The Minister of Extreme Unction

439. The Minister of Extreme Unction is every priest and only a priest, which was expressly defined by the Council of Trent;¹ for St. James had said that the priests of the Church should be brought in, who should pray over the sick man.

1. Every priest can validly confer the sacrament of extreme unction; for to administer this sacrament validly jurisdiction is not required, but only the power of order, which belongs to every priest, even one excommunicated, suspended, or degraded.

2. The ordinary minister is the parish priest of the place in which the sick man lives; but in a case of necessity, and with the at least reasonably presumed permission of the same parish priest or ordinary, any priest can administer this sacrament.²

a. The simply reserved excommunication which up to this point a regular incurred who, outside a case of necessity, administered this sacrament without the permission of the parish priest or ordinary, has been removed by the new Code.

b. In a case of necessity, namely if the parish priest is absent, or unjustly refuses to minister the sacrament, or is bound by excommunication or suspension, any priest can, from the presumed permission of the bishop, and from charity also ought, to administer this sacrament.

3. To regulars and to those who are of their household extreme unction is conferred by the regular superior, or by him whom he shall have deputed. Regulars can administer this sacrament also to those who remain in their house day and night for the sake of hospitality or infirm health.³

¹ Sess. 14, c. 3 and can. 4, De extr. unct. Cn. 938, 1.

² Cn. 938, 2.

³ Cn. 514, 1.

440. Concerning the Mode of Administering. This sacrament must be administered according to the mode described in the Roman Ritual. On this matter the following must be noted:

1. To administer it without any sacred vestment, that is, without surplice and stole, is a grave sin, except in a case of necessity in which otherwise the sick man would die without this sacrament.

2. To omit either all the prayers prescribed in the Ritual or a notable part of them is a grave sin, except again in a case of necessity.

3. To administer this sacrament without a light is a light sin; there are, however, those who think this is no sin.¹

4. To omit the sign of the cross to be made in the individual anointings is venial.

5. To administer the sacrament without a minister, even where a minister could be had, probably is not a sin.

¹ Cf. Gury-Ballerini II, n. 498, note.

441. Obligation of Ministering Extreme Unction.¹ 1. He who is pastor is bound from office or from justice, and indeed under grave obligation, to minister this sacrament, either by himself or through another, to his subjects who ask for it, unless a just cause excuses him. And he is bound to this even with grave inconvenience, indeed with danger of life, if this sacrament is the only means of eternal salvation, which happens when the sick man is judged to be in the state of mortal sin, if, for example, he has not confessed for a long time, or he could be absolved only conditionally, as one destitute of his senses.

Therefore in time of contagious disease the parish priest is not bound to anoint the sick who were able to confess, if this cannot be done without danger of life; and because probable danger of life from contagion in this case is always present, it can be said absolutely that the parish priest is not bound to administer this sacrament. But to those who certainly could not receive valid absolution and cannot provide for themselves, he is bound to administer this sacrament even with danger of contagion.

Indeed from the Roman Catechism (q. 9) the parish priest who delays the administration of this sacrament until the last time of life, when the sick man is already beginning to be deprived of the use of senses and reason, sins gravely. For the Catechism judges that grave harm is brought to the sick man if the administration of this sacrament is deferred until that time when death is now near at hand; for besides the fact that the sick man is exposed to danger of dying without this sacrament, he is deprived of several effects of it, namely special help in the last agony and perhaps also healing of the body. Therefore, "With all zeal and diligence care must be taken that the sick receive it while they are fully in possession of themselves."²

2. He who is not pastor, from charity and therefore in common necessity under light obligation, but in extreme necessity, namely if the sick man who is in mortal sin would otherwise die without any sacrament, under grave obligation, is bound to minister this sacrament; for since extreme unction in this case is the only means of salvation, charity under grave obligation requires that this be furnished to the neighbor.

¹ Cn. 939.

² Cn. 944.

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).

I. The ministering person. 1. Every priest, and only a priest, validly administers Extreme Unction (canon 938, § 1). This is of faith from the Council of Trent.¹ It can, moreover, as is clear from the Tradition and practice of the Church, be ministered both by one and by several priests.² But if several minister the sacrament, each should take care that he himself pronounce the respective form for the matter applied by himself. In the Latin Church it must be ministered by one alone.

But if the minister fails while ministering, and another is immediately present, the latter should continue where the other stopped. If a longer delay, for example a quarter of an hour, has intervened, the other should repeat conditionally the anointings performed by the first, namely because of doubt whether the union which perhaps is required between the particular anointings is present; then he should complete the others (St. Alphonsus, VI, 724).

Note. A priest cannot validly confer Extreme Unction on himself, as is deduced from the constant tradition and usage of the Church (n. 21).

2. The Ordinary and the parish priest of the place in which the sick person is staying licitly minister this sacrament; for that reason they are called the ordinary ministers of Extreme Unction. Besides, in a case of necessity, and likewise with the permission, either given or reasonably presumed, of the same parish priest or local Ordinary, any other priest can minister this sacrament (canon 938, § 2). In addition, the prescriptions of canons 397, 3°, and 514, §§ 1-3, remain firm; see these in the treatise on the Holy Eucharist, n. 164.

¹ Session 14, De sacramento extremae unctionis, canon 4.

² In the Greek Church Extreme Unction is conferred by seven, or at least by three, priests (Papp-Szilagyi, Enchiridion iuris ecclesiastici orientalis, p. 2, § 81). Cf. Sacred Congregation of Propaganda Fide, March 23, 1844 (Collectio, n. 818).

II. Obligation of ministering. 1. The ordinary minister is bound: 1. from justice and under grave obligation to minister Extreme Unction to subjects who ask for it, and indeed in good time; 2. under grave obligation to use prudent diligence so that subjects who are negligent about salvation may be warned in good time (St. Alphonsus, VI, 714, 729; cf. canon 939). As to the extent to which the ordinary minister is bound even with danger to life, see the treatise on the Sacraments in general, n. 34. Besides, these words apply to him before others: "With every zeal and diligence care must be taken that the sick receive it while they are fully in possession of themselves" (canon 944).

