Chapter I: The Notion, Essence, and Ceremonies of Extreme Unction

— Extreme Unction is a sacrament instituted by Christ, "the consummative sacrament of the whole Christian life"⁽¹⁾, in which through sacred anointings under the prescribed words there is conferred on the sick perfect health of soul and also restoration of bodily health if this is more expedient (cf. St. Th., in 4 Sent., d. 23, q. 1, a. 2).

The proper grace of this sacrament is not usually proposed very distinctly. But if attention is given to the words of St. James, Catholic Epistle 5:15, where this sacrament is promulgated and commended⁽²⁾: "And the prayer of faith shall save the sick man, and the Lord shall raise him up⁽³⁾, and if he be in sins, they shall be forgiven him"; to the doctrine of the Council of Trent, sess. XIV; to the form of the sacrament: "May the Lord forgive you whatever you have sinned"; it is sufficiently established that the special virtue of this sacrament looks chiefly to this: that, wiping away the remains of sin, it may relieve and strengthen the mind of the sick man; perfect the expiation of sins, insofar as is required; and thus dispose the Christian proximately for obtaining the blessed life of heaven, unless bodily health is more expedient for him. For the words "and if he be in sins, they shall be forgiven him" are to be understood primarily of the healing of wounds and the remission of debts which have been left after sin, since the other sacraments, Baptism and Penance, have been instituted directly unto the remission of faults; secondarily, however, they are to be received as concerning the removing of the faults themselves, both mortal and venial, in a disposed subject.

It can also be said that by the sacramental sign of oil, by which under the words "May He forgive whatever you have sinned" the sick person is anointed, this is signified: what soothing, healing, nourishing or strengthening oil is for bodily wounds, the same the oil of the sick works concerning the wounds of sin. It restores the sick person by the full extinction of sins (cf., besides Kern, De Extrema Unctione, C. Ruch, in Vacant, Dictionnaire de theologie catholique, article "Extreme Onction dans l'Ecriture sainte").

Distinctly, therefore, as effects of this sacrament we can number: 1. as the primary or principal effect, restoration of spiritual integrity, which brings with it confirmation of the weakened mind and extinction of punishments due for sins⁽⁴⁾; 2. as a secondary effect, not however merely accidental as in the sacraments of the living properly so called, remission of faults, both venial and mortal: of mortal faults indeed if a man can neither confess nor be contrite and is at least attrite; 3. as a conditional effect, health of the body "where it shall be expedient for the salvation of the soul"⁽⁵⁾. For illness itself is a consequence of sin. This effect, according to Trent, loc. cit., Extreme Unction sometimes works; and writers admonish that for this effect it is required that the matter not yet be naturally desperate (cf. Kern, S.J., De Sacramento Extremae Unctionis).

In Extreme Unction, the res et sacramentum is, according to C. Billot (De sacramentis, thesis VI), a certain consigning of the sick man into the hands of the merciful God, while R. P. de la Taille places it in the alleviation of bodily illness, "which, just as among the sacramental effects it is numbered in the first place by St. James, so also first of all it is designated by the rite of medicinal anointing, and this again is the demonstrative and efficacious symbol of the spiritual healing by which there are destroyed in the soul the remains of sin, or of the illness of the soul contracted from sin and remaining even after sin has been forgiven."

⁽¹⁾ Trent, sess. XIV, at the beginning, relates that it was so judged by the Fathers.

⁽²⁾ Trent, sess. XIV, c. 1.

⁽³⁾ The Greek egerei properly signifies "will raise up, will lift up."

⁽⁴⁾ "That Extreme Unction has the virtue of wiping away every debt of temporal punishment has been proved through the whole of c. I of book II." So Kern, p. 189, in his excellent dogmatic treatise on Extreme Unction (cf. also p. 104, where he also alleges Suarez, in 3 p., d. 41, s. 1, n. 17).

⁽⁵⁾ Trent, sess. XIV, c. 2.

— The remote matter of this sacrament is oil of olives blessed by a bishop or by a priest from a faculty of the Holy See (c. 949). And so that the validity may be certain, the oil must be blessed for Extreme Unction⁽¹⁾, although the oil of catechumens, or even chrism, can be used with probable validity. That oil is to be renewed yearly on the Lord's Supper, the old oil having been burned; yet it will be lawful to use the old until the new is obtained. But to neglect the renewal of the oil is held as grave fault (St. Alph., VI, 208). It will be lawful here also, when matter is lacking, to add a smaller quantity of non-blessed oil, which, by accession, is itself judged blessed.

The proximate matter is the anointing of certain parts of the body, that is, at least by necessity of precept, of the five senses, or, if they are mutilated, of neighboring parts. From the Code, c. 947, the anointing of the reins is now always to be omitted; but the anointing of the feet can be omitted for any reasonable cause. Even those blind from birth are to be anointed on the eyes or in a nearer place.

