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Adventism

Adventism is a branch of Protestant Christianity that believes in the imminent Second Coming (or the "Second Advent") of Jesus Christ. It originated in the 1830s in the United States during the Second Great Awakening when Baptist preacher William Miller first publicly shared his belief that the Second Coming would occur at some point between 1843 and 1844. His followers became known as Millerites. After Miller's prophecies failed, the Millerite movement split up and was continued by a number of groups that held different doctrines from one another. These groups, stemming from a common Millerite ancestor, collectively became known as the Adventist movement.

Although the Adventist churches hold much in common with mainline Christianity, their theologies differ on whether the intermediate state of the dead is unconscious sleep or consciousness, whether the ultimate punishment of the wicked is annihilation or eternal torment, the nature of immortality, whether the wicked are resurrected after the millennium, and whether the sanctuary of Daniel 8 refers to the one in heaven or one on earth. Seventh-day Adventists and some smaller Adventist groups observe the seventh day Sabbath. The General Conference of Seventh-day Adventists has compiled that church's core beliefs in the 28 Fundamental Beliefs (1980 and 2005).

In 2010, Adventism claimed to have some 22 million believers who were scattered in various independent churches. The largest church within the movement—the Seventh-day Adventist Church—had more than 21 million members in 2020.

History
Adventism began as an inter-denominational movement. Its most vocal leader was William Miller. Between 50,000 and 100,000 people in the United States supported Miller's predictions of Christ's return. After the "Great Disappointment" of October 22, 1844, many people in the movement gave up on Adventism. Of those remaining Adventist, the majority gave up believing in any prophetic (biblical) significance for the October 22 date, yet they remained expectant of the near Advent (second coming of Jesus).

Of those who retained the October 22 date, many maintained that Jesus had come not literally but "spiritually", and consequently were known as "spiritualizers". A small minority held that something concrete had indeed happened on October 22, but that this event had been misinterpreted. This belief later emerged and crystallized with the Seventh-day Adventist Church, the largest remaining body today.

Albany Conference (1845)
The Albany Conference in 1845, attended by 61 delegates, was called to attempt to determine the future course and meaning of the Millerite movement. Following this meeting, the "Millerites" then became known as "Adventists" or "Second Adventists". However, the delegates disagreed on several theological points. Four groups emerged from the conference: The Evangelical Adventists, The Life and Advent Union, the Advent Christian Church, and the Seventh-day Adventist Church.

The largest group was organized as the American Millennial Association, a portion of which was later known as the Evangelical Adventist Church. Unique among the Adventists, they believed in an eternal hell and consciousness in death. They declined in numbers, and by 1916 their name did not appear in the United States Census of Religious Bodies. It has diminished to almost non-existence today. Their main publication was the Advent Herald, of which Sylvester Bliss was the editor until his death in 1863. It was later called the Messiah's Herald.

The Life and Advent Union was founded by George Storrs in 1863. He had established The Bible Examiner in 1842. It merged with the Adventist Christian Church in 1964.

The Advent Christian Church officially formed in 1861 and grew rapidly at first. It declined a little during the 20th century. The Advent Christians publish the four magazines The Advent Christian Witness, Advent Christian News, Advent Christian Missions and Maranatha. They also operate a liberal arts college at Aurora, Illinois; and a one-year Bible College in Lenox, Massachusetts, called Berkshire Institute for Christian Studies. The Primitive Advent Christian Church later separated from a few congregations in West Virginia.

The Seventh-day Adventist Church officially formed in 1863. It believes in the sanctity of the seventh-day Sabbath as a holy day for worship. It publishes the Adventist Review, which evolved from several early church publications. Youth publications include KidsView, Guide and Insight. It has grown to a large worldwide denomination and has a significant network of medical and educational institutions.

Miller did not join any of the movements, and he spent the last few years of his life working for unity, before dying in 1849.

Denominations

The Handbook of Denominations in the United States, 12th ed., describes the following churches as "Adventist and Sabbatarian (Hebraic) Churches":

Christadelphians
The Christadelphians were founded in 1844 by John Thomas and had an estimated 25,000 members in 170 ecclesias, or churches, in 2000 in America.

Advent Christian Church
The Advent Christian Church was founded in 1860 and had 25,277 members in 302 churches in 2002 in America. It is a "first-day" body of Adventist Christians founded on the teachings of William Miller. It adopted the "conditional immortality" doctrine of Charles F. Hudson and George Storrs, who formed the "Advent Christian Association" in Salem, Massachusetts, in 1860.

Primitive Advent Christian Church
The Primitive Advent Christian Church is a small group which separated from the Advent Christian Church. It differs from the parent body mainly on two points. Its members observe foot washing as a rite of the church, and they teach that reclaimed backsliders should be baptized (even though they had formerly been baptized). This is sometimes referred to as rebaptism.

Seventh-day Adventist Church
The Seventh-day Adventist Church, founded in 1863, had over 19,500,000 baptized members (not counting children of members) worldwide as of June 2016. It is best known for its teaching that Saturday, the seventh day of the week, is the Sabbath and is the appropriate day for worship. However, the second coming of Jesus Christ, along with Judgment Day based on the three angels' message in Revelation 14:6–13, remain core beliefs of Seventh-day Adventists.

Seventh Day Adventist Reform Movement
The Seventh Day Adventist Reform Movement is a small offshoot with an unknown number of members from the Seventh-day Adventist Church caused by disagreement over military service on the Sabbath day during World War I.

Davidian Seventh-day Adventist Association
The Davidians (originally named Shepherd's Rod) is a small offshoot with an unknown number of members made up primarily of voluntarily disfellowshipped members of the Seventh-day Adventist Church. They were originally known as the Shepherd's Rod and are still sometimes referred to as such. The group derives its name from two books on Bible doctrine written by its founder, Victor Houteff, in 1929.

The Branch Davidians were a split ("branch") from the Davidians.
 * Branch Davidians

A group that gathered around David Koresh (the so-called Koreshians) abandoned Davidian teachings and turned into a religious cult. Many of them were killed during the infamous Waco Siege of April 1993.

Church of God (Seventh Day)
The Church of God (Seventh-Day) was founded in 1863 and it had an estimated 11,000 members in 185 churches in 1999 in America. Its founding members separated in 1858 from those Adventists associated with Ellen G. White who later organized themselves as Seventh-day Adventists in 1863. The Church of God (Seventh Day) split in 1933, creating two bodies: one headquartered in Salem, West Virginia, and known as the Church of God (7th day) – Salem Conference and the other one headquartered in Denver, Colorado and known as the General Conference of the Church of God (Seventh-Day). The Worldwide Church of God splintered from this.

Church of God General Conference
Many denominations known as "Church of God" have Adventist origins.

The Church of God General Conference was founded in 1921 and had 7,634 members in 162 churches in 2004 in America. It is a first-day Adventist Christian body which is also known as the Church of God of the Abrahamic Faith and the Church of God General Conference (Morrow, GA).

Creation Seventh-Day Adventist Church
The Creation Seventh-Day Adventist Church is a small group that broke off from the Seventh-Day Adventists in 1988, and organized itself as a church in 1991.

United Seventh-Day Brethren
The United Seventh-Day Brethren is a small Sabbatarian Adventist body. In 1947, several individuals and two independent congregations within the Church of God Adventist movement formed the United Seventh-Day Brethren, seeking to increase fellowship and to combine their efforts in evangelism, publications, and other.

Other minor Adventist groups

 * True and Free Adventists, a Soviet Union offshoot
 * At least two denominations and numerous individual churches with a charismatic or Pentecostal-type bent have been influenced by or were offshoots – see charismatic Adventism generally
 * Church of the Blessed Hope, a first-day Adventist church
 * United Sabbath-Day Adventist Church, an African-American offshoot of the Seventh-day Adventist Church in New York City
 * Celestia, a Christian communal town near Laporte in Sullivan County, Pennsylvania, founded by Millerite Peter E. Armstrong. It disintegrated before the end of the 19th century

Other relationships
Early in its development, the Bible Student movement founded by Charles Taze Russell had close connections with the Millerite movement and stalwarts of the Adventist faith, including George Storrs and Joseph Seiss. Although both Jehovah's Witnesses and the Bible Students do not identify as part of the Millerite Adventist movement (or other denominations, in general), some theologians categorize these groups and related sects as Millerite Adventist because of their teachings regarding an imminent Second Coming and their use of specific dates. The various independent Bible Student groups currently have a cumulative membership of about 20,000 worldwide. According to the Watch Tower Society, there were about Jehovah's Witnesses worldwide as of 2023.

title: Adventism


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Archbishop of Canterbury

The archbishop of Canterbury is the senior bishop and a principal leader of the Church of England, the ceremonial head of the worldwide Anglican Communion and the bishop of the Diocese of Canterbury. The current archbishop is Justin Welby, who was enthroned at Canterbury Cathedral on 21 March 2013. Welby is the 105th person to hold the position, as part of a line of succession going back to the "Apostle to the English" Augustine of Canterbury, who was sent to the island by the church in Rome in 597. Welby succeeded Rowan Williams.

