THE SACRAMENT OF ANOINTING OF THE SICK

Introduction
Many of us experience serious illness or death in the family or in the
neighborhood. Most of the time, we tend to bargain with God our sickness or our love
one’s but we forget what is necessary is to prepare a seriously ill person for a possible
death. All sacrament heals in some way. For example, Marriage heals self-
centeredness, penance/reconciliation heals our sinfulness.
This sacrament of Anointing is healing in a special sense: it brings Christ
compassionate loving healing to bear on those suffering serious sickness.
Healing we do not necessarily mean a cure or the eradication of the disease or
defect. Which the medical profession pursues. While some disease and evils may be
“incurable” in the medical sense, there can be “healing” by holistic care that touches the
body, soul, and spirit of the sick person.
Biblical and Historical foundations
In the history of the People of God, sickness had often been seen as a
punishment for misconduct. In the New Testament, a sick or physical handicapped
person was considered an outcast from the community because it was believed that his
illness or impairment is the result of his sin or of his parents or ancestors which he
inherited.
Sickness was also regarded as an occasion for turning to transcendent powers.
Sickness was often seen as a punishment for misconduct.
The Gospel according to Mark (6:11-13) states, “He told them that if any place
thus not welcome you and people refuse to listen to you, they should take off the dust of
their feet and leave the place. So, they set off to preach repentance; and they cast out
many devils, and anointed many sick people with oil and cured them.”
Paul writes on his First Letter to the Corinthians (12:9-10), “To another faith by
the same Spirit, to another gift of healing by the one Spirit to another the working of
miracles, to another prophecy, to another the ability to distinguish between spirits, to
another various kinds of tongues, to another the interpretation of tongues.”
St. James wrote: “Is there anyone sick among you? He should ask for the
presbyters of the Church. They in turn are to pray over him, anointing him with oil in the
Name of the Lord. This prayer uttered in faith will reclaim the one who is ill, and the
Lord will restore him to health.” (James 5:14ff).
Definition of the Sacrament
Sacred anointing of the sick is a sacrament instituted by Christ to give spiritual
aid and strength and perfect spiritual health, including, if need be, the remission of sins.
Conditionally, it also restores bodily health to Christians who are seriously ill. Through
the sacred anointing of the sick and prayers of her priest, the whole Church commends
those who are ill to the suffering and glorified Lord, asking that he may lighten their
suffering and save them.
The Anointing of the Sick is the sacrament which, through the laying on of hands
the prayer of faith, and the anointing with blessed oil, provides the sick with Christ’s
healing grace of the Holy Spirit.
A. Sickness and Sin
A particular illness is not usually related to any specific sin. God is no vengeful
Punisher. Yet, sickness is the concrete sign of the deeper, more general spiritual evil in
the world. The Christian is called to see sickness as a sign of the oppressive presence
of evil in the world, and therefore, struggle against all sickness and seek good health;
and recognize the need of the sick for help and comfort from family, community, and
God’s grace.
“Cure” todays usually refer to the medical pursuit of the eradication of disease or
defect.
“Healing” refers rather to the holistic care that touches the body, mind and spirit
of the sick person.
B. Renewal of the Sacrament
The renewal of this Sacrament of the Anointing of the sick includes changing its
aim to serving the sick, not only on dying or those who are at the point of death.
The sacrament of anointing of the Sick gives grace to both body and soul of the
sick person. On one hand, this sacrament strengthens and comforts the body of the sick
person by lessening his sufferings, and even by restoring his health if God sees that is
for the good of his soul.
Anointing of the Sick strengthens and comforts the soul of the sick person by
increasing sanctifying grace, forgiving his venial sins and even moral sins, taking away
the remains of sin, giving strength to accept death, to bear suffering patiently, and to
fight against temptation, and to die a holy death.