2. Any priest in a case of necessity is bound from charity to procure Extreme Unction for a sick person (canon 939). A case of necessity as taken here is already present if the ordinary minister is lacking and there is danger in delay. But the obligation in itself is light; accidentally it is grave if either the reason of grave scandal is added, or the sick person is probably in the state of mortal sin and will not be saved securely enough by confession, for example because he is deprived of the senses. That is, for receiving Extreme Unction fruitfully, attrition suffices, while for confession accusation is also required (St. Alphonsus, VI, 729).

3. Those who from charity or piety are bound to provide for the salvation of the sick person are likewise, in themselves, bound under light obligation to take care that the sick person receive Extreme Unction; under grave obligation in the case in which other priests are bound under grave obligation to minister it, as was explained under 2.

III. Things to be observed in ministering. 1. The Oil of Extreme Unction should be carried to the sick in the simple manner prescribed by the Roman Ritual,¹ not solemnly with surplice and lights,² unless the Holy Eucharist is carried at the same time. But if the latter is not carried at the same time, the minister, for example the sacristan, or the priest himself, should carry the surplice with him.

2. In the ministration itself, the following are prescribed under grave obligation: 1. sacred vestments, namely surplice and stole; to omit either is quite probably only venial; 2. the prayers assigned by the Ritual for the priest. Urgent necessity excuses from the foregoing.

3. It is prescribed under light obligation that a minister be used, and that he be male. If a male is lacking, a woman seems able to answer.

4. A lighted candle seems to be only of counsel, unless the priest needs it, since it is said to be lit "so that it may provide light to the one anointing." Likewise it seems to be counsel rather than a true precept that those standing by recite the Penitential Psalms and the Litanies. Finally, it is not established that it is prescribed under sin that, contrary to ancient custom, Extreme Unction be ministered after Viaticum (St. Alphonsus, VI, 716, 726-728).

¹ Title V, cap. 1, n. 13, and cap. 2, n. 2.

² Sacred Congregation of Rites, January 23, 1606, n. 106.

Requirements in the Minister for Valid Absolution.—(a) The divine law requires the power of Orders, for only priests were appointed by Christ as the ministers of Penance, (b) The natural law requires the power of jurisdiction, since the Sacrament of Penance is exercised in the form of a judicial process, which supposes authority to judge. (c) The law of the Church requires the approval of the Bishop, or his decision that the priest is a fit person to hear confessions. Approbation is always given along with jurisdiction.

What is extreme unction? - Extreme Unction is so called because, of all the sacred unctions which the Lord our Savior entrusted to his Church, it is the last to be administered. Roman Catechism 3. Extreme unction is a sacrament of the New Law, instituted by Christ the Lord and promulgated by Blessed James the Apostle, by which, through anointing with oil and the prayer of the priest, there is conferred upon sick adults in danger of life the salvation of the soul, and sometimes also health of the body. James 5:14, 15; Trent, sess. 7, c. 1; sess. 14, de E. U., C. 1, c. 1, 2; Florence, Decree for the Armenians; L. 706; Decree of the Holy Office Lamentabili, July 3, 1907, prop. 48; St. Thomas, Suppl., q. 29, a. 1, 3; 4, d. 23, q. 1, a. 1; E. M.

What are the effects of extreme unction? - To confer grace. - To remit venial sins, and also mortal sins if they are present and there is at least attrition for them, if one can neither be contrite nor confess. This sacrament is the complement of penance, for it was chiefly instituted to wipe away the remnants of sins. "But because, when sin is found in the soul, the remnants cannot be taken away unless the sin is first taken away, therefore consequently this sacrament takes away sin." L. 731. Hence it is primarily a sacrament of the living, secondarily of the dead. Therefore Confession or contrition ought, of itself, to precede if the sick person is in mortal sin. - To wipe away the remnants of sin and to relieve and strengthen the soul of the sick person. - The remnants of sin are not only the punishments due to sins, but also anxiety and fear of soul, weakness and torpor toward good.

Therefore the effect of this sacrament is the strengthening of the sick person against the temptations of the devil, the relief and raising of the soul by hope in the divine goodness and mercy. - Sometimes to restore health of body, where this is expedient for the salvation of the soul, by aiding natural causes. Therefore they err who do not receive this sacrament except when the sickness has prevailed so much that they cannot be healed without a miracle. - James, l.c.; Trent, sess. 14, de E. U., C. 2, c. 2; Florence, Decree for the Armenians; Roman Catechism, n. 5-7, 9, 12, 14-16; L. 714, 716, 731; Billuart, art. 7; St. Thomas, Suppl., q. 29, a. 1 ad 2, ad 3, a. 2; q. 30; q. 32.

Does extreme unction confer grace in the individual anointings, or only when all are completed? - It is disputed, and each opinion is probable to St. Alphonsus. The reason is that each anointing is completed by its own matter and form; but from all of them one anointing at last coalesces. L. 707, H. A., tr. 17, n. 3. But St. Thomas, Suppl., q. 30, a. 1 ad 3, says: "grace is conferred in the last anointing." - Yet "it is certain that this sacrament is one; for although the anointings are several, nevertheless all pertain to one signification of interior healing." L. 706. - St. Thomas, Suppl., q. 29, a. 2; Benedict XIV, de Syn., l. 8, c. 3; Roman Catechism, n. 4.

What is the matter of extreme unction? - The remote matter of this sacrament is necessarily olive oil, which must be blessed by a Bishop not only for liceity but also for validity, even when extreme necessity presses. Trent, sess. 14, C. 1; Florence, Decree for the Armenians; S. I. C., Jan. 13, 1665; Sept. 14, 1842; Jan. 10, 1850; May 15, 1878. By a Bishop, namely by the diocesan, or, when the See is vacant, by another neighboring Bishop; on Holy Thursday the oil of the sick, just like the oil of catechumens and chrism, must be renewed each year, though not for the validity of the sacrament, from the precept of Clement VIII and from the Roman Ritual, de Extr. Unct. And this more probably is grave. Nevertheless, if new oil cannot be had, it is licit to use the old. L. 708. It was granted to Latin America by Leo XIII, Constitution Trans oceanum, "that sacred oils even old ones can be used, yet not beyond four years, provided they are not corrupted, and after all diligence has been carried out new or more recent sacred oils cannot be had." But if perhaps within the year the blessed oil seems to be failing, and no other blessed oil can be had, it can be repaired by pouring in a small amount of unblessed oil in lesser quantity. Roman Ritual. And this several times, although in the end the added quantity has been greater than that which was blessed by the Bishop and which was there from the beginning. Blessed; whether it must be blessed in order to extreme unction is disputed. Some probably deny, because the Church requires nothing else except that it be blessed by a Bishop. Others probably affirm, because by a special blessing it must be deputed to the sacrament of extreme unction. Yet in practice the safer opinion is to be held, except in a case of necessity, in which, after another oil of catechumens or chrism has been used, which is used in the sacrament of confirmation and in the ceremonies of baptism, if afterward the oil of the sick can be had, the sacrament is to be repeated. Blessed. A simple priest by concession of the Supreme Pontiff can bless oil of this kind, as is clear from the use of the Greek Church. Benedict XIV, de Syn., l. 8, c. 1, n. 4.

