RELIGIOUS ENCYCLOPEDIA
Lawlor Lazarists
LAYING ON OF HANDS: A religious rite, both Jewish and Christian. In the Old Testament, as a prescribed act, it appears first in Lev. i. 4, for the burnt-offering; in iii. 2 for the peace-offering; in iv. 4 for the sin-offering; in xvi. 21 for the sending away of the scapegoat on the Day of Atonement. It was used also in connection with the setting apart of priests (Ex. xxix. 10, 15, 19), and with the solemn punishment of idolatry (Lev. xxiv. 14). In Num. viii. 10, 12 the close connection
In the Old between the use of the rite in sacrifice Testament, and that in consecration of priests is seen; whence it follows that it can not be used to denote the designation of representatives by the people, but rather signifies that they belong to God. The laying on of hands in the case of the scapegoat is a symbolic expression of participation between subject and object, the latter becoming or doing what properly belongs to the former. In the punishment of idolatry a similarly close connection is established between the bearing of witness and the punishment of the crime. It is an easy transition to the setting apart of Joshua as leader of the people by the laying on of the hands of Moses (Num. xxviii. 18; Deut. xxxiv. 9), in order to symbolize the participation of the younger in the exalted mission of the elder. From all these cases it appears that the act either meant the marking out of a special destiny for the object, expressed in the words which accompanied the act (for some words were always used), or else it signified transmission, either of an office, or of a blessing, or of sin.
In the New Testament there is no express mention of the rite as a part of the law. But Christ performed a number of his miracles of healing by the laying on of hands (e.g., Mark v. 23, vi. 5, vii. 32), and his blessing was conveyed by the same act (Mark x. 13, 16). The same thing is related of the miracles of healing performed by the disciples (Acts vi. 6, ix. 12, 17, xxviii. 8). The expression of the will to heal or bless by this act In the New is so natural that there is no need to Testament, attribute any magical effect to the mere touch, against which would be the failure of the parallel passages to mention it, and the same working of the word at a distance (e.g., Matt. viii. 5-13). The imposition of hands is merely symbolic of the healing will; but in accordance with the new dispensation, the effect closely accompanies the sign. It is not surprising to find the laying on of hands permanently connected with the washing away of sin in baptism and with the appointment to offices in the Church. In the former connection it so appears in Acts viii. 17 and Heb. vi. 2, but not as a separate, substantive act accompanying the baptism and with a blessing of its own. According to Acts ii. 38, the communication of the Holy Ghost is not a thing separate from baptism, but follows upon it. The separation of the laying on of hands from baptism, and its elevation into a right reserved to bishops in Confirmation (q.v.), is both contrary to Scripture and derogatory to the sacrament of baptism.
According to Acts vi. 6, xiii. 3, the appointment to office in the Church is conferred by prayer and VI.— 28
the laying on of hands, which here again is nothing more than a natural symbol for the transmission of the power of the Holy Spirit necessary to their exercise. It is analogous to the Jewish priestly consecration (Num. viii. 10), as also to the ordination of readers or members of In the the Sanhedrin in the post-Maccabean Church, period. But once more the New-Testament symbolism differs essentially from the Old; for as long as the service of the Church had not developed into a hierarchical constitution, the commissioning of a man with an office was supposed to include the transmission of the powers necessary to its exercise. Thus Paul could write to Timothy (I., iv. 14, II., i. 6) of the charisma which was in him through the laying on of his hands and the hands of the presbytery, and warn him (I., v. 22) to lay hands suddenly on no man. For later development, see Clergy, IV.; Confirmation; Ordination. (H. CremerI".)
Bibliography: DCA, i. 828-829; DB, iii. 84-85; EB, ii. 1956.