C. Holy Viaticum
In danger of death, we should also receive the sacraments of Reconciliation and
Eucharist together with the Anointing. Normally, Anointing is preceded by the sacrament
of Reconciliation although the latter is not part of the rite. The Eucharist is also given to
the dying Christian, and it is called Holy Viaticum which literally means “with-you-on-
the-way”. It vividly pictures Christ as leading and accompanying the Christian into the
heavenly banquet
 In more serious cases, Viaticum is given immediately even without anointing with
oil because the Eucharist is enough to strengthen the dying person. However, if the
condition of the sick person does not allow him to receive Viaticum, Anointing is given
without Viaticum.
Symbols, Meaning, Ministers and Recepient
Olive oil – if opportune according to circumstances, another vegetable or plant oil
is the matter of the sacrament. This oil is blessed for this purpose by bishop on Holy
Thursday or by the priest who has been granted permission by the Holy See to bless
this. In case of necessity, any priest can bless the vegetable or plant oil.
The Anointing of the sick is given to all Christians who have reached the age of
reason and are seriously ill, or in danger of death from accident or old age. Children
may also be anointed if there is a valid reason as to give them some help and comfort.
In case of sudden death, a priest may also be called for the absolution, asking to
forgive the dead person’s sins and that God may accept him in His Kingdom. The
sacrament of Anointing is no longer administered.
The Minister
The ministers of the Anointing of the sick are the BISHOPS and PRIESTS.
Jesus gave only to the apostles, and to their successors, the command to lay
their hands and heal the sick.
Jesus said: They will lay their hands on the sick, who will recover. (Mark 16:18)
Who can receive the Anointing of the sick?
Every Christian Catholic who is in danger of death because of sickness or old
age.
We can receive the Anointing of the sick many times. We can receive it any time
when we are in danger of death, or when the sickness gets worse. We can also receive
it before a dangerous surgical operation.
We must call the priest on time. The Anointing of the sick is useless if the sick
person is already dead.

