Sacraments of Healing

• A. History
• Like all the sacraments, both
reconciliation and anointing are
grounded directly on the doctrine
and reality of Christ’s Paschal
Mystery.
• More specifically, these two
sacraments rest on the Creed
truths of Christ as Redeemer and
Healer of the Church’s mission to
continue Christ’s reconciling and
healing ministry and of the Holy
Spirit sent down by the Risen
Christ to empower his Church
with God’s healing love.
• Luke 7:48, Matthew 9:2, Mark 2:5
The Sacrament of Reconciliation
Minister
• Code of Canon Law (CIC)
explicitly states: “A priest
alone is the minister of
the sacrament of
penance” (canon 965).
 Matter and Form
• For Reconciliation, MATTER is understood as remote and
proximate.
• The remote matter consists of sins committed after baptism, which
have not been previously confessed whereas
• the proximate matter consists of contrition, confession, and penance.

FORM
“God the Father of mercies, through the death and resurrection of his
Son, has reconciled the world to himself and sent the Holy Spirit among
us for the forgiveness of sins; through the ministry of the Church may
God give you pardon and peace. And I absolve you from your sins in the
name of the Father, and of the Son, and of the Holy Spirit.”
 What is Sin?
• The human act has two essential elements:
knowledge (advertence) and willfulness (consent).

• The knowledge that is required must first of all proceed from

a practical judgment, meaning that one is aware of the
particular action about to take place and the consequences
that will result from it.
• In addition to knowing what is happening, the individual must
also know what the morality of the action in question.
Knowing the morality of the action includes knowing the
moral value of the action in itself and the moral implications
of said action.
• Full knowledge means that one is aware that
God or the Church he founded considers the
act sinful (even if one doesn’t totally
understand why it is sinful).
• No consent/Imperfect
consent: delicate
conscience, signs of
imperfect awareness,
fought the temptation
using all means possible
• Perfect consent: lax
conscience and
habitually sins, did not
resist temptation
• What is sin and what sins need to be confessed in the
Sacrament of Penance?
• Sin is an offense against God that ruptures our communion with
Him and with His Church (CCC 1440). It is far more than
“breaking the rules,” but is a failure to love God and to love
others, which causes real damage in all our relationships.
• Isaiah 59:2 your iniquities have separated between you and your
God, and your sins have hid his face from you…

• There are sins totally incompatible with love for God and others
(mortal sins, in which genuine love is “dead”), and ones in which
love is less grievously wounded (venial or “easily forgiven”). The
Church says that all grave or mortal sins must be confessed as
soon as possible (CIC 988).
• What is a mortal sin?

• A mortal sin involves an action whose object is 1.

grave matter that is committed with 2. full
knowledge and 3. deliberate consent.

1. Grave matter is generally understood to be something

that violates the Ten Commandments.
2. Full knowledge means that one is aware that God or the
Church he founded considers the act sinful (even if one
doesn’t totally understand why it is sinful).
3. Deliberate consent means a consent sufficiently
intentional to be a personal choice (CCC 1857-1859).
• 1860 Unintentional ignorance
• can diminish or even remove the imputability of a grave
offense.
• But no one is deemed to be ignorant of the principles of the
moral law, which are written in the conscience of every
man.
• The promptings of feelings and passions can also diminish
the voluntary and free character of the offense, as can
external pressures or pathological disorders.
• Sin committed through malice, by deliberate choice of evil,
is the gravest.
• CCC 1859.
• Feigned ignorance and hardness of heart do
not diminish, but rather increase, the
voluntary character of a sin.
• What are the consequences of a mortal sin?
• A mortal sin “results in the loss of charity and
the privation of sanctifying grace, that is, of the
state of grace.
• If it is not redeemed by repentance and God’s
forgiveness, it causes exclusion from Christ’s
kingdom and the eternal death of hell, for our
freedom has the power to make choices for
ever, with no turning back” (CCC 1861).
• This is why it is so important for mortal sins to
be confessed to a priest as soon as possible.
• However, although we can judge that an act is
in itself a grave offense, we must entrust
judgment of persons to the justice and mercy
of God.
• What is a venial sin and what are its consequences?
• “One commits venial sin when, in a less serious matter, he
does not observe the standard prescribed by the moral law,
or when he disobeys the moral law in a grave manner, but
without full knowledge or without complete consent.
• Venial sin weakens charity; it manifests a disordered
affection for created goods; it impedes the soul’s progress in
the exercise of the virtues and the practice of the moral
good; it merits temporal punishment. Deliberate and
unrepented venial sin disposes us little by little to commit
mortal sin.
• However venial sin does not set us in direct opposition to
the will and friendship of God; it does not break the
covenant with God. With God’s grace it is humanly
reparable” (CCC 1862-1863).
• 1. Why do I have to
confess my sins to a
priest?

