Chapter II — On the sacrament of extreme unction, its matter and form, on its minister, subject, and the dispositions for receiving it

I. QUESTION I. Is extreme unction a true sacrament? ANSWER. Luther, Calvin, and all the Protestants deny it. On the contrary all Catholics affirm it, and prove it by the testimonies of the Scriptures. Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick man, and the Lord shall raise him up: and if he be in sins, they shall be forgiven him. Epistle of James, chapter 5. All things are contained in these words which are required for the character of a true sacrament. There is had a sensible thing, namely the unction, which constitutes the matter; the prayer of the priests, which constitutes the form. There is had a divine institution, for the Apostle writes to the universal Churches that which he had received from Christ the Lord. Lastly the effect of the sacrament is set forth, namely the expiation of sins, if there be any, the alleviation of the sick man, and the restoring of strength for resisting the temptations of the demon, and the health of the body, if it be expedient for eternal salvation. The error of the innovators Trent condemned, session 14, canon 1.

II. QUESTION II. What is the matter of this sacrament? ANSWER. The remote is oil pressed from the berries of olives; the proximate is the use of the same, namely the unction. It is necessary that this oil be blessed by a bishop, as all affirm. Theologians dispute on either side whether this blessing be necessary by the necessity of the sacrament, and not merely of precept. To me it is more probable that the blessing is required by the necessity of the sacrament. By pontifical dispensation, which is not granted save upon urgent necessity, simple presbyters can bless this oil.

III. The parts of the sick man to be anointed are the five senses — the eyes, nostrils, mouth, hands, and feet, and also the reins. All five senses are to be anointed by the precept of the Church. It is enough to anoint one eye and one hand. And the article of death urging, it suffices to anoint the head, pronouncing a universal form. But let each man adhere to the Ritual of his own Church.

IV. QUESTION III. What is the form of this sacrament? ANSWER. It is the prayer which the minister pronounces. Let them pray over him, says St. James. The words of this prayer were not defined by Christ. And therefore the formulas of this prayer in the Greek and Latin Church are various, and all are held as ratified. That a deprecative prayer is sufficient Trent defined, session 14, canon 3. And in the Roman Church it is deprecative.

V. QUESTION IV. Who is the minister of extreme unction? ANSWER. Priests alone are the ministers of this sacrament, as Trent defined against the innovators, session 14, canon 4. One presbyter suffices, although formerly several came together, as now seven are employed in the Greek Church.

VI. The parish priest is the ordinary minister. Other priests, who without the parish priest's express or tacit leave should administer this sacrament, would sin gravely, and Regulars would incur excommunication. In extreme necessity nevertheless the parish priest's leave is presumed, and any priest whatsoever can minister it. If a parish priest out of malice were unwilling either to administer it or to grant leave, then any priest whatsoever, whether secular or regular, could administer this sacrament.

VII. A parish priest is bound under mortal sin to administer this sacrament, as the common opinion teaches. In time of plague, if the sacraments of Penance and of the Eucharist had been administered, a parish priest would not be bound with danger of death to confer extreme unction. But if the aforesaid sacraments had not been received by the sick man, then even with hazard of life he would be bound to confer this sacrament. If the sick ask this sacrament, parish priests could not deny it, even if danger of life threatened.

VIII. QUESTION V. To whom is this sacrament to be ministered? ANSWER. Among the Latins it is conferred only upon those lying abed. The last period is nevertheless not to be awaited; but while danger of death threatens and the sick man is endowed with reason, it ought to be administered. Extremes are to be guarded against. To sailors, to those waging war, and to those about to be afflicted with the last punishment, this sacrament is not administered.

IX. QUESTION VI. Whether the reception of this sacrament is under precept? ANSWER. Some defend the negative opinion. This opinion is to me false. St. James says: Let him bring in the priests — words which indicate not a counsel but a precept. Trent, session 14, chapter 3, disapproves those who should say that this unction is either a human figment, or a rite received from the Fathers, having neither the mandate of God nor the promise of grace, and so forth. Merbesius, dissertation 9, question 5, reports the following proposition censured by the Sacred Faculty of Paris in the year 1654 as null:

All theologians say that confirmation is not commanded except when it can conveniently be had; or, as others say, when most conveniently; or, as others, when without any, or with the very least, inconvenience at all.

THE CENSURE. This proposition is scandalous, propounded with a malignant mind to the highest contempt of the sacrament of Confirmation, and can lead into error.

X. The reason of each sacrament — of Confirmation and of extreme unction — is equal. Therefore the censure of each opinion is the same. What? Has the Catholic Church sacraments idle, indifferent, and instituted in vain? Whence so many endeavours of the Catholic Church against the innovators in asserting this sacrament, if no necessity urged of receiving it? Our opinion is defended by Merbesius, Gennet, Tournely, Antoine, Louis Habert, and other grave theologians.

XI. This sacrament can be repeated, as Trent declared, session 14, chapter 3. Nor in an open matter is there need to dwell longer. If the sick recover, and having relapsed again into a mortal infirmity, they ought to receive this sacrament again. This sacrament is administered after the other sacraments received.

XII. QUESTION VII. What dispositions ought this sacrament to have? ANSWER. Some are remote, others proximate. The remote are: 1. That he who is to be anointed be baptized; 2. That he lie dangerously ill; 3. That he be an adult partaking of reason; 4. That he be knotted by no excommunication. The proximate dispositions are: 1. That the receiver be not conscious to himself of mortal sin; 2. That he approach with great confidence and faith; 3. And that those to be anointed with the holy oil ought to join their own intention and prayers with the intention and prayers which the Church uses.

XIII. The effects of this sacrament are: 1. Sanctifying grace common to all the sacraments; 2. To wipe away the relics of sin; 3. The alleviation and raising up of the sick man. Theologians dispute whether this sacrament remits sins of itself or by accident. But that disagreement is of no moment.