66. Anointing of the Sick
By the sacred Anointing of the Sick and the prayer of priests, the whole Church commends those who are ill to the suffering and glorified Lord that He may raise them up and save them. Indeed, she exhorts them to contribute to the good of the People of God by freely uniting themselves to the passion and death of Christ.1
71. Nature and Institution
Christ’s compassion toward the sick was a sign that “God has visited his people” (Lk 7:16). Jesus “has borne our grief and carried our sorrows” (Is 53:4). Still, he did not cure all the sick. His cures announced a more radical healing: the victory of his paschal mystery over sin and death.
For a Christian, the acceptance of death can be considered an act of worship, adoration, and reparation all at the same time. The Sacrament of the Anointing of the Sick is, thus, in a way, a consecration of death in which we identify ourselves with Christ, who willed his own death in atonement for our sins.2
The Anointing of the Sick, or “Extreme Unction,” is a sacrament in which, through the anointing with the blessed oil and the prayer of the priest, the faithful who are capable of committing personal sins and who are seriously ill receive health of soul and, at times, bodily health as well.
This sacrament, instituted by Christ like all the rest, was promulgated by the apostle James (cf. Jas 5:14). We do not know the moment of its institution, although it was announced at least partially when Christ sent his disciples by pairs to preach and heal the sick, anointing them with oil (cf. Mk 6:7–13). The Council of Trent cites both of the above texts when it defines the existence of this sacrament.3
72. The Matter and Form of the Anointing of the Sick
The proximate matter of this sacrament is the anointing of the forehead and hands of the sick person with oil, which is carried out by the priest. If the condition of the subject makes this inconvenient, the anointing may be done on another part of the body.4
The remote matter is the oil used for anointing, which has to be:
· olive oil or, when this is not available, another vegetable oil,5
· blessed by the bishop for this purpose during the Chrism Mass of Holy Thursday; however, in case of emergency, the priest may bless the oil immediately prior to the administration of the sacrament.6
The form of the sacrament consists of the words said by the priest during the anointing. In the Latin Rite, the words are, “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up.”7
73. Effects of the Anointing of the Sick
Anointing of the Sick is a sacrament of the living. Thus, in principle, it ought to be received in the state of grace. It is immediate preparation for entrance into glory.8
Its proper effect is likened to the finishing touch, the ultimate perfection of the effects of the Sacrament of Penance: it completely erases the residue left by sins that are already forgiven, and strengthens the person to avoid sins in the future.9 This sacrament has two types of effects:
i) Direct effects:
· It unites the sick person to Christ’s Passion for his own good and the good of the entire Church.
· It fills the sick person with peace by producing great confidence in the divine mercy. It also gives more strength to resist the temptations of the devil, who seems to double his efforts to bring a soul to damnation at this particular moment. This confidence and strength, in turn, helps one to bear the discomfort and pain that is brought about by the illness.10
· When the sick person is properly disposed, it eliminates the traces left by sin, and forgives all venial sins.
· It heals the body if such is advantageous to the salvation of the soul.
· It prepares the sick person to enter eternal life.
ii) Indirect effects: The Anointing of the Sick also forgives mortal sins when the following conditions are both met:
· It is doubtful whether the sick person can receive the Sacrament of Penance, even conditionally (because, for example, the sick person was already unconscious).
· The sick person had repented of his sins before losing consciousness, at least in a general and implicit way.11
Because of these effects, the Anointing of the Sick is an invaluable sacrament for the sick who have lost consciousness. The best service that one can do for them is to make sure that they receive it.
74. The Necessity of Receiving the Anointing of the Sick
Although this sacrament is not necessary as a means for salvation, it is not licit for anyone to scorn its reception. The obligation to receive it is considered light in itself unless there is danger of grave scandal or a formal contempt of the sacrament.
75. The Minister of the Anointing of the Sick
“Every priest, but only a priest, can validly administer the anointing of the sick.”12
Regarding its lawfulness, the administration of this sacrament belongs to the priests with care of souls: the parish priest or his substitute, the chaplain of a clinic or hospital, etc. For a reasonable cause, any priest may administer it with the consent—at least presumed—of the pastor of the sick person. In case of necessity, any priest can do it, even if the pastor’s permission is not presumed.13
The present law of the Church allows priests to carry the holy oils with them in order to facilitate the administration of this sacrament in urgent and unexpected cases.14
76. The Subject of the Anointing of the Sick
“The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger by reason of illness or old age.”15
It would be useless to administer a sacrament whose purpose is to perfect penance and erase the remains and effects of sin to those who cannot commit personal sins—like a child or someone who has never attained the use of reason.
