instructs calling the elders to pray over the sick and anoint them with oil in the Lord's name, implying laying on of hands as a communal act of faith for recovery. Patristic writers in the second and third centuries formalized these New Testament precedents in liturgical contexts, particularly for baptism and ordination. Tertullian, around 200 CE, described the post-baptismal laying on of hands as invoking the Holy Spirit through benediction, integrating it into the baptismal rite as a means of spiritual animation and union with divine power. Hippolytus' Apostolic Tradition, circa 215 CE, provides detailed ordination ceremonies: for bishops, multiple bishops lay hands while praying for the Spirit's descent to grant authority in forgiving sins and offering sacrifice; for presbyters, the bishop lays hands with presbyters touching the candidate, beseeching the Spirit of grace for pure governance; and for deacons, the bishop alone imposes hands, invoking the Spirit for diligent service without priestly functions. These texts reflect a structured ecclesial use emphasizing sacramental invocation. Theologically, adapted the Jewish practice of —laying on hands for authority transfer, as in Moses ordaining Joshua (Numbers 27:23)—but shifted emphasis toward pneumatic invocation of the , prioritizing charisms like and over mere institutional authority. Unlike semikhah's focus on sacrificial or leadership continuity, Christian rites, as seen in Acts and patristic prayers, invoked the Spirit explicitly for , marking a distinct development in the first centuries that integrated blessing with eschatological gifts.

Catholic and Orthodox Churches

In the Roman , the laying on of hands is an essential sacramental gesture in several sacraments, used to invoke the and confer grace, while signifying apostolic authority. In the sacrament of , also known as , the (or delegated ) imposes hands on the candidate's head while the forehead with , invoking the gift of the for strengthening in and mission, as described in the Catechism of the Catholic Church (paragraphs 1288, 1299, 1300). This rite, reserved primarily to to underscore their role in , fulfills 880, which specifies the imposition of the hand as part of the . Similarly, in , the sacrament's essential rite for all three degrees—, , and —involves the 's laying on of hands accompanied by a of consecration, through which the ordinand receives the grace to exercise sacred ministry, as outlined in the (paragraph 1573). The (Session 23, 1563) affirmed this imposition of hands as the matter of the sacrament, declaring it necessary for valid ordination and rejecting any denial of its role in transmitting priestly power. The sacrament of , formerly known as Extreme Unction, also incorporates the laying on of hands as a preliminary rite to invoke the 's healing grace. The silently imposes hands on the sick person's head, invoking Christ's power, before anointing the forehead and hands with the Oil of the Sick, based on the biblical injunction in James 5:14 to call elders to pray over and anoint the ill. This gesture emphasizes communal prayer and the Church's intercession for spiritual and physical restoration. The Second Vatican revised the rite's pastoral presentation in Sacram Unctionem Infirmorum (1972) to broaden its application beyond imminent death, but retained the essential elements of imposition of hands and anointing without altering their validity. In the Eastern Orthodox Churches, the laying on of hands holds a central place in sacramental life, particularly in and rites, while has evolved to emphasize . occurs immediately following , typically administered by a using holy consecrated by the ; although historically performed through laying on of hands by apostles to impart the (as in Acts 8:14-17), the rite now substitutes chrismation to symbolize the same grace, allowing broader administration amid growing Christian communities. to diaconate, presbyterate, or episcopate requires the 's imposition of hands during the (e.g., of St. ), accompanied by specific prayers invoking the 's descent for ministerial service, preserving . For , the sacrament of Euchelaion (Holy Unction) involves priests anointing seven bodily parts with blessed oil while laying hands on the head during the initial prayer, seeking forgiveness and restoration as per James 5:14-15; this communal service, often held on Wednesday of , underscores the Church's role in bodily and spiritual wholeness. The , including Coptic and Armenian traditions, mirror Eastern Orthodox practices with a strong emphasis on through the laying on of hands. In Coptic rites, (Sealing of the Gift) follows with the priest's imposition of hands and using myron (), directly invoking the Holy Spirit's indwelling as the apostles did. Ordination similarly entails the bishop's laying on of hands during liturgical prayers, conferring grace for diaconal, priestly, or episcopal orders. Armenian rites retain the laying on of hands (tzernatroutiun) as the defining act across all clerical ranks, performed by the bishop's anointed right hand on the candidate's head to transmit authority and the Spirit's gifts. These churches maintain these elements unchanged since early codifications, linking them to patristic precedents while adapting forms for cultural contexts.