The oil is to be preserved in a clean and decently adorned place, in a silver or tin vessel, Roman Ritual, de Sacr. extr. unct., namely in the church or sacristy, or even at home, if the pastor's house is very distant from the church. S. R. C., Dec. 16, 1826, n. 2650.

The proximate matter is the anointing of five principal parts of the body, namely the eyes, ears, nostrils, mouth, hands, or, if someone lacks one of them, the part nearest to it, although he has lacked it from birth. But whether all these anointings are necessary by necessity of the sacrament, or whether one alone suffices, with a universal form comprehending all the senses, is disputed, and each opinion is probable; and in practice, outside the case of necessity, one must stand by the opinion affirming the necessity of all. Yet the resolution of the Holy Office about one form, although in a case of necessity, seems to favor one anointing. Cf. 869. Nor indeed is the order among the various anointings of parts necessary for the sacrament; nor, in paired senses, is the anointing of each necessary, but only by precept is it to be observed outside a case of necessity. Besides, unless the usage of the place provides otherwise, the feet and loins are to be anointed, but the loins only of men, provided they can conveniently be moved. In some places the anointing of the loins is omitted in male religious. Where however it is not in use, let it be introduced, if this can be done. S. R. C., Aug. 14, 1858. And it can never be omitted unless in particular cases, with precautions applied, decency cannot otherwise be sufficiently provided for. Holy Office, May 15, 1878. The Greeks anoint the forehead, chin, both cheeks, breast, hands, and feet. - Trent, sess. 14, C. 1, c. 3; Florence, Decree for the Armenians; Roman Ritual, de Sacr. Extr. Unct.; Roman Catechism, n. 5, 10; Benedict XIV, de Syn., l. 8, c. 1, n. 4, c. 3; L. 707, 710, 732; St. Thomas, Suppl., q. 29, a. 4, 6; q. 32, a. 5-7; E. M.

What is the form of extreme unction? - The form is: "Through this holy anointing, and his most loving mercy, may the Lord forgive you whatever you have committed through sight, or hearing, etc. Amen." Roman Ritual, de Sacr. Extr. Unct.; Florence, Decree for the Armenians. Certainly essential are: Through this anointing, by which the sacramental action is signified; May the Lord forgive you, by which the sacramental effect is expressed generally; more truly also, when it is conferred in the ordinary way, outside a case of necessity, cf. 869, Whatever through sight, etc., you have committed, by which the special effect of this sacrament is contained; and in a case of true necessity, when one anointing and one form have been used, whatever you have committed.

On the contrary, more truly the following are not essential: Through his mercy; for they are tacitly comprehended in the words, May God forgive you; nor certainly are these essential: Holy, Most loving, Amen, which signify neither the sacramental action nor the sacramental effect. To omit essentials is grave; accidentals light or grave according as the omission is light or notable.

Therefore it is grave to omit through his mercy; but light to omit holy, or most loving, or amen. The form of Extreme Unction is essentially deprecatory. Roman Ritual, l.c. Therefore, if it is pronounced in the indicative or imperative mode, according to the more common opinion, it is invalid. - Florence, Decree for the Armenians; Trent, sess. 14, de E. U., C. 1; Benedict XIV, de Syn., l. 8, c. 2; L. 710, 711; St. Thomas, Suppl., q. 29, a. 7, 8, 9. "Although some change certain words, when for May God forgive you they put May he remit or May he spare; sometimes also, May he heal whatever you have committed; nevertheless, because no change of meaning is made, it is clear that the same form is religiously observed by all." Roman Catechism, n. 6. Cf. here 869.

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.

Who is the subject of extreme unction? - The subject of Extreme Unction is a baptized man who has reached the use of reason and is sick in probable danger of death, from disease, difficult childbirth, a received wound, poison, or old age, although he has not yet communicated, although he is mute, deaf, or blind from birth; although he is insane, if he has lucid intervals; although he is delirious or deprived of the senses, if beforehand he asked for the sacrament or would have asked for it if he had thought of this, and all irreverence toward the sacrament is absent. - Therefore it is invalidly given to healthy persons about to enter battle, to those condemned to capital punishment, to children not yet having attained the use of reason, or to those like children, namely idiots and the insane from birth, and to the sick outside the aforesaid danger. - But it is to be given only once in the same infirmity and danger; if the infirmity is long-lasting and the danger has at least probably passed, when a new danger is imminent it can be given again; and it must be given if the new danger is certain. - Trent, sess. 14, Doctrine on the Sacrament of Extreme Unction, C. 3; Decree for the Armenians; Roman Ritual, de Sacr. E. U.; Benedict XIV, Constitution Ex quo primum, de Syn., l. 8, c. 5-8; Suarez, d. 4, s. 2; L. 713-721, 732; St. Thomas, 4, d. 23, q. 2, a. 4, q. 2; Suppl., q. 32, q. 33; Roman Catechism, n. 9, 11; E. M.

Is there a grave obligation of receiving extreme unction? - No precept is present concerning this matter. Therefore, with contempt, scandal, and danger of combat with the devil removed, one who does not receive it does not sin gravely. L. 733; St. Thomas, III, q. 65, a. 4. But the proper pastor is nevertheless bound from office to minister it, and consequently sins gravely, unless some grave cause excuses him, by not conferring it on those asking, or by deferring it until the sick person, with health despaired of, is deprived of the senses. For thus the sick person lacks the richer fruit which he would have perceived, is deprived of spiritual strength for resisting the devil and for enduring the inconveniences of sickness; if he were in mortal sin, by conceiving attrition he would have obtained grace; and if it had been given at a suitable time, he could also have obtained bodily health. - It is given by custom after Viaticum, but it can be given before it. S. R. C., March 8, 1879, n. 3486. - Roman Ritual, de Sacr. E. U.; Roman Catechism 9; La-Croix 2120; L. 714, 716, 728, 729.