From the time of Augustine until the 16th century, the archbishops of Canterbury were in full communion with the See of Rome, and usually received the pallium from the Pope. The various prerogatives of Henry VIII—emerging parallel with the spread of Protestantism on the continent—culminated in the English Reformation, wherein the Crown broke communion with Rome and seized leadership of the church, and with it the right to appoint bishops. Henry appointed Thomas Cranmer as the first Protestant archbishop of Canterbury in 1533, who would ultimately become one of the most important figures in the development of Anglicanism. The ascent of Henry's daughter Mary to the throne would bring with it a brief restoration of Catholic rule in England, with Cranmer replaced by Reginald Pole as archbishop in 1556. For his role in the Reformation, Cranmer was tried for heresy, and ultimately burned at the stake. Pole would be the final Roman Catholic to hold the office.

Before the modern era, there was a considerable variety in who appointed church offices, depending on era and political happenstance. Before the dissolution of the monasteries that occurred as part of the Reformation, the choice had often been made by the monks living in Canterbury Cathedral. At other times, the pope in Rome or the reigning monarch would fill the office. Today, the British prime minister is expected to advise the monarch regarding the appointment of the archbishop of Canterbury, with the prime minister in turn receiving a shortlist of two recommendations for the position from an ad hoc committee known as the Crown Nominations Commission.

Present roles and status
Today the archbishop fills four main roles:

 * 1) He is the bishop of the Diocese of Canterbury, which covers the eastern parts of the County of Kent. Founded in 597, it is the oldest see in the English church.
 * 2) He is the metropolitan archbishop of the Province of Canterbury, which covers the southern two-thirds of England.
 * 3) He is the senior primate and chief religious figure of the Church of England (the British sovereign is the supreme governor of the church). Along with his colleague the archbishop of York he chairs the General Synod and sits on or chairs many of the church's important boards and committees; power in the church is not highly centralised, however, so the two archbishops can often lead only through persuasion. The archbishop of Canterbury plays a central part in national ceremonies such as coronations; due to his high public profile, his opinions are often in demand by the news media.
 * 4) As spiritual leader of the Anglican Communion, the archbishop, although without legal authority outside England, is recognised by convention as primus inter pares ("first among equals") of all Anglican primates worldwide. Since 1867 he has convened more or less decennial meetings of worldwide Anglican bishops, the Lambeth Conferences.

In the last two of these functions, he has an important ecumenical and interfaith role, speaking on behalf of Anglicans in England and worldwide.

The archbishop's main residence is Lambeth Palace in the London Borough of Lambeth. He also has lodgings in the Old Palace, Canterbury, located beside Canterbury Cathedral, where the Chair of St Augustine sits.

As holder of one of the "five great sees" (the others being York, London, Durham and Winchester), the archbishop of Canterbury is ex officio one of the Lords Spiritual of the House of Lords. He is one of the highest-ranking men in England and the highest ranking non-royal in the United Kingdom's order of precedence.

Since Henry VIII broke with Rome, the archbishops of Canterbury have been selected by the English (British since the Act of Union in 1707) monarch. Since the 20th century, the appointment of archbishops of Canterbury conventionally alternates between Anglo-Catholics and Evangelicals.

The current archbishop, Justin Welby, the 105th archbishop of Canterbury, was enthroned at Canterbury Cathedral on 4 February 2013. As archbishop he signs himself as + Justin Cantuar. His predecessor, Rowan Williams, 104th archbishop of Canterbury, was enthroned at Canterbury Cathedral on 27 February 2003. Immediately prior to his appointment to Canterbury, Williams was the bishop of Monmouth and archbishop of Wales. On 18 March 2012, Williams announced he would be stepping down as archbishop of Canterbury at the end of 2012 to become master of Magdalene College, Cambridge.

Additional roles
In addition to his office, the archbishop holds a number of other positions; for example, he is joint president of the Council of Christians and Jews in the United Kingdom. Some positions he formally holds ex officio and others virtually so (the incumbent of the day, although appointed personally, is appointed because of his office). Amongst these are:
 * Chancellor of Canterbury Christ Church University
 * Visitor for the following academic institutions:
 * All Souls College, Oxford
 * Selwyn College, Cambridge
 * Merton College, Oxford
 * Keble College, Oxford
 * Ridley Hall, Cambridge
 * The University of Kent (main campus located in Canterbury)
 * King's College London
 * University of King's College
 * Sutton Valence School
 * Benenden School
 * Cranbrook School
 * Haileybury and Imperial Service College
 * Harrow School
 * King's College School, Wimbledon
 * The King's School, Canterbury
 * St John's School, Leatherhead
 * Marlborough College
 * Dauntsey's School
 * Wycliffe Hall, Oxford (also Patron)
 * Governor of Charterhouse School
 * Governor of Wellington College
 * Visitor, The Dulwich Charities
 * Visitor, Whitgift Foundation
 * Visitor, Hospital of the Blessed Trinity, Guildford (Abbot's Fund)
 * Trustee, Bromley College
 * Trustee, Allchurches Trust
 * President, Corporation of Church House, Westminster
 * Director, Canterbury Diocesan Board of Finance
 * Patron, St Edmund's School Canterbury
 * Patron, The Worshipful Company of Parish Clerks
 * Patron, Prisoners Abroad
 * Patron, The Kent Savers Credit Union
 * Patron, Sanctuary Mental Health Ministries

Ecumenical and interfaith
The archbishop is also a president of Churches Together in England (an ecumenical organisation). Geoffrey Fisher, 99th archbishop of Canterbury, was the first since 1397 to visit Rome, where he held private talks with Pope John XXIII in 1960. In 2005, Rowan Williams became the first archbishop of Canterbury to attend a papal funeral since the Reformation. He also attended the inauguration of Pope Benedict XVI. The 101st archbishop, Donald Coggan, was the first to attend a papal inauguration, that of Pope John Paul II in 1978.

Since 2002, the archbishop has co-sponsored the Alexandria Middle East Peace process with the Grand Mufti of Egypt. In July 2008, the archbishop attended a conference of Christians, Jews and Muslims convened by the king of Saudi Arabia at which the notion of the "clash of civilizations" was rejected. Delegates agreed "on international guidelines for dialogue among the followers of religions and cultures." Delegates said that "the deepening of moral values and ethical principles, which are common denominators among such followers, would help strengthen stability and achieve prosperity for all humans."

Origins

It has been suggested that the Roman province of Britannia had four archbishops, seated at Londinium (London), Eboracum (York), Lindum Colonia (Lincoln) and Corinium Dobunnorum (Cirencester). However, in the 5th and 6th centuries Britannia began to be overrun by pagan, Germanic peoples who came to be known collectively as the Anglo-Saxons. Of the kingdoms they created, Kent arguably had the closest links with European politics, trade and culture, because it was conveniently situated for communication with continental Europe. In the late 6th century, King Æthelberht of Kent married a Christian Frankish princess named Bertha, possibly before becoming king, and certainly a number of years before the arrival of the first Christian mission to England. He permitted the preaching of Christianity.

The first archbishop of Canterbury was Saint Augustine of Canterbury (not to be confused with Saint Augustine of Hippo), who arrived in Kent in 597 AD, having been sent by Pope Gregory I on a mission to the English. He was accepted by King Æthelbert, on his conversion to Christianity, about the year 598. It seems that Pope Gregory, ignorant of recent developments in the former Roman province, including the spread of the Pelagian heresy, had intended the new archiepiscopal sees for England to be established in London and York. In the event, Canterbury was chosen instead of London, owing to political circumstances. Since then the archbishops of Canterbury have been referred to as occupying the Chair of St. Augustine. Univ A gospel book believed to be directly associated with St Augustine's mission survives in the Parker Library, Corpus Christi College, University of Cambridge, England. Catalogued as Cambridge Manuscript 286, it has been positively dated to 6th-century Italy and this bound book, the St Augustine Gospels, is still used during the swearing-in ceremony of new archbishops of Canterbury.

Before the break with papal authority in the 16th century, the Church of England was an integral part of the Western European church. Since the break the Church of England, an established national church, still considers itself part of the broader Western Catholic tradition (although this is not accepted by the Roman Catholic Church which regards Anglicanism as schismatic and does not accept Anglican holy orders as valid) as well as being the "mother church" of the worldwide Anglican Communion.

The Report of the Commissioners appointed by his Majesty to inquire into the Ecclesiastical Revenues of England and Wales (1835) noted the net annual revenue for the Canterbury see was £19,182.