Protestant Denominations

In Protestant denominations, the practice of laying on of hands serves primarily as a symbolic act of commissioning, , and of the , often without the connotations emphasized in other traditions. It is rooted in biblical precedents such as Acts 6:6 and 1 Timothy 4:14, but its application varies widely across groups, reflecting diverse theological emphases on , , and community affirmation. Within , the laying on of hands is integral to rites as outlined in the of 1662, where bishops impose hands upon candidates for priesthood or diaconate during the consecratory prayer to signify the conferral of authority and the Holy Spirit's empowerment for ministry. For healing, Anglican services incorporate this practice in ministration to the sick, drawing from James 5:14, where or lay persons lay hands while praying for restoration, often combined with , to invoke God's wholeness and peace. Lutheran traditions employ laying on of hands in pastoral ordination, influenced by the Confession's affirmation of orderly church governance, where existing ministers impose hands in the presence of the congregation to bless and install the ordinand into office, emphasizing the call from through the community. In confirmation, Lutherans often include this rite, with pastors or bishops laying hands on confirmands to affirm their baptismal faith and invoke the Holy Spirit's strengthening, as seen in rites like those in Evangelical Lutheran Worship. Among Reformed and Calvinist churches, the practice appears in and commissioning ceremonies, as evidenced in the mid-16th-century Geneva rites developed under , where the laying on of hands accompanies to designate ministers for service, viewing it as a scriptural rather than a . Healing applications are more restrained, typically limited to prayerful without emphasis, prioritizing congregational discernment over charismatic expressions. Baptist congregations frequently use laying on of hands in , conducted by a and lay leaders who impose hands to affirm the candidate's calling and commission them for pastoral work, underscoring local church autonomy. For , some Baptist groups incorporate it as a during or installation of deacons and elders, but it avoids infant-related rites, aligning with their emphasis on personal faith professions. Pentecostal and Charismatic movements place strong emphasis on laying on of hands for and baptism in the , practices that gained prominence during the 1906 in , where and participants invoked the Spirit through this act, often resulting in glossolalia and physical restoration as signs of Pentecostal power. This extends to prophetic impartation, where leaders lay hands to transfer spiritual gifts or anointing for ministry. Across broader Evangelical contexts, the rite varies by congregation but commonly features in commissioning missionaries or elders, where church leaders impose hands during to endorse and empower the individual for service, symbolizing communal support and divine sending.

Latter-day Saint Movement

In the Latter-day Saint movement, the practice of laying on of hands is rooted in revelations received by during the 1830s, which restored ancient ordinances as essential elements of priesthood authority and administration. These revelations emphasized that such ordinances must be performed by those holding the proper priesthood keys, distinguishing Latter-day Saint practices from broader Christian traditions by mandating a structured, hierarchical priesthood context for their validity. Doctrinally, the practice is outlined in the Doctrine and Covenants, a collection of modern revelations. Section 42:44 instructs that elders of the church, numbering two or more, shall pray for and lay their hands upon the sick in the name of Jesus Christ to invoke healing. Similarly, section 20:41 specifies that confirmation of baptism—bestowing membership in the church and the gift of the Holy Ghost—occurs through the laying on of hands by authorized priesthood holders, described as the "baptism of fire and the Holy Ghost" according to the scriptures. These directives underscore the ordinance's role in facilitating divine power and spiritual gifts within the restored church. Key practices involving the laying on of hands include several priesthood ordinances. In patriarchal blessings, an ordained places hands on the recipient's head to provide inspired personal revelation, guidance on lineage, and promises conditional on faithfulness, available to worthy baptized members. to priesthood offices, such as those in the Aaronic or Priesthood, requires the laying on of hands by those already holding the authority, conferring the power to act in God's name for specific responsibilities like baptizing or administering blessings. For healing the sick, known as administration, one elder first anoints the person's head with consecrated , after which one or more elders lay hands on the head, pronounce a , and seal the anointing, invoking faith in Jesus Christ for recovery or comfort as directed by the Spirit. Within temple ordinances, the features symbolically in preparatory rites such as washings and anointings, where touches convey sacred promises of divine protection and endowment with power, though the full temple endowment ceremony focuses more on covenants and instruction received by the Spirit. This restorationist framework, initiated through angelic conferrals like that of in 1829—who promised the later bestowal of authority for laying on hands to confer the Holy Ghost—ensures these practices are not merely symbolic but efficacious when performed under priesthood direction.

