Section II. On the Proximate Matter

I. For validity, so that it be indubitable here, these suffice: 1. anointings of the different senses together with partial forms; 2. in a case of necessity, a single anointing in one sense with the prescribed shorter form, which will be cited immediately. It is said:

1. Anointings of the different senses together with the particular forms suffice. Moreover, they suffice even if the anointing of a paired part, for example of one eye, etc., is omitted.

2. In a case of necessity, a single anointing in one sense with the prescribed shorter form suffices. This is clear: 1. from canon 947, § 1; 2. from the Roman Ritual;¹ 3. from a decree of the Holy Office approved by Pius X.²

The decree states: "When this Supreme Congregation was asked that one short formula be determined in the administration of the sacrament of Extreme Unction in a case of imminent death, the Most Eminent and Reverend Father General Inquisitors, after the matter had been most maturely weighed and after the vote of the Reverend Consultors had been had, decreed: In a case of true necessity the form is sufficient: 'Through this holy anointing may the Lord forgive you whatever you have committed. Amen.'" The decree indeed explicitly speaks only of the abbreviated form, but implicitly signifies that the single anointing corresponding to it is sufficient. Besides, note:

a) Likewise outside necessity a single anointing in one sense with the prescribed shorter form seems sufficient: both because, with respect to validity, a distinction is not readily to be admitted; and because St. James³ speaks only of anointing the sick person, without mention of the parts of the body. Finally, this is supported by the very great variety which, with respect to the number and place of anointings, has prevailed in the Greek and Latin Church.⁴

b) Whether a single anointing in one sense together with the particular form suffices for validity is not beyond doubt. If it suffices, the later anointings seem to be regarded as sacramentals, which plainly express the effect of Extreme Unction. If it does not suffice, it must be said that the effect is produced in the last necessary anointing according to these words of St. Thomas: "When there are many actions ordered to the same effect, the last is formal with respect to all the preceding and acts in virtue of them; and therefore in the last action grace is infused, which gives the sacrament its effect" (Supplement, q. 30, a. 1, ad 3).

¹ Title V, cap. 1, n. 21.

² April 24, 1906.

³ James 5:14.

⁴ Kern, op. cit., p. 131 sq.

II. For liceity outside the case of necessity there is required: 1. that the members to be designated be anointed, and this 2. in the prescribed order; 3. by the minister's own hand, that is, with the right thumb, no instrument being used; and 4. in the manner of a cross (canon 947, joined with the Roman Ritual).

1. Members to be anointed. The organs of the five senses must be anointed, namely the eyes, ears, nostrils, mouth, and hands (canon 947, § 1, joined with the Roman Ritual, title V, c. 1, n. 15). The anointing of the kidneys is always to be omitted (canon 947, § 2).¹ The anointing of the feet can be omitted for any reasonable cause (canon 947, § 3). If someone is mutilated in some member, the part nearest that place is anointed, with the same form of words.² If someone lacks a sense itself, for example hearing, or has always lacked it, nevertheless the organ is anointed. With respect to paired organs, the anointing should be made separately on each organ, but under one form, beginning from the right; except the lips, which are anointed with a single anointing.

The anointing of the organs of the five senses is prescribed under grave obligation. Likewise the anointing of each of the paired organs seems to oblige under grave obligation, so that only a grave cause excuses, for example the difficulty of turning the sick person and reaching the paired organs (St. Alphonsus, VI, 710).

2. The prescribed order obliges, so that every inversion is a sin; indeed an inversion of at least several anointings seems to be grave (St. Alphonsus, VI, 710). Now, considering the prescribed order, the following are anointed:

a) The eyes, over both closed eyelids.

b) The ears, at the lower parts of the auricles.

c) The nostrils, over each nostril, and indeed from the side, lest sneezing be excited.

d) The mouth, over each closed lip; with a single anointing by which both lips are anointed; but if this cannot conveniently be done, it is sufficient to anoint one lip.

e) The hands, in the middle of the palms; but the hands of a priest are anointed on the outside.

f) The feet, on the upper part or on the soles according to the prevailing custom.³

3. The anointings should be made by the minister's own hand, that is, with the right thumb;⁴ not with another finger nor with a brush or similar instrument: a contrary custom, if it prevails anywhere, cannot be observed.⁵ Nevertheless, in a case of grave necessity, for example if contagion is to be feared from contact, as if some sick person is suffering from leprosy, plague, or smallpox, it is permitted to use a brush or small rod⁶ (St. Alphonsus, VI, 710).

