Христиан дінінде тазару рәсімдері

Prescribed washing

In Christianity, ablution is a prescribed washing of part or all of the body or possessions, such as clothing or ceremonial objects, with the intent of purification or dedication. In Christianity, both baptism and footwashing are forms of ablution. Prior to praying the canonical hours at seven fixed prayer times, Oriental Orthodox Christians wash their hands and face (cf. Agpeya, Shehimo). In liturgical churches, ablution can refer to purifying fingers or vessels related to the Eucharist. In the New Testament, washing also occurs in reference to rites of Judaism part of the action of a healing by Jesus, the preparation of a body for burial, the washing of nets by fishermen, a person's personal washing of the face to appear in public, the cleansing of an injured person's wounds, Pontius Pilate's washing of his hands as a symbolic claim of innocence and foot washing, which is a rite within the Christian Churches. According to the Gospel of Matthew, Pontius Pilate declared himself innocent of the blood of Jesus by washing his hands. This act of Pilate may not, however, have been borrowed from the custom of the Jews. The same practice was common among the Greeks and Romans. According to Christian tradition, the Pharisees carried the practice of ablution to great excess. The Gospel of Mark refers to their ceremonial ablutions: "For the Pharisees wash their hands 'oft'" or, more accurately, "with the fist" (R. V., "diligently"); or, as Theophylact of Bulgaria explains it, "up to the elbow," referring to the actual word used in the Greek New Testament, πυγμή pygmē, which refers to the arm from the elbow to the tips of the fingers. In the Book of Acts, Paul and other men performed ablution before entering the Temple in Jerusalem: "Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them." In the Old Testament, ablution was considered a prerequisite to approaching God, whether by means of sacrifice, prayer, or entering a holy place. Around the time of Tertullian, an early Church Father, it was customary for Christians to wash their hands (manulavium), head (capitilavium) and feet (pedilavium) before prayer, as well as before receiving Holy Communion. The rite of footwashing employed a basin of water and linen towels, done in the imitation of Christ (as recorded by the early Christian apologist Tertullian). John Chrysostom, a prominent Church Father of Christianity revered in the Orthodox, Nestorian, Catholic, Lutheran and Anglican traditions, taught that people should wash their hands before picking up a copy of the Bible (he enjoined women to wear a headcovering if they were not already veiled at home prior to touching the Bible). This is to show respect for the Bible and in the Middle East and in the Indian subcontinent, Christians place their copies of Scripture in a rehal to have it rest in an elevated position. The Ethiopian Orthodox Tewahedo Church prescribes several kinds of hand washing for example after leaving the latrine, lavatory or bathhouse, or before prayer, or after eating a meal. The women in the Ethiopian Orthodox Tewahedo Church are prohibited from entering the church temple during menses; and the men do not enter a church the day after they have had intercourse with their wives. Christianity has always placed a strong emphasis on hygiene. The early Church denounced the mixed bathing prevalent in Roman pools, as well as the pagan custom of women naked bathing in front of men; as such the Didascalia Apostolorum, an early Christian manual, enjoined believing men and women to use baths that were separated by gender, which contributed to hygiene and good health according to the Church Father Clement of Alexandria. The Church also built public bathing facilities that were separate for both sexes near monasteries and pilgrimage sites; also, the popes situated baths within church basilicas and monasteries since the early Middle Ages. Pope Gregory the Great urged his followers on value of bathing as a bodily need. Contrary to popular belief bathing and sanitation were not lost in Europe with the collapse of the Roman Empire. Soapmaking first became an established trade during the so called "Dark Ages". The Romans used scented oils (mostly from Egypt), among other alternatives. By the mid 19th century, the English urbanised middle classes had formed an ideology of cleanliness that ranked alongside typical Victorian concepts, such as Christianity, respectability and social progress. The Salvation Army has adopted movement of the deployment of the personal hygiene, and by providing personal hygiene products.