Islamic Practices

Historical Foundations

In early Islamic traditions, the laying on of hands traces its roots to the practices of the Muhammad, particularly in acts of blessing and as documented in authentic collections. For example, when As-Sa'ib bin Yazid suffered from a leg ailment as a , his brought him to the , who placed his hands on As-Sa'ib's head and invoked Allah's blessings upon him before performing ablution, after which As-Sa'ib drank from the remaining water. Similarly, the performed ruqyah (spiritual ) by reciting Mu'awwidhat (Surahs and ) over the sick and rubbing the afflicted area with his hand. These instances illustrate the 's use of physical touch to channel and (blessing), often in response to illness or supplication for and family members. He also visited the sick, touching them with his right hand while supplicating: "O Lord of the people, remove the affliction and bring about as You are the Healer. There is no except Your healing, a healing that leaves no trace of illness." Following the Prophet's death, this practice continued among his companions during the early period, particularly under and subsequent leaders, where touch was employed in supplications to transfer and facilitate healing, emulating the Prophet's . Such actions were tied to the broader of seeking proximity to divine intervention through physical gestures reminiscent of the Prophet's example, fostering communal support in times of affliction. Theologically, laying on of hands holds no status as a formal pillar of (arkan al-din) but aligns with principles of (intercession through permissible means) and shifa (faith-based healing), emphasizing reliance on rather than the touch itself. Unlike formalized rituals in other traditions, it lacks a direct Quranic mandate; (5:6) prescribes washing the hands as part of (), but does not reference laying them upon others for or . This integration reflects a practical extension of prophetic guidance, prioritizing intention and invocation over the gesture. Spanning the 7th to 10th centuries CE, the practice evolved within the formative and Umayyad eras, drawing subtle influences from pre-Islamic Arabian customs of tactile blessings in tribal supplications and shared Abrahamic elements, such as Jewish for authority transfer, amid the Prophet's engagements with Medinan Jewish communities. By the Abbasid period, it had become embedded in everyday spiritual care, documented in compilations like and , underscoring its continuity as a non-obligatory yet recommended act of compassion.

Contemporary Spiritual Care

In contemporary Islamic spiritual care, the laying on of hands persists as a traditional healing practice, often integrated with ruqyah (recitation of Qur'anic verses for and protection) to transmit (divine blessing) for physical and spiritual ailments. This method, rooted in prophetic precedents, involves the caregiver placing hands on the affected area while reciting verses such as Surah Al-Fatiha or Ayat al-Kursi, aiming to expel negative influences like the or jinn possession. Ta'widh (Qur'anic amulets inscribed with protective verses) are used in for efficacy against illness. In Sufi traditions, particularly in South Asian and North African contexts, practitioners perform this during (remembrance of God) circles or at saints' shrines (mazar), where the touch is believed to channel spiritual energy for and comfort. In clinical settings, such as hospitals, the practice of laying on of hands is usually viewed as suspicious and potentially harmful in Islamic spiritual care, though Islamic chaplains provide emotional support to Muslim patients through other means. Sunni scholars generally accept the practice in non-shirk (non-polytheistic) contexts, emphasizing its alignment with the Prophet's and companions' methods, while Shia traditions highlight its role in blessings, drawing from Tibb al-A'imma (medicine of the Imams), such as teachings attributed to (d. 818 CE) involving for curing ailments like by passing hands over the body. Post-20th century revivals have adapted these practices for psychosomatic relief, particularly in regions with limited access to modern healthcare. In , Sufi healers offer spiritual healing through and traditional methods at tekkes (Sufi lodges) to address emotional and psychological distress, reflecting a resurgence amid secular influences. Similarly, in , modern Sufi groups incorporate ruqyah in communal sessions to alleviate anxiety and physical symptoms, often in harmony with local therapeutic rituals. These adaptations underscore the practice's ongoing relevance in providing holistic care within diverse Muslim communities.

