Who anoints, and the manner of anointing

ONLY a bishop or a priest can validly administer this sacrament, and the only lawful minister is the bishop or priest who has the cure of souls in the place where the sick man dwells, or another priest with his express or at least reasonably presumed leave.

In the Latin Church one priest performs all the unctions, but the sacrament is valid if different priests perform the several unctions, as is done in the Greek Church. The organs should not merely be touched with the holy oil, but anointed, and the Ritual prescribes that this should be done by making the sign of the Cross on the organ with the thumb after dipping it in the oil. Care should be taken not to finish the form before both organs have been anointed when they are double, and the several anointings should be done continuously, as it is probable that all together constitute the sacrament by which grace is not given until the last anointing is finished.

The priest who has the cure of souls in the place is bound to administer this sacrament to the sick in justice in person or through another priest; in case of necessity any priest is bound to administer it out of charity (Can. 939).

Who is the minister of extreme unction? - The minister of Extreme Unction is a priest. Any priest validly confers it; licitly only the pastor of the place in which someone is sick, who confers it also on clerics, but not on Regulars and those who enjoy the privileges of Regulars. For their own prelate confers it on Regulars. St. Pius V, Constitution Immarcescibilem, 1567. The Bishop himself chooses by whom he would prefer to be anointed, whether the Sacristan, i.e., the greater Dignitary of his Chapter, or the Curate. Ceremonial of Bishops, C. 38, § 4; S. C. C., June 7, 1760; March 24, 1873, A. S. S., vol. 8, p. 202 ff. - But any priest can more probably licitly also minister this sacrament from the reasonably presumed consent of the pastor. For it does not seem that one must proceed with such rigor where there is question of mere delegation for liceity, and in no way for the validity of the sacrament.

They validly confer it whether one priest or several; and these either simultaneously perform the various anointings, one anointing one part, another another, and pronouncing the form corresponding to that anointing; or successively, if namely one begins the anointings and another continues them. But outside the case of necessity this is grave, namely either of the sick person about to die soon, or because, once the anointings have begun and have not yet been completed, the minister fails. But if this happens, another minister must complete the anointings not yet performed, but must not repeat those performed, not even under condition, unless a notable delay intervenes, namely a quarter of an hour; therefore after a quarter hour they must be repeated under condition. - But in the Greek Church seven or at least three priests anoint the sick person. Benedict XIV, de Syn., l. 8, c. 4, n. 8. - James, Catholic Epistle, 5:14; Trent, sess. 14, C. 1, 3, c. 4; Florence, Decree for the Armenians; L. 722, 723, 724; St. Thomas, Suppl., q. 29, a. 2 ad 3; q. 31; Roman Catechism, n. 13; Benedict XIV, de Syn., l. 8, c. 4; E. M.

How are the anointings to be performed? - As regards validity, the part must be truly anointed; but to anoint is to smear with oil. Therefore if the oil is only dripped, there is no anointing; but whether one drop of oil suffices is disputed. Moreover, it suffices in the individual anointings to dip the tip of the finger in the oil and anoint. L. 709. - All the senses are to be anointed, and indeed continuously.

The reason is that it is probable that from all of them one anointing coalesces, and that grace is conferred when all have been completed; but if a longer delay is interposed between one and another anointing, the moral union is no longer preserved and the sacrament becomes doubtful. - As regards liceity, the anointing must be made with the thumb, and it is light matter to use another finger; nor may a little rod or brush be used, even if usage has this, except from a cause of necessity, if, e.g., the sick person is laboring under a contagious disease. S. R. C., May 9, 1857, Portus Aloysii, ad 2; Benedict XIV, de Syn., l. 13, c. 19; L. 710. Likewise, except for a cause of necessity, neither in baptism is it lawful to use a little rod or brush. S. R. C., Aug. 31, 1872, n. 3276. The anointings must be made in the figure of a cross, and again this is light matter, L. 728; and in the prescribed order, which some judge grave, others of itself light, since there is question only of a certain accidental manner, L. 710; and in paired senses, which is grave, and one must begin from the right; nor is the form to be completed before paired members of this kind have been anointed, which seems light. Roman Ritual, de Sacr. extr. unct.; L. 711; St. Thomas, Suppl., q. 29, a. 2; q. 32, a. 5; E. M.

