A sacrament of the sick
1511 The Church believes and confesses that among
the seven sacraments there is one especially intended to strengthen
those who are being tried by illness, the Anointing of the Sick:
This sacred anointing of the sick was instituted by Christ our
Lord as a true and proper sacrament of the New Testament. It is alluded
to indeed by Mark, but is recommended to the faithful and promulgated
by James the apostle and brother of the Lord.
(Council Of Trent (1551): DS1695; cf. Mark 6:13; James 5:14-15)
1512 From ancient times
in the liturgical traditions of both East and West, we have testimonies
to the practice of anointings of the sick with blessed oil. Over the
centuries the Anointing of the Sick was conferred more and more exclusively
on those at the point of death. Because of this it received the name "Extreme
Unction." Notwithstanding this evolution the liturgy has never
failed to beg the Lord that the sick person may recover his health
if it would be conducive to his salvation. (cf. Council Of Trent (1551): DS1696)
1513 The Apostolic Constitution Sacram
Unctionem Infirmorum, (Paul VI, Apostolic Constitution, Sacram Unctionem Infirmorum, November 30,1972.) following upon the Second Vatican Council, (cf. Vatican II, Sacrosanctum Concilium 73) established that henceforth, in the Roman Rite, the following be
observed:
- The sacrament of Anointing of the Sick is given to those who are
seriously ill by anointing them on the forehead and hands with duly
blessed oil - pressed from olives or from other plants - saying,
only once: "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." (cf. Code of Canon Law, Canon 847 §1)
II. Who Receives And Who Administers This Sacrament?
In case of grave illness . . .
1514 The Anointing of the Sick "is not a sacrament
for those only who are at the point of death. Hence, as soon as anyone
of the faithful begins to be in danger of death from sickness or old
age, the fitting time for him to receive this sacrament has certainly
already arrived." (Vatican II, Sacrosanctum Concilium 73; cf. Code of Canon Law, Canons.1004 §1;1005;1007; Corpus Canonum Ecclesiarum Orientalium, Canon 738.)
1515 If a sick person
who received this anointing recovers his health, he can in the case
of another grave illness receive this sacrament again. If during the
same illness the person's condition becomes more serious, the sacrament
may be repeated. It is fitting to receive the Anointing of the Sick
just prior to a serious operation. The same holds for the elderly whose
frailty becomes more pronounced.
" . . . let him
call for the presbyters of the Church"
1516 Only priests (bishops and presbyters) are ministers
of the Anointing of the Sick. (cf. Council Of Trent (1551): DS1697;1719; Code of Canon Law, Can.1003; Corpus Canonum Ecclesiarum Orientalium, Canon 739 §1) It is the duty of pastors to instruct
the faithful on the benefits of this sacrament. The faithful should
encourage the sick to call for a priest to receive this sacrament.
The sick should prepare themselves to receive it with good dispositions,
assisted by their pastor and the whole ecclesial community, which is
invited to surround the sick in a special way through their prayers
and fraternal attention.
III. How Is This Sacrament Celebrated?
1517 Like all the sacraments
the Anointing of the Sick is a liturgical and communal celebration, (cf. Vatican II, Sacrosanctum Concilium 27) whether it takes place in the family home, a hospital or church, for
a single sick person or a whole group of sick persons. It is very fitting
to celebrate it within the Eucharist, the memorial of the Lord's Passover.
If circumstances suggest it, the celebration of the sacrament can be
preceded by the sacrament of Penance and followed by the sacrament
of the Eucharist. As the sacrament of Christ's Passover the Eucharist
should always be the last sacrament of the earthly journey, the "viaticum" for "passing
over" to eternal life.
1518 Word and sacrament
form an indivisible whole. The Liturgy of the Word, preceded by an
act of repentance, opens the celebration. The words of Christ, the
witness of the apostles, awaken the faith of the sick person and of
the community to ask the Lord for the strength of his Spirit.
1519 The celebration
of the sacrament includes the following principal elements: the "priests
of the Church" (James 5:14) - in silence - lay hands on the sick; they pray
over them in the faith of the Church (cf. James 5:15) - this is the epiclesis proper
to this sacrament; they then anoint them with oil blessed, if possible,
by the bishop.
These liturgical actions indicate what grace this sacrament confers
upon the sick.