• Mk 2:7 “…Who can

forgive sins but God
alone?”
• That’s why Jesus set it up on
Easter Sunday evening.
• He told his apostles that just as
God the Father had sent him —
and God the Father sent him to
save us from our sins — so he
was sending them.
• He breathed on them the power
of the Holy Spirit, giving them
God’s power to forgive sins, since
no one can forgive sins but God
alone.
• He told them that whatever sins
they forgive are forgiven and
whatever sins they retain are
retained (Jn 20:21-23)
• Since the apostles were unable
to read minds, the only way that
they would know which to
forgive and which to retain is if
people they told them their sins.
• Jesus thus established the
essential structure of the
sacrament of confession. Just as
he uses priests to give us his
Body and Blood at Mass so he
uses them to give us His mercy
in Penance.
• Matthew 16:18-19
• 18 And I tell you that you
are Peter, and on this rock
I will build my church, and
the gates of Hades will not
overcome it. 19 I will give
you the keys of the
kingdom of heaven;
whatever you bind on
earth will be bound in
heaven, and whatever you
loose on earth will be
loosed in heaven.”
• 2. Why do people vary in calling it the Sacrament of
Penance, Confession or Reconciliation?
• The names emphasize different aspects of the
sacrament. Penance refers to our repentance, sorrow
and resolution to amend our life with God’s help.
Confession refers to the act by which we tell our sins
to the priest. Reconciliation refers to the goal of the
celebration by which the sinner is reconciled to God
and the Church (see CCC 1423-1424). The ritual for
the sacrament is called the Rite of Penance, but is
fitting to refer to it with any of these titles. In fact,
the Catechism refers to it also as “the Sacrament of
Conversion” and the “Sacrament of Forgiveness.”
 What do I need to do to make a good confession?
• The sacrament consists of three actions on the part of the
penitent:
1. contrition, which sorrow for one’s sins;
2. confession, that is examining one’s conscience and telling one’s sins
to the priest;
3. penance, namely a desire to make up for one’s sins and amend one’s
life.
Together the three are called the “acts of the penitent.”
THE ACTS OF THE PENITENT
• 1. Contrition
• Contrition is "sorrow of
the soul and detestation
for the sin committed,
together with the
resolution not to sin
again.
 Act of Contrition

