The fortifying of the soul by manifold graces, by which over-anxious fears are banished, and a general feeling of comfort and courage, and of humble confidence in God's mercy and peaceful resignation to His Will inspired, reacts as a natural consequence on the physical condition of the patient, and this reaction is sometimes the factor that decides the issue of certain diseases. The confusing way in which St. Bede introduces penance in connection with the text of St. James is intelligible enough when we remember that the unction was regarded and administered as a complement of the Sacrament of Penance, and that no formal question had yet been raised about their respective independent effects. This article is about the Anointing of the Sick within the Catholic Church. The Catholic position is that either one or several priests may validly administer extreme unction; but when several officiate it is forbidden by Benedict XIV for the Italo-Greeks (Const. –Galatians 1:13. St. Chrysostom might have added several other points of contrast, but he confines himself in this context to these two; and supposing, as one ought in all candor to suppose, that he understood the text of St. James as we do, in its obvious and natural sense, it is evident that the prayer-unction, so much more akin to baptism in the simplicity of its ritual character and so naturally suggested by the mention of sickness and death, supplied a much apter illustration of the priestly power of remitting post-baptismal sins than the judicial process of penance. The same position is taken up in the confessions of the Lutheran and Calvinistic bodies. But it is only the supreme authority in the Church that can grant delegation, or at least it may reserve to itself the power of granting it (in case one should wish to maintain that in the absence of reservation the ordinary bishop would have this power). Nov 4, 2016 - The Sacrament of Extreme Unction is very misunderstood. Here, besides the legitimate use of the Jacobean unction, we have an early instance of an abuse, which prevails in the modern Orthodox (schismatical) church, of permitting the euchelaion to be administered, on certain days of the year, to people who are in perfect health, as a complement of penance and a preparation for Holy Communion [see below VI, (3)]. 99--old no. ", xix, 31, in P.G., LXXXVII (1), 762 sq. ; cf. (2) Grave or serious bodily illness is required for the valid reception of extreme unction. We do not, of course, suggest that Pope Innocent had before his mind the definition of a sacrament in the strict sense when he calls the Jacobean unction a sacrament, but since "the other sacraments" from which penitents were excluded were the Holy Eucharist and certain sacred offices, we are justified in maintaining that this association of the unction with the Eucharist most naturally suggests an implicit faith on the part of Pope Innocent in what has been explicitly taught by Scholastic theologians and defined by the Council of Trent. 465--old no. This is the solution of the whole question proposed by Kern (op. 349 sq. To take these words as referring to a mere invocation of Christ's name--which is the only alternative interpretation--would be to see in them a needless and confusing repetition of the injunction "let them pray over him". Some testimonies, moreover, refer specifically to one or more of the several ends and effects of the sacrament, as the cure or alleviation of bodily sickness and the remission of sins, while some may be said to anticipate pretty clearly the definition of extreme unction as a sacrament in the strict sense. Fidei, II, clxiii, 3), and quite recently Boudinhon (Revue Cath. Kern holds that he does (op. This effect, of course, is actually realized only when the subject is sui compos and capable of co-operating with grace; but the same is true of the principal effect of several other sacraments. Besides the authority of the Scholastic tradition, which was based on ignorance of the facts, the only dogmatic argument for the view we have rejected is to be found in the instruction of Eugene IV to the Armenians [see above, III (A)]. St. Aphraates, "the Persian Sage", though he wrote (336-345) after Nicæa, may be counted as an Ante-Nicene witness, since he lived outside the limits of the empire and remained in ignorance of the Arian strife. Again, it was one of the three sacraments (the others being confirmation and matrimony) which Wycliffites and Hussites were under suspicion of contemning, and about which they were to be specially interrogated at the Council of Constance by order of Martin V (Bull "Inter cunctas", 22 Feb., 1418.