Practices in Other Cultures

African Traditional Medicine

In sub-Saharan African traditional medicine, physical touch, including running hands over the body, is sometimes used in s alongside herbal applications to address ailments, as noted in practices among Zulu healers. For example, in one described , hands are run over a patient's body while applying mixtures to remove illness, though this is not presented as a primary diagnostic or energy-transfer method. Among the Maasai of , healers use enkishui, a hands-on technique with herbal oils, to manipulate muscles and joints, relieve pain, and promote recovery from injuries. This practice enhances physical well-being but is not explicitly described as transferring vital energy. In South African rituals, touch accompanies the application of medicinal substances to reinforce treatments. These practices have origins in pre-colonial eras and were recognized by the in the 1978 Alma-Ata Declaration as essential to . While analogous to laying on of hands in their use of touch for , they integrate more with herbalism and do not center on ritual gesture for spiritual transference. In (Diné) tradition, healing ceremonies such as the Blessingway aim to restore hózhó, the state of balance and harmony, through chants, songs, and s led by hataałii (medicine people). Physical touch may occur indirectly, such as applying sacred sand from paintings to the patient's body using wet hands or pressing ritual objects like wide boards against the body to withdraw illness and invoke identification. These acts emphasize preventive blessing and the removal of disharmony, often with brushing motions using feathers. The Enemyway ceremony, used for warriors returning from conflict, involves songs, sandpaintings, and symbolic acts like blackening to exorcise ghosts and restore balance, but does not feature direct hand placement. Among other Indigenous American traditions, the Lakota yuwipi ceremony uses spirit-animated rattles that shake against participants' bodies for healing and invocation, rather than direct hand laying. In practices, elders may place hands on participants during blessings to bestow protection, though specific ceremonies like Niman focus more on dances and invocations. These North American Indigenous practices symbolically bridge physical and spiritual realms to remove disorder and infuse balance, often led by male healers. They have been preserved following the of 1934, which supported cultural revitalization, and remain sacred with limited public access. While involving touch, they differ from the ritual laying on of hands by incorporating objects, chants, and communal elements.

Asian and Indigenous Traditions

In Japanese spiritual traditions, , developed by in 1922, draws from Buddhism and to transmit universal life energy (ki) through the laying on of hands or near the body, promoting healing and balance without invasive methods. This system formalizes energy channeling influenced by concepts of purity and . In Tibetan Buddhism, the wang (empowerment) ritual, introduced by in the 8th century, transmits esoteric teachings and spiritual potential through ceremonial stages involving visualizations, mantras, and symbols to purify body, speech, and mind, enabling advanced practices like . Physical contact is not a documented element. In Hindu traditions, the guru-shishya parampara includes , an initiation rite from the (c. 800 BCE), where the imparts knowledge and awakens potential. In Shakta tantra, sparsha diksha involves the placing hands on the disciple to transmit (divine energy), purifying karma and fostering spiritual evolution. This tactile method highlights the as a conduit for grace. Balinese Hinduism employs hands-on practices like by balian healers to restore balance between visible (sekala) and invisible (niskala) realms, channeling and clearing spiritual blockages, often with herbs and invocations. Among Pacific , in rongoā Māori use romiromi, a deep-tissue with hands and elbows, to restore (life force) by releasing blockages from trauma, guided by incantations and . This promotes holistic recovery and communal . These Asian and Indigenous practices analogize laying on of hands through touch for balance and , though varying in ritual specificity.

Modern and Secular Applications

Therapeutic and Alternative Medicine

In therapeutic and , the laying on of hands manifests primarily through energy-based practices aimed at promoting relaxation and , with serving as a prominent example. Developed by in in 1922 following a period of and , involves practitioners channeling ki—a universal life force energy—through gentle hand placements either on or slightly above the recipient's body to facilitate energy flow and balance. These hand positions often align with key energy centers, drawing from conceptual frameworks similar to ancient Asian traditions of vital energy harmonization, though adapted into a secular modality. Reiki sessions typically last 45 to 90 minutes, during which the practitioner uses a series of 10 to 15 standardized hand positions to cover the head, , limbs, and back, allowing the recipient to remain fully clothed and relaxed, often on a treatment table. Clinical evidence from a 2011 indicated that Reiki provided greater reductions in stress and improvements in overall mood compared to a sham Reiki group, supporting its role in without claims of curing specific diseases. Other hands-on energy therapies include , pioneered in the 1970s by nursing professor Dolores Krieger in collaboration with healer Dora Kunz, which focuses on assessing and rebalancing the human field through non-contact or light-touch hand movements to support the body's natural healing processes. Similarly, polarity therapy employs hands-on techniques to balance flows, integrating touch along the body's energy poles—such as the head and feet—to address physical, emotional, and energetic imbalances, often combined with dietary and exercise guidance. Scientific evaluation of these practices yields mixed results, with a 2008 Cochrane (withdrawn in 2013 as out of date) of touch therapies, including and , concluding a modest effect on relief in adults, though calling for more rigorous studies to confirm benefits beyond . These modalities have been integrated into settings, such as at MD Anderson Cancer Center's Integrative Center, where and similar energy therapies are offered as complementary support to alleviate symptoms like anxiety and in cancer patients. Post-2020 , including a 2023 study on distant applications for frontline healthcare workers, has shown significant reductions in anxiety and stress among participants, further highlighting potential modulation of anxiety responses in stressed individuals. A 2024 confirmed 's effectiveness in reducing anxiety with short-term interventions of ≤3 or 6–8 sessions.