Province and Diocese of Canterbury

The archbishop of Canterbury exercises metropolitical (or supervisory) jurisdiction over the Province of Canterbury, which encompasses thirty of the forty-two dioceses of the Church of England, with the rest falling within the Province of York. The four Welsh dioceses were also under the province of Canterbury until 1920 when they were transferred from the established church of England to the disestablished Church in Wales.

The archbishop of Canterbury has a ceremonial provincial curia, or court, consisting of some of the senior bishops of his province. The bishop of London—the most senior cleric of the church with the exception of the two archbishops—serves as Canterbury's provincial dean, the bishop of Winchester as chancellor, the bishop of Lincoln as vice-chancellor, the bishop of Salisbury as precentor, the bishop of Worcester as chaplain and the bishop of Rochester as cross-bearer.

Along with primacy over the archbishop of York, the archbishop of Canterbury also has a precedence of honour over the other bishops of the Anglican Communion. He is recognised as primus inter pares, or first amongst equals. He does not, however, exercise any direct authority in the provinces outside England, except in certain minor roles dictated by Canon in those provinces (for example, he is the judge in the event of an ecclesiastical prosecution against the archbishop of Wales). He does hold metropolitical authority over several extra-provincial Anglican churches, and he serves as ex officio bishop of the Falkland Islands.

At present the archbishop has four suffragan bishops:

 * The bishop of Dover is given the additional title of "bishop in Canterbury" and empowered to act almost as if the bishop of Dover were the diocesan bishop of the Diocese of Canterbury, since the archbishop is so frequently away fulfilling national and international duties.
 * Two further suffragans, the bishop of Ebbsfleet and the bishop of Richborough, are provincial episcopal visitors for the whole Province of Canterbury, licensed by the archbishop as "flying bishops" to provide oversight throughout the province to parishes who for conscience' sake cannot accept that women can be ordained in the Sacrament of Ordination in the Church of England.
 * The bishop of Maidstone provides alternative episcopal oversight for the province of Canterbury for particular members who take a conservative evangelical view of male headship. On 23 September 2015, Rod Thomas was consecrated bishop of Maidstone. Previously the bishop of Maidstone was an actual suffragan bishop working in the diocese, until it was decided at the diocesan synod of November 2010 that a new bishop would not be appointed.

Styles and privileges
The archbishop of Canterbury and the archbishop of York are both styled as "The Most Reverend"; retired archbishops are styled as "The Right Reverend". The archbishop is, by convention, appointed to the Privy Council and may, therefore, also use the style of "The Right Honourable" for life (unless they are later removed from the council). In formal documents, the archbishop of Canterbury is referred to as "The Most Reverend Forenames, by Divine Providence Lord Archbishop of Canterbury, Primate of All England and Metropolitan". In debates in the House of Lords, the archbishop is referred to as "The Most Reverend Primate, the Archbishop of Canterbury". "The Right Honourable" is not used in either instance. He may also be formally addressed as "Your Grace"—or, more often these days, simply as "Archbishop", or "Father".

The surname of the archbishop of Canterbury is not always used in formal documents; often only the first name and see are mentioned. The archbishop is legally entitled to sign his name as "Cantuar" (from the Latin for Canterbury). The right to use a title as a legal signature is only permitted to bishops, peers of the Realm and peers by courtesy. The current archbishop of Canterbury usually signs as "+Justin Cantuar:".

In the English and Welsh order of precedence, the archbishop of Canterbury is ranked above all individuals in the realm, with the exception of the sovereign and members of the royal family. Immediately below him is the lord chancellor and then the archbishop of York.

The archbishop of Canterbury awards academic degrees, commonly called "Lambeth degrees".

Residences

The archbishop of Canterbury's official residence and office in London is Lambeth Palace. He also has an apartment within the Old Palace, next to Canterbury Cathedral which incorporates some 13th-century fabric of the medieval Archbishop's Palace.

Former seats of the Archbishops include:

 * Croydon Palace: the summer residence of the archbishops from the 15th to the 18th centuries.
 * Addington Palace: purchased as a replacement for Croydon Palace in 1807; sold in 1897.
 * Archbishop's Palace, Maidstone: constructed in the 1390s, the palace was seized by the Crown at the time of the Reformation.
 * Otford Palace: a medieval palace, rebuilt by Archbishop Warham c. 1515 and forfeited to the Crown by Thomas Cranmer in 1537.
 * Archbishop's Palace, Charing: a palace existed from at least the 13th century; seized by the Crown after the Dissolution. Remnants survive as a farmhouse.
 * Knole House: built by Archbishop Bourchier in the second half of the 15th century, it was forfeited to the Crown by Archbishop Cranmer in 1538.

List of recent archbishops
Since 1900, the following have served as archbishop of Canterbury:

 * 1896–1902: Frederick Temple
 * 1903–1928: Randall Davidson
 * 1928–1942: Cosmo Gordon Lang
 * 1942–1944: William Temple
 * 1945–1961: Geoffrey Fisher
 * 1961–1974: Michael Ramsey
 * 1974–1980: Donald Coggan
 * 1980–1991: Robert Runcie
 * 1991–2002: George Carey
 * 2002–2012: Rowan Williams
 * 2013–present: Justin Welby

Archbishops who became peers
From 1660 to 1902, all the archbishops of Canterbury died in office. In 1928, two years before his death, Randall Davidson became the first voluntarily to resign his office. All his successors except William Temple (who died in office in 1944) have also resigned their office before death.

All those who retired have been given peerages: initially hereditary baronies (although both recipients of such titles died without male heirs and so their titles became extinct on their deaths), and life peerages after the enactment of the Life Peerages Act 1958. Such titles have allowed retired archbishops to retain the seats in the House of Lords which they held ex officio before their retirement.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Archbishop of Canterbury


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Albion, Michigan

Albion is a city in Calhoun County in the south central region of the Lower Peninsula of the U.S. state of Michigan. The population was 7,700 at the 2020 census. Albion is part of the Battle Creek Metropolitan Statistical Area.

The earliest English-speaking settlers also called this area The Forks, because it is at the confluence of the north and south branches of the Kalamazoo River. In the early 20th century, immigrants came to Albion from various eastern European nations, including the current Lithuania and Russia. More recently, Latino immigrants have come from Mexico and Central America. The Festival of the Forks has been held annually since 1967 to celebrate Albion's diverse ethnic heritage.

Since the 19th century, several major manufacturers were established in Albion, which became known as a factory town. This changed after several manufacturers closed. In the 21st century, Albion's culture is changing to that of a college town whose residents have a strong interest in technology and sustainability. Albion College is a private liberal arts college with a student population of about 1,250. Albion is a sister city with Noisy-le-Roi, France.

History
The first European-American settler, Tenney Peabody, arrived in 1833 along with his brother-in-law, Charles Blanchard, and another young man, Clark Dowling. Peabody's family followed soon after. In 1835, the Albion Company, a land development company formed by Jesse Crowell, platted a village. Peabody's wife was asked to name the settlement. She considered the name "Peabodyville", but selected "Albion" instead, after the former residence of Jesse Crowell. Crowell was appointed in 1838 as the first US postmaster there.

Many early settlers migrated to Albion from western New York and New England, part of a movement after the construction of the Erie Canal and the opening of new lands in Michigan and other Great Lakes territories. They first developed agriculture and it became a rural trading village. Settlers were strong supporters of education and in 1835, Methodists established Albion College affiliated with their church. Its first classes were held in 1843. The college was known by a few other names before 1861. At that time it was fully authorized to confer four-year degrees on both men and women.

Albion incorporated as a village in 1855, following construction of the railroad here in 1852, which stimulated development. It became a city in 1885.

Mills were constructed to operate on the water power of the forks of the Kalamazoo River. They were the first industry in the town, used to process lumber, grain, and other products to build the village. Albion quickly became a mill town as well as an agricultural market. The river that powered industry also flooded the town.

In the Great Flood of 1908, there was severe property damage. In February, several feet of snow fell across the region. Heavy rains and warmer conditions in early March created water saturation in the ground and risk of flooding because of the rivers' high flow. After the Homer Dam broke around 3 p.m. on March 7, the Kalamazoo River flooded Albion. By midnight, the bridges surrounding town were underwater. Six buildings in Albion collapsed, resulting in more than $125,000 in damage (1908 dollars). The town struggled to recover.

In the late 19th and early 20th centuries, numerous Lithuanian and other Eastern European immigrants settled there, most working for the Albion Malleable Iron Company, and some in the coal mine north of town. The iron company initially made agricultural implements, but around World War I shifted to making automotive parts. The Malleable merged in 1969 with the Hayes Corporation, becoming the Hayes-Albion Corporation. Now known as a division of Harvard Industries, the company continues to produce automotive castings in Albion. Molder Statue Park downtown is dedicated to the many molders who dealt with molten iron.