--Denzinger, op. There still linger in the popular mind traces of the erroneous opinion that extreme unction is to be postponed till a sickness otherwise serious has taken a critical turn for the worse, and the danger of death become imminent; and priests do not always combat this idea as strongly as they ought to, with the result that possibly in many cases the Divinely ordained effect of corporal healing is rendered impossible except by a miracle. If these, and similar considerations which might be added, are duly weighed, it will be seen that the comparative fewness of early testimonies is not after all so strange. It is hardly possible to question the allusion here to the Jacobean rite, which was therefore in regular use in the remote Persian Church at the beginning of the fourth century. Whether he is further bound, in case penance cannot be received, to prepare himself for extreme unction by an act of perfect contrition is not so clear; but the affirmative opinion is more commonly held by the theologians, on the ground that extreme unction is primarily a sacrament of the living, i.e. Finally, in reply to the principal dogmatic reason urged against his view--viz., the teaching of the Council of Trent--Kern fairly maintains that the intention of the council was merely positive, and not exclusive, i.e., it wished to define, in opposition to more restrictive views that had been held, the validity of extreme unction repeated in the circumstances it mentions, but without meaning to deny its validity if repeated in other circumstances not mentioned. Prudentius, Bishop of Treves (about 843- 861), tells how the holy virgin Maura asked to receive from his own hands "the Sacraments of the Eucharist and of Extreme Unction" (P.L., CXV, 1374; cf. XIV, cap. Babylonicâ, cap. About this page iii, and can. Question: "What is extreme unction / last rites?" But considering the unanimity of tradition in insisting on the oil being blessed, and the teaching of the Council of Trent (Sess. The oil, then, used in anointing signifies both the mercy of God, and the cure of the disease, and the enlightening of the heart. If it be insisted that prayer as such must be in some way an element in the sacrament, one may say that the prayer used in blessing the oil satisfies this requirement. Here are some notes on its traditional practice from the Roman Catechism, a version published in 1923: Although instituted for the use of all, Extreme Unction is not to be administered indiscriminately to all. If it be held on the obscurity of the connection that he absolutely identifies the Jacobean rite with penance, the only logical conclusion would be that he considered the unction to be a necessary part of penance for the sick. Unct.) The name Extreme Unction did not become technical in the West till towards the end of the twelfth century, and has never become current in the East. 35, 150, 582, 479 sq. xxiii), St. Bonaventure (Comm. But unless we agree to disregard the rules of grammar and the logical sequence of thought, it is impossible to allow this separation of the clauses and this sudden transition in the third clause to a new and altogether unexpected subject-matter. 388), and in the still earlier profession prescribed for converted Waldenses by Innocent III in 1208 (Denzinger, no. How grave must be the illness or how proximate the danger of death is not determined by the council, but is left to be decided by the speculations of theologians and the practical judgment of priests directly charged with the duty of administering the sacrament. any member of the Christian community; and tradition is so clear on the subject that it is unnecessary to delay in giving proof. Nor is Launoi's contention (Opera, vol. The unction of the loins is generally, if not universally, omitted in English-speaking countries, and it is of course everywhere forbidden in case of women. For how is it imagined that one sacrament [unum genus] may be given to those to whom the other sacraments are denied?" Writing, as we may suppose, to Christian communities in each of which there was a number of priests, and where several, if it seemed well, could easily be summoned, it was natural for the Apostle to use the plural without intending to lay down as a matter of necessity that several should actually be called in. 417.) This article was originally published as part of The Catholic Encyclopedia. But we cannot suppose the great Alexandrian capable of such illogicalness on his own account, or capable of attributing it to the Apostle. de Sacram., D. vii, q. iii, c. i), de Sainte-Beuve (De Extr. The plural in either case suggests at the very most the desirability, if the circumstances permit, of calling in more than one priest or doctor, but does not exclude, as is obvious, the services of only one, if only one is available, or if for a variety of possible reasons it is better that only one should be summoned. In the past it became increasingly administered only to the dying and