The danger of death does not have to be imminent and certain—the beginning of danger is enough. However, it must be due to sickness or old age. In any case, one should not procrastinate.16 Experience shows that the sick persons receiving this sacrament do not get frightened by its reception. On the contrary, they are filled with peace, even those who were estranged from the sacraments.
This sacrament can be repeated when one falls sick again or if one’s condition deteriorates within the same sickness.17
77. The Celebration of the Anointing of the Sick
As a sacrament, the Anointing of the Sick may be celebrated in a community or in a liturgical manner within the family, in a hospital or in the church, and for one sick person or for a group.
The present ritual allows several ways of administering the sacrament. The usual way is to first hear the confession of the sick person and then anoint him and give him the Viaticum.18 In cases of urgent need or when the person is unconscious, the anointing is performed immediately,19 although it is advisable to absolve the person sub conditione first.
When there is doubt about whether the sick person is still alive, a conditional anointing should be performed, saying first “If you are alive …” There can be reasonable doubt as long as death is not evident (rigor mortis or decay), since it may well happen that real death—the separation of the soul from the body—takes place some time after apparent death.20
Conditional anointing can also be administered when there is doubt about the seriousness of the sickness or the ability to use reason.21 Again, a conditional clause must precede it: “If you are able …”
Common celebration of the anointing for several sick persons is also permissible.22
Footnotes:
1. LG, 11; cf. CCC, 1499–1532.
2. Cf. CCC, 1500–1513.
3. Cf. DS 1695, 1716; CCC, 1526–1527.
4. Cf. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 23; CIC, 998, 1000; The Rites, p. 587; CCC, 1519, 1531.
5. Cf. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 20.
6. Cf. Ibid., no. 21; CIC, 999.
7. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 25.
8. Cf. ST, I-II, q. 102, a. 5, ad 3; III, q. 65, a. 1, ad 4; CCC, 1520–1523, 1532.
9. Cf. ST, III, q. 65, a. 1.
10. Cf. Roman Catechism, 2.5.15.
11. Cf. DS 1696; Roman Catechism, 2.5.14.
12. CIC, 1003. Author’s emphasis; cf. CCC, 1516, 1530.
13. Cf. CIC, 1003.
14. Cf. Ibid.
15. Ibid., 1004; cf. CCC, 1514–1515, 1528–1529.
16. Cf. CIC, 1001.
17. Cf. Ibid., 1004.
18. Cf. CCC, 1517–1525.
19. Cf. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 30.
20. Cf. CIC, 1005.
21. Cf. Ibid.
22. Cf. Ibid., 1002.
71. Nature and Institution
Christ’s compassion toward the sick was a sign that “God has visited his people” (Lk 7:16). Jesus “has borne our grief and carried our sorrows” (Is 53:4). Still, he did not cure all the sick. His cures announced a more radical healing: the victory of his paschal mystery over sin and death.
For a Christian, the acceptance of death can be considered an act of worship, adoration, and reparation all at the same time. The Sacrament of the Anointing of the Sick is, thus, in a way, a consecration of death in which we identify ourselves with Christ, who willed his own death in atonement for our sins.2
The Anointing of the Sick, or “Extreme Unction,” is a sacrament in which, through the anointing with the blessed oil and the prayer of the priest, the faithful who are capable of committing personal sins and who are seriously ill receive health of soul and, at times, bodily health as well.
This sacrament, instituted by Christ like all the rest, was promulgated by the apostle James (cf. Jas 5:14). We do not know the moment of its institution, although it was announced at least partially when Christ sent his disciples by pairs to preach and heal the sick, anointing them with oil (cf. Mk 6:7–13). The Council of Trent cites both of the above texts when it defines the existence of this sacrament.3
72. The Matter and Form of the Anointing of the Sick
The proximate matter of this sacrament is the anointing of the forehead and hands of the sick person with oil, which is carried out by the priest. If the condition of the subject makes this inconvenient, the anointing may be done on another part of the body.4
The remote matter is the oil used for anointing, which has to be:
· olive oil or, when this is not available, another vegetable oil,5
· blessed by the bishop for this purpose during the Chrism Mass of Holy Thursday; however, in case of emergency, the priest may bless the oil immediately prior to the administration of the sacrament.6
The form of the sacrament consists of the words said by the priest during the anointing. In the Latin Rite, the words are, “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up.”7
73. Effects of the Anointing of the Sick
Anointing of the Sick is a sacrament of the living. Thus, in principle, it ought to be received in the state of grace. It is immediate preparation for entrance into glory.8
Its proper effect is likened to the finishing touch, the ultimate perfection of the effects of the Sacrament of Penance: it completely erases the residue left by sins that are already forgiven, and strengthens the person to avoid sins in the future.9 This sacrament has two types of effects:
i) Direct effects:
· It unites the sick person to Christ’s Passion for his own good and the good of the entire Church.
