(Death, Heaven, Purgatory, Hell)
Rite of Christian Initiation for Adults
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Anointing of the Sick
The anointing of the sick is administered
to bring spiritual and even physical strength during
an illness, especially near the time of death. It is most likely one of the last sacraments one will receive.
A sacrament is an outward sign established by Jesus Christ to confer inward
grace. In more basic terms, it is a rite that is performed to convey God’s
grace to the recipient, through the power of the Holy Spirit.
The Sacrament’s Institution
Like all the sacraments, holy anointing was instituted
by Jesus Christ during his earthly ministry. The Catechism explains,
"This sacred anointing of the sick was instituted by Christ our Lord as
a true and proper sacrament of the New Testament. It is alluded to indeed
by Mark, but is recommended to the faithful and promulgated by James the
apostle and brother of the Lord" (CCC 1511; Mark 6:13; Jas. 5:14-15).
The anointing of the sick conveys several graces
and imparts gifts of strengthening in the Holy Spirit against anxiety,
discouragement, and temptation, and conveys peace and fortitude (CCC 1520).
These graces flow from the atoning death of Jesus Christ, for "this was
to fulfill what was spoken by the prophet Isaiah, ‘He took our infirmities
and bore our diseases’" (Matt. 8:17).
Mark refers to the sacrament when he recounts how
Jesus sent out the twelve disciples to preach, and "they cast out many
demons, and anointed with oil many that were sick and healed them" (Mark
6:13). In his epistle, James says, "Is any among you sick? Let him call
for the elders of the church, and let them pray over him, anointing him
with oil in the name of the Lord; and the prayer of faith will save the
sick man, and the Lord will raise him up; and if he has committed sins,
he will be forgiven" (Jas. 5:14–15).
The early Church Fathers recognized this sacrament’s
role in the life of the Church. Around A.D. 250, Origen wrote that the
penitent Christian "does not shrink from declaring his sin to a priest
of the Lord and from seeking medicine . . . [of] which the apostle James
says: ‘If then there is anyone sick, let him call the presbyters of the
Church, and let them impose hands upon him, anointing him with oil in the
name of the Lord; and the prayer of faith will save the sick man, and if
he be in sins, they shall be forgiven him’" (Homilies on Leviticus 2:4).
In the year 350, Bishop Serapion wrote, "We beseech
you, Savior of all men, you that have all virtue and power, Father of our
Lord and Savior Jesus Christ, and we pray that you send down from heaven
the healing power of the only-begotten [Son] upon this oil, so that for
those who are anointed . . . it may be effected for the casting out of
every disease and every bodily infirmity . . . for good grace and remission
of sins . . . " (The Sacramentary of Serapion 29:1).
The Sacrament’s Effects
"The special grace of the sacrament of the Anointing
of the Sick has as its effects: the uniting of the sick person to the passion
of Christ, for his own good and that of the whole Church; the strengthening,
peace, and courage to endure in a Christian manner the sufferings of illness
or old age; the forgiveness of sins, if the sick person was not able to
obtain it through the sacrament of penance; the restoration of health,
if it is conducive to the salvation of his soul; the preparation for passing
over to eternal life" (CCC 1532).
Does a person have to be dying to receive this
sacrament? No. The Catechism says, "The anointing of the sick is
not a sacrament for those only who are at the point of death. Hence, as
soon as anyone of the faithful begins to be in danger of death from sickness
or old age, the fitting time for him to receive this sacrament has certainly
already arrived" (CCC 1514).
Does God Always Heal?
Today some Christians go to extremes in their expectation
of divine healing. On one hand, some say that if a Christian is not healed
of all his diseases, this reflects his lack of faith. Others claim that
divine healings were only for the apostolic age, when all diseases were
healed instantly and automatically. Both extremes are wrong.
God does not always heal the physical infirmities
that afflict us. Paul preached to the Galatians while he was afflicted
by a "bodily ailment" (Gal. 4:13– 14). He also mentions that he had to
leave his companion Trophimus in the town of Miletus because he was too
sick to travel (2 Tim. 4:20). In his first letter to Timothy, Paul urges
his young protégé to "no longer drink only water, but to
use a little wine for the sake of your stomach and your frequent ailments"
(1 Tim. 5:23).