There were soon enough Lithuanians in town to establish Holy Ascension Orthodox Church, which they built in 1916. It is part of the Orthodox Church in America. Today its services are in English.

Albion's population peaked in 1960. In 1973 Albion was named an All-America City by the National Civic League. It celebrated the award on May 15, 1974, when Michigan Governor William Milliken and many other dignitaries came to town. In 1975 the closure of a major factory began a difficult period of industrial restructuring and decline in jobs and population.

Since that time citizens have mobilized, founding the Albion Community Foundation in 1968. They formed the Albion Volunteer Service Organization in the 1980s, with support from Albion College, to address the challenge of diminishing economic opportunity.

Key to the City Honor Bestowed:

 * 1964: Aunt Jemima visited Albion on January 25.
 * 1960s: Columnist Ann Landers was presented with a key upon her visit to Starr Commonwealth for Boys.

Law and government
Albion has a council-manager government. City residents elect a mayor at-large and City Council members from each of six single-member districts. The council in turn selects a city manager to handle the city's day-to-day affairs. The mayor presides over and is a voting member of the council. Council members are elected to four-year terms, staggered every two years. A mayor is elected every two years. The city levies an income tax of 1% on residents and 0.5% on nonresidents.

Geography
According to the United States Census Bureau, the city has an area of 4.51 sqmi, of which 4.41 sqmi is land and 0.10 sqmi is water. Albion is 42.24 degrees north of the equator and 84.75 degrees west of the prime meridian.

Rail
Amtrak provides daily service to Albion, operating its Wolverine both directions between Chicago, Illinois and Pontiac, Michigan, via Detroit.

Bus
Greyhound Lines provides daily intercity city bus service to Albion between Chicago and Detroit.

Notable people

 * Kim Cascone, musician, composer, owner of Silent Records; born in Albion
 * M. F. K. Fisher, food writer, born in Albion
 * Ada Iddings Gale, author, lived and buried in Albion
 * Frank Joranko, football player and coach for Albion College
 * LaVall Jordan, head men's basketball coach for Butler University, born in Albion
 * Martin Wells Knapp, American Methodist evangelist who founded the Pilgrim Holiness Church and God's Bible School and College, born in Albion.
 * Bill Laswell, jazz bassist, record producer and record label owner; raised in Albion
 * Jerome D. Mack, banker, director of Las Vegas hotels Riviera and Dunes, founder of University of Nevada, Las Vegas; born in Albion
 * Deacon McGuire, professional baseball player for 26 seasons, lived in Albion
 * Gary Lee Nelson, composer, pioneer in electronic and computer music; grew up in Albion
 * John Sinclair, poet and political activist, attended Albion College
 * Jon Scieszka, children's author, attended Albion College
 * Brian Tyler, racing driver, born in Albion
 * Jack Vaughn, Assistant Secretary of State, Ambassador to Panama and Colombia, and Director of the Peace Corps (1966-1969); grew up in Albion
 * The War and Treaty, musical duo

title: Albion, Michigan


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Anointing of the sick

Anointing of the sick, known also by other names such as unction, is a form of religious anointing or "unction" (an older term with the same meaning) for the benefit of a sick person. It is practiced by many Christian churches and denominations.

Anointing of the sick was a customary practice in many civilizations, including among the ancient Greeks and early Jewish communities. The use of oil for healing purposes is referred to in the writings of Hippocrates.

Anointing of the sick should be distinguished from other religious anointings that occur in relation to other sacraments, in particular baptism, confirmation and ordination, and also in the coronation of a monarch.

Names
Since 1972, the Roman Catholic Church has used the name "Anointing of the Sick" both in the English translations issued by the Holy See of its official documents in Latin and in the English official documents of Episcopal conferences. It does not, of course, forbid the use of other names, for example the more archaic term "Unction of the Sick" or the term "Extreme Unction". Cardinal Walter Kasper used the latter term in his intervention at the 2005 Assembly of the Synod of Bishops. However, the Church declared that "'Extreme unction' ... may also and more fittingly be called 'anointing of the sick'", and has itself adopted the latter term, while not outlawing the former. This is to emphasize that the sacrament is available, and recommended, to all those suffering from any serious illness, and to dispel the common misconception that it is exclusively for those at or very near the point of death.

Extreme Unction was the usual name for the sacrament in the West from the late twelfth century until 1972, and was thus used at the Council of Trent and in the 1913 Catholic Encyclopedia. Peter Lombard (died 1160) is the first writer known to have used the term, which did not become the usual name in the West till towards the end of the twelfth century, and never became current in the East. The word "extreme" (final) indicated either that it was the last of the sacramental unctions (after the anointings at Baptism, Confirmation and, if received, Holy Orders) or because at that time it was normally administered only when a patient was in extremis.

Other names used in the West include the unction or blessing of consecrated oil, the unction of God, and the office of the unction. Among some Protestant bodies, who do not consider it a sacrament, but instead as a practice suggested rather than commanded by Scripture, it is called anointing with oil.

In the Greek Church, the sacrament is called Euchelaion (Greek Εὐχέλαιον, from εὐχή, "prayer", and ἔλαιον, "oil"). Other names are also used, such as ἅγιον ἔλαιον (holy oil), ἡγιασμένον ἔλαιον (consecrated oil), and χρῖσις or χρῖσμα (anointing).

The Community of Christ uses the term administration to the sick.

The term "last rites" refers to administration to a dying person not only of this sacrament but also of Penance and Holy Communion, the last of which, when administered in such circumstances, is known as "Viaticum", a word whose original meaning in Latin was "provision for the journey". The normal order of administration is: first Penance (if the dying person is physically unable to confess, absolution, conditional on the existence of contrition, is given); next, Anointing; finally, Viaticum (if the person can receive it).

Biblical texts
The chief biblical text concerning the rite is the Epistle of James : "Is any 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; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven" (RSV).

, and  are also quoted in this context.

Sacramental beliefs
The Catholic, Eastern Orthodox and Coptic and Old Catholic Churches consider this anointing to be a sacrament. Other Christians too, in particular, Lutherans, Anglicans and some Protestant and other Christian communities use a rite of anointing the sick, without necessarily classifying it as a sacrament.

In the Churches mentioned here by name, the oil used (called "oil of the sick" in both West and East) is blessed specifically for this purpose.

Roman Catholic Church
An extensive account of the teaching of the Catholic Church on Anointing of the Sick is given in Catechism of the Catholic Church.

Anointing of the Sick is one of the seven Sacraments recognized by the Catholic Church, and is associated with not only bodily healing but also forgiveness of sins. Only ordained priests can administer it, and "any priest may carry the holy oil with him, so that in a case of necessity he can administer the sacrament of anointing of the sick."

Sacramental graces
The Catholic Church sees the effects of the sacrament as follows. As the sacrament of Marriage gives grace for the married state, the sacrament of Anointing of the Sick gives grace for the state into which people enter through sickness. Through the sacrament a gift of the Holy Spirit is given, that renews confidence and faith in God and strengthens against temptations to discouragement, despair and anguish at the thought of death and the struggle of death; it prevents from losing Christian hope in God's justice, truth and salvation.

The special grace of the sacrament of the Anointing of the Sick has as its effects:
 * the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church;
 * the strengthening, peace, and courage to endure, in a Christian manner, the sufferings of illness or old age;
 * the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of penance;
 * the restoration of health, if it is conducive to the salvation of his soul;
 * the preparation for passing over to eternal life."

Sacramental oil
The duly blessed oil used in the sacrament is, as laid down in the Apostolic Constitution, Sacram unctionem infirmorum, pressed from olives or from other plants. It is blessed by the bishop of the diocese at the Chrism Mass he celebrates on Holy Thursday or on a day close to it. If oil blessed by the bishop is not available, the priest administering the sacrament may bless the oil, but only within the framework of the celebration.

Ordinary Form of the Roman Rite (1972)
The Roman Rite Anointing of the Sick, as revised in 1972, puts greater stress than in the immediately preceding centuries on the sacrament's aspect of healing, primarily spiritual but also physical, and points to the place sickness holds in the normal life of Christians and its part in the redemptive work of the Church. Canon law permits its administration to a Catholic who has reached the age of reason and is beginning to be put in danger by illness or old age, unless the person in question obstinately persists in a manifestly grave sin. "If there is any doubt as to whether the sick person has reached the use of reason, or is dangerously ill, or is dead, this sacrament is to be administered". There is an obligation to administer it to the sick who, when they were in possession of their faculties, at least implicitly asked for it. A new illness or a renewal or worsening of the first illness enables a person to receive the sacrament a further time.

