English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Summary
- Holy water is blessed by a priest for sacred use and symbolizes purification and blessing in Christianity.
- Different Christian traditions have various processes for making holy water, often involving prayers and sometimes adding salt as a symbol of preservation.
- Using holy water can remind believers of their baptism and need for spiritual cleansing, but the water’s power lies in faith, not its physical properties.
- There are risks in drinking holy water due to potential contamination; the Church emphasizes its symbolic use rather than consumption.
Bibliography (Click to show)
Adega, A. P. (2022). The Influence of Syncretism on the Ethnic Denominations of African Religion in the Benue Valley of Nigeria: The Tiv in Perspective. International Journal of Culture and History.
Ademiluka, S. (2020). Paul’s teaching on the use of alcohol and its implications for the church in Nigeria. 54, 10.
Akindolie, A. (2024). Holy Water: The Ritual Praxis of Aladura Churches and Its Economic Implications in South West, Nigeria. Transformation: An International Journal of Holistic Mission Studies.
Antohin, A. (2020). Holy water, healing and the sacredness of knowledge. 75–93.
Bahar, M. (2023). DONATION FOR CHURCH CONSTRUCTION VIEWED FROM SAYYID THANTHAWI’S PERSPECTIVES. Jurnal Ilmiah Islam Futura.
Baheretibeb, Y., Wondimagegn, D., & Law, S. (2021). Holy water and biomedicine: a descriptive study of active collaboration between religious traditional healers and biomedical psychiatry in Ethiopia. BJPsych Open, 7.
Baheretibeb, Y., Wondimagegn, D., & Law, S. (2024). Trust in God, but tie your donkey: Holy water priest healers’ views on collaboration with biomedical mental health services in Addis Ababa, Ethiopia. Transcultural Psychiatry, 61, 246–259.
Benz, M. (2016). Otfrids Verkündigung. Seminar: A Journal of Germanic Studies, 52, 193–211.
Bosire, E. N., Cele, L., Potelwa, X., Cho, A., & Mendenhall, E. (2021). God water and spirituality: Perspectives on health and healing in Soweto, South Africa. Global Public Health, 17, 1172–1185.
Brown, C. G. (2024). From Believing in Miracles to Contending for Miracles: A Response to Craig Keener. Journal of Spiritual Formation & Soul Care.
Busenitz, N. (2006). THE GIFT OF TONGUES: COMPARING THE CHURCH FATHERS WITH CONTEMPORARY PENTECOSTALISM.
Butov, I. S. (2021). RELIGIOUS MIRACLES CONFINED TO WATER SOURCES. Study of Religion.
Conversion, the Gift of the Holy Spirit, and New Testament Religious Practices. (2018).
Costache, D. (2013). Making Sense of the Creed with the Church Fathers.
Dhammakij, P. T. I. (2019). The Beliefs and Practices of Making Holy Water in TheravÄÂda Buddhism. 12, 310–322.
Doubovetzky, J. (2019). 20 Make believe and medicine: lessons from the four holy gospels. BMJ Evidence-Based Medicine, 24, A61–A61.
Fekadu, W., Mulat, H., Haile, K., Mehretie, Y., & Mekonen, T. (2015). Magnitude of Mental Illness and Associated Factors among Holy Water Users at Entoto St. Mary Addis Ababa, Ethiopia, 2014. Journal of Psychiatry, 18, 1–5.
Fouka, G., Plakas, S., Taket, A., Boudioni, M., & Dandoulakis, M. (2012). Health-related religious rituals of the Greek Orthodox Church: their uptake and meanings. Journal of Nursing Management, 20 8, 1058–1068.
Habamenshi, V., & Gasana, S. (2018). The Problematic of Today’s Spectacular Counterfeit Miracles, Tongues, Healing and Prophecies assimilated as Gifts of Holy Spirit. Experience of Christian Churches in Rwanda. TIJ’s Research Journal of Social Science & Management – RJSSM, 8.