4. In the manner of a cross, as the Roman Ritual has it.⁷

5. Finally, it is very much recommended that for each anointing the thumb be dipped in the oil, all the more because some doubt whether one drop suffices for all the anointings (St. Alphonsus, VI, 709, dub. 4).

¹ In place of the kidneys, in some dioceses the anointing of the breast was permitted. Now, with the anointing of the kidneys forbidden, the anointing of the breast also is to be omitted.

² Roman Ritual, title V, cap. 1, n. 19.

³ Sacred Congregation of Rites, August 27, 1836, n. 2743.

⁴ Roman Ritual, title V, c. 2, n. 8.

⁵ Sacred Congregation of Rites, May 9, 1857, n. 3051.

⁶ Sacred Congregation of Rites, May 9, 1857, ad II, n. 3051.

⁷ Roman Ritual, title V, c. 2, n. 8.

III. For liceity in a case of necessity a single anointing in one sense, or more rightly on the forehead, with the prescribed shorter form suffices, with the obligation remaining of supplying the individual anointings when the danger has ceased (canon 947, § 1). It is said:

1. In a case of necessity. But a case of necessity is present: 1. when there is some danger that the sick person may die before the individual anointings have been performed; 2. when several persons must be anointed and it is feared that, if each is anointed in the ordinary manner, someone may die without Extreme Unction; 3. when, if the individual anointings are performed, danger of contagion can arise or increase; nevertheless, if the danger arises from contact, it should be forestalled by use of a brush or small rod; 4. when a longer ministration exposes the sacrament to danger of irreverence, as can happen, for example, in anointing an insane person.

2. When the danger has ceased, the individual anointings must be supplied. That is, they must be supplied if the danger on account of which the single anointing was used has ceased. Hence they must be supplied if the sick person has survived; if the danger has ceased that one of several persons to be anointed may die without Extreme Unction; if the danger of contagion has ceased, for example because a brush has been brought by which the individual anointings can be performed.

c) The individual anointings must be supplied; and indeed absolutely, not conditionally, and, as seems most probable, always. I said absolutely, for thus the Holy Office expressly states.¹ I said always, because both canon 947, § 1, and the Holy Office² and the Roman Ritual³ state without any restriction that the anointings are to be supplied, provided, however, that the danger of death continues. But the reason why they are prescribed to be supplied is that the sick person not be deprived of the sacramentals which seem to be contained in the anointings to be supplied and which plainly express the effect of Extreme Unction (n. 570).

Note 1. Not all agree in defining the nature of the anointings to be supplied. Some have thought that the sacrament is iterated in the supplied anointing. This, however, is not satisfactory, both because in that opinion the anointings would have to be supplied conditionally, since it is doubtful whether Extreme Unction can validly be repeated in the same danger, a doubt which is not considered removed either by the decrees cited above or by the Code; and because the iteration of the sacrament in the same danger is severely prohibited by the Code itself.

Others judge that the supplies are parts which with the preceding anointing constitute one whole, whether they are considered as partial sacraments or as the perfection or extension of the sacramental sign itself. But neither does this opinion seem correct, both because it supposes that the preceding anointing lacks the perfection of the sacrament, which is admitted with difficulty, and because, once this opinion is admitted, the anointings cannot be supplied if the moral union between them and the earlier anointing has ceased.

Others teach that the supplies are integral parts of the sacrament. But then also moral union between them and the essential part seems to be required; and if that is lacking, the supplies would have to be omitted.

These things being posited, it remains to be said, as it seems, that sacramentals, or ceremonies very efficacious by reason of the accompanying prayers of the Church, are contained in the supplied anointings.⁴

Note 2. What has been said about the anointings to be supplied after a single anointing is also to be applied to anointings neglected in the ordinary ministration, for example through forgetfulness; these therefore must likewise be supplied. If, however, it is feared that, because of the space of time, the required union is lacking, the sacrament is in itself to be repeated conditionally.

¹ March 9, 1917.

² January 31, 1907.

³ Title V, cap. 1, n. 21.

⁴ Cf. Nederlandsche Katholieke Stemmen, 1917, p. 241; 1928, p. 92.