1. Petrus, a parish priest, was called to a dying man so that he might minister to him Viaticum and Extreme Unction. Since death was pressing, he thought that he would act better and more usefully if he first ministered Extreme Unction and then Viaticum, both lest that sick man lack the peculiar grace of that sacrament of Extreme Unction, and because already in the morning he had received Holy Communion from devotion, whence Viaticum seemed to him less necessary. The matter having been done, Petrus anxiously asked whether he acted rightly by ministering Viaticum after Extreme Unction.

It is asked: What is to be said to the question of Petrus?

R. Petrus acted rightly. For 1.º in the Roman Ritual it is thus had: "From the general custom of the Church, if time and the condition of the sick man permit, before Extreme Unction the sacraments of Penance and Eucharist are to be furnished to the sick." But in the aforesaid Case of Petrus, death was pressing. Therefore the condition of the sick man prudently advised that Extreme Unction could be ministered first, lest the sick man lack the peculiar grace of that sacrament, which is useful especially at the time of proximate death. 2.º Since that sick man had received Communion in the morning from devotion, he indeed could, but was not bound to, receive Viaticum; and therefore, death pressing, Extreme Unction could be ministered to him first, lest he lack that sacrament; and then, if time should suffice, Viaticum also could be ministered. But if time were lacking, no inconvenience would have redounded from this to that sick man. 3.º St. Alphonsus, l. 6, n. 716, says openly: "To receive Extreme Unction before Viaticum will either be no sin, or scarcely venial, as Suarez, d. 44, s. 1, n. 2, and Croix, n. 2120, say; nor does Benedict XIV disapprove it, de Syn., l. 8, c. 8, n. 2, because the custom of placing Viaticum before it has not been received at least under grave obligation." Therefore, a reasonable cause standing for the inversion made by Petrus, that inversion is free from every aforesaid fault. - I. M. 562, 872.

2. "In the kingdom of Buganda, lest a new persecution be stirred up against Christians, the faithful cannot publicly profess religion, and live as almost unknown among infidels. Hence there is the greatest difficulty for missionaries in visiting the sick; for from the presence of a missionary danger would arise for the sick man, and for those among whom he dwells; indeed even for all Christians, who are not tolerated, once their office has been known by the king. Therefore it is asked whether, to avoid this danger, missionaries can and ought not to visit the sick, or whether, despising any danger whatsoever, whether of private persons or of the Christian community, they can or ought to visit the sick constituted in grave danger of dying, so that they may refresh them with the sacraments of the Church.

R. According to the mind; and the mind is that the faithful are to be admonished by the missionaries that, considering the difficulty of having the assistance of a missionary at the article of death, they strive with every zeal to avoid sins, and in danger of death furnish mutual assistance to themselves; and besides, that the missionaries instruct well the catechists, who in the exposed cases may in some manner fulfill the places of missionaries." S. O., Apr. 3, 1889.

3. Geminus, a parish priest, confers Extreme Unction even on dying infants before the use of reason. For, he says, why ought they to be deprived of grace, which they will certainly have ex opere operato? But he does not confer Extreme Unction on adults unless death is certain and proximately imminent. Otherwise, he says, the sacrament is exposed to the danger of nullity. - Does he act rightly?

R. Negatively. For first, "those who lack the use of reason are not apt to receive this sacrament, and children who admit no sins, the remains of which there is need to heal by the remedy of this sacrament." Roman Catechism, n. 9. The reason of Geminus proves too much, for then it ought also to be ministered to the healthy and to those not dangerously sick. Besides, as the same Catechism says in the same place, "they sin most gravely who are accustomed to observe that time for anointing the sick man when, all hope of health already lost, he begins to lack life and senses." But it is to be ministered to those "who seem to be sick so dangerously that it is to be feared lest the last day of life be upon them." Catechism 16. And if the last period of life is awaited, the sacrament of Extreme Unction is now perhaps frustrated of the effect of bodily health, which it does not work by way of miracle, which then would be necessary, but by a certain power, supernatural indeed, but in a certain manner ordinary, which aids natural causes. Wherefore the reason of Geminus rather proves the contrary. - I. M. 862, 871.

684. • I. The Priest alone is the minister of this Sacrament. This is established: first, from the words of St. James already cited: Is any man sick among you? Let him bring in the Priests of the Church, etc.; second, from the definition of the Church. For thus the Council of Trent, session 14, On Extreme Unction, canon 4: If anyone says that the Priests of the Church, whom blessed James exhorts to be brought in for anointing the sick person, are not Priests ordained by a Bishop but elders in age in any community whatsoever, and that for this reason the proper minister of Extreme Unction is not the Priest alone, let him be anathema.

II. Every Priest can validly minister that Sacrament, because the power of validly conferring it belongs to the Priest by reason of Order itself. Nevertheless, no one can licitly minister it except the Pastor of souls alone, because it pertains to the pastor to feed his sheep. But Religious who presume to minister this Sacrament without the permission of the Pastor incur ipso facto an excommunication reserved to the Pope. - Thus from the Clementine On Privileges and the Constitution of Pius IX, Apostolicae Sedis.

685. Questions. - QUESTION 1. Can any Priest minister this Sacrament by the probably presumed consent of the Pastor?

Reply. More probably, yes, because it does not appear that one must proceed with so much rigor where there is question of delegation for mere liceity, and there is no question at all of the validity of the Sacrament itself. Nevertheless, such delegation is not easily to be presumed. - St. Ligorius, no. 722. - The Salmanticenses and others, against others.

Nevertheless, if the Priest to whom administration of this Sacrament belongs is absent, or is bound by excommunication or suspension, any Priest can administer this Sacrament in a case of necessity, and indeed must do so from charity. - Scavini.

QUESTION 2. Is it a mortal sin to omit the prayers prescribed in the Ritual, or to minister without sacred vestments?