O my God, I am heartily sorry for having

offended Thee, and I detest all my sins because
of thy just punishments, but most of all because
they offend Thee, my God, who art all good and
deserving of all my love. I firmly resolve with the
help of Thy grace to sin no more and to avoid
the near occasion of sin. Amen.
THE ACTS OF THE PENITENT
• 2. The confession of
sins
• The confession (or
disclosure) of sins, even
from a simply human
point of view, frees us
and facilitates our
reconciliation with
others.
THE ACTS OF THE PENITENT
• 3. Satisfaction
• Many sins wrong our neighbor.
One must do what is possible in
order to repair the harm (e.g.,
return stolen goods, restore the
reputation of someone slandered,
pay compensation for injuries).
Simple justice requires as much.
• Absolution takes away sin, but it
does not remedy all the disorders
sin has caused.
• 1460 The penance the confessor imposes
must take into account the penitent's personal
situation and must seek his spiritual good.
• It must correspond as far as possible with the
gravity and nature of the sins committed. It
can consist of prayer, an offering, works of
mercy, service of neighbor, voluntary self-
denial, sacrifices, and above all the patient
acceptance of the cross we must bear.
• How do I examine
my conscience well?
• 1. One does so by
asking for God’s help
and prayerfully
examining one’s
actions in the light of
Christ’s teaching and
example.
• 2. Examine the 10
commandments
 The Ten Commandments.
• 1. I AM THE LORD YOUR GOD, YOU SHALL
NOT HAVE OTHER GOD BESIDE ME. To worship
• other gods; not to pray morning and evening;
to lose faith in God; to commit heresy,
apostasy or schism; to despair in God; not to
love God; to practice superstition, divination,
and magic; to carry amulets; to commit
sacrilege and simony.
• 2. YOU SHALL TAKE THE NAME OF THE LORD,
YOUR GOD IN VAIN.
• Blasphemy; to disrespect the name of God, of
the Virgin Mary and of the saints; to betray
vow; to make false oaths in the name of God.
• 3. REMEMBER TO KEEP HOLY THE SABBATH
DAY.
• Not to go to Mass on Sundays and holy days of
obligation; to make unnecessary servile work
and business; to play, strolling, shopping
without caring for God and for our spiritual
needs.
• 4. HONOR YOUR FATHER AND MOTHER.
• To disobey and dishonor our parents; to
disrespect our superiors, teachers, and
political leaders; to love our parents more
than God; to obey to an evil law and
command.
• 5. YOU SHALL NOT KILL.
• Murder; suicide; abortion; euthanasia; to
offend our neighbor with our tongue.
• 6. YOU SHALL NOT COMMIT ADULTERY.
Fornication; homosexuality; masturbation;
pornography; child abuse; prostitution;
artificial birth control; premarital sex.
• 7. YOU SHALL NOT STEAL.
• To steal; to be stingy with the poor; to love
money more than God; not to return what
have barrowed; not to pay taxes; not to pay
just salary; not to work seriously.
• 8. YOU SHALL NOT BEAR FALSE WITNESS
AGAINST YOUR NEIGHBOR.
• To lie; hypocrisy; cheating; gossip; slander;
irony; not to respect the good name of our
neighbor; not to correct those who are wrong;
to reveal secrets.
• 9. YOU SHALL NOT COVET YOUR NEIGHBOR’S
WIFE.
• Adultery in thoughts and actions; divorce;
polygamy; not to love own wife and husband.
• 10. YOU SHALL NOT COVET YOUR
NEIGHBOR’S GOODS.
• Envy; greed; not to trust in Providence.
• 3. Examine the seven “capital” sins (pride,
envy, anger, sloth, greed, lust and gluttony).
• 4. It is not enough merely to focus on how one’s
broken God’s “rules,” but rather how one has
damaged his relationship with God and others and
hurt himself interiorly. It is also important to
examine for sins of omission.
• How do I grow in contrition?
• There are two types of contrition: sorrow over hurting
one we love (called perfect contrition) and sorrow over
getting caught or over the punishment that comes
because of sin (imperfect contrition).
• CCC 1453 By itself however, imperfect contrition cannot
obtain the forgiveness of grave sins, but it disposes one
to obtain forgiveness in the sacrament of Penance.
• We should ask God to help us achieve that perfect
contrition in which we are sorry for having wounded the
God who loves us and whom we should love in return.
• Meditation on the consequence of ours sins — Christ’s
brutal death on the Cross — often helps us to grow
toward perfect contrition.
• What are the qualities of a good confession?
• A good confession is humble, sincere and complete.
• It’s humble when we accuse ourselves of our sins
with a deep sorrow for having offended the Lord
while imploring his loving mercy.
• It’s sincere when we tell all of our sins honestly and
truthfully, without exaggerating or excusing them.
• It’s complete when we confess all of our mortal sins,
including the number of times we have committed
each one.
• I know mortal sins must be confessed, but should I
also confess the venial sins I’m aware of?
• The Church strongly recommends that we confess
our everyday faults (venial sins) because it can help
us “to form our conscience, fight against evil
tendencies (patterns of weakness that can lead us to
sin), … be healed by Christ and progress in the life of
the Spirit. (CCC 1458; CIC 988).
• Confession of our venial sins shows our hatred of all
sin because even venial sins are against the love of
God and neighbor.
• Should I go to confession if I’m only aware of having
committed venial sins?
• Yes. We should not stay away from confession if we’ve
committed only venial sins, since the sacrament not
only forgives our sins but gives us God’s grace to fight
against temptation.
• The great saints, who were filled with love of God and
seem for the most part to have avoided mortal sins,
have confessed very frequently, because the
sacrament helps us to grow in God’s grace.
• It reveals to us our need for God’s help in the “little
things” of the day and leads us to ask for that help.
 Should I go to confession if I haven’t committed any sins since
my last confession?
• No
• you should stay at home and wait for your canonization
papers to arrive!
• Seriously, if it’s been several weeks since your last confession,
you have probably not examined your conscience very
carefully.
