THE WRONG PRACTICE OF ANOINTING OIL IN THE CHURCH ACCORDING TO JAMES 5:14 A THEOLOGICAL STUDY

The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,


INTRODUCTION
The practice of anointing with oil as the medium has been practiced in many churches with different meanings and purposes. For example, ordaining God's servants in the church, sprinkling houses or other things, and finally anointing the sick so that they can receive healing. This last use will be the focus of the study in this paper.
preparing the sick person for the journey to the House of the Father. 3 Sacraments in the Armenian church are similar to the Catholic church, are referred to as "extreme unction" and only lasted until the 14th century AD due to the emergence of a heresy that equated the sacrament of unction with the sacrament of penance. The oil used is called "holy muron" (murron, meaning myrrh). 4 The Eastern Assyrian Church generally follows the seven sacraments defined by Mar Abdison. 5 The anointing oil is known as Qarna oil, holy horn oil, or anointing oil. This church believes that this oil comes from the apostles, so it is called the oil of the apostles. They believed that if the apostles' oil was low, it was added. They believed that the added oil had the same blessings as the original oil of the apostles. 6 For this church, the anointing of the sick is a sign and also has the effect of the forgiveness of sins and the healing 3  work, but it is done not out of necessity, and so the medical in the church is of the opinion that this anointing is neither obligatory nor applicable to everyone. 9 In the Reformed church, the practice of anointing the sick was not practiced in the listed by Mar Abdisho of Nisibis. 6  The word "context" comes from two Latin words "con" means "together" and "textus" means "intertwined". So context means something that is woven together. In it can also refer to the entire Bible. 22 The old adage says "a text that is out of context is a statement without evidence". 23 The word "grammatical" relates to grammar. 24 So grammatical analysis when applied to the Bible is an investigation of (Malang: Gandum Mas, 2004), 105. 22

RESULTS AND DISCUSSION
The results and discussion of the text of James 5:14 will be published in writing based on each of the analyzes mentioned above.