· It fills the sick person with peace by producing great confidence in the divine mercy. It also gives more strength to resist the temptations of the devil, who seems to double his efforts to bring a soul to damnation at this particular moment. This confidence and strength, in turn, helps one to bear the discomfort and pain that is brought about by the illness.10
· When the sick person is properly disposed, it eliminates the traces left by sin, and forgives all venial sins.
· It heals the body if such is advantageous to the salvation of the soul.
· It prepares the sick person to enter eternal life.
ii) Indirect effects: The Anointing of the Sick also forgives mortal sins when the following conditions are both met:
· It is doubtful whether the sick person can receive the Sacrament of Penance, even conditionally (because, for example, the sick person was already unconscious).
· The sick person had repented of his sins before losing consciousness, at least in a general and implicit way.11
Because of these effects, the Anointing of the Sick is an invaluable sacrament for the sick who have lost consciousness. The best service that one can do for them is to make sure that they receive it.
74. The Necessity of Receiving the Anointing of the Sick
Although this sacrament is not necessary as a means for salvation, it is not licit for anyone to scorn its reception. The obligation to receive it is considered light in itself unless there is danger of grave scandal or a formal contempt of the sacrament.
75. The Minister of the Anointing of the Sick
“Every priest, but only a priest, can validly administer the anointing of the sick.”12
Regarding its lawfulness, the administration of this sacrament belongs to the priests with care of souls: the parish priest or his substitute, the chaplain of a clinic or hospital, etc. For a reasonable cause, any priest may administer it with the consent—at least presumed—of the pastor of the sick person. In case of necessity, any priest can do it, even if the pastor’s permission is not presumed.13
The present law of the Church allows priests to carry the holy oils with them in order to facilitate the administration of this sacrament in urgent and unexpected cases.14
76. The Subject of the Anointing of the Sick
“The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger by reason of illness or old age.”15
It would be useless to administer a sacrament whose purpose is to perfect penance and erase the remains and effects of sin to those who cannot commit personal sins—like a child or someone who has never attained the use of reason.
The danger of death does not have to be imminent and certain—the beginning of danger is enough. However, it must be due to sickness or old age. In any case, one should not procrastinate.16 Experience shows that the sick persons receiving this sacrament do not get frightened by its reception. On the contrary, they are filled with peace, even those who were estranged from the sacraments.
This sacrament can be repeated when one falls sick again or if one’s condition deteriorates within the same sickness.17
77. The Celebration of the Anointing of the Sick
As a sacrament, the Anointing of the Sick may be celebrated in a community or in a liturgical manner within the family, in a hospital or in the church, and for one sick person or for a group.
The present ritual allows several ways of administering the sacrament. The usual way is to first hear the confession of the sick person and then anoint him and give him the Viaticum.18 In cases of urgent need or when the person is unconscious, the anointing is performed immediately,19 although it is advisable to absolve the person sub conditione first.
When there is doubt about whether the sick person is still alive, a conditional anointing should be performed, saying first “If you are alive …” There can be reasonable doubt as long as death is not evident (rigor mortis or decay), since it may well happen that real death—the separation of the soul from the body—takes place some time after apparent death.20
Conditional anointing can also be administered when there is doubt about the seriousness of the sickness or the ability to use reason.21 Again, a conditional clause must precede it: “If you are able …”
Common celebration of the anointing for several sick persons is also permissible.22
Footnotes:
1. LG, 11; cf. CCC, 1499–1532.
2. Cf. CCC, 1500–1513.
3. Cf. DS 1695, 1716; CCC, 1526–1527.
4. Cf. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 23; CIC, 998, 1000; The Rites, p. 587; CCC, 1519, 1531.
5. Cf. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 20.
6. Cf. Ibid., no. 21; CIC, 999.
7. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 25.
8. Cf. ST, I-II, q. 102, a. 5, ad 3; III, q. 65, a. 1, ad 4; CCC, 1520–1523, 1532.
9. Cf. ST, III, q. 65, a. 1.
10. Cf. Roman Catechism, 2.5.15.
11. Cf. DS 1696; Roman Catechism, 2.5.14.
12. CIC, 1003. Author’s emphasis; cf. CCC, 1516, 1530.
13. Cf. CIC, 1003.
14. Cf. Ibid.
15. Ibid., 1004; cf. CCC, 1514–1515, 1528–1529.
16. Cf. CIC, 1001.
17. Cf. Ibid., 1004.
18. Cf. CCC, 1517–1525.
19. Cf. Ordo Unctionis Infirmorum: AAS 65 (1973) 5, no. 30.
20. Cf. CIC, 1005.
21. Cf. Ibid.
22. Cf. Ibid., 1002.