Chapter — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
Chapter I. On the Nature and Effects of Extreme Unction
- I. Extreme Unction is defined as a Sacrament of the new law instituted by Christ for conferring salvation of soul, or even of body, upon a sick person in danger of death, through the anointing with blessed Oil and the prayer of the Priest.
Extreme Unction is a true Sacrament of the new law. This is established, first, because it is a sensible sign, conferring grace, and instituted by the Lord Jesus Christ. For the nature of a sign is sufficiently evident through the anointing and the prayer of the Priest. That it confers grace is established from its effects. But its divine institution is demonstrated by apostolic tradition. It was promulgated especially by St. James in the Catholic Epistle, 5:14-15, where it is said: 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...; 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.
This is established, second, from the definition of the Council of Trent, session 14, On Extreme Unction, where it is thus said: If anyone says that Extreme Unction is not truly and properly a Sacrament instituted by Christ our Lord and promulgated by the blessed Apostle James, but only a rite received from the Fathers or a human invention, let him be anathema.
- II. The effects of the Sacrament of Extreme Unction are: first, sanctifying grace together with the actual graces proper to the Sacrament, which wonderfully assist in reviving the sick person and strengthening him against the temptations of the devil.
Second, remission of all sins not yet remitted, even mortal sins. This is established from the text of St. James cited above: And if he be in sins, they shall be forgiven him. Hence the Sacrament of Extreme Unction is indeed primarily a Sacrament of the living, but secondarily a Sacrament of the dead, namely, in the hypothesis of the state of sin. It certainly remits venial sins primarily and per se; but more probably it remits mortal sins also in the same manner. - St. Ligorius, no. 731.
Third, the cleansing away of the remnants of sin, which are not only the punishments due to sins but also anxieties of mind, weaknesses, languor toward the good, torpor, fear, and other similar things which are contracted from sins.
But these effects are greater in proportion as the sick person is better disposed in soul. Fourth, restoration of bodily health at times, if it is expedient for the salvation of the soul. This is established from the cited text of St. James and from the Council of Trent, session 14, On Extreme Unction, chapter 2. Hence it is evident how shamefully those err who do not receive this Sacrament unless the disease has become so strong that they can no longer be healed without a miracle. - St. Ligorius, no. 731.