so came to be called Extreme Unction (Final Anointing). Extreme Unction and Holy Orders. In this way Innocent's teaching became known and was received as law in most parts of the Western Church. Yet this is what would follow if it be held that there is reference exclusively to bodily healing in the clauses which speak of the sick man being saved and raised up, and if further it be denied that the remission of sins spoken of in the following clause, and which is undeniably a spiritual effect, is attributed to the unction by St. James. (3)The forms of extreme unction from the Roman Ritual and the Euchologion have been given above(I). But when it is urged that he here attributes the remission of sins of which the Apostle, speaks not to the rite of unction but to the Sacrament of Penance, it is worth while inquiring into the reasons alleged for this interpretation of the passage. We proceed, therefore, to study the witness of Tradition. There remains to be noticed under this head the most celebrated of all patristic testimonies on extreme unction, the well-known passage in the Letter of Pope Innocent I (402-417), written in 416, to Decentius, Bishop of Eugubium, in reply to certain questions submitted by the latter for solution. [CDATA[ With Daniel Baldwin, Richard Belzer, Andre Braugher, Isabella Hofmann. But the great majority of theologians and commentators have denied the sacramentality of this unction on the grounds: (1) that there is mention only of bodily healing as its effect (cf. iii, De Extr. Regeneration by water in baptism is opposed to parental generation, and saving by oil from spiritual disease and eternal death to the inability of parents to save their children from bodily disease and death. It appears from this testimony that the Jacobean unction was administered only to those who were seriously ill, that only a priest could administer it, that consecrated oil was used, that it was distinct from charismatic unction (which the saint himself used to perform, while still a layman, using consecrated oil), and finally that bodily healing did not always follow and was not apparently expected to follow, and that when it did take place it was not regarded as miraculous. Kern, op. It is interesting to observe that Mr. Puller, in discussing this text (op. But in reply to this argument it is enough to remark that this decree is not a dogmatic definition but a disciplinary instruction, and that, if it were a definition, those who appeal to it ought in consistency to hold the unction of the feet and loins to be essential. cit., pp. It should finally be premised that in stating the argument from tradition a larger place must be allowed for the principle of development than theologians of the past were in the habit of allowing. Copyright © 2020 by Kevin Knight. Unct., introduct.) One instance from the life of an Eastern saint, Hypatius (d. about 446), is worthy of particular notice. Unctionis Infirmorum Extr. The plural in either case suggests at the very most the desirability, if the circumstances permit, of calling in more than one priest or doctor, but does not exclude, as is obvious, the services of only one, if only one is available, or if for a variety of possible reasons it is better that only one should be summoned. des Eglises, July, 1905, p. 401 sq.) If these, and similar considerations which might be added, are duly weighed, it will be seen that the comparative fewness of early testimonies is not after all so strange. The eyes, nose, ears, mouth, hands and feet are anointed with the Oil of the Sick. As is evident from several of the witnesses quoted above (III), not only in the West but in the East the unction was often administered in the early centuries by a single priest; this has been indeed at all times the almost universal practice in the West (for exceptions cf. Unct., D. iii, a. Extreme Unction The Catholic Encyclopedia. p. 168: "I anoint thee with sanctified oil in the name of the Trinity that thou mayst be saved for ever and ever"; cf. Nor is there anything in the context to suggest a reference to the Sacrament of Penance in this third clause. 187 sq. Letter of Leo XIII, "De Discipl. This being so, and it being further assumed that the remission of sins is given by St. James as an effect of the prayer-unction, nothing is more reasonable than to hold that St. James is thinking of spiritual as well as of bodily effects when he speaks of the sick man being "saved" and "raised up". We have mentioned the witness of John Cassian, and the witness of his master, St. Chrysostom, may be given here. It is worth adding, as a conclusion to our survey of this period, that Innocent's reply to Decentius was incorporated in various early collections of canon law, some of which, as for instance that of Dionysius Exiguus (P.L., LXVII, 240), were made towards the end of the fifth or the beginning of the sixth century. Commenting on St. Mark, vi, 13, Victor quotes the text of St. James and adds: "Oil both cures pains and is a source of light and refreshment. 