Reply to the first. Yes, because the matter is very grave. Except a case of necessity. - St. Ligorius, no. 727, and others commonly.

Reply to the second. Yes, likewise, outside necessity; but in necessity, more probably no. - Thus more commonly with St. Ligorius, no. 726, against some.

686. • QUESTION 3. Is there an obligation to minister Extreme Unction, or what is it?

Reply. Unless he is excused by some grave cause, the Pastor is bound by reason of his office, under mortal sin, to minister it to subjects dangerously sick who ask for it. - St. Ligorius, no. 729, etc. Recall what was said concerning the Sacraments in general, no. 213.

QUESTION 4. Is it a sin to minister Extreme Unction without a light, or what kind of sin is it?

Reply. It is not to be excused from venial sin unless necessity urges, both on account of the custom of the Church and on account of the reverence due to the Sacrament. - Nevertheless, it does not exceed venial sin, because a grave injury does not appear to be inflicted upon the Sacrament ¹. - St. Ligorius, no. 728, etc.

¹ Concerning this matter, only the following is contained in the Roman Ritual: The Priest... is to take care that there be prepared... likewise a wax candle, which, afterward lighted, may furnish light to him while anointing.

687. • QUESTION 5. When a sick person receives both Viaticum and Extreme Unction, which Sacrament must be administered first?

Reply. Extreme Unction must be administered after the Eucharist. Thus the Rubric of the Roman Ritual expressly establishes. - In that case the Confiteor must be recited twice. - Thus the Sacred Congregation of Indulgences, February 5, 1841.

QUESTION 6. What kind of sin is it to omit the sign of the cross in the anointings?

Reply. It is only venial according to the common opinion, because grave matter is not apprehended there; but in necessity there is no sin. - St. Ligorius, no. 728.

688. • QUESTION 7. Is it a sin to confer this Sacrament without a server assisting, or what kind of sin is it; and can a woman be employed in necessity?

Reply to the first. It is not a mortal sin to employ no server, and in necessity there is no sin. - Thus the Theologians most commonly. - Indeed, according to several, there is probably no sin even outside a case of necessity. But St. Ligorius, no. 824, calls the opposite more probable.

Reply to the second. A woman is never to be employed for the office of server; and if a Cleric or layman cannot easily be found, let the Priest alone perform all the ceremonies and himself make the responses to the prayers. - Thus St. Ligorius, ibid., and others most commonly.

QUESTION 8. Can the article of death be awaited before conferring this Sacrament?

Reply. No. Indeed, the Theologians commonly teach that Pastors sin gravely who defer it until the sick person is deprived of the use of the senses and of reason: because thus the sick person lacks the more abundant fruit which he would have received if he had received the Sacrament while in possession of reason; moreover, because he is deprived of spiritual strength for resisting the demon and enduring the hardships of the disease; and also because, if the sick person were in mortal sin and had received the Sacrament while still in possession of reason, by the help of attrition he would have obtained grace, of which he is otherwise deprived; finally, because by the power of this Sacrament he could have obtained bodily health if it had been conferred upon him at a suitable time. Hence the Roman Catechism: They sin most gravely who are accustomed to await that time for anointing the sick person when, all hope of health having already been lost, he begins to be deprived of life and the senses. On Extreme Unction, no. 18.

The Pastor must remember above all that the care of the sick is not among the last parts of his office. Thus the Roman Ritual, title On the Visitation and Care of the Sick. - Wherefore Catalanus rightly says: that the Pastor is bound in justice to assist the sick of his parish, especially in the commendation of the soul, is a certain opinion approved by the unanimous consent of Theologians. And several Declarations of the Sacred Congregation of the Council, reported in the Analecta Iuris Pontificii (July 1861), agree.

"The very words of divine utterance having been inspected, it is easily clear that the Sacrament of Extreme Unction, even in a case of necessity, namely when another Presbyter is absent, cannot be ministered by a sick Missionary to himself." S. C. de P. F. 23 March 1844.

3. DUTY OF ADMINISTERING EXTREME UNCTION. —Every pastor engaged in the cure of souls is bound in justice and under pain of mortal sin (ex iustitia et sub gravi) to administer Extreme Unction, either himself or through another priest, whenever he is asked to do so and able to comply with the request. There are, however, excuses exempting him from this obligation, e. g., serious danger to his own life arising from contagious disease or other causes, but even this excuse would not be valid unless he were sure that the patient to whom he is called is properly prepared for death. Needless to say, a good shepherd will risk his life for his sheep, especially if there are no other priests available. Priests who are not pastors are bound to administer this Sacrament under pain of mortal sin only ex caritate in case of extreme necessity.14a A special duty incumbent upon pastors is to administer Extreme Unction in time, i. e., before the patient has lost consciousness and all reasonable hope for his recovery has vanished. This obligation is shared by relatives, physicians, and nurses, who should see to it that the priest is called before it is too late. To leave a Catholic die without the Sacrament of Extreme Unction is often a mortal sin.¹⁵ The duty of calling the priest and administering Extreme Unction arises also when the patient, after having at least partially recovered his health, again falls dangerously ill. ¹⁶ Extreme Unction should be administered whenever there is actual danger of death. Here, if anywhere, the principle applies: "In extremis extrema sunt tentanda." However, care must be taken not to administer the Sacrament prematurely, because it can be received but once (semel tantum) in the course of the same illness, i. e., the same danger of death.

¹⁵ Cat. Rom., P. II, c. 6, qu. 9: "Those sin most gravely who are accustomed to wait for that time to anoint the sick person when, all hope of recovery now lost, he begins to lose life and his senses; for it is evident that it contributes very greatly to receiving more abundant grace from the Sacrament if the sick person is anointed with sacred oil while his mind and reason are still vigorous and he can bring faith and a religious disposition of soul."

¹⁶ Cfr. John XI, 3; Conc. Trident., Sess. XIV, De Extr. Unct., c. 3.— Cat. Rom., P. II, c. 6, qu. 9, 11.— Rit. Rom., tit. 5, c. 1, n. 14: "In the same illness this Sacrament ought not be repeated unless the illness is prolonged, as when, after the sick person has recovered, he again falls into danger of death." —Cfr. J. Kern, S.J., De Sacr. Extr. Unctionis, pp. 331 sqq.