• “The just man,” the Book of Proverbs tells us, “falls seven
times a day” (Prov 24:16).
• If you’re struggling to find matter to confess, examine your
conscience on your sins of omission, on the seven capital sins
or on whether you in fact love the Lord with your whole
heart, mind, soul and strength (Lk 10:27).
• If I forget to confess a mortal sin, is my confession
still valid and my sins forgiven?
• Yes. If one through bad memory or nervousness
forgets to confess a mortal sin, the person’s confession
is valid and all his or her sins will be forgiven.
• The person should, however, mention that forgotten
sin in the next confession to receive advice and a
proper penance.
• If, on the other hand, a penitent deliberately refuses
to mention a mortal sin in confession, none of the
person’s sins will be forgiven, the person will remain in
the dangerous state of mortal sin, and will be guilty of
the additional sin of sacrilege.
• What are the effects of the sacrament?
• The Sacrament of Penance is a spiritual resurrection
bringing us to life again after we were dead through
mortal sin (Lk 15:24). It reconciles us with God in loving
friendship and restores us to his grace.
• It is normally followed by peace, joy, serenity and
spiritual consolation.
• The sacrament also reconciles us with the Church,
repairing or restoring the damage our sins have done to
our communion with others.
• The sinner also auspiciously anticipates the judgment
that will come at the end of his life, choosing the path
of life over the path of death (CCC 1468-1470).
• Can a priest reveal what he has heard to others?
• No. A priest can never reveal the sins a person has
confessed. This is known as the “Seal of confession,”
which admits of no exceptions (CCC 1467).
• If a priest were to violate the seal of confession he
would be automatically excommunicated (CIC 1388).
• This is one of the most beautiful aspects of the
sacrament and of the priesthood: the priest who
hears our confession, in order to protect the secrets
we have whispered to God through him, will allow
himself to be imprisoned, tortured or even killed.
That’s how seriously he and the Church take the seal
and the sacrament.
• What is the priest’s role in the sacrament of confession?
• “When he celebrates the sacrament of Penance, the
priest is fulfilling the ministry of the Good Shepherd who
seeks the lost sheep, of the Good Samaritan who binds
up wounds, of the Father who awaits the prodigal son
and welcomes him on his return, and of the just and
impartial judge whose judgment is both just and
merciful.
• The priest is the sign and the instrument of God’s
merciful love for the sinner.” The priest is called,
practically, to lead “the penitent with patience toward
healing and full maturity. He must pray and do penance
for his penitent, entrusting him to the Lord’s mercy” (CCC
1465-66).
• What if I prefer to go to confession to priests at
nearby parishes or at Catholic shrines or chapels
where confessions are available each day?
• The most important thing is that you go! You can
go to any Catholic priest in good standing with the
faculties to hear confessions. You may find over
time, however, that you will be helped more in
your struggle against sin by a good confessor who
has gotten to know you than by confessing to
various priests, none of whom really know you.
• Can I confess my sins over the telephone or
via the internet?
• You can confess your sins in any number of
ways — many have confessed to bartenders
and hairdressers over the centuries — but you
cannot receive sacramental absolution via the
internet or on the phone.
• Do I have to go to Confession before receiving Holy
Communion like everyone did years ago when I was a child?
• If you are conscious of having committed a mortal sin, then,
yes, you must first go to receive Jesus’ forgiveness in the
Sacrament of Penance and be restored by Him to loving
communion before you can come to receive Him in Holy
Communion.
• The reason why young children must receive the Sacrament of
Penance before first Holy Communion is to ensure that they
have cleaned their inner “temples” to receive the greatest
Guest of all.
• The same principle applies to all of us. If one has not
committed any serious sins since his or her last good
confession, then it is not necessary to confess before receiving
the Holy Eucharist.
• Can a priest ever rightly deny me absolution?
• A priest will normally try to do everything he can never to have to
deny someone absolution.
• But on some rare occasions he will find himself in a situation where
he has no choice.
• This occurs when the penitent lacks one of the three elements that
make for a good confession:
– either the penitent confesses no sins even after the priest assists in
examining the conscience;
– or the penitent does not even have imperfect contrition for the sins
committed;
– or, most frequently, the penitent lacks a firm purpose of amendment to
address a situation of serious sin, like a living arrangement incompatible
with the Gospel.
– In such cases, the priest will normally pray with the penitent so that he
or she may receive God’s help to remedy a situation from which the
person may presently see no way out.
• I’ve heard that in some places people receive “general absolution” all at once,
without needing to go individually to a priest. Is this valid?
• “In case of grave necessity “
• Grave necessity of this sort can arise when
– there is imminent danger of death without sufficient time for the priest or priests to
hear each penitent’s confession.
– when, given the number of penitents, there are not enough confessors to hear
individual confessions properly in a reasonable time, so that the penitents through no
fault of their own would be deprived of sacramental grace or Holy Communion for a
long time.
• In this case, for the absolution to be valid the faithful must have the intention
of individually confessing their sins in the time required.
• The diocesan bishop is the judge of whether or not the conditions required for
general absolution exist.
• A large gathering of the faithful on the occasion of major feasts or pilgrimages
does not constitute a case of grave necessity” (CCC 1483).