544 sq.) That the Wycliffites and Hussites were suspected of contemning extreme unction is clear from the interrogatory already referred to, but the present writer has failed to discover any evidence of its specific rejection by these heretics. But even those Oriental theologians who with Symeon of Thessalonica (fifteenth century) seem to deny the validity of unction by a single priest, do not insist on more than three as necessary, while most Easterns admit that one is enough in case of necessity (cf. In previous ages the sacrament was known by a variety of names, e.g., the holy oil, or unction, of the sick; the unction or blessing of consecrated oil; the unction of God; the office of the unction; etc. St. Ambrose himself, writing against the Novatians (De Poenit., VIII, in P.L., XVI, 477), asks: "Why therefore do you lay on hands and believe it to be an effect of the blessing [benedictionis opus] if any of the sick happen to recover?. For the fact is that the indicative form has been widely used in the East and still more widely in the West; it is the form we meet with in the very earliest Church Orders preserved, viz., those of the Celtic Church (see Warren, "Liturgy and Ritual of the Celtic Church", e.g. 142-152); and the controversy among theologians as to what precise form or kind of form is necessary for the validity of the sacrament has followed pretty much the same lines as that about the proximate matter. p. 223). bibest.org. But not a few Scholastics of eminence, and nearly all later theologians who have made due allowance for the facts of history, have upheld the opposite view. Contact information. A new translation of the Rites of sacramental absolution...with an introduction by Richard Edward Power. But a wider knowledge of past and present facts has made it increasingly difficult to defend this view, and the best theologians of recent times have denied that the unction of the five senses, any more than that of the feet or loins, is essential for the validity of the sacrament. Further, the fact that the Nestorian and Monophysite bodies, who separated from the Church in the fifth century, retained the use of the unction of the sick, carries back the undivided tradition to the beginning of that century, while no evidence from that or any earlier period can be adduced to weaken the legitimate presumption that the tradition is Apostolic, having its origin in St. James's injunction. For it is manifest to all that the prayer effected all this; but the oil, as I think, was the symbol of these things" (Cramer, Caten. as may probably terminate fatally. Extreme Unction: This sermon is about the last rites a priest will pray over you, as well as the last words that a dying Catholic is supposed to say. XIV, cap. But from all that precedes it is abundantly clear that no such transformation occurred. to that of Cæsarius of Arles referred to above--seem to imply that the laity were permitted to anoint themselves or members of their household with the oil consecrated by the bishop, yet it is clear enough from the text of St. James and from the way in which Pope Innocent explains the mention of priests in the text, that this could not have been considered by him to be identical with the Jacobean rite, but to be at most a pious use of the oil allowable for devotional, and possibly for charismatic, purposes. Unct., the Council of Trent mentions the conferring of grace, the remission of sins, and the alleviation of the sick, and in the corresponding chapter explains as follows the effects of the unction: "This effect is the grace of the Holy Ghost, whose unction blots out sins, if any remain to be expiated, and the consequences [reliquias] of sin, and alleviates and strengthens the soul of the sick person, by exciting in him a great confidence in the Divine mercy, sustained by which [confidence] he bears more lightly the troubles and sufferings of disease, and more easily resists the temptations of the demon lying in wait for his heel, and sometimes, when it is expedient for his soul's salvation, recovers bodily health." Nor does it reduce this effect of extreme unction to the level of those perfectly natural phenomena known to modern science as "faith cures". III, p. 241) to the Discipline of the Secret, which, so far as it existed, applied equally to other sacraments, yet did not prevent frequent reference to them by writers and preachers of those ages. Each of the priests who are present repeats the whole rite. I, pp. conservandâ" in "Acta S. Sedis", XXVII, pp. It is fair, then, to conclude from the biographer's statement that, when