I.
Its Foundations in the Economy of Salvation
Illness
in human life
1500
Illness and suffering have always been among the gravest problems confronted in
human life. In illness, man experiences his powerlessness, his limitations, and
his finitude. Every illness can make us glimpse death.
1501
Illness can lead to anguish, self-absorption, sometimes even despair and revolt
against God. It can also make a person more mature, helping him discern in his
life what is not essential so that he can turn toward that which is. Very often
illness provokes a search for God and a return to him.
The
sick person before God
1502
The man of the Old Testament lives his sickness in the presence of God. It is
before God that he laments his illness, and it is of God, Master of life and
death, that he implores healing.98 (Cf. ⇒ Pss 6:3; ⇒ 38; ⇒ Isa 38.) Illness becomes a way to conversion; God's
forgiveness initiates the healing.99 (Cf. ⇒ Pss 32:5; ⇒ 38:5; ⇒ 39:9, ⇒ 12; ⇒ 107:20; cf. ⇒ Mk 2:5-12. ) It is the experience of Israel that
illness is mysteriously linked to sin and evil, and that faithfulness to God
according to his law restores life: "For I am the Lord, your
healer."100 (Ex 15:26. ) The prophet intuits that suffering can also have a redemptive
meaning for the sins of others.101 (Cf. ⇒ Isa 53:11. ) Finally, Isaiah announces that God will usher
in a time for Zion when he will pardon every offense and heal every illness.102 (Cf. ⇒ Isa 33:24. )
Christ
the physician
1503
Christ's compassion toward the sick and his many healings of every kind of
infirmity are a resplendent sign that "God has visited his people"103 (Lk 7:16; cf. ⇒ Mt 4:24. ) and that the Kingdom of God is close at hand. Jesus has the power not only to
heal but also to forgive sins;104 (Cf. ⇒ Mk 2:5-12. ) he has come to heal the whole man, soul, and
body; he is the physician the sick have need of.105 (Cf. ⇒ Mk 2:17. ) His compassion toward all
who suffer goes so far that he identifies himself with them: "I was sick
and you visited me."106 (Mt 25:36. ) His preferential love for the sick has not ceased
through the centuries to draw the very special attention of Christians toward
all those who suffer in body and soul. It is the source of tireless efforts to
comfort them.
1504
Often Jesus asks the sick to believe.107 (Cf. ⇒ Mk 5:34, ⇒ 36; ⇒ 9:23. ) He makes use of signs to heal: spittle
and the laying on of hands,108 (Cf. ⇒ Mk 7:32-36; ⇒ 8:22-25. ) mud and washing.109 (Cf. ⇒ Jn 9:6-7. ) The sick try to touch him,
"for power came forth from him and healed them all."110 (Lk 6:19; cf. ⇒ Mk 1:41; ⇒ 3:10; ⇒ 6:56. ) and so in the
sacraments Christ continues to "touch" us in order to heal us.
1505
Moved by so much suffering Christ not only allows himself to be touched by the
sick, but he makes their miseries his own: "He took our infirmities and
bore our diseases."111 (Mt 8:17; cf. ⇒ Isa 53:4. ) But he did not heal all the sick. His healings were
signs of the coming of the Kingdom of God. They announced more radical
healing: the victory over sin and death through his Passover. On the cross
Christ took upon himself the whole weight of evil and took away the "sin
of the world, "112 (Jn 1:29; cf. ⇒ Isa 53:4-6. ) of which illness is only a consequence. By his passion
and death on the cross, Christ has given a new meaning to suffering: it can
henceforth configure us to him and unite us with his redemptive Passion.
"Heal
the sick . . ."
1506
Christ invites his disciples to follow him by taking up their cross in their
turn.113 ( Cf. ⇒ Mt 10:38.) By following him they acquire a new outlook on illness and the sick.
Jesus associates them with his own life of poverty and service. He makes them
share in his ministry of compassion and healing: "So they went out and
preached that men should repent. and they cast out many demons, and anointed
with oil many that were sick and healed them."114 (Mk 6:12-13. )
1507
The risen Lord renews this mission ("In my name . . . they will lay their
hands on the sick, and they will recover."115) (Mk 16:17-18. ) and confirms it through the
signs that the Church performs by invoking his name.116 (Cf. ⇒ Acts 9:34; ⇒ 14:3. ) These signs demonstrate
in a special way that Jesus is the true "God who saves."117 (Cf. ⇒ Mt 1:21; ⇒ Acts 4:12. )
1508
The Holy Spirit gives to some a special charism of healing118 (Cf. ⇒ 1 Cor 12:9, ⇒ 28, ⇒ 30. ) so as to make
manifest the power of the grace of the risen Lord. But even the most intense
prayers do not always obtain the healing of all illnesses. Thus St. Paul must
learn from the Lord that "my grace is sufficient for you, for my power is
made perfect in weakness," and that the sufferings to be endured can mean
that "in my flesh, I complete what is lacking in Christ's afflictions for
the sake of his body, that is, the Church."119 (2 Cor 12:9; ⇒ Col 1:24. )
1509
"Heal the sick!"120 (Mt 10:8. ) The Church has received this charge from the Lord
and strives to carry it out by taking care of the sick as well as by
accompanying them with her prayer of intercession. She believes in the
life-giving presence of Christ, the physician of souls and bodies. This
presence is particularly active through the sacraments, and in an altogether
special way through the Eucharist, the bread that gives eternal life and that
St. Paul suggests is connected with bodily health.121 (Cf. ⇒ Jn 6:54, ⇒ 58; ⇒ 1 Cor 11:30. )
1510
However, the apostolic Church has its own rite for the sick, attested to by St.
James: "Is any among you sick? Let him call for the elders [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."122 (Jas 5:14-15. ) Tradition has recognized in this rite one of the seven sacraments.123 (Cf. Council of Constantinople II (553) DS 216; Council of Florence(1439) 1324- 1325; Council of Trent (1551) 1695-1696; 1716-1717. )
A sacrament of the sick
1511
The Church believes and confesses that among the seven sacraments there is one
specially 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.124 (Council of Trent (1551): DS 1695; cf. ⇒ Mk 6:13; ⇒ Jas 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.125 (Cf. Council of Trent (1551) DS 1696. )
1513
The Apostolic Constitution Sacram unctionem infirmorum,126 (Paul VI, apostolic constitution, Sacram unctionem infirmorum, November 30, 1972. ) following upon the
Second Vatican Council,127 (Cf. SC 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."128 (Cf. ⇒ CIC, Can. 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 any one 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."129 (SC 73; cf. ⇒ CIC, Cann. 1004 # 1; ⇒ 1005; ⇒ 1007; CCEO, Can. 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.130 (Cf. Council of Trent (1551): DS 1697; 1719; ⇒ CIC, Can. 1003; CCEO, Can. 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,131 (Cf. SC 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"132 (Jas 5:14. ) - in silence - lay hands on the sick; they
pray over them in the faith of the Church133 (Cf. ⇒ Jas 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.134 (Cf. ⇒ Heb 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.135 (Cf. Council of Florence (1439): DS 1325. ) Furthermore, "if he has committed sins,
he will be forgiven."136 (Jas 515; cf. Council of Trent (1551): DS 1717. )
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."137 (LG 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, though 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
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).138 (Council of Trent (1551): DS 1698. ) 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.139 (Council of Trent (1551): DS 1694. )
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."140 (Jn 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.141 (Cf. ⇒ Jn 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" (⇒ Jas 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.
GO TO:
CHAPTER TWO THE SACRAMENTS OF HEALING
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
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