• For practical purposes, outside of an imminent danger of death situation, these

conditions would never obtain. Moreover, if a penitent sought to have recourse
to a general absolution as a means of avoiding individual confession and
absolution, the confession would be invalid.
• How often should I go to Confession?
• Catholics are required to receive the Sacrament at
least once per year. However, if you are aware of
having committed any mortal (serious) sin, you
should receive the Sacrament. That being said, all
are encouraged to take advantage of the
Sacrament on a regular and frequent basis.
Frequent reception helps us keep aware of our
spiritual progress and provides the grace to
overcome our sins.
• I’m divorced. May I receive the Sacrament?
• If you are civilly divorced and have not
remarried or were validly married after
receiving a declaration of nullity for your prior
marriage, you may participate in the
Sacrament.
• If you have remarried outside of the Church
and have questions about your situation, we
encourage you to speak with your parish
priest.
 Act of Contrition
• O My God, I am heartily sorry for having
offended you. And I detest all my sins because
I dread the loss of heaven and the pains of
hell. But most of all because they offend you
my God, who are all good and deserving of all
my love. I firmly resolve with the help of your
grace to confess my sins, to do penance, and
to amend my life. Amen.
Anointing of the Sick
 Illness in Human life

• Powerlessness • Mature
• Man’s limitation • Help him
• Man’s Finitude discern in his
• Make us life what is
glimpse death not essential
• Anguish • Provokes a
search for
• Self absorption
God and a
• Despair and
return to
revolt against
Him
God
• A way of
conversion
Sick people
needs
compassion
• Christ has great
compassion for the
sick.
• His compassion
towards all who suffer
goes so far that he
identifies himself with
them
• “I was sick and you
visited me..”Mt.25:36
• Matthew 9:20-22
• Matthew 9:35
• Mark 2:9-12 Ministry to the sick

• Luke 17:12-16
• John 9:6-7
• Jesus makes use of
signs to heal
– Mk. 7:32-36, 8:22-25
– Jn. 9:6-7
• The sick tries to
touch Him for the
power came forth
from him and he
healed them all
– Luke 6:19
– Mark 1:41
• In the Sacrament, Christ continues to “touch”
us in order to heal us.
• Christ invites his disciples to follow him.
• He makes them share in his ministry of
compassion and healing
– Mark 6:12-13 (mission of the Apostles)
• As Christ said (Mark
16:17-18)
• By using my name they
will drive out demons;
they will speak in new
tongues; "they will pick
up snakes in their
hands… they will lay
their hands on the sick,
and they will recover…

• Heal the sick

• James 5:14-15
"Is anyone among you sick? Let them call the elders of the
church to pray over them and anoint them with oil in the
name of the Lord. The prayer of Faith will save the sick, and
the Lord will raise them up; and anyone who committed sins
will be forgiven…
" ... He should call for the elders of the church, and they are to
pray over him, anointing him with oil in the name of the Lord.
 Who may receive the
anointing of the sick?
• Any member of the
faithful can receive this
sacrament as soon as he
or she begins to be
• 1. in danger of death
because of sickness or
old age (Compendium of
the Catechism of the
Catholic Church, 316).
• 2. If a sick person who receives anointing
recovers his health and have another grave
illness
• 3. During the same illness the person’s
condition becomes more serious
• 4. Just prior to any serious operation
• 5. elderly whose frailty becomes more
pronounced
Who administers this
sacrament?
• This sacrament can be
administered only by
priests, that is, bishops
or ordinary priests
(CCCC 317).
Matter and Form
• For the Anointing of the Sick,
• matter is anointing with the Oil
of the Sick (oleum infirmorum).