Note: The anointing begins from the eyes. That they may be anointed conveniently, they must be closed, and the anointing made upon both eyelids. If they cannot be closed, let the anointing be made on the eyebrows, near the corners of the eyes, as the very ancient Catalan Ritual has it. - The ears come next, which are anointed on the lobe or lowest part of the ear; not on the helix or in its hollow, and this so that they can more easily be wiped. - The nostrils; let the nostrils be anointed outside, which are the lateral wings of the nose, to avoid sneezing, which would easily arise if it were done otherwise. - The mouth, with the lips pressed together: here there must be one anointing, and therefore the lips are to be joined so that it can be done more easily; but, if this could not be obtained, it will suffice that the lower or upper lip be anointed; nevertheless there are those who still anoint each. - The hands; the anointing is made in the middle of the palm of each hand, or on another nearer part if it cannot be done otherwise, nevertheless on the inner side; for only priests and Bishops must be anointed on the outer part of the hand. - The feet; the anointing is made at the metatarsus, commonly the instep; according to St. Charles it is made on the soles, because namely we use them for walking. Moreover it will suffice if that part of the feet is anointed which conveniently can be; nor does it matter if both cannot be anointed because of sickness, or difficulty, or because one has been cut off; for this anointing is only an integral part. And indeed the feet fall under the sense of touch. The anointing of the loins may be omitted while the essence of the sacrament nevertheless remains. For the loins fall under all the other five senses, which according to St. Thomas, Suppl., q. 32, a. 6, are, as principles of acting, so principles of sinning.

Each piece of cotton or similar thing prepared for wiping the anointed parts serves for each paired member anointed. The priest rubs well with bread crumb the thumb with which he anointed, and washes it with water in some vessel prepared for this, then wipes it with a towel; but he brings the water-washing together with the crumbs and the tufts of cotton used for wiping to the sacrarium. Yet some are accustomed to hand over all these things to be burned in the house itself of the sick person, and to carry to the sacrarium only the cotton or tow that was anointed. - Trent, sess. 14, c. 3; Benedict XIV, de Syn., l. 8, c. 3; L. 711, 730; E. M.

Is it ever lawful to minister extreme unction with one form and one anointing? - If danger of imminent death is present, it is lawful to perform all the anointings under one formula: "Through this holy anointing and his most loving mercy may God forgive you whatever you have committed through sight," while he anoints the eyes, "hearing," while he anoints the ears, etc., putting the word committed before, lest if it is placed after and the sick person dies in the meantime, the anointings performed would be utterly invalid. Indeed, when death is soon imminent, one anointing on the forehead, or breast, or shoulders will suffice, with these words: whatever you have committed THROUGH THE SENSES; or better, by expressing the senses thus: Through this holy anointing, etc., may God forgive you whatever you have committed through the senses: sight, hearing, taste, smell, and touch. And "in a case of true necessity the form suffices: Through this holy anointing may the Lord forgive you whatever you have committed. Amen." Holy Office, Apr. 25, 1906. And consequently one anointing also suffices. - L. 710; Benedict XIV, de Syn., l. 8, c. 3; A. S. S., vol. 33, fasc. 7.

What of the various ceremonies and prescribed prayers? - It is grave, without urgent necessity, to omit the prayers prescribed by the Roman Ritual; and if they have been omitted because of danger of instant death, afterward, if time is available, they will have to be said. The prayers which precede the anointings; the Psalms and Litanies are not to be said by the minister, but by the bystanders, because from even the Ambrosian Ritual they are to be said only by counsel and not by precept. S. R. C., June 20, 1902. - It is likewise grave, apart from necessity, to minister this sacrament without surplice and stole. - But it is light matter to minister it without a light, without a minister, or with a woman serving. According to several, however, it is not even light matter to minister without a light, or to employ no minister. - If a cleric or layman cannot easily be found, the priest alone should perform all the ceremonies, and he himself should respond to the prayers. - Roman Ritual, h.t.; L. 724-728; E. M.