Traditionally, Christianity adhered to the biblical regulation requiring the purification of women after childbirth; this practice, was adapted into a special ritual known as the churching of women, for which there exists liturgy in the Church of England's Book of Common Prayer, but its use is now rare in Western Christianity. The churching of women is still performed in a number of Eastern Christian churches (Eastern Orthodox, Oriental Orthodox and Eastern Catholic churches). Oriental Orthodox Churches such as the Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, places a heavier emphasis on Old Testament teachings, and its followers adhere to certain practices such as observeing days of ritual purification. Before praying, they wash their hands and face in order to be clean before and present their best to God. The Ethiopian Orthodox Tewahedo Church prescribes several kinds of hand washing for example after leaving the latrine, lavatory or bathhouse, or before prayer, or after eating a meal. The women in the Ethiopian Orthodox Tewahedo Church are prohibited from entering the church temple during menses; and the men do not enter a church the day after they have had intercourse with their wives. In Reformed tradition, ritual purity is achieved through the Confession of Sins, and Assurance of Forgiveness, and Sanctification. Through the power of the Holy Spirit, believers offer their whole being and labor as a 'living sacrifice'; and cleanliness becomes a way of life (See Romans 12:1, and John 13:5–10 (the Washing of the Feet). In Anabaptist Christianity (inclusive of Mennonites, Amish, Hutterites, Bruderhof, Schwarzenau Brethren, River Brethren and Apostolic Christians), footwashing is regularly practiced as an ordinance, in obedience to Jesus' command in .

The early Church practiced footwashing, in addition to the Holy Kiss, prior to reception of the Eucharist. The early Christian apologist Tertullian referenced a basin "of water for the saints' feet", and a "linen towel", used during their "imitation of the feetwashing performed by Christ." These ablutions involve the washing of the hands, head, and feet. The practice of ablutions before prayer and worship in Christianity symbolizes "separation form sins of the spirit and surrender to the Lord." The early Christian Church denounced the practice of mixed bathing in Roman pools, as well as the pagan custom of women naked bathing in front of men; as such the Didascalia Apostolorum, an early Christian manual, enjoined believing men and women to go to bathing facilities separated by gender, which contributed to hygiene and good health according to the Church Fathers, including Clement of Alexandria and Tertullian. and the popes allocated to the Romans bathing through diaconia, or private Lateran baths, or even a myriad of monastic bath houses functioning in eighth and ninth centuries. Public bathing were common in medivail Christendom larger towns and cities such as Paris, Regensburg and Naples. Catholic religious orders of the Augustinians' and Benedictines' rules contained ritual purification, and inspired by Benedict of Nursia encouragement for the practice of therapeutic bathing; Benedictine monks played a role in the development and promotion of spas. Protestant Christianity also played a prominent role in the development of the British spas. Contrary to popular belief bathing and sanitation were not lost in Europe with the collapse of the Roman Empire, as the spread of the Black Death made "Medieval people look for a link between health and hygiene". The Romans used scented oils (mostly from Egypt), among other alternatives. By the 15th century, the manufacture of soap in the Christendom had become virtually industrialized, with sources in Antwerp, Castile, Marseille, Naples and Venice. A major contribution of the Christian missionaries in Africa, China, Guatemala, India, Indonesia, Korea, and other places was better health care of the people through hygiene and introducing and distributing the soaps, and "cleanliness and hygiene became an important marker of being identified as a Christian". Believing that on Epiphany day water becomes holy and is imbued with special powers, Eastern Orthodox cut holes in the ice of lakes and rivers, often in the shape of the cross, to bathe in the freezing water. Christianity strongly affected the development of holy wells in Europe and the Middle East, and its water are known for its healing properties. The use of water in many Christian countries is due in part to the Biblical toilet etiquette which encourages washing after all instances of defecation. The bidet is common in predominantly Catholic countries where water is considered essential for anal cleansing, and in some traditionally Orthodox and Lutheran countries such as Greece and Finland respectively, where bidet showers are common.