Hailemariam, K. W. (2015). Perceived Causes of Mental Illness and Treatment Seeking Behaviors among People with Mental Health Problems in Gebremenfes Kidus Holy Water Site. American Journal of Applied Psychology, 3, 34–42.
Higuchi, Y. (2017). History of the Development of Beverage Vending Machine Technology in Japan.
Howley, K. (2021). Holy Water: Miracle Accounts and Proxy Data Tell a Climate Story. EOS.
Kuryliak, V. (2021). THEOLOGICAL BASIS OF PRINCIPLES OF HYGIENE ANDAPPEARANCE OF MEMBERS OF THE CHURCH OF SEVENTH DAY ADVENTISTS. The Bulletin of Yaroslav Mudryi National Law University. Series: Philosophy, Philosophies of Law, Political Science, Sociology.
Lyons, R. (2021). Let’s Go down to the Holy Well: Children’s Literature as a Means of Saving the Planet’s Water Supply. The New Review of Children’s Literature and Librarianship, 27, 174–190.
Malanyak, A. (2023). THE UNITY OF THE CHURCH OF CHRIST IN THE INTERPRETATION OF THE APOSTOLIC FATHERS. Sophia. Human and Religious Studies Bulletin.
Marambi, J. M. (2015). DID JESUS SANCTION THE USE OF ALCOHOLIC BEVERAGES? ANALYSIS OF THE WORD ÀοÄήÃÂιον IN MARK 10:38.
Moody, D. (1955). The Miraculous Conception: Part III. The Church Fathers. Review & Expositor, 52, 310–324.
Nechifor, C. O. T. (2011). Baptism in Water: Its Foundation, Form and Formula. 1.
Osmushina, A. (2020). SOCIO-PHILOSOPHICAL SUBSTANTIATION OF THE THEORY OF JUSCTICE IN THE HOLY BIBLE AND IN THE TEACHINGS OF THE CHURCH FATHERS, M. LUTHER, J. CALVIN. Intelligence Innovations Investment.
Owiredu, C. O. (2023). Charismatic theology of the blood in Ghanaian Christianity. Pentecost Journal of Theology and Mission.
Possamai, A., Presterudstuen, G., & Openshaw, K. (2022). Nothing to Declare¦ Apart from Holy Water: Sacralizing Borders and Securitizing Spiritual Things in Fiji. Material Religion, 18, 376–381.
Seleznev, K., & Mizal, W. (2023). Benny Hinn’s Book Good Morning, Holy Spirit! in the Light of the Dogmatic Teaching of the Orthodox Church. Logos et Praxis.
Zaprometova, O. (2009). Experiencing the Holy Spirit: A Pentecostal Reading of the Early Church Fathers Part 1: Gregory the Theologian. Journal of the European Pentecostal Theological Association, 29, 13–14.
Zaprometova, O. (2010). Experiencing the Holy Spirit: A Pentecostal Reading of the Early Church Fathers Part 2: Isaac of Nineveh and Simeon the New Theologian. Journal of the European Pentecostal Theological Association, 30, 1–19.
ᲕáƒÂშáƒÂლáƒÂმიძáƒâ€. (2024). áƒÅáƒÂთლისღáƒâ€Ã¡Æ’‘ის იკáƒÂáƒÅáƒÂგრáƒÂფირდრმისი სáƒÂღვთისმáƒâ€Ã¡Æ’¢áƒ§áƒ•áƒâ€Ã¡Æ’šáƒ â€“ სáƒÂხისმáƒâ€Ã¡Æ’¢áƒ§áƒ•áƒâ€Ã¡Æ’šáƒâ€Ã¡Æ’‘ითი áƒÂსპáƒâ€Ã¡Æ’¥áƒ¢áƒâ€Ã¡Æ’‘ი. Sjani.
Baldridge, L., & Christ, J. (2009). HOW IT ALL BEGAN.