I say, at least by necessity of precept. For since neither the epistle of St. James nor the Council of Trent, sess. XIV, expressly mentions plurality of anointings, one single anointing which is done on one sense or on a principal part of the body seems essential to the sacrament. And now it is entirely established that in a case of necessity one anointing suffices "on one sense, or more correctly on the forehead, with the prescribed shorter form" (c. 947). Necessity can arise either from the imminent death of the sick person himself, or from danger of contagion, or from a physical obstacle to touching the accustomed places to be anointed. When there is opportunity, the anointing must then be made on the forehead itself. If, however, something prevents this, an anointing on one sense is also safely performed. Therefore the Code merely declares that the anointing is more correctly made on the forehead.

But it expressly commands in the same c. 947, §1, that the anointings "be accurately performed in the order and manner prescribed in the ritual books." Indeed, even in a case of necessity, there remains the obligation "of supplying the individual anointings, when the danger has ceased."

This obligation is posited as absolute. It can reasonably be understood of a supplying which is morally united with the prior administration, and therefore is not too much separated from it. Taking an example from the received opinions concerning supplying one or the other consecration which has been invalid, Genicot-Salsmans (II, 417) think the obligation of supplying ceases after an hour. Yet a different opinion, adhering to the words of the Code, holds that the anointings are to be supplied as long as the same dangerous illness lasts, and is defended by this further reason. Why are the omitted anointings to be supplied? So that a fuller effect may be obtained from the integral reception of the sacrament. This fuller effect does not seem, contrary to what Lehmkuhl, II, 718, 3, asserts, to be attributed to a better disposition of the subject stimulated by the repeated ceremony of anointings; for once the sacrament has been received, its operation ceases. Nor is one stimulated who is destitute of the senses. But, as Noldin, III, 431, explains, the sacrament itself is received more fully, that is, Extreme Unction, under this respect, is to be compared with the Eucharist, which indeed is received fully under one species, but more integrally under both, so that reception of the other species increases grace if it finds the subject better disposed. Thus "any anointing with its form completely and perfectly signifies the effect of the sacrament, and consequently also produces it" (Noldin, loc. cit.). Yet by new anointings the signification is repeated, and a new title of grace is placed, whether of the same grace, if the disposition has remained the same, or of a greater grace, if the subject is more perfectly disposed. But if things stand so, during the same illness the supplying of an omitted anointing can always be useful, and therefore seems to have to be done. A special efficacy for healing the sins which have been committed by individual senses named can also be admitted.

The words of the Code "when the danger has ceased" seem to be understood thus: when the imminent danger has ceased, by which regular administration was strictly or morally impeded. They cannot be understood of the danger of death being removed, since then Extreme Unction can no longer be administered. Therefore, if it were said "yet while the danger has not ceased," that would be understood equally well, indeed more easily.

The Sacred Congregation of the Holy Office wisely responded, March 9, 1917 (Periodica, VIII, p. 192), that those anointings are to be supplied absolutely, not conditionally. For conditional administration would suppose that the prior one had been doubtful, which cannot be admitted. Nor is Extreme Unction repeated, but it is perfected.

The anointing of a sense which previously had been impeded, or omitted through forgetfulness, or not well performed, is also to be supplied.

⁽¹⁾ On the pyx the letter I is marked. In the Latin Church, the faculty is not granted to a priest.

— The manner of making the anointings is this. 1. Although the use of an instrument does not impede the validity of the sacrament, nevertheless, "outside the case of grave necessity, the anointings are to be made by the very hand of the minister and with no instrument used" (c. 943, §4). 2. It is not required that the oil flow, and it certainly suffices if you dip the tip of the finger in oil and anoint; indeed several think one drop suffices for anointing. So Palm., V, 851. 3. The parts to be anointed are the eyelids, the eyes being closed; the extremities of the ears; the extreme summit of the nose or both lateral wings of the nostrils; the mouth, the lips being compressed, or, if the mouth cannot be compressed, the lower or upper lip; the palms or hollow parts of the hands, yet in priests, in whom these have already been anointed elsewhere, the backs of the hands; the soles of the feet, or, according to the received custom, the tops of the feet. When a member is lacking, let the anointing be done on a neighboring part of the body (Roman Ritual); when one or the other of paired senses or organs is altogether lacking, let that one which is had be anointed. 4. "The minister, that is, the server, if he is in sacred orders, or the priest himself, after each anointing, is to wipe the anointed places with a new ball of cotton or of a similar thing, and place it in a clean vessel, and afterward take it to the church, burn it, and throw the ashes into the sacrarium" (Roman Ritual, c. 2, n. 9).

— The voluntary omission of one anointing is judged grave; indeed, unless the paired parts can be touched only with greater difficulty, it now seems grave not to anoint one or the other of the paired parts. But inversion of the order must be called light, although several contend, but without argument, that it is grave (cf. Lehmk., II, 720; Noldin, III, 435).

— The ordinary form is this: "Through this holy anointing and His most loving mercy, may the Lord forgive you whatever through (sight, hearing, smell, taste and speech, touch, walking) you have sinned. Amen." The individual parts indicated within the parentheses are named, and at each one the words placed outside the parentheses are repeated.

