HOLYSTONE, a soft kind of sandstone used by sailors for scrubbing and cleaning the decks of ships. The origin of the word is doubtful. Some authorities hold that it arose from the general practice of scrubbing the decks for Sunday service; while others think the name arises from the fact that the stone so employed is naturally porous and full of holes. A small flint or stone having a natural hole in it, and worn as a charm, is also called a holystone.
HOLY WATER, technically the water with which Christian believers sign the cross on their foreheads on entering or leaving church. The edict of Gratian lays down that it should be exorcized and blessed by the priest and sprinkled with exorcized salt. This rite is found in the Gelasian, Gregorian and other sacramentaries. In the East the water was blessed once a month, in the Latin Church it is now blessed every Sunday. In the 4th century in the East it was usual to wash the hands on entering the church (see [Ablution]).
In the early church water was not expressly consecrated for baptisms and other lustrations. “Water,” says Tertullian in his tract on baptism, “was the abode at the first of the divine Spirit, being more acceptable then (to God) than the other elements.” He pictures the world in the beginning: “total darkness, formless as yet, without tending of stars, the melancholy abyss, the earth unprepared, the heaven undevelopt. The liquid alone an ever perfect material, smiling, simple, pure in its own right, as a worthy vehicle underlay the God.” Water was similarly pure in itself in the old Persian religion.
The Canons of Hippolytus, or Egyptian church order, of about A.D. 250, give no prayer for consecration of fonts, but enact that “at cock crow the baptismal party shall take their stand near waving water, pure, prepared, sacred, of the sea.” The Teaching of the Apostles, c. 100, merely insists on “living,” that is, clear and running water. The ancient feeling, especially Jewish, was that in lustrations the same water must not pass twice over the body. A stagnant pool was useless. Bubbling waters too seemed to have a spirit in them.
Either because running water was not always at hand, or as part of the growing tendency of the church to multiply ceremonies, rituals arose late in the 3rd century for consecrating water. The sacramentary of Serapion, c. 350, provides a prayer asking that the divine Word may descend into the water and hallow it, as of old it hallowed the Jordan. In the Roman order of baptism the priest prays that “the font may receive the grace of the only begotten Son from the holy Spirit, and that the latter may impregnate with hidden admixture of His light this water prepared for the regeneration of mankind, to the end that man through a sanctification conceived from the immaculate womb of the divine font, may emerge a heavenly offspring reborn as a new creature.” The water is then exorcized and evil spirits warned off, and lastly blessed. During the prayer the priest twice signs the water with the cross, and once blows upon it.
The first mention of a special consecration of water for other ends than baptism is in the Acts of Thomas (? A.D. 200); it is for the purgation of a youth already baptized who had killed his mistress because she would not live chastely with him. The apostle prays: “Fountain sent unto us from Rest, Power of Salvation from that Power proceeding which overcomes and subjects all to its own will, come and dwell within these waters, that the Charisma (gift) of the holy Spirit may be fully perfected through them.” The youth then washes his hands, which on touching the sacrament had withered up, and is healed.
The church shared the universal belief that holiness or the holy Spirit is quasi-material and capable of being held in suspense in water, just as sin is a half material infection, absorbed and carried away by it. So Tertullian writes: “The water which carried the Spirit of God (probably regarded as a shadow or reflection-soul) borrowed holiness from that which was carried upon it; for every underlying matter must needs absorb and take up the quality of that matter which overhangs it; especially does a corporeal so absorb a spiritual, as this can easily penetrate and settle into it owing to the subtlety of its substance.”
“Water,” he continues, “was generically hallowed by the Spirit of God brooding over it at creation, and therefore all special waters are holy, and at once obtain the sacrament of sanctification when God is invoked (over them.) For the Spirit from heaven instantly supervenes and is upon the waters, hallowing them out of itself, and being so hallowed they drink up a power of hallowing.”