The ritual book on pastoral care of the sick provides three rites: anointing outside Mass, anointing within Mass, and anointing in a hospital or institution. The rite of anointing outside Mass begins with a greeting by the priest, followed by sprinkling of all present with holy water, if deemed desirable, and a short instruction. There follows a penitential act, as at the beginning of Mass. If the sick person wishes to receive the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit; but if the sick person must confess during the celebration of the sacrament of anointing, this confession replaces the penitential rite A passage of Scripture is read, and the priest may give a brief explanation of the reading, a short litany is said, and the priest lays his hands on the head of the sick person and then says a prayer of thanksgiving over the already blessed oil or, if necessary, blesses the oil himself.

The actual anointing of the sick person is done on the forehead, with the prayer:
 * PER ISTAM SANCTAM UNCTIONEM ET SUAM PIISSIMAM MISERICORDIAM ADIUVET TE DOMINUS GRATIA SPIRITUS SANCTI, UT A PECCATIS LIBERATUM TE SALVET ATQUE PROPITIUS ALLEVIET. AMEN.
 * "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit," and on the hands, with the prayer "May the Lord who frees you from sin save you and raise you up". To each prayer the sick person, if able, responds: "Amen."

It is permitted, in accordance with local culture and traditions and the condition of the sick person, to anoint other parts of the body in addition, such as the area of pain or injury, but without repeating the sacramental form. In case of emergency, a single anointing, if possible but not absolutely necessary if not possible on the forehead, is sufficient.

Extraordinary Form of the Roman Rite
From the early Middle Ages until after the Second Vatican Council the sacrament was administered, within the Latin Church, only when death was approaching and, in practice, bodily recovery was not ordinarily looked for, giving rise, as mentioned above to the name "Extreme Unction" (i.e. final anointing). The extraordinary form of the Roman Rite includes anointing of seven parts of the body while saying in Latin:
 * Per istam sanctam Unctiónem + et suam piisimam misericórdiam, indúlgeat tibi Dóminus quidquid per (visum, auditorum, odorátum, gustum et locutiónem, tactum, gressum, lumborum delectationem) deliquisti.
 * Through this holy unction and His own most tender mercy may the Lord pardon thee whatever sins thou hast committed by (sight by hearing, smell, taste, touch, walking, carnal delectation), the last phrase corresponding to the part of the body that was touched. The 1913 Catholic Encyclopedia explains that "the unction of the loins is generally, if not universally, omitted in English-speaking countries, and it is of course everywhere forbidden in case of women".

Anointing in the extraordinary form is still permitted under the conditions mentioned in article 9 of the 2007 motu proprio Summorum Pontificum. In the case of necessity when only a single anointing on the forehead is possible, it suffices for valid administration of the sacrament to use the shortened form:
 * Per istam sanctam unctionem indulgeat tibi Dominus, quidquid deliquisti. Amen.
 * Through this holy anointing, may the Lord pardon thee whatever sins thou hast committed. Amen.

When it become opportune, all the anointings are to be supplied together with their respective forms for the integrity of the sacrament. If the sacrament is conferred conditionally, for example, if a person is unconscious, "Si es capax (If you are capable)" is added to the beginning of the form, not "Si dispositus es (if you are disposed)." In doubt if the soul has left the body through death, the priest adds, "Si vivis (If you are alive)."

Other Western historical forms
Liturgical rites of the Catholic Church, both Western and Eastern, other than the Roman, have a variety of other forms for celebrating the sacrament. For example, according to Giovanni Diclich who cites De Rubeis, De Ritibus vestutis &c. cap. 28 p. 381, the Aquileian Rite, also called Rito Patriarchino, had twelve anointings, namely, of the head, forehead, eyes, ears, nose, lips, throat, chest, heart, shoulders, hands, and feet. The form used to anoint is the first person plural indicative, except for the anointing on the head which could be either in the first person singular or plural. For example, the form is given as:
 * Ungo caput tuum Oleo benedicto + in nomine Patris, et Filii, et Spiritus Sancti. Vel Ungimus caput tuum Oleo divinitus sanctificato + in nomine Sanctae et Individuae Trinitatis ut more militis praeparatus ad luctamen, possis aereas superare catervas: per Christum Dominum nostrum. Amen.

 * I anoint your head with blessed Oil + in the name of the Father, and of the Son, and of the Holy Spirit. Or We anoint your head with divinely sanctified Oil + in the name of the Holy and Undivided Trinity so that prepared for the conflict in the way of a soldier, you might be able to overcome the aereal throng: through Christ our Lord. Amen.

The other anointings all mention an anointing with oil and are all made "through Christ our Lord," and "in the name of the Father, and of the Son, and of the Holy Spirit," except the anointing of the heart which, as in the second option for anointing of the head, is "in the name of the Holy and Undivided Trinity." the Latin forms are as follows:

 * (Ad frontem) Ungimus frontem tuam Oleo sancto in nomine Patris, et Filii, et Spiritus Sancti, in remissionem omnium peccatorum; ut sit tibi haec unction sanctificationis ad purificationem mentis et corporis; ut non lateat in te spiritus immundus neque in membris, neque in medullis, neque in ulla compagine membrorum: sed habitet in te virtus Christi Altissimi et Spiritus Sancti: per Christum Dominum nostrum. Amen.

 * (Ad oculos) Ungimus oculos tuos Oleo sanctificato, in nomine Patris, et Filii, et Spiritus Sancti: ut quidquid illicito visu deliquisti, hac unctione expietur per Christum Dominum nostrum. Amen.

 * (Ad aures) Ungimus has aures sacri Olei liquore in nomine Patris, et Filii, et Spiritus Sancti: ut quidquid peccati delectatione nocivi auditus admissum est, medicina hac spirituali evacuetur: per Christum Dominum nostrum. Amen.

 * (Ad nares) Ungimus has nares Olei hujus liquore in nomine Patris, et Filii, et Spiritus Sancti: ut quidquid noxio vapore contractum est, vel odore superfluo, ista evacuet unctio vel medicatio: per Christum Dominum nostrum. Amen.

 * (Ad labia) Ungimus labia ista consecrati Olei medicamento, in nomine Patris, et Filii, et Spiritus Sancti: ut quidquid otiose, vel etiam crimnosa peccasti locutione, divina clementia miserante expurgetur: per Christum Dominum nostrum. Amen.

 * (Ad guttur) Ungimus te in gutture Oleo sancto in nomine Patris, et Filii, et Spiritus Sancti, ut non lateat in te spiritus immundus, neque in membris, neque in medullis, neque in ulla compagine membrorum: sed habitet in te virtus Christi Altissimi et Spiritus Sancti:quatenus per hujus operationem mysterii, et per hanc sacrati Olei unctionem, atque nostrum deprecationem virtute Sanctae Trinitatis medicates, sive fotus; pristinam, et meliorem percipere merearis sanitatem: per Christum Dominum nostrum. Amen.

 * (Ad pectus) Ungimus pectus tuum Oleo divinitus sanctificato in nomine Patris, et Filii, et Spiritus Sancti, ut hac unctione pectoris fortiter certare valeas adversus aereas potestates: per Christum Dominum nostrum. Amen.

 * (Ad cor) Ungimus locum cordis Oleo divinitus sanctificato, coelesti munere nobis attributo, in nomine Sanctae et Individuae Trinitatis, ut ipsa interius exteriusque te sanando vivificet, quae universum ne pereat continent: per Christum Dominum nostrum. Amen.

 * (Ad scapulas) Ungimus has scapulas, sive in medio scapularum Oleo sacrato, in nomine Patris, et Filii, et Spiritus Sancti, ut ex omni parte spirituali protectione munitus, jacula diabolici impetus viriliter contemnere, ac procul possis cum robore superni juvaminis repellere: per Christum Dominum nostrum. Amen.

 * (Ad manus) Ungimus has manus Oleo sacro, in nomine Patris, et Filii, et Spiritus Sancti, ut quidquid illicito opera, vel noxio peregerunt, per hanc sanctam unctionem evacuetur: per Christum Dominum nostrum. Amen.

 * (Ad pedes) Ungimus hos pedes Oleo benedicto, in nomine Patris, et Filii, et Spiritus Sancti, ut quidquid superfluo, vel nocivo incessu commiserunt, ista aboleat perunctio: per Christum Dominum nostrum. Amen.

Eastern Orthodox Church
The teaching of the Eastern Orthodox Church on the Holy Mystery (sacrament) of Unction is similar to that of the Roman Catholic Church. However, the reception of the Mystery is not limited to those who are enduring physical illness. The Mystery is given for healing (both physical and spiritual) and for the forgiveness of sin. For this reason, it is normally required that one go to confession before receiving Unction. Because it is a Sacred Mystery of the Church, only Orthodox Christians may receive it.