The anointments must be given according to the Ritual. In urgent necessity one anointment (on the forehead), with the abbreviated formula, is sufficient, though if the patient live long enough, the omitted anointments must be supplied.¹⁷ The anointment of the loins is now always omitted.¹⁸ The anointment of the feet may be omitted for any reasonable cause.¹⁹

¹⁷ Codex Iuris Can., can. 947, § 1.

¹⁸ Codex Iuris Can., can. 947, § 2.

¹⁹ Codex Iuris Can., can. 947, § 3.

Holy Communion, which should be given to the sick frequently, should be administered as viaticum (per modum viatici) when it seems reasonably certain that the patient will not be able to receive it again.²⁰

²⁰ Rit. Rom., tit. 4, c. 4, n. 16-17.

— 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.

583. Principle. This sacrament is validly administered by a priest alone; licitly, however, by the pastor of souls alone, or by his substitute or delegate.

1. That a priest alone is the minister of valid Extreme Unction is evident:

a) From the words of St. James, who says: "Let him bring in the priests of the Church." Now, by the name of priest here are understood priests, and not lay elders; for in the New Testament the priests of the Church are always understood to be priests.⁵⁸

b) From the definitions of the Councils of Florence and Trent:⁵⁹ "If anyone says that the priests of the Church, whom blessed James exhorts to be brought in to anoint the sick man, are not priests ordained by a bishop, but elders in age in any community, and that for this reason the proper minister of Extreme Unction is not a priest alone, let him be anathema."

c) From the very nature of this sacrament, which is, as it were, the complement of Penance. Therefore the minister of Penance and of Extreme Unction ought to be the same.

Therefore a priest alone can validly administer this sacrament, and in no case can a deacon or layman do so.⁶⁰ But since the administration of this sacrament is an exercise of order and not of jurisdiction, any priest (although he be excommunicated, suspended, or interdicted) validly confers Extreme Unction, just as he also validly consecrates the Eucharist.

That one priest suffices for administering Extreme Unction is the constant teaching of the Church.⁶¹ Nor do the words of St. James, "let him bring in the priests," stand in the way; for in Sacred Scripture the plural is often employed for the singular.⁶² In ancient times, however, several priests were employed even in the Latin Church in administering Extreme Unction.⁶³ In the Greek Church, even in our times, this sacrament is customarily conferred by seven, or at least by three, priests.⁶⁴ If several priests administer this sacrament in such a way that some make the anointings and others pronounce the form, the sacrament appears to be invalid, because it is required that the same minister apply the matter and pronounce the form; but if one makes one anointing with its form and another makes another with its form,⁶⁵ or if several simultaneously make the anointings and pronounce the forms, then the sacrament is valid.

2. The pastor of souls alone, or his delegate, can ordinarily administer this sacrament licitly. Thus from positive ecclesiastical law.⁶⁶ Anyone who exercises ordinary jurisdiction over subjects is regarded as a pastor of souls. Hence superiors in a clerical religious institute are considered pastors of souls capable of legitimately administering Extreme Unction to all their subjects (namely, the professed, novices, members of the household, and those continually sharing the common table).⁶⁷ For the rest, the general rule is: Any priest who licitly administers Viaticum also licitly administers Extreme Unction. In a case of necessity, for example, when the parish priest is absent or impeded or unjustly refuses to administer this sacrament, or with the at least reasonably presumed permission of the parish priest or local Ordinary, any priest validly and licitly administers Extreme Unction, since the parochial right ought to yield to the salvation of souls.⁶⁸

The obligation of administering Extreme Unction gravely binds all pastors of souls whenever faithful subjects rightly disposed reasonably request this sacrament. The reason is that pastors are bound in justice by virtue of their office to provide their sheep with those things which are necessary, and indeed not only those necessary by a necessity of means, but also those necessary by a necessity of precept. Hence, for example, a parish priest who refused, either personally or through another priest, to administer Extreme Unction to his subject who greatly needed this sacrament would sin gravely. Cf. what was said above under n. 72 ff. concerning the obligation of giving the sacraments. Other priests are bound in charity to administer this sacrament to a dying person who did not receive the other sacraments shortly before.

⁵⁸ Cf. Acts 14:12; 15:2; 1 Tim. 5:17; 1 Pet. 5:4. Cf. also Billuart, De extr. unct., a. 5.

⁵⁹ Sess. 14, can. 4, De extr. unct. (Denz., n. 929).

⁶⁰ See the difficulties arising from certain texts of Innocent I and the Venerable Bede resolved in Billuart, loc. cit.

⁶¹ Cf. c. 14, X 5, 40, and Benedict XIV, Constitution Etsi pastoralis, May 26, 1742.

⁶² Cf. Matt. 27:44, "the thieves," for one of the thieves.

⁶³ Cf. Summa contra gentiles, l. 4, c. 73; the Sacramentary of St. Gregory in Martene, De antiq. Eccl. rit., l. 1, c. 7, a. 3.

⁶⁴ Papp-Szilagyi, Enchir. iur. eccl. orient., p. 2, § 81.

⁶⁵ Cf. Suppl., q. 20, a. 2 ad 3.

⁶⁶ c. 1, l. 5, tit. 7, in Clem.; Code of Canon Law, c. 938, § 1.

⁶⁷ Code of Canon Law, c. 514, § 1. Cf. what was said above under n. 219 concerning the administration of Viaticum, and our Man. iur. can., q. 243.

⁶⁸ Code of Canon Law, c. 938, § 2.

584. The rubrics prescribed in the Ritual are to be observed in the administration of this sacrament. Under what guilt, however, the individual rubrics oblige is not so certainly established. Thus, for example, outside a case of necessity, to omit every sacred vestment is considered a grave sin; likewise, it is grave to omit the prayers to be recited by the priest before and after the anointings; but to omit a light or an assisting server is thought to be a light fault; the penitential psalms and the litanies are recited not from a strict precept, but by way of counsel,⁶⁹ as was already said above under n. 574.

⁶⁹ Cf. St. Alphonsus, Theol. mor., l. 6, n. 726 ff.