IV. The Effects Of The Celebration Of This Sacrament
1520 A particular
gift of the Holy Spirit. The first grace of this sacrament is
one of strengthening, peace and courage to overcome the difficulties
that go with the condition of serious illness or the frailty of old
age. This grace is a gift of the Holy Spirit, who renews trust and
faith in God and strengthens against the temptations of the evil
one, the temptation to discouragement and anguish in the face of
death.
(cf. Hebrews 2:15) This assistance from the Lord by the power of his Spirit
is meant to lead the sick person to healing of the soul, but also
of the body if such is God's will.
(cf. Council of Florence (1439): DS1325) Furthermore, "if he has
committed sins, he will be forgiven." (James 5:15; cf. Council of Trent (1551): DS1717)
1521 Union with
the passion of Christ. By the grace of this sacrament the sick
person receives the strength and the gift of uniting himself more
closely to Christ's Passion: in a certain way he is consecrated to
bear fruit by configuration to the Savior's redemptive Passion. Suffering,
a consequence of original sin, acquires a new meaning; it becomes
a participation in the saving work of Jesus.
1522 An ecclesial
grace. The sick who receive this sacrament, "by freely
uniting themselves to the passion and death of Christ," "contribute
to the good of the People of God." (Vatican II, Lumen Gentium 11 § 2) By celebrating this sacrament
the Church, in the communion of saints, intercedes for the benefit
of the sick person, and he, for his part, through the grace of this
sacrament, contributes to the sanctification of the Church and to
the good of all men for whom the Church suffers and offers herself
through Christ to God the Father.
1523 A preparation
for the final journey. If the sacrament of anointing of the
sick is given to all who suffer from serious illness and infirmity,
even more rightly is it given to those at the point of departing
this life; so it is also called sacramentum exeuntium (the
sacrament of those departing). (Council of Trent (1551): DS1698) The Anointing of the Sick completes
our conformity to the death and Resurrection of Christ, just as Baptism
began it. It completes the holy anointings that mark the whole Christian
life: that of Baptism which sealed the new life in us, and that of
Confirmation which strengthened us for the combat of this life. This
last anointing fortifies the end of our earthly life like a solid
rampart for the final struggles before entering the Father's house. (Council of Trent (1551): DS1694)
V. Viaticum, The Last Sacrament Of The Christian
1524 In addition to
the Anointing of the Sick, the Church offers those who are about to
leave this life the Eucharist as viaticum. Communion in the body and
blood of Christ, received at this moment of "passing over" to
the Father, has a particular significance and importance. It is the
seed of eternal life and the power of resurrection, according to the
words of the Lord: "He who eats my flesh and drinks my blood has
eternal life, and I will raise him up at the last day." (John 6:54) The
sacrament of Christ once dead and now risen, the Eucharist is here
the sacrament of passing over from death to life, from this world to
the Father. (cf. John 13:1)
1525 Thus, just as the
sacraments of Baptism, Confirmation, and the Eucharist form a unity
called "the sacraments of Christian initiation," so too it
can be said that Penance, the Anointing of the Sick and the Eucharist
as viaticum constitute at the end of Christian life "the sacraments
that prepare for our heavenly homeland" or the sacraments that
complete the earthly pilgrimage.
In Brief
1526 "Is any among you sick? Let him call for
the presbyters 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" (James 5:14-15).
1527 The sacrament of
Anointing of the Sick has as its purpose the conferral of a special
grace on the Christian experiencing the difficulties inherent in the
condition of grave illness or old age.
1528 The proper time
for receiving this holy anointing has certainly arrived when the believer
begins to be in danger of death because of illness or old age.
1529 Each time a Christian
falls seriously ill, he may receive the Anointing of the Sick, and
also when, after he has received it, the illness worsens.
1530 Only priests (presbyters
and bishops) can give the sacrament of the Anointing of the Sick, using
oil blessed by the bishop, or if necessary by the celebrating presbyter
himself.
1531 The celebration
of the Anointing of the Sick consists essentially in the anointing
of the forehead and hands of the sick person (in the Roman Rite) or
of other parts of the body (in the Eastern rite), the anointing being
accompanied by the liturgical prayer of the celebrant asking for the
special grace of this sacrament.
1532 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.
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