The solemn form of Eastern Christian anointing requires the ministry of seven priests. A table is prepared, upon which is set a vessel containing wheat. Into the wheat has been placed an empty shrine-lamp, seven candles, and seven anointing brushes. Candles are distributed for all to hold during the service. The rite begins with reading Psalm 50 (the great penitential psalm), followed by the chanting of a special canon. After this, the senior priest (or bishop) pours pure olive oil and a small amount of wine into the shrine lamp, and says the "Prayer of the Oil", which calls upon God to "...sanctify this Oil, that it may be effectual for those who shall be anointed therewith, unto healing, and unto relief from every passion, every malady of the flesh and of the spirit, and every ill..." Then follow seven series of epistles, gospels, long prayers, Ektenias (litanies) and anointings. Each series is served by one of the seven priests in turn. The afflicted one is anointed with the sign of the cross on seven places: the forehead, the nostrils, the cheeks, the lips, the breast, the palms of both hands, and the back of the hands. After the last anointing, the Gospel Book is opened and placed with the writing down upon the head of the one who was anointed, and the senior priest reads the "Prayer of the Gospel". At the end, the anointed kisses the Gospel, the Cross and the right hands of the priests, receiving their blessing.

Anointing is considered to be a public rather than a private sacrament, and so as many of the faithful who are able are encouraged to attend. It should be celebrated in the church when possible, but if this is impossible, it may be served in the home or hospital room of the afflicted.

Unction in the Greek Orthodox Church and Churches of Hellenic custom (Antiochian Eastern Orthodox, Melkite, etc.) is usually given with a minimum of ceremony.

Anointing may also be given during Forgiveness Vespers and Great Week, on Great and Holy Wednesday, to all who are prepared. Those who receive Unction on Holy Wednesday should go to Holy Communion on Great Thursday. The significance of receiving Unction on Holy Wednesday is shored up by the hymns in the Triodion for that day, which speak of the sinful woman who anointed the feet of Christ. Just as her sins were forgiven because of her penitence, so the faithful are exhorted to repent of their sins. In the same narrative, Jesus says, "in that she hath poured this ointment on my body, she did it for my burial" (Id., v. 12), linking the unction with Christ's death and resurrection.

In some dioceses of the Russian Orthodox Church it is customary for the bishop to visit each parish or region of the diocese some time during Great Lent and give Anointing for the faithful, together with the local clergy.

Hussite Church
The Hussite Church regards anointing of the sick as one of the seven sacraments.

Anabaptist Churches
Anabaptists observe the ordinance of anointing of the sick in obedience to, with it being counted among the seven ordinances by Conservative Mennonite Anabaptists. In a compendium of Anabaptist doctrine, theologian Daniel Kauffman stated: "We incline to the belief, however, that the apostle intended that the oil should be applied as a religious rite, because: 1. The sick were commanded to send for the elders of the church. Had this been strictly a sanitary affair, he would have commanded them to send for a physician.

2. The apostle says: 'The prayer of faith shall save the sick.' This leads us to the belief that he intended the oil (the natural use of which is to heal) to be used as a symbol of the grace of God, which, in answer to the prayer of the righteous, He applies as a soothing balm to the natural and the spiritual infirmities of suffering man."

The 2021 Church Polity of the Dunkard Brethren Church, a Conservative Anabaptist denomination in the Schwarzenau Brethren tradition, teaches: "We believe the anointing of the sick is an appointment of the Lord, and that it was intended to be perpetuated in His Church. At the request of an ill member, the Elders of the Church are contacted to do this work. 'Is any sick among you? 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) The scriptural specification is for the anointing to be performed by two Elders. In practice, the Church has permitted a Minister, or a Deacon to assist an Elder, when a second Elder is not available. (James 5:14; Matt. 10:8)"

Lutheran churches
Anointing of the sick has been retained in Lutheran churches since the Reformation. Although it is not considered a sacrament like baptism, confession and the Eucharist, it is known as a ritual in the same respect as confirmation, holy orders, and matrimony.

Liturgy
After the penitent has received absolution following confession, the presiding minister recites James 5:14-16. He goes on to recite the following:

[Name], you have confessed your sins and received Holy Absolution. In remembrance of the grace of God given by the Holy Spirit in the waters of Holy Baptism, I will anoint you with oil. Confident in our Lord and in love for you, we also pray for you that you will not lose faith. Knowing that in Godly patience the Church endures with you and supports you during this affliction. We firmly believe that this illness is for the glory of God and that the Lord will both hear our prayer and work according to His good and gracious will. He anoints the person on the forehead and says this blessing: Almighty God, the Father of our Lord Jesus Christ, who has given you the new birth of water and the Spirit and has forgiven you all your sins, strengthen you with His grace to life everlasting. Amen.

Anglican churches
The 1552 and later editions of the Book of Common Prayer omitted the form of anointing given in the original (1549) version in its Order for the Visitation of the Sick, but most twentieth-century Anglican prayer books do have anointing of the sick. The Book of Common Prayer (1662) and the proposed revision of 1928 include the "visitation of the sick" and "communion of the sick" (which consist of various prayers, exhortations and psalms).

Some Anglicans accept that anointing of the sick has a sacramental character and is therefore a channel of God's grace, seeing it as an "outward and visible sign of an inward and spiritual grace" which is the definition of a sacrament. The Catechism of the Episcopal Church of the United States of America includes Unction of the Sick as among the "other sacramental rites" and it states that unction can be done with oil or simply with laying on of hands. The rite of anointing is included in the Episcopal Church's "Ministration to the Sick"

Article 25 of the Thirty-Nine Articles, which are one of the historical formularies of the Church of England (and as such, the Anglican Communion), speaking of the sacraments, says: "Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God."

In 1915 members of the Anglican Communion founded the Guild of St Raphael, an organisation dedicated to promoting, supporting and practising Christ's ministry of healing.

Other Protestant communities
Protestants provide anointing in a wide variety of formats. Protestant communities generally vary widely on the sacramental character of anointing. Most Mainline Protestants recognize only two sacraments, the eucharist and baptism, deeming anointing only a humanly-instituted rite. Non-traditional Protestant communities generally use the term ordinance rather than sacrament.

Mainline beliefs
Liturgical or Mainline Protestant communities (e.g. Presbyterian, Congregationalist/United Church of Christ, Methodist, etc.) all have official yet often optional liturgical rites for the anointing of the sick partly on the model of Western pre-Reformation rites. Anointing need not be associated with grave illness or imminent danger of death.

Charismatic and Pentecostal beliefs
In Charismatic and Pentecostal communities, anointing of the sick is a frequent practice and has been an important ritual in these communities since the respective movements were founded in the 19th and 20th centuries. These communities use extemporaneous forms of administration at the discretion of the minister, who need not be a pastor. There is minimal ceremony attached to its administration. Usually, several people physically touch (laying on of hands) the recipient during the anointing. It may be part of a worship service with the full assembly of the congregation present, but may also be done in more private settings, such as homes or hospital rooms. Some Pentecostals believe that physical healing is within the anointing and so there is often great expectation or at least great hope that a miraculous cure or improvement will occur when someone is being prayed over for healing.

Evangelical and fundamentalist beliefs
In Evangelical and Fundamentalist communities, anointing of the sick is performed with varying degrees of frequency, although laying on of hands may be more common than anointing. The rite would be similar to that of Pentecostals in its simplicity, but would usually not have the same emotionalism attached to it. Unlike some Pentecostals, Evangelicals and Fundamentalists generally do not believe that physical healing is within the anointing. Therefore, God may or may not grant physical healing to the sick. The healing conferred by anointing is thus a spiritual event that may not result in physical recovery.

The Church of the Brethren practices Anointing with Oil as an ordinance along with Baptism, Communion, Laying on of Hands, and the Love Feast.

Evangelical Protestants who use anointing differ about whether the person doing the anointing must be an ordained member of the clergy, whether the oil must necessarily be olive oil and have been previously specially consecrated, and about other details. Several Evangelical groups reject the practice so as not to be identified with charismatic and Pentecostal groups, which practice it widely.

Church of Jesus Christ of Latter-day Saints
Latter-day Saints, who consider themselves restorationists, also practice ritual anointing of the sick, as well as other forms of anointing. Members of the Church of Jesus Christ of Latter-day Saints (LDS Church) consider anointing to be an ordinance.

Members of the LDS Church who hold the Melchizedek priesthood may use consecrated olive oil in performing the ordinance of blessing of the "sick or afflicted", though oil is not required if it is unavailable. The priesthood holder anoints the recipient's head with a drop of oil, then lays hands upon that head and declare their act of anointing. Then another priesthood holder joins in, if available, and pronounces a "sealing" of the anointing and other words of blessing, as he feels inspired. Melchizedek priesthood holders are also authorized to consecrate any pure olive oil and often carry a personal supply in case they have need to perform an anointing. Oil is not used in other blessings, such as for people seeking comfort or counsel.