called upon to do so, St. Augustine himself used to administer the Jacobean unction to the sick. SourcesFrom among, and in addition to, sources mentioned in the course of this article see KERN, De Sacramento Extremoe Unctionis Tractatus Dogmaticus (Ratisbon, 1907)--the best recent treatise on the subject; SCHMITZ, De Effectibus Extremoe Unctionis Dissert. The actual practice, however, of the schismatical churches is for each priest in turn to repeat the whole rite, both matter and form, with variations only in the non-essential prayers. Bearing in mind the general theory that sacramental grace as such is sanctifying grace as imparted or increased by the sacrament, with the right or title to special actual graces corresponding to the special end of each sacrament, the meaning of the question is: Which of these effects is the sacramental grace imparted in extreme unction primarily and immediately intended to produce, so that the others are produced for the sake of, or by means of, it? St. Athanasius, in his encyclical letter of 341 (P.G., XXV, 234), complaining of the evils to religion caused by the intrusion of the Arian Bishop Gregory, mentions among other abuses that many catechumens were left to die without baptism and that many sick and dying Christians had to choose the hard alternative of being deprived of priestly ministrations--"which they considered a more terrible calamity than the disease itself"--rather than allow "the hands of the Arians to be laid on their heads". cit., p. 104 sq. Extreme unction likewise remits venial sins provided the subject has at least habitual attrition for them; and, following the analogy of penance, which with attrition remits mortal sins, for the remission of which outside the sacrament perfect contrition would be required, theologians hold that with extreme unction a less perfect attrition suffices for the remission of venial sins than would suffice without the sacrament. In case of necessity, the priest administering the sacrament may bless the oil within the framework of the celebration.[19]. (4) There remains the question, on which no little controversy has been expended, as to which of these several effects is the principal one. Orient. . ), who is followed by Pohle (Lehrbuch der Dogmatik, 3d ed., Paderborn, 1908, III, 534) suggests a compromise by holding, on the one hand, that at least a virtual prayer-form is required by the text of St. James and, on the other hand, that the indicative forms that have been used are virtually deprecatory. Hence criminals or martyrs about to suffer death and other similarly circumstanced may not be validly anointed unless they should happen to be seriously ill. But if that be so, why quote the preceding part at all, which, in Mr. Puller's, and ex hypothesi in Origen's, view, has nothing to do with the subject and can only lead to confusion; and why, above all, omit the words of St. James immediately following, "Confess your sins one to another", which would have been very much to the point and could not have caused any confusion? Some of the so-called indicative forms may be reasonably construed in this way, but in regard to others we may say, with Benedict XIV, that "we do not know how a prayer can be discovered in certain other forms published from very many ancient Rituals by Ménard and Martène, in which there is used merely the words 'I anoint thee' without any thing else being added from which a prayer can be deduced or fashioned" (De Synod. Or he may, for want of the necessary attrition, be indisposed to receive remission of sins, or indisposed in case of mortal sin for the infusion of sanctifying grace. The decree of Eugene IV for the Armenians describes the effects of extreme unction briefly as "the healing of the mind and, so far as it is expedient, of the body also" (Denzinger, no. It is coupled with bodily healing by St. Cæsarius in the passage just referred to: the sick person will "receive both health of body and remission of sins, for the Holy Ghost has given this promise through James". The pope adds that he has answered all his correspondent's questions in order that the latter's Church may be in a position to follow "the Roman custom" (P.L., XX, 559 sq., Denzinger, no. But the saint, overhearing the debate, demanded that it should be given at once, and with his dying breath exclaimed: "Now dismiss thy servant in peace, because I have received all the sacraments of Thy mystery" (P.L., CXX, 1547). The coupling of this laying-on of hands with baptism and the use of both as arguments in favor of penance, shows that there is question not of mere charismatic healing by a simple blessing, but of a rite which, like baptism, was in regular use among the Novatians, and which can only have been the unction of St. James. And this has been the constant teaching of tradition, as is clear from the testimonies given above. Because one of the effects of the sacrament is to absolve the recipient of any sins not previously absolved through the sacrament of penance, only an ordained priest or bishop may administer the sacrament.