Chapter V. On the Subject of Extreme Unction

I say. § 1. Extreme unction cannot be furnished except to a faithful person who, after having attained the use of reason, is situated in danger of death on account of infirmity or old age (Can. 940).

It is established 1°. from the words of St. James: "Is anyone sick among you? Let him bring in the presbyters of the Church," etc.; but the word is sick in Greek signifies a dangerous disease; 2°. from the definition of the Church, for thus in the Decree of union: "This sacrament ought not to be given except to a sick person concerning whose death there is fear"; 3°. from the Council of Trent, sess. 14, ch. 3. - Hence infants are not capable of this sacrament, nor the perpetually insane, because they have committed no actual sins.

But children, if they are masters of reason and are judged capable of deceit and fault, can and must be anointed, even if they have not yet received first communion and have not even once approached to perform confession.

"Altogether detestable is the abuse of not ministering Extreme Unction to children after the use of reason," says Pius X in the Decree Quam singulari. - Cf. Can. just cited 940, § 1.¹

¹ Cf. Addenda, p. 1142, n. 111, n. 112.

Question 1. Whether Extreme Unction can be given to adult neoconverts immediately after Baptism absolutely and rightly received, if nevertheless true danger of death is present?

Resp. Affirmatively, and the reason is because the chief end of this sacrament is to strengthen the sick against the temptations of the devil, and to wipe away the remains of sins. But an adult recently baptized, otherwise than an infant, can suffer temptations and perhaps is subject to many remains of sins. - Cf. St. Alphonsus, n. 721. - Lehmkuhl, n. 576.

For thus the S. C. de Propaganda Fide says: The sacrament of Extreme Unction can be conferred upon adult pagans already baptized, sufficiently instructed and fully disposed, who are oppressed by grave infirmity (26 September 1821). To this should be added the response of the Holy Office: The Sacrament of Extreme Unction is not to be conferred upon a dying neophyte whom the missionary believed capable of Baptism, unless at least the same has some intention of receiving Sacred Unction ordered for the benefit of the soul for the time of death. 10 May 1703.

Question 2. Whether this sacrament can be conferred validly and licitly upon a sick person in doubtful or probable danger of death?

Resp. Affirmatively, with the common and true opinion; thus in the Roman Ritual, edition of the year 1913: "This sacrament must be furnished to the sick who labor so gravely that danger of death seems to be imminent." Note besides that the word imminent does not signify that death is now-now going to follow, but only that the sick person labors under a lethal disease. Therefore a sick person can be validly and licitly anointed who lies seized by hectic fever (consumption), although he is foreseen to live still for several months or even for an entire year. - Cf. St. Alphonsus, n. 714. - Konings, n. 1508, question 2, with note (29). Canon 941 is to be noted:

When it is doubted whether the sick person has attained the use of reason, whether he is actually situated in danger of death, or whether he is dead, this sacrament is to be ministered under condition (Can. 941). Let the illustrious Kern, De Extrema Unctione, pp. 296 and following, be compared.

Question 3. Whether this sacrament can be conferred upon those who are about to enter battle or a dangerous navigation, or upon the guilty who are immediately to be affected with the ultimate punishment?

Resp. Negatively, because these are not properly sick. Yet the case of a soldier already gravely wounded and still wishing to fight would have to be excepted, or of a guilty person who, after the sentence of death has been heard, would be seized by fever. - Women also who suffer extraordinary and dangerous labors in childbirth can be anointed. Likewise those who are altogether failing from old age, even if they were held by no other disease. - Cf. O'Kane, nn. 868 and 859.

Question 4. Whether, or when, this sacrament can be repeated?

Resp. § 2. In the same infirmity this sacrament cannot be repeated unless the sick person, after receiving unction, has recovered and fallen into another danger of life (Can. 940).

It can also be repeated in the same infirmity if it has been long-lasting, and the sick person has notably recovered, so that he seemed to have been rescued from the danger of death, and again has fallen into the same. The reason is because then there is truly a new danger of death. Let the Roman Ritual, edition of the year 1913, be consulted. "In the same infirmity this sacrament ought not to be repeated, unless it is long-lasting, as if, when the sick person has recovered, he again falls into danger of death." Indeed in the same long-lasting disease, if it is doubted whether the state of the disease has truly been changed, if namely a probable reason is present for judging that the sick person has gone out of the danger of death, this sacrament can more probably be repeated. - Cf. St. Alphonsus, n. 715. - O'Kane, nn. 878 and following.

Question 5. Whether there is a grave obligation of receiving this sacrament?

Resp. Negatively, probably; for neither from tradition nor from the Decrees of Councils is there established a precept of receiving this sacrament. But what St. James says, let him bring in the presbyters ..., can be received and explained as counsel. Nevertheless, as is asserted in the Code: although this sacrament of itself is not of necessity of means for salvation, nevertheless it is lawful for no one to neglect it (Can. 944). Truly by accident it can be the sole means, if someone in extremis is situated in the state of mortal sin, and cannot confess nor receive communion, and meanwhile is deprived of the senses. Besides, it is not lawful to neglect it; hence the negligent person sins. Certainly of itself he would not sin gravely "who therefore did not seek this sacrament because it was not a precept, or, as the Wurzburgers say, v. 10, p. 286: because from elsewhere he feels difficulty and repugnance. Therefore for grave contempt it is required that one esteem the sacrament and its fruit as little ... But if someone rejects this sacrament which he can easily receive, such contempt is deservedly presumed in him." - Cf. St. Alphonsus, n. 733. - Lehmkuhl, n. 578.