Pastors cannot for their own convenience retain the holy oil of the sick in their own houses, except however in the case of great distance from the church, in which case the rubric concerning honorable, decent, and safe custody must altogether be observed even at home. S. R. C., Aug. 31, 1872, ad 5, n. 3276; Nov. 15, 1890, Comp. ad 2, n. 3739; June 23, 1892, ad 7, Laud. n. 3779.

— The minister of valid administration is every and only a priest (c. 938, §1).

The ordinary minister is the pastor of the place in which the sick person dwells. Yet a bishop is anointed by the dignity or canon of the cathedral chapter to whom it belongs (c. 397, 3). In every clerical religion, however, it is the right and office of the Superiors that by themselves or through another they administer Extreme Unction to the professed, novices, and others dwelling in the religious house day and night by reason of service, or education, or infirm health (c. 514, §1).

In a case of necessity, or by reasonably presumed license of the same pastor or local Ordinary, any other priest can administer this sacrament (c. 938, §2).

These words prove that the local Ordinary also has the right of administering Extreme Unction to those who lie sick in his territory.

— The ordinary minister must administer this sacrament by himself or through another from justice; and indeed under mortal obligation to those who ask for it, unless a just cause excuses. For with danger to life he is not bound to administer it to those for whom provision is made through the sacrament of Penance.

And the uncertain interior disposition of him who is destitute of the senses also effects this: that not even then is the obligation of conferring the sacrament with danger to life strictly demonstrated. But the ordinary minister sins gravely who delays administration with probable danger that the sick person may die without anointing, unless a just cause excuses.

In a case of necessity, any priest must administer this sacrament from charity (c. 939), and therefore according to the laws of charity. The obligation is not thought mortal unless the sick person is in very great need, because he can receive no other sacrament. A proportionate inconvenience will excuse from the obligation. Nor in extreme necessity does there seem to be an obligation of incurring danger to life, for the reason given; but zeal will counsel more.

— I. The minister of valid administration, and also of licit administration in necessity or from the reasonably presumed license of the ordinary minister, is every and only a priest. The ordinary minister is the pastor, and, in every clerical religion, the Superior for religious, novices, and servants, pupils, guests, and the sick dwelling day and night in the house. A bishop is anointed by a canon of the cathedral church.

II. The ordinary minister is bound from justice; others, according to the laws of charity, to administer the sacrament. It is not strictly to be administered with danger of death.

S. Th., Suppl., q. 31; Gent. c. IV, 73.

700. The minister of Extreme Unction who validly confers it is every and only priest (can. 938, § 1). - It is of faith from the Council of Trent, sess. 14 on Extreme Unction, c. 1 and can. 4, confirming the doctrine of the Council of Florence to the Armenians. It is clear from the testimony of St. James, from the understanding of tradition and the practice of the Church, and from the nature of the sacrament, which is the complement of Penance.

Hence: 1) It is validly conferred by an excommunicated or heretical priest, provided he has the intention of confecting the sacrament or of doing what the Church does.

2. It cannot be validly conferred by a deacon, as Launoy said, nor a fortiori by a layman; and if laymen have sometimes used the oil of the sick, this can be considered as a certain sacramental.

3. It can be conferred by one priest, as is the custom of the Latin Church, nor does James require several, but he said presbyters in the plural to indicate the order of presbyters or some one of the presbyters; nevertheless it can be conferred by several simultaneously, in such a way that each one anoints diverse senses and each pronounces the corresponding form, or in such a way that all together make all the anointings and say the forms. In the Eastern Church it is customarily conferred by seven presbyters, or by three, and when these are lacking, even by one.

