BLESSING

BLESSING. The verb “to bless” and the noun “blessing/s” are used extensively in Orthodox cultures with a wide range of meanings not found in everyday English, but these uses are rooted in cultures and parlance reflecting sensitivities to the Bible. Thus, not only are types and degrees of blessing distinguished, but the subject and object of the blessing change-frequently not God (q.v.) but a human being. We shall follow Webster’s definitions and expand wherever necessary.

1) “To consecrate or hallow by religious rite or words: make or pronounce holy (and God blessed the seventh day, and sanctified it).” We may fairly distinguish at least five important nuances under this definition used by Orthodox: a) when God initiates and blesses something without reference to human volition, as in the first creation account in Genesis, b) when God initiates and blesses with reference to human volition, as in the blessings of the patriarchs, c) when human beings pray for the indwelling of the Holy Spirit (q.v.) in a person or sanctified object used for sacramental purposes, d) when human beings pray for simpler, utilitarian blessings in which an object is used for its rightful purpose and for salvation, as in the blessing of a vehicle of travel, e) the separation or setting aside of a person or object for exclusive use in service to God, as in a Nazirite vow or the consecration of a chalice. Generally, the word “consecration” or “sanctification” is used in reference to the “strongest types” of blessings in the group.

2) “To make the sign of the cross upon or over-often used reflexively.” In addition to devoting oneself in prayer and guarding from evil, the sign of the cross is used liturgically to communicate the “peace of God” and to lay claim to someone on behalf of the Kingdom of God, as at the service of enlistment before Baptism (q.v.). In Orthodox practice the blessing of the sign of the cross is not restricted to the clergy, but is made by the laity as well, e.g., a mother over a child, spouses over one another before sleep, etc.

3) “To invoke divine care for: Pray for.” To this definition we would add “to obtain permission or approval, especially in cases where obedience or spiritual authority are involved,” e.g., when a monastic seeks a blessing from the head of the monastery to travel.

4)“a) Praise, glorify: to extol for excellences . . . b) to regard with great favor: approve highly.” The two halves of this definition should preferably be separated into two distinct definitions, insofar as the first refers exclusively to God, whereas the second might refer more properly to men and women. The first corresponds to the Hebrew brk and the Greek eulogitos, while the second corresponds to the Hebrew ashr and the Greek makarios. Sometimes the second pair of words is translated by “happy, fortunate,” when it refers to material prosperity, but much depends upon the context for an accurate understanding-and “blessed” may be more desirable in many circumstances. In addition to these expansions, it should be noted that blessings, along with curses, were used formulaically in support of covenants, as in the blessings in Deut 28. Also, the Beatitudes of Jesus (Mt 5) are referred to as blessings and may be associated with the new covenant in Christ.