Question 6. What must the priest do if he approaches the sick person and finds him just now dead, as is commonly said?

Resp. The priest can and, as it seems to us, must absolve him and endow him with Extreme Unction, under condition. For as long as probable hope is present that life still remains and it is not certain that death has truly entered, so long the sacraments which such a person perhaps needs can and must at least conditionally be conferred; but these are Penance and Extreme Unction. Now then, from the opinion of very many most learned physicians, it is probable that men in almost all cases, after the instant of death, as is commonly said, or after the last respiration, live internally for some time, for a shorter or longer time, according to the nature of the cause which induced death. In cases of death from diseases of slow progress it is probable that internal life endures for some moments, about six, or, according to some experts, one half hour; but in cases of sudden death internal life endures longer, perhaps not improbably, up to putrefaction. And therefore if the priest arrives morally at the same time at which death, whether from ordinary disease or from some sudden accident, is commonly thought to have entered, the priest can and, as it seems to us, must confer the aforesaid two sacraments conditionally. And we judge that the same must be held if in cases of sickness the priest has arrived before half an hour, and in cases of sudden accident before an hour, from the entrance of apparent death. But if nevertheless, in a case of sudden death, he has arrived one or another hour after the last respiration, but before corruption, he can administer the sacraments; but whether he must, I leave to wiser men to decide. It is to be noted: 1°. that those who are deprived of the senses and have not previously sought the sacraments are more securely assisted by Extreme Unction than by Penance; 2°. that the reverence owed to the sacraments is saved by the condition being added; 3°. that scandal of the faithful is forestalled by opportune instruction. - Cf. Gury-Ferreres, nn. 693bis-693ter; Casus, nn. 1192 and following. Alberti, Theol. Pastoralis, part 1, n. 18, VI. - Antonelli, Medicina Pastoralis, vol. 2, p. 260 and following. - Villada, Casus, vol. 3, p. 244. - Capellmann, Medicina Pastoralis, p. 178. - Lehmkuhl, Linzer Quartalschrift, vol. 57, p. 600. - Amer. Eccl. Review, vol. 33, p. 168 and following; 273 and following.

Question 7. Whether this sacrament can be given to those who are deprived of the senses in the act of sin?

Resp. A twofold opinion is given: the negative rests upon the words of the Ritual itself: This sacrament is not to be conferred upon those who, impenitent, contumaciously persevere in manifest mortal sin, tit. V, ch. 1, n. 10. The other opinion affirms that it can be given to them under condition according to the principle: "Concerning any faithful person about whom the contrary is not established, it must be presumed that he would have sought this sacrament if he had been able." - Benedict XIV, de Syn. Dioec., l. 8, ch. 6, n. 5. - Lehmkuhl, v. 2, n. 274. - Piat, Nouv. Rev. Theol. v. 31, p. 481. Indeed such dying persons in the very state of destitution of the senses can often be changed, by the help of grace, and elicit an act of sorrow; and truly more securely provision will be made for them through unction than through conditional absolution. - Cf. Dict. de Theol. Cath. v. 5, col. 2019.

Question 8. Whether this sacrament can be given to those who refused to receive it and then have been deprived of the senses?

Resp. The matter is involved: in some cases refusal does not come from an evil will of rejecting the sacrament, but rather from some fear or judgment that they are not so sick. In these circumstances it does not seem to be denied to them. Indeed is there not hope in almost every case, at least of those who remained Catholics, of some changed will by force of grace in unconsciousness, by which, if they had been able, they would have sought it? Therefore I certainly would not condemn a priest who, under condition and with precautions employed lest scandal arise, would anoint these. - Piat, Nouv. Rev. Theol. v. 31, p. 482. - Genicot, n. 423. - Ball.-Palm. n. 32.

Question 9. To which adults is this sacrament to be denied?

Resp. This sacrament is not to be conferred upon those who, impenitent, contumaciously persevere in manifest mortal sin; but if this has been doubtful, let it be conferred under condition (Can. 942).

Question 10. How is the sacrament to be furnished to the sick who, when they were masters of their mind, sought it at least implicitly, or probably would have sought it, even if afterward they have lost the senses or the use of reason?

Resp. Let it be furnished absolutely: thus can. 943.

Question 11. How must the oil of the sick be kept?

Resp. Let the pastor diligently keep the oil of the sick in a neat and decently adorned place, in a silver or tin vessel; nor let him retain it at home except according to the norm of can. 735 (Can. 946).

Note 1°. - Concerning visitation of the sick, the following statute of the Baltimore Fathers must be kept before one's eyes: "According to the prescriptions and mind of the Roman Ritual, let the Pastor of souls be diligent in visiting the sick and agonizing even after they have received the last sacraments; and let him exhort, console, and help them; and, after a new act of confession and contrition has been elicited from them, if they can, let him again and again give new absolution." - Cf. Second Plenary Council of Baltimore, n. 116.

Note 2°. - Priests indeed are always held to carry prudence before them, but never so gravely as in visiting the sick, both with relation to the sick themselves and with relation to their blood relatives or friends and neighbors who perhaps have gathered at the home of the sick person. Cf. Konings, nn. 1509 and following.¹

¹ Cf. Addenda, p. 1142, n. 111, n. 112.