Ceremonial and Political Uses

The laying on of hands has been employed in historical state rituals to symbolize monarchical authority and divine legitimacy, particularly through the practice known as the "king's touch" in medieval . Monarchs of and performed this to heal scrofula, a form of manifesting as swollen lymph nodes, by placing their hands on afflicted subjects during public gatherings. This ritual, rooted in the belief that kings possessed inherited healing powers derived from their sacred role, dates back to at least the 11th century in documented English practice under , who laid hands on the sick as an act of royal benediction. In , the tradition is attributed to in the 5th century, with early chroniclers claiming he cured scrofula through touch, establishing it as a marker of divinely sanctioned kingship that persisted for over a millennium. In these ceremonies, the physical contact served a dual purpose: purportedly imparting while publicly affirming the monarch's as a mediator between the divine and the earthly , thereby reinforcing political stability and among subjects. The rite typically involved the king or queen touching the affected areas after a brief or , often in the presence of but framed as a secular expression of rather than . Historian notes that this practice exemplified the fusion of political power and symbolic , where the touch conveyed not just physical remedy but also the intangible transfer of legitimacy from to , distinguishing European monarchies from mere temporal rulers. Modern political applications of hand placement echo this symbolism in secular institutional contexts, such as inaugurations and fraternal investitures, where gestures involving hands underscore oaths of office and authority conferral. In U.S. presidential oaths, tradition holds that the incoming president places their left hand on a Bible (or other text) while raising the right, symbolizing solemn fidelity to the Constitution, a practice initiated by George Washington in 1789 and continued by most successors despite not being constitutionally required. Similarly, in Freemasonry, originating in the early 18th century, investiture rituals for conferring degrees involve symbolic hand placements, such as grips and touches during obligations, to represent the transmission of fraternal authority and moral commitment among members. These acts maintain a ceremonial emphasis on personal contact to validate roles within political or civic organizations, devoid of overt religious connotation. The symbolic meaning of laying on of hands in ceremonial and political uses centers on the non-religious conveyance of legitimacy, , and communal endorsement, transforming a simple into a public affirmation of hierarchy and trust. However, with the Enlightenment's promotion of rational and toward divine-right in the , such practices waned; the royal touch, for instance, ended in under Queen Anne in 1714 and in after in the 1780s, supplanted by medical science and that prioritized empirical over ritualistic symbolism. Today, residual forms persist in formalized hand gestures during military commissions and diplomatic receptions, where touches or placements subtly evoke continuity of institutional power without invoking supernatural claims.