The words "through this anointing," by which the sacramental action is indicated; "may the Lord forgive you," by which the effect of the sacrament is indicated in a general way, are essential.

The words holy, and His most loving mercy, are not essential, for these are sufficiently contained in the word forgive, nor is the word Amen essential.

One who has not designated the special sense indeed omits nothing which is essential to the sacrament, but he seems to administer the sacrament as it were all at once. Therefore one who has anointed several senses, naming none, but repeating the form, seems as it were several times to repeat the sacrament. And if there is a special efficacy for extinguishing sins which have been committed through the individual senses, he deprives the sick person of that particular utility. Yet observe that the effect extends beyond the province of the individual senses, since not all instruments of sin are named, and the Church itself has now suppressed the designation of the reins.

The words whatever you have sinned must be called essential, so that they may complete the signification begun by the word may He forgive.

In a case of necessity, this shorter formula, indicated by the Holy Office, April 25, 1906, is sufficient: "Through this holy anointing may the Lord forgive you whatever you have sinned. Amen."

It would be grave outside necessity to omit the designation of the senses, or the words themselves: "and His most loving mercy," since these notably adulterate the prescribed form. The deprecative formula must also be used under grave obligation, which plainly corresponds to the place of St. James: "and the prayer of the Church shall raise up the sick man."

Yet they deny that this is essential from the institution of Christ, since formerly in the Latin Church an indicative formula was used, He forgives, and this does not prevent the intention of praying.

The voluntary distraction of the minister, although blameworthy, since it does not remove the prayer, does not take away the validity of the sacrament.

— 1. Observation of ceremonies. He sins gravely who, outside necessity, administers this sacrament without any sacred vestment, or who omits the prayers to be recited by the priest himself before and after Extreme Unction.

It would be venial to anoint otherwise than in the form of a cross; to anoint with a finger other than the thumb, without just cause; to omit the stole or surplice; to administer the sacrament without any light, or alone, without a server.

Only by counsel are the penitential psalms, litanies, and other prayers to be recited by those standing by.

2. Custody. - "The parish priest shall diligently keep the oil of the sick in a clean and decently adorned place, in a silver or tin vessel" (c. 946).

It is forbidden to keep it at home "unless because of necessity or another reasonable cause, with the license of the Ordinary acceding" (c. 735).

A reasonable cause can be the distance by which the parish house is distant from the church. But custody in the tabernacle where the Most Holy Eucharist is kept is forbidden.

— I. Extreme Unction is a sacrament in which, through sacred anointings under the prescribed words, there is conferred on the sick perfect health of soul and also restoration of bodily health, if this is more expedient.

It operates directly toward removing the remains of sin. Therefore the primary effect is restoration of spiritual integrity; the secondary effect, remission of faults both venial and mortal: of mortal faults, if a man can neither confess nor be contrite; the conditional effect, health of the body, which is expedient. For illness itself is a consequence of sin.

II. The remote matter is oil of olives blessed by a bishop or, by faculty of the Holy See, by a priest, and, so that the validity may be certain, blessed for Extreme Unction. The annual renewal of the oil on the Lord's Supper cannot be neglected without grave fault.

The proximate matter is the anointing of certain parts of the body, that is, at least by precept, of the five senses. The anointing of the reins is now always omitted; the anointing of the feet can be omitted for any reasonable cause.

In a case of necessity, one anointing suffices, on one sense, or more correctly on the forehead, with the shorter formula. There then remains the obligation of supplying absolutely the individual anointings, when the urgent danger has ceased.

Manner. Outside grave necessity, the anointings must be made by hand. The eyelids are anointed; the extremities of the ears; the extreme summit of the nose or both lateral wings; the mouth, with the lips compressed, or if the mouth cannot be compressed, the lower or upper lip; the palms of the hands, or for priests the backs of the hands; the soles of the feet, or, as usage has it, the tops of the feet. It is not required that the oil flow. The assisting minister, if he is in sacred orders, otherwise the priest, wipes each of the anointed places with a new ball of cotton or similar thing.

The voluntary omission of one sense, indeed of one from paired senses if both can be touched without difficulty, but not inversion of order, is judged grave.

III. The form is: "Through this holy anointing and His most loving mercy may the Lord forgive you whatever through (sight, hearing, smell, taste and speech, touch, walking) you have sinned. Amen." The essential words are those under which a little line is drawn. In a case of necessity, from the decree of the Holy Office, April 25, 1906, it suffices to say the essential words, with Amen added.

The designation of the senses, the words "and His most loving mercy," and the deprecative formula are to be used under grave obligation.

IV. Ceremonies. 1. He would sin gravely who, without necessity, administers the sacrament without any sacred vestment; or who omits the prayers to be recited by the priest himself before and after Extreme Unction.

2. Without a reasonable cause approved by the Ordinary, the oil cannot be kept at home. Its custody in the tabernacle of the Most Holy Sacrament is forbidden.