4. Nevertheless a priest cannot confer the sacrament upon himself, as Clericatus used to say (S. C. P. F., Mar. 23, 1844), which is contrary to the sense of the form and contrary to the text of James: let them pray over him.

5. But if during the administration the priest should fail, another ought to supply the anointings not yet made, provided at least that the distance is not too great and moral union is not lacking. But if the prior administration were doubtfully valid, it would first have to be repeated under condition, and then the rest added.

St. Thomas hands down the doctrine compendiously: "Those things in which grace illuminating the mind is conferred pertain to priests alone to exhibit, whose order is illuminative... A deacon, he had said previously in Suppl., q. 31, a. 2, has only purgative power, not illuminative; whence, since illumination is made through grace, a deacon cannot give from office any sacrament in which grace is conferred; and therefore neither this one, since in it grace is conferred... Nor is a bishop required for this, since through this sacrament excellence of state is not conferred, as in those of which a bishop is the minister. Yet because this sacrament has the effect of perfect healing, and in it abundance of grace is required, it belongs to this sacrament that many priests be present and that the prayer of the whole Church assist toward the effect of this sacrament; whence James says: Let him bring in the presbyters of the Church... and the prayer of faith shall save the sick man. Yet if one priest alone is present, he is understood to perfect this sacrament in the power of the whole Church, of which he exists as minister and whose person he bears," c. G. IV, 73.

701. The legitimate ordinary minister for licit administration is the pastor of the place in which the sick person dwells (can. 938), or he who is in the place of the pastor. - For it pertains to the shepherd to feed the faithful with the spiritual food of the sacraments.

Hence: 1) Outside a case of necessity it is illicit to minister the sacrament without the permission of the pastor, at least reasonably presumed, which furthermore cannot be presumed everywhere nor always. It is a sin grave from its kind, because it is to usurp another's jurisdiction.

2. Yet in a case of necessity another priest can minister, as if the pastor at the article of death cannot or will not minister.

3. From the right of the pastor there are exempted a bishop according to can. 397, n. 3, and religious according to can. 514, § 1-3.

702. The obligation of ministering Extreme Unction can arise from justice or from charity.

I. From justice, under grave obligation, the ordinary minister is bound, by himself or through another, to minister this sacrament to those expressly or equivalently asking for it, and diligently to take care that the sick receive it in due time, while they are fully in possession of themselves, by warning those who are negligent. Thus the Ritual, t. 5, c. 1, n. 1 and 7, and c. 4, n. 10; can. 939 and 944.

For although the sacrament is not necessary, it is nevertheless most useful; but it belongs to a good shepherd to provide for his sheep not only the necessary things, but also things very useful for salvation; hence:

1. The pastor sins gravely if from notable negligence on his part the sick person is exposed to the danger of departing without this sacrament.

2. Nevertheless he is not bound to minister it with special danger of life, unless it were a necessary sacrament or one more certainly valid, as it can be for one destitute of the senses (n. 86).

II. From charity, when the pastor is lacking, other priests are bound to minister this sacrament (can. 939); nevertheless this obligation is not grave, unless grave necessity of the sick person urges and they can minister it without great inconvenience.

But in a case in which the sacrament would be altogether necessary for someone in extreme spiritual necessity, it would bind even with danger of life (n. 87).

703. Observation. - The minister, outside a case of most urgent necessity, is bound by a grave precept of the Church to observe the whole prescribed rite; otherwise, if time is available, omitted things are to be supplied. It would be grave to omit all the preceding prayers, to diminish the number of anointings, or to minister without any sacred vestment.

On the contrary, it is light to omit the surplice or the stole unless there is a reason excusing; likewise to minister without a server, to omit crosses in anointing, or to invert the order of the anointings.

The recitation of the penitential Psalms and of the Litanies by those standing by is not of precept, and commonly is customarily omitted.

According to present-day discipline, Viaticum is regularly to be ministered before Extreme Unction, but for a just reason the order can be inverted.