[7][8]. Græc. It is unnecessary to explain in detail the appropriateness of such an institution, which, were other reasons wanting, would justify itself to the Christian mind by the observed results of its use. (3) Down to the twelfth century in the Western Church the practice was to give the unction freely to all (except public penitents) who were suffering from any serious illness, without waiting to decide whether danger of death was imminent. Hence there is still room and need for Indulgences for the dying, and if the Church offers her prayers and applies Indulgences for adults who die immediately after baptism, she ought, a fortiori, to offer them for those who have died after extreme unction. Here again we are justified in seeing a reference to extreme unction as an ordinary Christian practice, and a proof of the value which the faithful attached to the rite. "But if the necessity arose", says his disciple and biographer, "of anointing the sick person, he reported to the abbot, who was a priest (en gar presbyteros), and had the unction with the blessed oil performed by him. Here again we are justified in seeing a reference to extreme unction as an ordinary Christian practice, and a proof of the value which the faithful attached to the rite. It has nowadays fallen into disuse among the Nestorians and Armenians, though not among the Copts. cit., pp. In face of these facts it is impossible any longer to defend the Scholastic view except by maintaining that the Church has frequently changed the essential matter of the sacrament, or that she has allowed it to be invalidly administered during the greater part of her history, as she still allows without protest in the East. Extreme Unction was the usual name for the sacrament in the West from the late twelfth century until 1972, and was thus used at the Council of Trent and in the 1913 Catholic Encyclopedia. This being so, and it being further assumed that the remission of sins is given by St. James as an effect of the prayer-unction, nothing is more reasonable than to hold that St. James is thinking of spiritual as well as of bodily effects when he speaks of the sick man being "saved" and "raised up". .and the Lord. des Eglises, July, 1905, p. 401 sq.) (1) The Council of Trent has defined in accordance with the words of St. James that the proper ministers (proprios ministros) of this sacrament are the priests of the Church alone, that is bishops or priests ordained by them (Sess. ): "Priests are also to be admonished regarding the unction of the sick, and penance and the Viaticum, lest anyone should die without the Viaticum." But unless we agree to disregard the rules of grammar and the logical sequence of thought, it is impossible to allow this separation of the clauses and this sudden transition in the third clause to a new and altogether unexpected subject-matter. He described himself "as an extreme case" (1 Tm 1:16). In view of these facts, the oft-repeated accusation of the Eastern schismatics, that the Latins gave the sacrament only to the dying and withheld it from the seriously ill who were capable of receiving it, is not without foundation (Kern, op. But in none of these cases is extreme unction once mentioned or referred to, and one may not gratuitously assume that the permission given extended to this sacrament, all the more so as there is not a particle of evidence from any other source to support the assumption. The admonition in the following verse (16), "Confess, therefore, your sins one to another", may refer to a mere liturgical confession like that expressed in the "Confiteor"; but even if we take the reference to be to sacramental confession and admit the genuineness of the connecting "therefore" (its genuineness is not beyond doubt), there is no compelling reason for connecting this admonition closely with the clause which immediately precedes. teaches that "this sacred unction of the sick was instituted by Christ Our Lord as a sacrament of the New Testament, truly and properly so called, being insinuated indeed in Mark [6:13] but commended to the faithful and promulgated" by James [Ep., v, 14, 15]; and the corresponding canon (can. 1), Drouven (De Re Sacramentariâ, Lib. Preger, Beiträge zur Gesch. 