The Matter
The matter of the Anointing of the sick is the blessed oil. The oil of the sick is
blessed by the Bishop in Cathedral on Holy Thursday. It is made of olives, or of other
vegetables.
 "By the sacred anointing of the sick and the prayer of the priests the whole
Church commends those who are ill to the suffering and glorified Lord, that he may
raise them up and save them. And indeed, she exhorts them to contribute to the good of
the People of God by freely uniting themselves to the Passion and death of Christ."
Its Foundations in the Economy of SalvationIllness in Human Life
Illness and suffering have always been among the gravest problems confronted
in human life. In illness, man experiences his powerlessness, his limitations, and his
finitude. Every illness can make us glimpse death.
Illness can lead to anguish, self-absorption, sometimes even despair and revolt
against God. It can also make a person more mature, helping him discern in his life
what is not essential so that he can turn toward that which is. Very often illness
provokes a search for God and a return to him.
The Sick Person Before God
The man of the Old Testament lives his sickness in the presence of God. It is
before God that he laments his illness, and it is of God, Master of life and death, that he
implores healing. Illness becomes a way to conversion; God's forgiveness initiates the
healing. It is the experience of Israel that illness is mysteriously linked to sin and evil,
and that faithfulness to God according to his law restores life: "For I am the Lord, your
healer." The prophet intuits that suffering can also have a redemptive meaning for the
sins of others. Finally, Isaiah announces that God will usher in a time for Zion when he
will pardon every offense and heal every illness.
Christ the Physician
Christ's compassion toward the sick and his many healings of every kind of
infirmity are a resplendent sign that "God has visited his people" and that the Kingdom
of God is close at hand. Jesus has the power not only to heal, but also to forgive sins;
he has come to heal the whole man, soul and body; he is the physician the sick has
need of. His compassion toward all who suffer goes so far that he identifies himself with
them: "I was sick and you visited me." His preferential love for the sick has not ceased
through the centuries to draw the very special attention of Christians toward all those
who suffer in body and soul. It is the source of tireless efforts to comfort them.
Often Jesus asks the sick to believe. He makes use of signs to heal: spittle and
the laying on of hands, mud and washing. The sick try to touch him, "for power came
forth from him and healed them all." And so, in the sacraments Christ continues to
"touch" us in order to heal us.
Moved by so much suffering Christ not only allows himself to be touched by the
sick, but he makes their miseries his own: "He took our infirmities and bore our
diseases.". But he did not heal all the sick. His healings were signs of the coming of the
Kingdom of God. They announced a more radical healing: the victory over sin and death
through his Passover. On the cross Christ took upon himself the whole weight of evil
and took away the "sin of the world," of which illness is only a consequence. By his
passion and death on the cross Christ has given a new meaning to suffering: it can
henceforth configure us to him and unite us with his redemptive Passion.
"Heal the sick . . ."
Christ invites his disciples to follow him by taking up their cross in their turn... By
following him they acquire a new outlook on illness and the sick. Jesus associates them
with his own life of poverty and service. He makes them share in his ministry of
compassion and healing: "So they went out and preached that men should repent. And
they cast out many demons, and anointed with oil many that were sick and healed
them.".
The risen Lord renews this mission ("In my name . . . they will lay their hands on
the sick, and they will recover.") and confirms it through the signs that the Church
performs by invoking his name. These signs demonstrate in a special way that Jesus is
truly "God who saves."
The Holy Spirit gives to some a special charism of healing so as to make
manifest the power of the grace of the risen Lord. But even the most intense prayers do
not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord
that "my grace is sufficient for you, for my power is made perfect in weakness," and that
the sufferings to be endured can mean that "in my flesh I complete what is lacking in
Christ's afflictions for the sake of his Body, that is, the Church."
"Heal the sick!" The Church has received this charge from the Lord and strives to
carry it out by taking care of the sick as well as by accompanying them with her prayer
of intercession. She believes in the life-giving presence of Christ, the physician of souls
and bodies. This presence is particularly active through the sacraments, and in an
altogether special way through the Eucharist, the bread that gives eternal life and that
St. Paul suggests is connected with bodily health.
However, the apostolic Church has its own rite for the sick, attested to by St.
James: "Is any among you sick? Let him call for the elders [presbyters] 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." Tradition has recognized in this rite one of the
seven sacraments.
A. Sacrament of the sick
The Church believes and confesses that among the seven sacraments there is
one especially intended to strengthen those who are being tried by illness, the Anointing
of the Sick:
 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.
From ancient times in the liturgical traditions of both East and West, we have
testimonies to the practice of anointings of the sick with blessed oil. Over the centuries
the Anointing of the Sick was conferred more and more exclusively on those at the point
of death. Because of this it received the name "Extreme Unction." Notwithstanding this
evolution the liturgy has never failed to beg the Lord that the sick person may recover
his health if it would be conducive to his salvation.
The Apostolic Constitution Sacram unctionem infirmorum, following upon the
Second Vatican Council, established that henceforth, in the Roman Rite, the following
be observed:
The sacrament of Anointing of the Sick is given to those who are seriously
ill by anointing them on the forehead and hands with duly blessed oil - pressed
from olives or from other plants - saying, only once: "Through this holy anointing
may the Lord in his love and mercy help you with the grace of the Holy Spirit.
May the Lord who frees you from sin save you and raise you up."