References

  1. https://www.jtsa.edu/torah/what-hands-teach-us-about-religion/
  2. https://etheses.whiterose.ac.uk/id/eprint/3506/1/339937.pdf
  3. https://referenceworks.brill.com/display/entries/EMGO/SIM-023251.xml?language=en
  4. http://www.reformedworship.org/resource/hands-worship-expanding-our-practice-laying-hands
  5. https://www.desiringgod.org/articles/the-laying-on-of-hands
  6. https://www.ismreview.yale.edu/fall2019/the-churchs-work-of-healing-prayer-laying-on-of-hands-and-anointing
  7. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=2692&context=auss
  8. https://www.jewishvirtuallibrary.org/rabbinic-ordination-semikha
  9. https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/semikhah
  10. https://www.jewishencyclopedia.com/articles/6499-gamaliel-vi
  11. https://www.chabad.org/library/article_cdo/aid/1933944/jewish/What-Is-a-Rabbi.htm
  12. https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/berab-beirav-jacob
  13. https://www.exploringjudaism.org/holidays/birkat-yeladim-blessing-children/
  14. https://jurnal.unai.edu/index.php/isc/article/download/3643/2429/14303
  15. https://digitalcommons.liberty.edu/context/lib_fac_pubs/article/1080/viewcontent/HS_in_the_NT.pdf
  16. https://www.tyndalebulletin.org/article/30374-healing-by-a-mere-touch-as-a-christian-concept.pdf
  17. https://www.newadvent.org/fathers/0321.htm
  18. https://www.gutenberg.org/files/61614/61614-h/61614-h.htm
  19. https://www.cambridge.org/core/journals/harvard-theological-review/article/jewish-and-christian-ordination/5AF5F8B735CC6B336E08B6489B33FE5E
  20. https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib4-cann879-958_en.html
  21. https://www.vatican.va/content/paul-vi/en/apost_constitutions/documents/hf_p-vi_apc_19721130_sacram-unctionem.html
  22. https://www.goarch.org/-/the-sanctification-of-the-holy-chrism
  23. https://www.goarch.org/-/the-sacramental-life-of-the-orthodox-church
  24. https://www.copticchurch.net/introduction-to-the-coptic-church/sacraments/2_confirmation
  25. https://stjameswatertown.org/worship/sacraments/holy-orders/
  26. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/book-common-prayer/ordaining-and-consecrating-0
  27. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/book-common-prayer/form-and-manner-making-ordaining
  28. https://www.bcponline.org/PastoralOffices/ministration_to_the_sick.html
  29. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship/wholeness-and-healing/wholeness-and
  30. https://anglicancompass.com/why-should-an-anglican-church-have-a-healing-ministry/
  31. https://steadfastlutherans.org/blog/2018/11/a-laymens-commentary-on-the-augsburg-confession-order-in-the-church/
  32. https://stpaulslutheran.church/confessions/archive/1944
  33. https://www.anglican.ca/wp-content/uploads/2011/03/04-Confimation-Guidelines-March-2011.pdf
  34. https://stjohns-salisbury.org/2020/10/21/confirmation-an-affirmation-of-baptism/
  35. https://theopolisinstitute.com/leithart_post/calvin-and-ordination/
  36. https://www.apuritansmind.com/puritan-worship/the-form-of-prayers-and-ministration-of-the-sacraments-by-john-calvin-1556/
  37. https://sb.rfpa.org/the-elders-ordination-6-laying-on-of-hands-the-practice-in-reformed-churches/
  38. https://baptiststandard.com/archives/2006-archives/laying-on-hands-ordination-practices-vary-widely-among-baptists/
  39. https://baptisthistoryhomepage.com/ky.mcglothin.lay.hands.html
  40. https://gl.church/laying-on-of-hands-guidelines-and-principles-who-may-lay-on-hands/
  41. https://faith.edu/faith-pulpit/posts/the-ordination-of-men-to-the-ministry/
  42. https://www.apostolicarchives.com/articles/article/8801925/173190.htm
  43. https://www.wayoflife.org/reports/azusa_street_and_the_birth_of_pentecostalism.html
  44. https://revival-library.org/histories/1906-azusa-street-revival/
  45. https://hortharn.substack.com/p/the-azusa-street-revival-ep-2
  46. https://communionchurch.org/2024/10/15/laying-on-of-hands/
  47. https://sb.rfpa.org/the-elders-ordination-5-laying-on-of-hands-the-practice-in-protestantism/
  48. https://www.churchofjesuschrist.org/study/history/topics/restoration-of-the-aaronic-priesthood?lang=eng
  49. https://www.churchofjesuschrist.org/study/manual/gospel-topics/laying-on-of-hands?lang=eng