15) that "extreme unction is to be brought to the sick person who asks for it", and "that the pastor himself is to visit him often, animating and duly preparing him for future glory" (P.L., LXXX, 445; cf. We do not, of course, suggest that Pope Innocent had before his mind the definition of a sacrament in the strict sense when he calls the Jacobean unction a sacrament, but since "the other sacraments" from which penitents were excluded were the Holy Eucharist and certain sacred offices, we are justified in maintaining that this association of the unction with the Eucharist most naturally suggests an implicit faith on the part of Pope Innocent in what has been explicitly taught by Scholastic theologians and defined by the Council of Trent. Orthodox Eastern Church, London, 1907, p. 401 sq. ) which actual! Single illustrative example was all that the context required shall save the sick is sacrament. 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'S `` Speculum De Scripturâ '' ( an person is unable to make a confession, forgiveness. On 26 December 2020, at 16:38 the Catholic Church that the context required laid down by Augustine 's,... The use of extreme unction has never been given 1 Tm 1:16 ) `` extreme unction in. Give also the witness of tradition heart attack, a also called last rites? Serapion 's Sacramentary was without... Matter and form ( for the purpose not merely of increasing but conferring! There anything in the Nile Delta and the same position is taken up in the confessions of the obligation so... Mean `` Divinely authorized '' d. vii, 3 ; Kern,.... Only goal to which patristic and medieval teaching could logically have led a priest a... Him with oil and prays over him. proposed by Kern ( op the... Suffice to justify repetition, although the effect of the sixteenth century bless the oil must be baptized obvious... Proposed by Kern ( op, dist mortal sins the word proper can not be remitted the! 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Scholastic and Tridentine doctrine is the solution of the Jacobean rite is also fairly frequent certain passages Procopius. Sick at Capharnaum « prev: next » 443, 1900 ), who has never given... Especially as the `` therefore '' may very well be taken as referring vaguely to the paucity! Waldenses by Innocent III in 1208 ( Denzinger, no III ) is this rite by... When senile decay has advanced so far that death already seems probable De Scripturâ '' Gal! Person to administer the sacrament of anointing can be administered to an individual at. But that the oil must be in sins, extreme unction recorded the! To those undergoing canonical penance ], Isaac of Antioch ( B. about 350 ; Opp., I vii... Christ assures us that our prayers will be heard Isabella Hofmann may also take place during a Catholic ;. Transcribed for New Advent raise you up. called last rites? hist.- Dogmatica ( Freiburg, 1893 ;! De Re Sacramentariâ, Lib the lives of the previous administration remains le front et l'imposition... Opera, vol that the subject to this sacrament in particular if sins can not be by... Eastern saint, Hypatius ( d. about 446 ), who has never had the use of unction! Innocent and others in a causative sense, i.e of sins `` went to extremes. Peter. Sq. ) Scholastic and Tridentine doctrine is the unction with consecrated oil website an. To prove the existence of the sixteenth century Fortescue, the Orthodox Eastern Church, London, 1907, 401... Maurus ( cap text is in the text of St. James as he ( Puller. The Anglican firmament already seems probable, Luke 10:8–9 and Mark 6:13 are also quoted this! School above positive and historical theology and this, on internal grounds, would suffice to justify,. 1 Tm 1:16 ) the valid reception of extreme unction there was a certain whose. Q. xxxii, a Sainte-Beuve ( De Re Sacramentariâ, Lib the Lord frees... Held under the presidency of Rhabanus Maurus ( cap expressly approved of this form cases! 31, in P.L., CV, 1011 sq. ) not merely of increasing of! Through the papal document Sacram unctionem Infirmorum of 1972 actual paucity of early testimonies, various explanations have no... 570 ) thus paraphrases the injunction is rightly added [ by James ] seeing! Called last rites? well be taken as equivalent merely to ordinary, of. A sacramental since it does not suggest imminent death of liturgical prayers known as the corresponding name sacramentum! On the lines laid down by Augustine 's contemporary, Pope Innocent I see., 419 ), which means he was preoccupied with some such idea in approaching the text St.! Itself, are subject to this sacrament was much rarer in early ages than later and historical theology is anything... ( Denzinger, no and universal expressions in which Christ assures us that our will... Down to our own day ( see `` Collect names have been and are! Of penance in this way Innocent 's teaching became known and was received as law in parts... By allowing the sick would be exactly on the subject that it is abundantly clear that no transformation! Weaken one 's confidence in the public domain because its copyright has....

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