The last passage is especially informative. Not
only does it reveal that illnesses were not always healed in the apostolic
age, but it also shows an apostle’s practical advice to a fellow Christian
on how to deal with an illness. Notice that Paul does not tell Timothy
to pray harder and have more faith that God will heal him from his stomach
ailment. Rather, he tells him how to manage the illness through medicinal
means.
Some argue that healings were always instantaneous
and were only for those living during the apostolic age, but that afterward
the gift of healing disappeared. The problem with that theory is that the
Bible tells us otherwise. For example, when Jesus healed the blind man
at Bethsaida, he laid his hands upon him twice before the man was fully
healed (Mark 8:22–26).
Finally, we have a standing command of the New
Testament in James 5:14–15, cited earlier. This command is never revoked
anywhere in the Bible, and there are no statements anywhere that God will
cease to heal. Thus the command is in effect to this very day.
Of course, our healing, like all things, is subject
to God’s will. As James pointed out just a chapter earlier, "You do not
know about tomorrow. What is your life? For you are a mist that appears
for a little time and then vanishes. Instead you ought to say, ‘If the
Lord wills, we shall live and we shall do this or that’" (Jas. 4:14–15,
emphasis added). We have a promise of healing, but not an unqualified one.
It is conditional on the will of God.
Why Doesn’t God Always Heal?
If God can heal us, why doesn’t he? Why isn’t it
always his will to do so? One answer to this question is found in the spiritual
discipline and training that can result from facing illness and adversity.
Scripture asks, "Have you forgotten the exhortation which addresses you
as sons?—‘My son, do not regard lightly the discipline of the Lord, nor
lose courage when you are punished by him. For the Lord disciplines him
whom he loves, and chastises every son whom he receives’ [Prov. 3:11–12].
It is for discipline that you have to endure. God is treating you as sons;
for what son is there whom his father does not discipline?
"If you are left without discipline, in which all
have participated, then you are illegitimate children and not sons. Besides
this, we have had earthly fathers to discipline us and we respected them.
Shall we not much more be subject to the Father of spirits and live? For
they disciplined us for a short time at their pleasure, but he disciplines
us for our good, that we may share his holiness. For the moment all discipline
seems painful rather than pleasant; later it yields the peaceful fruit
of righteousness to those who have been trained by it" (Heb. 12:5–11).
The Value of Suffering
Sometimes God allows us to undergo sickness as
a form of discipline and training in righteousness. God often permits these
trials for our sanctification, as Paul himself learned when he prayed that
God would remove from him an angel of Satan who was afflicting him: "And
to keep me from being too elated by the abundance of revelations, a thorn
was given me in the flesh, a messenger [Greek: angelos] of Satan,
to harass me, to keep me from being too elated. Three times I besought
the Lord about this, that it should leave me; but he said to me, ‘My grace
is sufficient for you, for my power is made perfect in weakness.’ I will
all the more gladly boast of my weaknesses, that the power of Christ may
rest upon me" (2 Cor. 12:7–9).
Even though we must face a certain amount of suffering
and affliction in this life, we know God’s grace is sufficient to sustain
us. All of God’s graces, including physical health, are bestowed to lead
to the salvation of our souls. The Catholic Church teaches that the sacrament
brings "the restoration of health, if it is conducive to the salvation
of his soul" (CCC 1532).
God also uses our suffering to help others. If
Paul had not become ill while on his first missionary journey and been
forced to stop traveling, he would not have preached to the Galatians,
for he tells them, "You know it was because of a bodily ailment that I
preached the gospel to you at first" (Gal. 4:13). If he had not preached
to the Galatians, he would not have later written them the epistle that
appears in our New Testament. God used Paul’s illness to bring salvation
to the Galatians and to bring us a work of Scripture, through which we
are still receiving benefits from God.
This is just one example of how God used suffering
to bring about good. Therefore, if we suffer, we should look upon it as
an opportunity for good, such as by offering up our sufferings for our
own sanctification and for our departed brothers and sisters in Christ.