• The form is “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.”
How is this sacrament celebrated?
• The celebration of this sacrament
consists essentially in an anointing
with oil which may be blessed by
the bishop.
• The anointing is on the forehead
and on the hands of the sick person
(in the Roman rite) or also on other
parts of the body (in the other
rites), accompanied by the prayer
of the priest who asks for the
special grace of this sacrament
(CCCC 318).
What does this sacrament do?
1. The sacrament confers a special
grace which unites the sick
person more intimately to the
Passion of Christ for his good
and the good of all the Church.
2. It gives comfort, peace,
courage, and even the
forgiveness of sins if the sick
person is not able to make a
confession.
3. Sometimes, if it is the will of
God, this sacrament even brings
about the restoration of
physical health.
4. In any case, this Anointing
prepares the sick person for the
journey to the Father’s House
(CCCC 319).
Can this sacrament be
received more than once?
• The faithful who receive
this sacrament can receive
it several times if their
illness becomes worse, or
another serious sickness
afflicts them (CCCC 316).
Can this sacrament be celebrated
communally?
• Yes; in fact, it is best if friends,
family, and the local community
can be present during the
celebration of this sacrament,
as this sacrament is intended to
bring about not only the good
of the sick person, but of the
Church as well (CCCC 319).
• The sacrament ideally unites
the sick person not only to God,
but also to other people.
Can it be celebrated with
other sacraments?
• The Church endorses
individual Confession for all
the sick who are about to
receive the anointing of the
sick. In addition, the Holy
Eucharist, as Viaticum, may
be given to the sick who
have received this
sacrament (CCCC 316, 320).
Can this be given to those who are
not Catholic?
• Belonging to the Catholic Church is a
requirement for receiving this
sacrament. However, it is not
forbidden to bless the sick or dying
even if they are not Catholic or even
Christian.
• If someone wishes to become
Catholic before dying, then the
sacrament of baptism must be
administered if the person has not
been validly baptized (CCCC 255,
257, 316).
Should a person be close to
death before being given this
sacrament?
• No. As long as the person is
seriously ill, or weakened
because of age, he may
receive this sacrament.
Even children may receive
the sacrament if they are
seriously ill, on the
discretion of the priest
(CCCC 316).
Misconceptions
• Traditionally, this sacrament was seen as
the least attractive of the sacraments.
• People never volunteered to receive it.
• This was likely because of its very name.
• Earlier it was called ‘Extreme Unction’ or
‘Last Anointing,’ because it was
exclusively associated with death or the
dying.
• Usually people liked to postpone this
sacrament, supposing it to be a last
resort.
• In practice, this sacrament was
administered, only when medical help
was no more possible, or when there was
no more chance of recovery.
What about in case of accidents?
Should the whole rite still be
followed?
• The Church allows the shortening
of the rite, taking into account
the status of the sick or injured
person.
• In extreme cases, such as when
the person to receive anointing is
already very close to dying, only
the essential portions of the rite
may be administered (CCCC 318).
Can an unconscious person still receive
this sacrament?
• Yes, the sacrament can still be
administered to unconscious or
unresponsive persons, as long as they
are still alive.
• In such cases the consent and
willingness of responsible guardians
and family members must be
expressly given to the priest, if the
person himself is unable to decide or
express his desire to receive the
sacrament.
• However, it is best if the person is fully
able and conscious when the
sacrament is administered, so that he
can truly partake of it (CCCC 318).
• Why doesn’t God heal everyone who
receives this sacrament?
• This sacrament is meant to unite the sick
person more closely to God and to the
Church; it is not a magical cure for any
illnesses.
• The grace it gives is the grace to accept
God’s will for us, thereby fighting off not
only our own selfishness and fear, but also
strengthening us against any possible
attempts by Satan to seduce us by
desperation or despair.
• At any rate, the sacrament, if indeed
received willingly and truthfully, really does
heal our souls, and prepares us for God’s
embrace (CCCC 319).
Is there any special preparation necessary
before receiving this sacrament?
• The rite itself does not require any special
preparation on the part of the sick or his
family;
• it is assumed that the priest carries with
him the essential materials for
administering the sacrament.
• Ideally, however, both the sick and the
gathered people should be spiritually
prepared for this sacrament.
• The sick, specially, may request to confess
his sins before receiving the anointing. And
if he wishes to receive Viaticum after the
anointing, then a makeshift altar may be
prepared beforehand: a table or an
available surface may be covered with
white cloth, and placed on top of this, a
crucifix between two candles (CCCC 316,
 Effects
1. the uniting of the sick person to the passion of Christ,
for his own good and that of the whole Church;
2. the strengthening, peace, and courage to endure in a
Christian manner the sufferings of illness or old age;
3. the forgiveness of sins, if the sick person was not
able to obtain it through the sacrament of penance;
4. the restoration of health, if it is conducive to the
salvation of his soul;
5. the preparation for passing over to eternal life” (CCC
1532)
Last Rites
• refers to the three sacraments—
confession, anointing of the sick, and
final Holy Communion—ordinarily
given to a Catholic who is seriously ill
or beginning to be in danger of death.
• The normal order of administration of
these three sacraments to the dying is:
– first Reconciliation (if the dying person is
physically unable to confess, absolution
is given conditionally on the existence of
contrition),
– then Anointing,
– then Viaticum.
 Viaticum
• ‘Viaticum’ is a Latin word that comes from ‘via’, which means ‘road’ or ‘way’.
• 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 on the last day” (John 6:54).
• 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. (CCC
1524)
 The Value of Suffering