In addition to the James 5:14-15 reference, the Doctrine and Covenants contains numerous references to the anointing and healing of the sick by those with authority to do so.

Community of Christ
Administration to the sick is one of the eight sacraments of the Community of Christ, in which it has also been used for people seeking spiritual, emotional or mental healing.

title: Anointing of the sick


text:
Abstract data type

In computer science, an abstract data type (ADT) is a mathematical model for data types, defined by its behavior (semantics) from the point of view of a user of the data, specifically in terms of possible values, possible operations on data of this type, and the behavior of these operations. This mathematical model contrasts with data structures, which are concrete representations of data, and are the point of view of an implementer, not a user. For example, a stack has push/pop operations that follow a Last-In-First-Out rule, and can be concretely implemented using either a list or an array. Another example is a set which stores values, without any particular order, and no repeated values. Values themselves are not retrieved from sets; rather, one tests a value for membership to obtain a Boolean "in" or "not in".

ADTs are a theoretical concept, used in formal semantics and program verification and, less strictly, in the design and analysis of algorithms, data structures, and software systems. Most mainstream computer languages do not directly support formally specifying ADTs. However, various language features correspond to certain aspects of implementing ADTs, and are easily confused with ADTs proper; these include abstract types, opaque data types, protocols, and design by contract. For example, in modular programming, the module declares procedures that correspond to the ADT operations, often with comments that describe the constraints. This information hiding strategy allows the implementation of the module to be changed without disturbing the client programs, but the module only informally defines an ADT. The notion of abstract data types is related to the concept of data abstraction, important in object-oriented programming and design by contract methodologies for software engineering.

History
ADTs were first proposed by Barbara Liskov and Stephen N. Zilles in 1974, as part of the development of the CLU language. Algebraic specification was an important subject of research in CS around 1980 and almost a synonym for abstract data types at that time. It has a mathematical foundation in universal algebra.

Definition
Formally, an ADT is analogous to an algebraic structure in mathematics, consisting of a domain, a collection of operations, and a set of constraints the operations must satisfy. The domain is often defined implicitly, for example the free object over the set of ADT operations. The interface of the ADT typically refers only to the domain and operations, and perhaps some of the constraints on the operations, such as pre-conditions and post-conditions; but not to other constraints, such as relations between the operations, which are considered behavior. There are two main styles of formal specifications for behavior, axiomatic semantics and operational semantics.

Despite not being part of the interface, the constraints are still important to the definition of the ADT; for example a stack and a queue have similar add element/remove element interfaces, but it is the constraints that distinguish last-in-first-out from first-in-first-out behavior. The constraints do not consist only of equations such as fetch(store(S,v))=v but also logical formulas.

Axiomatic semantics
In the spirit of functional programming, each state of an abstract data structure is a separate entity or value. In this view, each operation is modelled as a mathematical function with no side effects. Operations that modify the ADT are modeled as functions that take the old state as an argument and returns the new state as part of the result. The order in which operations are evaluated is immaterial, and the same operation applied to the same arguments (including the same input states) will always return the same results (and output states). The constraints are specified as axioms or algebraic laws that the operations must satisfy.

Operational semantics
In the spirit of imperative programming, an abstract data structure is conceived as an entity that is mutable—meaning that there is a notion of time and the ADT may be in different states at different times. Operations then change the state of the ADT over time; therefore, the order in which operations are evaluated is important, and the same operation on the same entities may have different effects if executed at different times. This is analogous to the instructions of a computer or the commands and procedures of an imperative language. To underscore this view, it is customary to say that the operations are executed or applied, rather than evaluated, similar to the imperative style often used when describing abstract algorithms. The constraints are typically specified in prose.

Auxiliary operations
Presentations of ADTs are often limited in scope to only key operations. More thorough presentations often specify auxiliary operations on ADTs, such as: These names are illustrative and may vary between authors. In imperative-style ADT definitions, one often finds also:
 * create, that yields a new instance of the ADT;
 * compare(s, t), that tests whether two instances' states are equivalent in some sense;
 * hash(s), that computes some standard hash function from the instance's state;
 * print(s) or show(s), that produces a human-readable representation of the instance's state.
 * initialize(s), that prepares a newly created instance s for further operations, or resets it to some "initial state";
 * copy(s, t), that puts instance s in a state equivalent to that of t;
 * clone(t), that performs s ← create, copy(s, t), and returns s;
 * free(s) or destroy(s), that reclaims the memory and other resources used by s.

The free operation is not normally relevant or meaningful, since ADTs are theoretical entities that do not "use memory". However, it may be necessary when one needs to analyze the storage used by an algorithm that uses the ADT. In that case, one needs additional axioms that specify how much memory each ADT instance uses, as a function of its state, and how much of it is returned to the pool by free.

Restricted types
The definition of an ADT often restricts the stored value(s) for its instances, to members of a specific set X called the range of those variables. For example, an abstract variable may be constrained to only store integers. As in programming languages, such restrictions may simplify the description and analysis of algorithms, and improve its readability.

Aliasing
In the operational style, it is often unclear how multiple instances are handled and if modifying one instance may affect others. A common style of defining ADTs writes the operations as if only one instance exists during the execution of the algorithm, and all operations are applied to that instance. For example, a stack may have operations push(x) and pop, that operate on the only existing stack. ADT definitions in this style can be easily rewritten to admit multiple coexisting instances of the ADT, by adding an explicit instance parameter (like S in the stack example below) to every operation that uses or modifies the implicit instance. Some ADTs cannot be meaningfully defined without allowing multiple instances, for example when a single operation takes two distinct instances of the ADT as parameters, such as a union operation on sets or a compare operation on lists.

The multiple instance style is sometimes combined with an aliasing axiom, namely that the result of create is distinct from any instance already in use by the algorithm. Implementations of ADTs may still reuse memory and allow implementations of create to yield a previously created instance; however, defining that such an instance even is "reused" is difficult in the ADT formalism.

More generally, this axiom may be strengthened to exclude also partial aliasing with other instances, so that composite ADTs (such as trees or records) and reference-style ADTs (such as pointers) may be assumed to be completely disjoint. For example, when extending the definition of an abstract variable to include abstract records, operations upon a field F of a record variable R, clearly involve F, which is distinct from, but also a part of, R. A partial aliasing axiom would state that changing a field of one record variable does not affect any other records.

Complexity analysis
Some authors also include the computational complexity ("cost") of each operation, both in terms of time (for computing operations) and space (for representing values), to aid in analysis of algorithms. For example, one may specify that each operation takes the same time and each value takes the same space regardless of the state of the ADT, or that there is a "size" of the ADT and the operations are linear, quadratic, etc. in the size of the ADT. Alexander Stepanov, designer of the C++ Standard Template Library, included complexity guarantees in the STL specification, arguing:

"The reason for introducing the notion of abstract data types was to allow interchangeable software modules. You cannot have interchangeable modules unless these modules share similar complexity behavior. If I replace one module with another module with the same functional behavior but with different complexity tradeoffs, the user of this code will be unpleasantly surprised. I could tell him anything I like about data abstraction, and he still would not want to use the code. Complexity assertions have to be part of the interface."

Other authors disagree, arguing that a stack ADT is the same whether it is implemented with a linked list or an array, despite the difference in operation costs, and that an ADT specification should be independent of implementation.

Abstract variable
An abstract variable may be regarded as the simplest non-trivial ADT, with the semantics of an imperative variable. It admits two operations, fetch and store. Operational definitions are often written in terms of abstract variables. In the axiomatic semantics, letting $$V$$ be the type of the abstract variable and $$X$$ be the type of its contents, fetch is a function $$V \to X$$ and store is a function of type $$V \to X \to V$$. The main constraint is that fetch always returns the value x used in the most recent store operation on the same variable V, i.e. fetch(store(V,x)) = x. We may also require that store overwrites the value fully, store(store(V,x1),x2) = store(V,x2).

In the operational semantics, fetch(V) is a procedure that returns the current value in the location V, and store(V, x) is a procedure with void return type that stores the value x in the location V. The constraints are described informally as that reads are consistent with writes. As in many programming languages, the operation store(V, x) is often written V ← x (or some similar notation), and fetch(V) is implied whenever a variable V is used in a context where a value is required. Thus, for example, V ← V + 1 is commonly understood to be a shorthand for store(V,fetch(V) + 1).

In this definition, it is implicitly assumed that names are always distinct: storing a value into a variable U has no effect on the state of a distinct variable V. To make this assumption explicit, one could add the constraint that:
 * if U and V are distinct variables, the sequence { store(U, x); store(V, y) } is equivalent to { store(V, y); store(U, x) }.