This applies also to the physical suffering of
death, which will come for each of us one day. The Bible reminds us, "As
for man, his days are like grass; he flourishes like a flower of the field;
for the wind passes over it, and it is gone, and its place knows it no
more" (Ps. 103:15–16).
The "Last Rites"
Though the psalmist teaches us to ponder our mortality,
he immediately comforts us by saying, "But the steadfast love of the Lord
is from everlasting to everlasting upon those who fear him, and his righteousness
to children’s children, to those who keep his covenant and remember to
do his commandments" (Ps. 103:17–18).
In his steadfast love for us, the Lord gives us
the sacraments involved in the last rites to comfort us in our final days
and prepare us for the journey ahead. "These include penance (or confession),
confirmation (when lacking), anointing of the sick . . . and Viaticum (which
is meant to be the last reception of Communion for the journey from this
life to eternity). . . .
"The present ritual orders these sacraments in
two ways. The ‘continuous rites of penance and anointing’ include: Introductory
Rites, Liturgy of Penance, Liturgy of Confirmation, Liturgy of Anointing,
Liturgy of Viaticum, and Concluding Rites. The ‘rite for emergencies’ includes
the sacrament of penance, Apostolic Pardon, Lord’s Prayer, Communion as
Viaticum, prayer before anointing, anointing, concluding prayer, blessing,
sign of peace" (Fr. Peter Stravinskas, Catholic Encyclopedia, 572).
The most important part of the last rites is the
reception of the Lord in one’s final Communion, also called "Viaticum"
(Latin = that which you take on the road, i.e., provisions for a journey)
This special Communion prepares us to travel with the Lord on the final
part of our journey.
The comfort of Viaticum has been valued by Christians
since the beginning of Church history. The first ecumenical council, held
at Nicaea in 325, decreed: "Concerning the departing, the ancient canonical
law is still to be maintained, to wit, that, if any man be at the point
of death, he must not be deprived of the last and most indispensable Viaticum"
(canon 13). Having repented of our sins and received reconciliation, we
travel with the Lord Jesus out of this earthly life and to eternal happiness
with him in heaven.
From the earliest times, the sacrament of the anointing
of the sick was cherished among Christians, not only in immediate danger
of death, but even at the beginning sign of danger from illness or old
age. A sermon of Caesar of Arles (ca. A.D. 470-542) contains the following:
"As often as some infirmity overtakes a man, let him who is ill receive
the body and blood of Christ; let him humbly and in faith ask the presbyters
for blessed oil, to anoint his body, so that what was written may be fulfilled
in him: ‘Is anyone among you sick? Let him bring in the presbyters, and
let them pray over him, anointing him with oil; and the prayer of faith
will save the sick man, and the Lord will raise him up; and if he be in
sins, they will be forgiven him. . . . See to it, brethren, that whoever
is ill hasten to the church, both that he may receive health of body and
will merit to obtain the forgiveness of his sins" (Sermons 13[325]:3).
John Chrysostom
"The priests of Judaism had power to cleanse the
body from leprosy—or rather, not to cleanse it at all, but to declare a
person as having been cleansed. . . . Our priests have received the power
not of treating with the leprosy of the body, but with spiritual uncleanness;
not of declaring cleansed, but of actually cleansing. . . . Priests accomplish
this not only by teaching and admonishing, but also by the help of prayer.
Not only at the time of our regeneration [in baptism], but even afterward,
they have the authority to forgive sins: ‘Is there anyone among you sick?
Let him call in the priests of the church, and let them pray over him,
anointing him with oil in the name of the Lord. And the prayer of faith
shall save the sick man, and the Lord shall raise him up, and if he has
committed sins, he shall be forgiven’" (On the Priesthood 3:6:190ff
[A.D. 387]).
NIHIL OBSTAT:
I have concluded that the materials
presented in this work are free of doctrinal or moral errors.
Bernadeane Carr, STL, Censor Librorum, August 10, 2004
IMPRIMATUR:
In accord with 1983 CIC 827
permission to publish this work is hereby granted.
+Robert H. Brom, Bishop of San Diego, August 10, 2004