In the Roman Rite, the celebrant washes his hands before vesting for Mass, but with another prayer (Da, Domine, virtutem). This is said privately in the vestry. He will then wash his hands again after the offertory—this is the ceremony that is known as the lavabo proper. This washing appears in both the Tridentine Mass, the 1962 edition of which is still an authorized extraordinary form of the Roman Rite), and in the post Vatican II Mass. The reason for this "second" washing of hands probably developed from the long ceremony of receiving the loaves and vessels of wine from the people at the offertory that was used in Rome. In the Gallican Rite the offerings were prepared before Mass began, as in the Eastern Liturgy of Preparation, so there was no long version of the offertory nor place for a lavabo before the Eucharistic Prayer. In the Middle Ages, the Roman Rite actually had two washing of hands, one before and one after the offertory. This first one has since disappeared, and the one which remains is the second. In the Tridentine Mass, as well as in Lutheran Masses of Evangelical Catholic churchmanship and in Anglican Masses of Anglo Catholic churchmanship, the term "ablutions" refers to when the priest rinses his hands first in wine and then in water following the Communion. It is to be distinguished from the lavabo, when the celebrant washes his hands with water only, reciting the words of (KJV—in the Septuagint it is Psalm 25) at the offertory. In the common Mass of Paul VI, the Lutheran Divine Service and the Anglican Eucharist the priest does not normally use wine to wash his hands at the ablution, although this is permitted, but only water.

Prior to praying the canonical hours at seven fixed prayer times, Oriental Orthodox Christians wash their hands, face and feet (cf. Agpeya, Shehimo). The newly illumined (newly baptized person) is brought back to the church by his Godparents for the ablutions. The priest stands him in the center of the church, in front of the Holy Doors, facing east. He loosens the belt of the baptismal robe and prays for him, that God may preserve the newly illumined in purity and illumine him by grace. He then dips a sponge in water and sprinkles him in the sign of the cross saying: "Thou art justified. Thou art illumined. Thou art sanctified. Thou art washed: in the name of the Father, and of the Son, and of the Holy Spirit. Amen." Then, as he says the next prayer, he washes each of the places where he had been anointed with Chrism. Next he performs the Tonsure, symbolic of the life of self sacrifice a Christian must lead. In modern practice, these ablutions are performed at the end of the baptism service, after the first reception of Holy Communion.

When an Orthodox Christian dies, his body is washed and dressed before burial. Although this custom is not considered to impose any sort of ritual purity, it is an important aspect of charitable care for the departed. Ideally, this should not be deferred to an undertaker, but should be performed by family members or friends of the deceased. When an Orthodox priest or bishop dies, these ablutions and vesting are performed by the clergy, saying the same prayers for each vestment that are said when the departed bishop or priest vested for the Divine Liturgy. After the body of a Bishop is washed and vested, he is seated in a chair and the Dikirion and Trikirion are placed in his hands for the final time. When an Orthodox monk dies, his body is washed and clothed in his monastic habit by brethren of his monastery. Two significant differences are that when his mantle is placed on him, its hem is torn to form bands, with which his body is bound (like Lazarus in the tomb), and his klobuk is placed on his head backwards, so that the monastic veil covers his face (to show that he had already died to the world, even before his physical death). When an Orthodox nun dies, the sisterhood of her convent performs the same ministrations for her as are done for monks. In the Roman Catholic Church, the Absoute (or absolution of the dead) is a symbolic ablution of the deceased's body following the Requiem Mass. While specific prayers are said, the coffin is incensed and sprinkled with holy water. The absolution of the dead is only performed in context of the Tridentine Mass. Following the Second Vatican Council, the absolution of the dead was removed from the funeral liturgy of the Mass of Paul VI.

Washing and anointing (also called the initiatory) is a temple ordinance practiced by the Church of Jesus Christ of Latter day Saints (LDS Church) and Mormon fundamentalists as part of the faith's endowment ceremony. It is a purification ritual for adults, usually performed at least a year after baptism. The ordinance is performed by the authority of the Melchizedek priesthood by an officiator of the same sex as the participant. In the ritual, a person is sprinkled with water to symbolically wash away the "blood and sins of this generation." After the washing, the person is then anointed to become a "king and priest" or a "queen and priestess" in the afterlife. Once washed and anointed, the participant is dressed in the temple garment, a religious undergarment which the participant is instructed to wear throughout his or her life. (Since 2005, participants in the LDS Church version of the ritual already come clothed in this garment prior to the washing and anointing.) Finally, the participant is given a "new name" which he or she is instructed never to reveal except under certain conditions in the temple. Mormons link the ritual to biblical washings and anointings. The temple garment symbolizes the skins of clothing given to Adam and Eve in the Garden of Eden, and the "new name" is linked to Revelation 2:17, which states that God will give those who overcome "a white stone with a new name written on it, known only to him who receives it."