Contextual Analysis
First, in James 5: 13-18 in the Greek text there is seven times the word "prayer", four times in the sense of "proseuchomai" (13,14,17,18), twice in the meaning of "euche" (15,16 ), and once in the sense of "deesis" (16). The term "proseuchomai" is the technical term in religion for speaking to God to ask / ask His help, usually in the form of supplications, vows, and prayers.
This word is usually translated "pray to (pros)". 29 The word "euche" is used of a special kind of prayer, which is a solemn 28  request to ask for something specific. 30 The word "deesis" mainly means "desire, need", so in the New Testament it is always translated "petition". 31 The use of the word "prayer" several times in this section shows that James's emphasis in 5: 13-18 is prayer, not anointing. Burdick said "Prayer is the most important of the two services performed by these elders ……. Moreover, the emphasis of the entire paragraph is on prayer. So the anointing is a secondary act. 32 Second, in James 5: 14-18 there are two times the word "sick", namely in verse 14 it uses the word "asthenei" from the root word "astheneo"; and in verse 15 uses the word "kamnonta" from the root word "kamno". The word "astheneo" from "a" (negative -no) and "stenos", means "strength", then literally the word "astheneo" means "not having strength", "helplessness", "weak, becoming weak", or "sick". Interestingly, the sick person "astheneo" in verse 14 is referred to as the sick person "kamnonta" in verse 15, it means the sick person "astheneo" and "kamnonta" refers to one and the same person. The word "kamnonta" appears only Books -Baker's Greek New Testament Library, 2000); The meaning of "proseuchomai" (pray to). Bible Works V10. 30 Mark Dunagan, "Commentary on the Bible -James 5:16", accessed at https://www.studylight.org/commentaries/dun/jame s-5.html on May 17, 2020. 31 WE Vine, Vine's Complete Wxpository twice in the New Testament, in James 5:15 and in Hebrews 12: 3. W. E Vine explained that the meaning of the verb "kamno" is "exhaustion of the mind", this idea can also be seen in the Septuagint translation in Job 10: 1; 17: 2 which refers to the weariness of the mind (translated "bitterness of the soul"). 33 Therefore, the word "kamno" in Hebrews 12: 3 refers to spiritual weakness / spirituality or "weakness of faith", which is translated "tired / weak in the soul" (kamnein te psuche). People who are spiritually weak (faith) in this context do not talk about someone who has fallen into sin, but talk about weak faith due to suffering, for example they are referred to as "people who are discouraged / discouraged". Therefore, although the word "kamno" in James is not explained in detail, from the meaning of the word and its use in other parts of the New Testament, namely in Hebrews 12: 3 it can be concluded that the word "kamno" in James 5:15 refers to "Spiritual weakness (faith)", namely people who are discouraged / discouraged due to pressure / suffering, not "physical weakness Another proof that the word "kamnonta" refers to spiritual weakness (faith) is the use of the word "save" in verse 15 which is related to the word "kamnonta".
Yakobus said: "And prayer that is born of faith will save the sick (kamnanto)". The word "save" in the entire context of the book of James is always related to "soul or spirit" appearing in 1:21; 4:12; 5:20.
Therefore, the word "save" in 5:15 must have the same meaning as verse 20 which has to do with "soul or spirit". Therefore, the word "save" in verse 15 speaks of the "restoration of soul / spirit" of the sick person, related because he is in despair (kamnonta) for the suffering he is going through. And this meaning is only appropriate if the word sick "kamnonta" is understood as spiritual weakness (faith). So, Next thing to consider is the meaning of the word "asthenei" whether this word refers to physical weakness (disease) or refers to spiritual weakness (faith) such as the meaning of the word "kamnonta".
There is some evidence why the word "asthenei" should be understood as "spiritual weakness" in the context of James 5:14, namely: (1) the word "save, awaken, forgive, even the word" healed "in verse 16a is all related to the word" kamnonta.
"(Spiritual weakness / faith). And as has been explained that the word "save, awaken, and forgive" in this context has to do with spirit and soul, not physical. Therefore Therefore, it is logical to understand that the main task of the elders in this section is to "pray for" the sick / weak church, not to "anoint". Praying for the congregation who is "spiritually weak / faith" is stated by the church leaders in other parts of the Bible. This is called a part of pastoral ministry (Acts 20:28), whereas "anointing" is not found anywhere else in the Bible especially the New Testament that deals with pastoral ministry. Third, in the Greek text in the diagram above appears the word "kai" (and) between the phrase "proskalesastho tous presbuterous tes ekklesias" (he calls him the elders of the church) with the phrase "proseuxastthosan ep 'auton" (they pray over it). The use of the word "kai" indicates that the commands "call" and "pray" are parallel main commands. Meanwhile, the verb "aleiphantes" (anoint) either grammatically or structurally (diagram) is not the main verb parallel to the commands "call" and "pray".
Because in a diagrammatic way, the position of the word "aleiphantes" (anoint) is under the command word "proseuxásthoosan" (pray). So, the important action in the context of James 5:14 is "call" and "pray", not "anoint".
Fourth, the word "aleiphantes" can be translated "anoint, grease, rub, pour, grease, and 36  put". There are two main words used in the Bible for "anointing", namely "aleipho" and "chrio". In general, the word aleipho is used for things that are practical in nature, while the word "chrio" is used for things that are religious (sacred). 36 So the anointing referred to in James 5:14 is not religious anointing (sacramentalchrio), but rather practical anointing (aleipho).
The verb "aleiphantes" (anoint), that is, the participant verb aorist, and because the main is translated "they pray over it while / while anointing it". The word "aleiphantes" is a participatory mode, not imperative, indicating that the act of anointing is not something that must be done, while what is obligatory is "praying" (imperative mode). When the aorist "aleiphantes" (anoint) indicates that the action was only once, it is not indicating that the action has passed. It is clear that the context that performs this "anointing" is the elders (presbuterous).
Fourth, the word "elaion" in James can be translated "oil" as well as "olive oil" (Luke 7:46; Matt. 25: 3). 38 There are several 38 The Bible "Indonesian Simplified Translation Edition 2.4 (TSI)"; in his footnote on James 5:14 explains that the word "oil" used by James can be interpreted as "oil" or "olive oil". And the use of oil in this passage is a reminder of the prayer of the elders that God is present and working. The "God's However, oil is not the only medicine nor is it a cure for all diseases ". 39

Historical Analysis
First, James, the Lord's brother is the author of the letter of James (1: 1). 40   should not be recommended for Gentiles.
Sixth, "sick" (spiritually weak / faith) in the context of James 5:14, does not indicate that the person has fallen into sin, but rather indicates that the person is discouraged or discouraged because of the pressure of suffering he is experiencing.
Remember that spiritually weak people are more likely to fall into sin.