Bernhardt, A. (2020). Soccer in Munster: a social history, 1877–1937. By David Toms. Pp 274. Cork: Cork University Press. 2015. €39. Irish Historical Studies, 44, 190–191.
Boyd, D., Moffat, S., Page, L. F. F., HapÅ«, J. K. L. T. A. I. N. W., NgÄÂruahi, Fuge, K., Natarajan, A., Tong, T. F. M. T. F. M. O. T. K., & Thomson, W. (2022). Oral health of children in Aotearoa New Zealand–time for change. Journal of the Royal Society of New Zealand, 52, 335–356.
Ciocan, C. T. (2020). The measures religious cults took in front of COVID-19: weakness or diligence? Dialogo, 6, 153–167.
Deuraseh, N. (2009). Earth in the holy Qur’an: how to protect and maintain it?
Farr, G., & Huish, A. (2015). Thermal spring is visitor hot spot again.
Heisey, N. R. (2012). Remembering Dirk Willems: Memory and History in the Future of Ecumenical Relationships. Journal of Ecumenical Studies, 47, 355.
Higuchi, Y. (2017). History of the Development of Beverage Vending Machine Technology in Japan.
Irvine, A. (1993). Wolf Leslau: Arabic loanwords in Ethiopian Semitic . xvii, 373 pp. Wiesbaden: Otto Harrassowitz, 1990. DM 98. Bulletin of the School of Oriental and African Studies, 56, 138–139.
Jacob, H. E., Winston, R. B., & Winston, C. (1997). Six Thousand Years of Bread: Its Holy and Unholy History.
Mahessar, A. A., Shah, S., Anjum, R., Arain, G. M., Economic, P. I. J., & Geology, E. (2022). Legal Framework to Control at Disposal Point Source Urban and Industrial Effluents of Hyderabad City into Pinyari (Old Phulleli) Canal off-taking from Kotri Barrage, Sindh. International Journal of Economic and Environmental Geology.
Melnikova, E. (2011). How Christian Were Viking Christians? Fat on the occasion of his visit to the monastery of St Gall in 883. Notker does not conceal his belief in the traitorous nature of the Vikings.
Meyer, M. A., & Schulz, C. (2017). Do ecosystem services provide an added value compared to existing forest planning approaches in Central Europe. Ecology and Society, 22.
Misogyny, H., DeConick, A., & DeGreiner, A. W. (2011). Holy Misogyny: Why the Sex and Gender Conflicts in the Early Church Still Matter.
Nyssen, J., Yonas, M., Ghebreyohannes, T., Smidt, W., Lenaerts, L., Gebreslassie, S., Annys, S., Meaza, H., Williams, F., Dessein, J., Hagos, M., & Haile, M. (2020). Geotourism interactions with Christian Orthodox religion in Tembien (Tigray, Ethiopia). 5704.
Palmqvist, G. (2015). Tidegärd och gregoriansk sång i skönlitteraturen. 63.
Poterack, K. (2011). Why Are Seminaries Afraid of the Extraordinary Form.
Putu, N., & Andayani, T. (2011). Wedhus Gembel Halahala Mandaragiri.
Slack, L. (2015). The summits of modern man: mountaineering after the Enlightenment. Time and Mind, 8, 325–328.
Sumanjari, Dr. (2021). Irony as an Agent of Precision in the Poems of Nissim Ezekiel.
Taher, H. A. R. (2021). The Famous Hadith of Umm Ma\`bad (May Allah be Pleased with her) Analytical Study. Islamic Sciences Journal.
Taylor, B. B. (2010). The Sacrament of the Word. Spiritus: A Journal of Christian Spirituality, 10, 100–196.
Williams, S. (2011). The Power of Christ Compels You: Holy Water, Hysteria, and the Oedipal Psychodrama in The Exorcist. Lit: Literature Interpretation Theory, 22, 218–238.
박정주. (2016). ì¡°ì„ ì‹Å대 수조(æ°´æ“Â)엠대ÕŠì‹Åë¡ ì  ê³ ì°°. 446–450.