II. Who receives and who administers this Sacrament?
In case of grave illness . . .
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."
If a sick person who received this anointing recovers his health, he can in the
case of another grave illness receive this sacrament again. If during the same illness
the person's condition becomes more serious, the sacrament may be repeated. It is
fitting to receive the Anointing of the Sick just prior to a serious operation. The same
holds for the elderly whose frailty becomes more pronounced.
" . . . let him call for the presbyters of the Church"
Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. It
is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful
should encourage the sick to call for a priest to receive this sacrament. The sick should
prepare themselves to receive it with good dispositions, assisted by their pastor and the
whole ecclesial community, which is invited to surround the sick in a special way
through their prayers and fraternal attention.
III. How is this Sacrament Celebrated?
 Like all the sacraments the Anointing of the Sick is a liturgical and communal
celebration, whether it takes place in the family home, a hospital or church, for a single
sick person or a whole group of sick persons. It is very fitting to celebrate it within the
Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the
celebration of the sacrament can be preceded by the sacrament of Penance and
followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the
Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for
"passing over" to eternal life.
Word and sacrament form an indivisible whole. The Liturgy of the Word,
preceded by an act of repentance, opens the celebration. The words of Christ, the
witness of the apostles, awaken the faith of the sick person and of the community to ask
the Lord for the strength of his Spirit.
The celebration of the sacrament includes the following principal elements: the
"priests of the Church" - in silence - lay hands on the sick; they pray over them in the
faith of the Church - this is the epiclesis proper to this sacrament; they then anoint them
with oil blessed, if possible, by the bishop.
These liturgical actions indicate what grace this sacrament confers upon the sick.
IV. The Effects of the Celebration of this Sacrament
A particular gift of the Holy Spirit. The first grace of this sacrament is one of
strengthening, peace and courage to overcome the difficulties that go with the condition
of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who
renews trust and faith in God and strengthens against the temptations of the evil one,
the temptation to discouragement and anguish in the face of death. This assistance
from the Lord by the power of his Spirit is meant to lead the sick person to healing of the
soul, but also of the body if such is God's will. Furthermore, "if he has committed sins,
he will be forgiven."
Union with the passion of Christ. By the grace of this sacrament the sick person
receives the strength and the gift of uniting himself more closely to Christ's Passion: in a
certain way he is consecrated to bear fruit by configuration to the Savior's redemptive
Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes
a participation in the saving work of Jesus.
An ecclesial grace. The sick who receive this sacrament, "by freely uniting
themselves to the passion and death of Christ," "contribute to the good of the People of
God." By celebrating this sacrament, the Church, in the communion of saints, intercedes
for the benefit of the sick person, and he, for his part, though the grace of this
sacrament, contributes to the sanctification of the Church and to the good of all men for
whom the Church suffers and offers herself through Christ to God the Father.
A preparation for the final journey. If the sacrament of anointing of the sick is
given to all who suffer from serious illness and infirmity, even more rightly is it given to
those at the point of departing this life; so it is also called sacramentum exeuntium (the
sacrament of those departing). The Anointing of the Sick completes our conformity to
the death and Resurrection of Christ, just as Baptism began it. It completes the holy
anointings that mark the whole Christian life: that of Baptism which sealed the new life
in us, and that of Confirmation which strengthened us for the combat of this life. This
last anointing fortifies the end of our earthly life like a solid rampart for the final struggles
before entering the Father's house.
V. Viaticum, the last Sacrament of the Christian
In addition to the Anointing of the Sick, the Church offers those who are about to
leave this life the Eucharist as viaticum. Communion in the body and blood of Christ,
received at this moment of "passing over" to the Father, has a particular significance
and importance. It is the seed of eternal life and the power of resurrection, according to
the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I
will raise him up at the last day." The sacrament of Christ once dead and now risen, the
Eucharist is here the sacrament of passing over from death to life, from this world to the
Father.
Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a
unity called "the sacraments of Christian initiation," so too it can be said that Penance,
the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian
life "the sacraments that prepare for our heavenly homeland" or the sacraments that
complete the earthly pilgrimage.
IN BRIEF:
"Is any among you sick? Let him call for the presbyters 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 sacrament of Anointing of the Sick has as its purpose the conferral of a
special grace on the Christian experiencing the difficulties inherent in the condition of
grave illness or old age.

The proper time for receiving this holy anointing has certainly arrived when the
believer begins to be in danger of death because of illness or old age.

Each time a Christian fall seriously ill, he may receive the Anointing of the Sick,
and also when, after he has received it, the illness worsens.

Only priests (presbyters and bishops) can give the sacrament of the Anointing of
the Sick, using oil blessed by the bishop, or if necessary, by the celebrating presbyter
himself.
 The celebration of the Anointing of the Sick consists essentially in the anointing
of the forehead and hands of the sick person (in the Roman Rite) or of other parts of the
body (in the Eastern rite), the anointing being accompanied by the liturgical prayer of
the celebrant asking for the special grace of this sacrament.

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.