1878. Principles. I. Only and every priest can VALIDLY administer the Sacrament of Extreme Unction. - That only a priest is the minister of this Sacrament is clear both from the words of St. James already cited: Is any one of you sick? Let him bring in the priests of the Church, etc.; and from the definition of the Church in Trent, sess. 14, on Extreme Unction, can. 4. But that any priest, even one excommunicated, can validly administer this Sacrament, is clear from the fact that Extreme Unction was not instituted by way of judgment, as Penance was, and therefore for its conferral the power of Order suffices.

You will ask whether this Sacrament can be validly administered to the same sick person by SEVERAL priests? - Resp. Affirmatively, if the individual priests anoint a different sense, and in anointing pronounce the form suitable to this sense (for if one anointed, and another uttered the words of the form, the Sacrament would not be conferred, as is clear). - And in reality, that Extreme Unction was in antiquity administered in this way in the Latin Church is gathered from several ancient Rituals;¹ but today, on account of the contrary practice of the Church, the same would be gravely illicit.

1879. II. Only the pastor of souls, or a priest delegated by him, administers Extreme Unction LICITLY. This is drawn from Trent; and the reason is that it belongs to the pastor alone to feed his sheep and to lead them to the pastures of blessed eternity (If a Bishop becomes sick, the right of fortifying him with the last Sacraments belongs to the Canons, i.e. to the more dignified one among them).² Hence he sins gravely who administers this Sacrament without permission of the pastor or Bishop, since in a grave matter he injures the right of another.³

Nevertheless, interpretative, or reasonably presumed, permission probably suffices; and this certainly is had when the administration of the Sacrament urges, and the sick person cannot be anointed by the pastor or vice-pastor, either because they are absent, or because they do not wish to anoint him, and otherwise the Bishop cannot be approached. In such a case of necessity, any priest, even a Regular, provided he is not excommunicated or suspended, can licitly confer this Sacrament, because the Pope is censured to give permission. Thus commonly Suarez, the Salmanticenses, and others, against a few. But outside the case of necessity, permission is not easily to be presumed.⁴

And here it is to be noted that Religious (or Regulars) who presume, outside the case of necessity, to administer the Sacrament of Extreme Unction (or of the Eucharist by way of Viaticum) to clerics or laymen, without parochial permission, incur an excommunication reserved to the Pope: from the Constitution Apostolicae Sedis (cf. n. 1341).

1880. Questions. Q. 1. Whether and how great is the OBLIGATION of conferring this Sacrament?

Resp. 1. A pastor, unless a just cause excuses him (such as danger of life), is held by reason of his office, and indeed under grave sin, to confer it on his subjects asking for it. Indeed, in any case whatever, not even excepting danger of life, he is held to this if the sick person for a long time has no longer confessed and probably is judged to be in the state of mortal sin, and because of the privation of the senses cannot be absolved except under condition.⁵ - 2. Another priest, when the pastor is absent, is held to the same from charity; indeed under light obligation, in the common case; but under grave obligation, if the sick person greatly needed this Sacrament, e.g. if otherwise he would be about to die without any Sacrament.⁶

Q. 2. In what way, or BY WHAT RITE, must Extreme Unction be administered?

Resp. It must be administered with surplice and violet stole, with a minister and a light, and with the prayers prescribed in the Ritual. - Wherefore the following things COME TO BE NOTED:

1. The surplice and stole are required under grave sin, on account of reverence for the Sacrament. Exception, according to the probable opinion, is the case in which these were lacking, and the sick person would be about to die without the protection of this Sacrament. For Christ the Lord is not presumed, on account of the lack of sacred vestments, to wish the sick person to be deprived of so great a good.⁷

2. Outside the case of necessity, more probably, it is venial to anoint without a minister. But it is never licit to use the ministry of a woman; hence, when a man is absent, let the priest himself respond to the prayers.⁸

3. Probably it is not mortal to administer this Sacrament without a light; but one light suffices, according to the Ritual. To omit the sign of the cross in the anointings is only venial; indeed, it would be no sin if it were omitted on account of imminent death, so as to act more quickly.⁹

4. To omit the prescribed prayers, except in a case of necessity, is, of itself, a mortal sin. But the litanies and other prayers to be recited by the assistants are, more probably, only of counsel.¹⁰

5. The holy oil cannot be solemnly carried as Viaticum; but neither is it to be carried secretly and, as it were, stealthily, unless necessity excuses. The Cross is carried without a shaft, as in the funerals of little children. In the room of the sick person, all things ought to be, as is fitting, clean and well disposed.

Note. It is not licit for the pastor to keep the sacred oil constantly at home, "except in the case of great distance from the church: in which case the rubric is wholly to be observed as regards honorable and decent, and safe custody." Thus the S. R. C., December 16, 1826.¹¹ We said constantly, for St. Alphonsus adds:¹² "The pastor can rightly keep the holy oil in his own house at night, while he foresees probable danger, as if, when called to confer Unction, it would not be available."

1505. - I. Only a priest is the Minister of this Sacrament. It is established 1° from the words of St. James already cited: Is anyone sick among you? Let him bring in the priests of the Church, etc.; 2° from the definition of the Church. Trent.

II. Every priest can validly minister that Sacrament, because the power of validly conferring it belongs to the priest by reason of Order itself. He cannot however licitly minister it, except the Pastor alone.

1506. Questions. - Quaer. 1° Whether any priest can minister this Sacrament from the probably presumed consent of the Pastor?

Resp. Affirmatively, more probably, because it does not seem that one must proceed with so great rigor where there is question of delegation for mere liceity, nor is there any question at all about the value of the Sacrament itself. Nevertheless such delegation is not easily to be presumed.

Yet if the priest to whom the administration of this Sacrament belongs is absent, or does not wish to give it, or is bound by excommunication or suspension, any priest in a case of necessity can administer this Sacrament, indeed from charity he ought to, under grave or light according to the necessity of the sick person or the scandal which would follow from administration denied.

Note. - Although to no presbyter among us is the faculty of ministering this Sacrament accustomed to be denied, nevertheless in its use for the benefit of those who belong to another Congregation, the account of pastoral prudence and also of mutual concord among brother priests must be had, and the statutes of the Ordinary must be observed.

Quaer. 2° Whether it is mortal to omit the prayers prescribed in the Ritual, or to minister without sacred vestments?

Resp. to the 1st. Affirmatively, because the matter is very grave. Except a case of necessity; likewise the Litanies and Penitential Psalms, which are only of counsel.