• 1. 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.’” (2 Cor. 12:7–9).
• 2. 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).
• 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.
• 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.
Thank you!
 Assignment
• In a 1-2 pages bond paper. To be submitted November 16, 2020 on or
before 12 midnight.
• Make a script of a speech/ Short talk/ or a sharing
• Situation:
– You are assigned to give a Catechism or a simple talk explaining about the
anointing of the sick to your local chapel (considering that most people has the
misconception that this sacrament is only for the dying)
– Guide questions
1. How will you explain or give catechism about anointing of the sick to simple
people?
2. What will be your approach?
3. How can you be ambassador that people will have a proper/ simple
understanding of the Sacrament?
4. Just use simple words

Note: It must contain an 1. Introduction 2. Body 3. Conclusion

• For Baptism, matter is the natural water that is poured on the head of the person or water in which a person may be immersed. The form is “I baptize you
in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”

• For Confirmation, matter is the imposition of hands and anointing with chrism. The form is “Be sealed with the Gift of the Holy Spirit.”

• For Eucharist, matter is wheat bread and natural grape wine. The form is the Institution Narrative spoken by the priest that recalls the words and actions
of Jesus at the Last Supper.

• At the time he was betrayed and entered willingly into his Passion, he took bread and, giving thanks, broke it, and gave it to his disciples, saying: TAKE
THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY WHICH WILL BE GIVEN UP FOR YOU. In a similar way, when supper was ended, he took the chalice
and, once more giving thanks, he gave it to his disciples, saying: TAKE THIS, ALL OF YOU, AND DRINK FROM IT: FOR THIS IS THE CHALICE OF MY BLOOD, THE
BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE POURED OUT FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS. DO THIS IN
MEMORY OF ME.

• For Reconciliation, matter is understood as remote and proximate. The remote matter consists of sins committed after baptism, which have not been
previously confessed whereas the proximate matter consists of contrition, confession, and penance. The form is “God the Father of mercies, through the
death and resurrection of his Son, has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry
of the Church may God give you pardon and peace. And I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.”

• For the Anointing of the Sick, matter is anointing with the Oil of the Sick. The form is “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.”

• For Holy Orders, matter is the imposition of hands whereas the form requires adherence to the prayer of consecration for each order (bishop, priest, or
deacon).

• For Marriage, matter and form involve the free exchange of consent between the bride and groom. In the United States, couples speak these words to one
another: “I (name) take you (name) to be my wife/husband. I promise to be true to you in good times and in bad, in sickness and in health. I will love you
and honor you all the days of my life.”