This definition does not say anything about the result of evaluating fetch(V) when V is un-initialized, that is, before performing any store operation on V. Fetching before storing can be disallowed, defined to have a certain result, or left unspecified. There are some algorithms whose efficiency depends on the assumption that such a fetch is legal, and returns some arbitrary value in the variable's range.

Abstract stack
An abstract stack is a last-in-first-out structure, It is generally defined by three key operations: push, that inserts a data item onto the stack; pop, that removes a data item from it; and peek or top, that accesses a data item on top of the stack without removal. A complete abstract stack definition includes also a Boolean-valued function empty(S) and a create operation that returns an initial stack instance.

In the axiomatic semantics, letting $$S$$ be the type of state states and $$X$$ be the type of values contained in the stack, these could have the types $$push : S \to X \to S$$, $$pop : S \to (S,X)$$, $$top : S \to X$$, $$create : S$$, and $$empty : S \to \mathbb{B}$$. In the axiomatic semantics, creating the initial stack is a "trivial" operation, and always returns the same distinguished state. Therefore, it is often designated by a special symbol like Λ or "". The empty operation predicate can then be written simply as $$s = \Lambda$$ or $$s \neq \Lambda$$.

The constraints are then pop(push(S,v))=(S,v), top(push(S,v))=v, empty(create) = T (a newly created stack is empty), empty(push(S, x)) = F (pushing something into a stack makes it non-empty). These axioms do not define the effect of top(s) or pop(s), unless s is a stack state returned by a push. Since push leaves the stack non-empty, those two operations can be defined to be invalid when s = Λ. From these axioms (and the lack of side effects), it can be deduced that push(Λ, x) ≠ Λ. Also, push(s, x) = push(t, y) if and only if x = y and s = t.

As in some other branches of mathematics, it is customary to assume also that the stack states are only those whose existence can be proved from the axioms in a finite number of steps. In this case, it means that every stack is a finite sequence of values, that becomes the empty stack (Λ) after a finite number of pops. By themselves, the axioms above do not exclude the existence of infinite stacks (that can be popped forever, each time yielding a different state) or circular stacks (that return to the same state after a finite number of pops). In particular, they do not exclude states s such that pop(s) = s or push(s, x) = s for some x. However, since one cannot obtain such stack states from the initial stack state with the given operations, they are assumed "not to exist".

In the operational definition of an abstract stack, push(S, x) returns nothing and pop(S) yields the value as the result but not the new state of the stack. There is then the constraint that, for any value x and any abstract variable V, the sequence of operations { push(S, x); V ← pop(S) } is equivalent to V ← x. Since the assignment V ← x, by definition, cannot change the state of S, this condition implies that V ← pop(S) restores S to the state it had before the push(S, x). From this condition and from the properties of abstract variables, it follows, for example, that the sequence:
 * { push(S, x); push(S, y); U ← pop(S); push(S, z); V ← pop(S); W ← pop(S) }

where x, y, and z are any values, and U, V, W are pairwise distinct variables, is equivalent to:
 * { U ← y; V ← z; W ← x }

Unlike the axiomatic semantics, the operational semantics can suffer from aliasing. Here it is implicitly assumed that operations on a stack instance do not modify the state of any other ADT instance, including other stacks; that is:
 * For any values x, y, and any distinct stacks S and T, the sequence { push(S, x); push(T, y) } is equivalent to { push(T, y); push(S, x) }.

Boom hierarchy
A more involved example is the Boom hierarchy of the binary tree, list, bag and set abstract data types. All these data types can be declared by three operations: null, which constructs the empty container, single, which constructs a container from a single element and append, which combines two containers of the same type. The complete specification for the four data types can then be given by successively adding the following rules over these operations:

Access to the data can be specified by pattern-matching over the three operations, e.g. a member function for these containers by: Care must be taken to ensure that the function is invariant under the relevant rules for the data type. Within each of the equivalence classes implied by the chosen subset of equations, it has to yield the same result for all of its members.

Common ADTs
Some common ADTs, which have proved useful in a great variety of applications, are

 * Collection
 * Container
 * List
 * String
 * Set
 * Multiset
 * Map
 * Multimap
 * Graph
 * Tree
 * Stack
 * Queue
 * Priority queue
 * Double-ended queue
 * Double-ended priority queue

Each of these ADTs may be defined in many ways and variants, not necessarily equivalent. For example, an abstract stack may or may not have a count operation that tells how many items have been pushed and not yet popped. This choice makes a difference not only for its clients but also for the implementation.

An extension of ADT for computer graphics was proposed in 1979: an abstract graphical data type (AGDT). It was introduced by Nadia Magnenat Thalmann, and Daniel Thalmann. AGDTs provide the advantages of ADTs with facilities to build graphical objects in a structured way.
 * Abstract graphical data type

Implementation
Abstract data types are theoretical entities, used (among other things) to simplify the description of abstract algorithms, to classify and evaluate data structures, and to formally describe the type systems of programming languages. However, an ADT may be implemented. This means each ADT instance or state is represented by some concrete data type or data structure, and for each abstract operation there is a corresponding procedure or function, and these implemented procedures satisfy the ADT's specifications and axioms up to some standard. In practice, the implementation is not perfect, and users must be aware of issues due to limitations of the representation and implemented procedures.

For example, integers may be specified as an ADT, defined by the distinguished values 0 and 1, the operations of addition, subtraction, multiplication, division (with care for division by zero), comparison, etc., behaving according to the familiar mathematical axioms in abstract algebra such as associativity, commutativity, and so on. However, in a computer, integers are most commonly represented as fixed-width 32-bit or 64-bit binary numbers. Users must be aware of issues with this representation, such as arithmetic overflow, where the ADT specifies a valid result but the representation is unable to accommodate this value. Nonetheless, for many purposes, the user can ignore these infidelities and simply use the implementation as if it were the abstract data type.

Usually, there are many ways to implement the same ADT, using several different concrete data structures. Thus, for example, an abstract stack can be implemented by a linked list or by an array. Different implementations of the ADT, having all the same properties and abilities, can be considered semantically equivalent and may be used somewhat interchangeably in code that uses the ADT. This provides a form of abstraction or encapsulation, and gives a great deal of flexibility when using ADT objects in different situations. For example, different implementations of the ADT may be more efficient in different situations; it is possible to use each in the situation where they are preferable, thus increasing overall efficiency. Code that uses an ADT implementation according to its interface will continute working even if the implementation of the ADT is changed.

In order to prevent clients from depending on the implementation, an ADT is often packaged as an opaque data type or handle of some sort, in one or more modules, whose interface contains only the signature (number and types of the parameters and results) of the operations. The implementation of the module—namely, the bodies of the procedures and the concrete data structure used—can then be hidden from most clients of the module. This makes it possible to change the implementation without affecting the clients. If the implementation is exposed, it is known instead as a transparent data type.

Modern object-oriented languages, such as C++ and Java, support a form of abstract data types. When a class is used as a type, it is an abstract type that refers to a hidden representation. In this model, an ADT is typically implemented as a class, and each instance of the ADT is usually an object of that class. The module's interface typically declares the constructors as ordinary procedures, and most of the other ADT operations as methods of that class. Many modern programming languages, such as C++ and Java, come with standard libraries that implement numerous ADTs in this style. However, such an approach does not easily encapsulate multiple representational variants found in an ADT. It also can undermine the extensibility of object-oriented programs. In a pure object-oriented program that uses interfaces as types, types refer to behaviours, not representations.

The specification of some programming languages is intentionally vague about the representation of certain built-in data types, defining only the operations that can be done on them. Therefore, those types can be viewed as "built-in ADTs". Examples are the arrays in many scripting languages, such as Awk, Lua, and Perl, which can be regarded as an implementation of the abstract list.

In a formal specification language, ADTs may be defined axiomatically, and the language then allows manipulating values of these ADTs, thus providing a straightforward and immediate implementation. The OBJ family of programming languages for instance allows defining equations for specification and rewriting to run them. Such automatic implementations are usually not as efficient as dedicated implementations, however.

Example: implementation of the abstract stack
As an example, here is an implementation of the abstract stack above in the C programming language.

Imperative-style interface
An imperative-style interface might be:

This interface could be used in the following manner:

This interface can be implemented in many ways. The implementation may be arbitrarily inefficient, since the formal definition of the ADT, above, does not specify how much space the stack may use, nor how long each operation should take. It also does not specify whether the stack state s continues to exist after a call x ← pop(s).

In practice the formal definition should specify that the space is proportional to the number of items pushed and not yet popped; and that every one of the operations above must finish in a constant amount of time, independently of that number. To comply with these additional specifications, the implementation could use a linked list, or an array (with dynamic resizing) together with two integers (an item count and the array size).

Functional-style interface
Functional-style ADT definitions are more appropriate for functional programming languages, and vice versa. However, one can provide a functional-style interface even in an imperative language like C. For example:

title: Abstract data type