  50. https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/42?lang=eng
  51. https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/20?lang=eng
  52. https://www.churchofjesuschrist.org/study/manual/gospel-topics/patriarchal-blessings?lang=eng
  53. https://www.churchofjesuschrist.org/study/manual/general-handbook/18-priesthood-ordinances-and-blessings?lang=eng
  54. https://www.churchofjesuschrist.org/study/manual/family-guidebook/priesthood-ordinances-and-blessings?lang=eng
  55. https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/joseph-smiths-teachings-about-priesthood-temple-and-women?lang=eng
  56. https://sunnah.com/bukhari:190
  57. https://sunnah.com/muslim:2192a
  58. https://sunnah.com/riyadussalihin:902
  59. https://www.researchgate.net/publication/339828585_The_Practice_of_the_Laying_on_of_Hands_in_Islamic_Spiritual_Care
  60. https://www.ilmgate.org/the-use-of-amulets-tawiz-in-islam/
  61. https://www.jbima.com/article/the-role-of-muslim-chaplains-in-health-care/
  62. https://al-islam.org/amazing-stories-sayyid-abdul-husayn-dastghaib-shirazi/9-imam-ali-al-ridha-cures-sick
  63. https://uskudar.edu.tr/en/new/the-sufi-tradition-has-been-offering-spiritual-healing-for-centuries/62027
  64. https://psyche.co/ideas/why-a-sufi-approach-to-healing-mental-illness-is-so-powerful
  65. https://pmc.ncbi.nlm.nih.gov/articles/PMC4994274/
  66. https://100humanitarians.org/maasai-medicine
  67. https://www.who.int/teams/social-determinants-of-health/declaration-of-alma-ata
  68. https://www.britannica.com/topic/Blessingway
  69. https://twinrocks.com/legends/healers-healing/ritual-ceremony.html
  70. http://musicandartsinaction.net/index.php/maia/article/download/navajohealingrituals/59/374
  71. https://www.columbia-acupuncture.com/yuwipee-healing-ceremony-lakota/
  72. http://coloradoencyclopedia.org/article/indian-reorganization-act-indian-new-deal
  73. https://www.sciencedirect.com/topics/medicine-and-dentistry/reiki
  74. https://papers.ssrn.com/sol3/papers.cfm?abstract_id=5257792
  75. https://texts.mandala.library.virginia.edu/book_pubreader/39381
  76. https://scholar.colorado.edu/downloads/hx11xg15s
  77. https://academic.oup.com/book/7766/chapter/152910425
  78. https://www.teresianum.net/wp-content/uploads/2016/11/ECarm_31_1980-1_3-28.pdf
  79. http://honorscarolina.unc.edu/wp-content/uploads/2016/04/Jain-Ankita_2015-Burch-Fellow_poster.pdf
  80. https://www.researchgate.net/publication/393133362_TRADITIONAL_HEALING_OF_BALI_REVITALIZING_TRADITIONAL_HEALTH_PRACTICES_THROUGH_MODERN_SCIENTIFIC_APPROACH_I_Gede_Suwantana
  81. https://researchspace.auckland.ac.nz/bitstreams/debec637-138c-4ffa-9727-485a2666f577/download
  82. https://mro.massey.ac.nz/bitstreams/274b16f3-4c19-4b91-8fe1-575bf250c899/download
  83. https://www.takingcharge.csh.umn.edu/where-reiki-from
  84. https://scholarworks.umt.edu/cgi/viewcontent.cgi?article=1047&context=etd
  85. https://www.heat.center/energyhealing-divination-description
  86. https://pmc.ncbi.nlm.nih.gov/articles/PMC3092553/
  87. https://therapeutictouch.org/about-us/how-did-therapeutic-touch-begin/
  88. https://www.healthline.com/health/polarity-balancing
  89. https://pubmed.ncbi.nlm.nih.gov/18843720/
  90. https://www.mdanderson.org/patients-family/diagnosis-treatment/care-centers-clinics/integrative-medicine-center/clinical-services.html
  91. https://pmc.ncbi.nlm.nih.gov/articles/PMC10443426/
  92. https://bmcpalliatcare.biomedcentral.com/articles/10.1186/s12904-024-01439-x
  93. https://hekint.org/2024/06/24/touching-for-the-kings-evil/
  94. https://pmc.ncbi.nlm.nih.gov/articles/PMC8888212/
  95. https://www.clarehall.cam.ac.uk/wp-content/uploads/2025/05/Selected-M.-Bloch-The-royal-touch.pdf
  96. http://ila.ilsl.br/pdfs/v5n2a05.pdf
  97. https://thehill.com/homenews/nexstar_media_wire/5096082-trumps-hand-wasnt-on-the-bible-during-the-oath-of-office-what-does-this-mean/
  98. http://www.themasonictrowel.com/masonic_talk/masonic_matter/files/masonic_matter_2005_11_10.htm
  99. https://www.iheart.com/podcast/105-stuff-you-missed-in-histor-21124503/episode/the-kings-evil-and-the-royal-30207618/
Add your contribution
Related Hubs
Contribute something
User Avatar
No comments yet.