Resp. to the 2nd. Likewise affirmatively, outside necessity; but in necessity probably negatively. - Thus more commonly.

Quaer. 3° Whether or what kind of obligation there is of ministering Extreme Unction?

Resp. The Pastor, unless some grave cause excuses him, is held by reason of office under mortal to minister it to subjects dangerously sick and asking for it. (Cf. n. 1225.) - Indeed also with danger of life he would be held to minister it in the case in which the sick person had not confessed for a long time, and more probably was in mortal sin, nor, because of the privation of the senses, could absolution have been given to him otherwise than under condition. See n. 1508. q. 7°.

Quaer. 4° Whether or what kind of sin it is to minister Extreme Unction without light?

Resp. It is not to be excused from venial, unless necessity presses, both because of the custom of the Church and because of the reverence due to the Sacrament. - Nevertheless it does not exceed venial, because no grave injury seems to be done to the Sacrament. If a supply of wax is not present, oil or tallow can be employed; but if not even this can be had, let it be administered without light.

Quaer. 5° When the sick person receives both Viaticum and Extreme Unction, which Sacrament ought first to be administered?

Resp. Extreme Unction ought to be administered after the Eucharist, but at most only under venial, from which also a reasonable cause excuses. Thus the Rubric of the Roman Ritual expressly establishes. - In that case the Confiteor must be recited twice.

Quaer. 6° What kind of sin is it to omit the Sign of the Cross in the anointings?

Resp. It is only venial according to the common opinion, because grave matter is not apprehended there; but in necessity there is no sin.

Quaer. 7° Whether or what kind of sin it is to confer this Sacrament without a minister serving, and whether in necessity a woman can be employed?

Resp. to the 1st. It is not mortal to employ no minister, and in necessity, which among us is always or almost always present, there is no sin. - Thus most commonly. Indeed according to several there is probably no sin even outside the case of necessity. But the opposite is said as more probable by St. Alphonsus.

Resp. to the 2nd. A woman is never to be employed for the office of ministering; and, if a cleric or layman cannot easily be found, let the priest alone perform all the ceremonies, and himself respond to the prayers.

Quaer. 8° Whether the article of death can be waited for in order to confer this Sacrament?

Resp. Negatively. Indeed Theologians commonly teach that Pastors sin gravely who defer it until the sick person is deprived of the use of senses and reason, because thus the sick person lacks that richer fruit which he would have perceived if, in possession of reason, he had received the Sacrament; besides, because he is deprived of spiritual strength for resisting the demon, and for bearing the inconveniences of disease; and also because the sick person, if he were in mortal sin and had received the Sacrament while still in possession of reason, would have obtained grace by the aid of attrition, of which otherwise he is deprived; finally, because by virtue of this Sacrament he could have obtained the health of the body, if it had been conferred on him at a suitable time. Hence the Roman Catechism: "They sin most gravely who are accustomed to observe that time for anointing the sick person when, now all hope of health having been lost, he begins to lack life and senses."

Note. - 1° The Oil of the sick must be preserved in the church, as the Roman Ritual prescribes, "except however the case of great distance from the church: in which case let the Rubric concerning honorable, decent, and safe keeping be altogether observed, even at home." Thus the Sacred Congregation of Rites in Ghent, December 16, 1826.

2° "A new little ball of cotton is to be employed in the anointing of the organ of each sense, and afterward it is to be burned, and the ashes are to be thrown into the Sacrarium: which can scarcely be observed accurately by Missionaries."

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.

I say 1°. § 1. Every and only priest validly administers this sacrament (Can. 938).

It is established from the Council of Trent, sess. 14, on Extreme Unction, can. 4: "If anyone shall have said that the presbyters of the Church, whom blessed James exhorts to be brought in for anointing the sick person, are not priests ordained by a Bishop, but elders by age in any community, and for this reason that the proper minister of Extreme Unction is not the priest alone, let him be anathema."

I say 2°. § 2. With the prescription of can. 397, n. 3, 514, §§ 1-3, preserved, the ordinary minister is the pastor of the place in which the sick person dwells; but in a case of necessity, or with at least reasonably presumed permission of the same pastor or of the Ordinary of the place, any other priest can minister this sacrament (Can. 938).

Question 1. Whether any priest can minister this sacrament from the probably presumed consent of the Pastor?

Resp. Affirmatively, as is clear from Canon 938, § 2.

Question 2. Whether, or what kind, is the obligation of ministering Extreme Unction?

Resp. The ordinary minister is held from justice to administer this sacrament personally himself or through another; and in a case of necessity any priest is held from charity (Can. 939), to those dangerously sick.

I said to those dangerously sick, because the last article of death is not to be awaited. Thus canon 944 says: ... with all zeal and diligence care must be taken that the sick, while they are fully masters of themselves, receive it. Indeed theologians commonly teach that Pastors sin gravely who defer it until the sick person is deprived of the use of the senses and reason, because thus the sick person lacks the richer fruit which he would have perceived if he had received this sacrament while master of reason; besides, because he is deprived of spiritual strengths for resisting the demon and for bearing the inconveniences of disease; finally, because by virtue of this sacrament he could have obtained health of body if it had been conferred upon him at a fitting time. - Cf. St. Alphonsus, n. 729.

Question 3. Whether, and what kind of sin it is: 1°. to omit the prayers prescribed in the Ritual; 2°. to minister without sacred vestments; 3°. without light; 4°. to omit the sign of the cross in making the unctions; 5°. to employ no assisting minister?

Resp. To the first and second, that it is mortal, provided there is not question of a case of necessity; and the reason is because the matter is grave. - To the third and fourth, that it is only venial, and, when some cause intervenes, that there is no sin. - To the fifth, that probably there is no sin even outside a case of necessity. Yet certainly a woman is never to be employed for the office of minister; and if a cleric or layman cannot easily be found, let the priest alone perform all the ceremonies and himself respond to the prayers. - Cf. St. Alphonsus, nn. 824 and following.

V. QUESTION IV. Who is the minister of extreme unction? ANSWER. Priests alone are the ministers of this sacrament, as Trent defined against the innovators, session 14, canon 4. One presbyter suffices, although formerly several came together, as now seven are employed in the Greek Church.