Anointing of the sick, known also by other names such as unction, is a form of religious anointing (or "unction"), i.e. the pouring of oil on a sick person with the purpose of benefiting them. It is practiced by many Christian churches and denominations.
Anointing of the sick was a customary practice in many civilizations, including among the ancient Greeks and early Jewish communities. The use of oil for healing purposes is referred to in the writings of Hippocrates.P. J. Hartin, Daniel J. Harrington James -- 2003 Page 267 "Anointing of the sick was a customary practice in both the Hellenistic and Jewish worlds. The use of oil for healing purposes is referred to in the writings of Hippocrates: "Exercises in dust differ from those in oil thus. Dust is cold, oil is warm."John Lightfoot Horæ hebraicæ et talmudicæ: Hebrew and Talmudical exercitations Volume 2 - Page 155 "On the ninth day of the month Ab, and in the public fasts, anointing for dress is forbid; anointing not for dress is allowed." [Hebrew text] They anointed themselves often, not for excess, or bravery, or delight, but for the healing of some disease, "
Anointing of the sick should be distinguished from other religious anointings that occur in relation to other sacraments, in particular baptism, confirmation and ordination, and also in the coronation of a monarch.Oxford Dictionary of the Christian Church (Oxford University Press 2005 ), article "unction"
Names Since 1972, the Roman Catholic Church has used the name "Anointing of the Sick" both in the English translations issued by the Holy See of its official documents in LatinApostolic Constitution Sacram Unctionem Infirmorum, Catechism of the Catholic Church, Code of Canon Law, Directory for the Application of Principles and Norms on Ecumenism , motu proprio Summorum Pontificum, etc. and in the English official documents of Episcopal conferences.For example, United States Catholic Catechism for Adults It did not forbid the use of other names, such as the more archaic term "Unction of the Sick" or the term "Extreme Unction": Cardinal Walter Kasper used the latter term in his intervention at the 2005 Assembly of the Synod of Bishops. However, the Church declared that Extreme unction' ... may also and more fittingly be called 'anointing of the sick,Constitution on the Liturgy, 73 and has itself adopted the latter term, while not outlawing the former. This is to emphasize that the sacrament is available, and recommended, to all those suffering from any serious illness, and to dispel the common misconception that it is exclusively for those at or very near the point of death.
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.Catholic Encyclopedia (1913) : article "Extreme Unction" Peter Lombard (died 1160) is the first writer known to have used the term, which did not become the usual name in the West till towards the end of the twelfth century, and never became current in the East. The word "extreme" (final) indicated either that it was the last of the sacramental unctions (after the anointings at Baptism, Confirmation and, if received, Holy Orders) or because at that time it was normally administered only when a patient was in extremis.
Other names used in the West include the unction or blessing of consecrated oil, the unction of God, and the office of the unction. Among some Protestant bodies, who do not consider it a sacrament, but instead as a practice suggested rather than commanded by Scripture, it is called anointing with oil.
In the Greek Church, the sacrament is called Euchelaion (Greek Εὐχέλαιον, from εὐχή, "prayer", and ἔλαιον, "oil"). Other names are also used, such as ἅγιον ἔλαιον (holy oil), ἡγιασμένον ἔλαιον (consecrated oil), and χρῖσις or χρῖσμα (anointing).
The Community of Christ uses the term administration to the sick.
The term "last rites" refers to administration to a dying person not only of this sacrament but also of Penance and Holy Communion, the last of which, when administered in such circumstances, is known as "Viaticum", a word whose original meaning in Latin was "provision for the journey". The normal order of administration is: first Penance (if the dying person is physically unable to confess, absolution, conditional on the existence of contrition, is given); next, Anointing; finally, Viaticum (if the person can receive it).
Biblical texts The chief biblical text concerning the rite is the Epistle of James (): "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" (RSV).
, and are also quoted in this context.
Sacramental beliefs The Catholic, Eastern Orthodox and Oriental Orthodox Churches and Old CatholicUnction of the Sick ; etc. Churches consider this anointing to be a sacrament. Other Christians too, in particular, Lutherans, Anglicans and some Protestant and other Christian communities use a rite of anointing the sick, without necessarily classifying it as a sacrament.
In the Churches mentioned here by name, the oil used (called "oil of the sick" in both West and East) is blessed specifically for this purpose.
Roman Catholic Church
An extensive account of the teaching of the Catholic Church on Anointing of the Sick is given in Catechism of the Catholic Church.
Anointing of the Sick is one of the seven Sacraments recognized by the Catholic Church, and is associated with bodily healing and also forgiveness of sins. Only ordained priests can administer it,"Every priest, but only a priest, can validly administer the anointing of the sick"Code of Canon Law, canon 1003 §1) and "any priest may carry the holy oil with him, so that in a case of necessity he can administer the sacrament of anointing of the sick."Code of Canon Law, canon 1003 §3 )
Sacramental graces
The Catholic Church sees the effects of the sacrament as follows. As the sacrament of Marriage gives grace for the married state, the sacrament of Anointing of the Sick gives grace for the state into which people enter through sickness. Through the sacrament a gift of the Holy Spirit is given, that renews confidence and faith in God and strengthens against temptations to discouragement, despair and anguish at the thought of death and the struggle of death; it prevents from losing Christian hope in God's justice, truth and salvation.
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."
Sacramental oil The duly blessed oil used in the sacrament is, as laid down in the Apostolic Constitution, sacram unctionem infirmorum, pressed from olives or from other plants. It is blessed by the bishop of the diocese at the Chrism Mass he celebrates on Holy Thursday or on a day close to it. If oil blessed by the bishop is not available, the priest administering the sacrament may bless the oil, but only within the framework of the celebration.
Ordinary Form of the Roman Rite (1972) The Roman Rite Anointing of the Sick, as revised in 1972, puts greater stress than in the immediately preceding centuries on the sacrament's aspect of healing, primarily spiritual but also physical, and points to the place sickness holds in the normal life of Christians and its part in the redemptive work of the Church. Canon law permits its administration to a Catholic who has reached the age of reason and is beginning to be put in danger by illness or old age,"The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger by reason of illness or old age" (Code of Canon Law, canon 1004 §1). unless the person in question obstinately persists in a manifestly grave sin.Thus, it is a "sacrament of the living" meaning that one, unless unconscious, must be in the state of grace to receive it fruitfully. If a Catholic were to receive it in the state of mortal sin, it would be a sacrilege. However, the graces of the sacrament would revive once said person received absolution in the sacrament of penance. Code of Canon Law, canon 1007 "If there is any doubt as to whether the sick person has reached the use of reason, or is dangerously ill, or is dead, this sacrament is to be administered". There is an obligation to administer it to the sick who, when they were in possession of their faculties, at least implicitly asked for it. A new illness or a renewal or worsening of the first illness enables a person to receive the sacrament a further time.
The ritual book on pastoral care of the sick provides three rites:Pastoral Care of the Sick, 97 anointing outside Mass,Pastoral Care of the Sick, 111-130 anointing within Mass,Pastoral Care of the Sick, 131-148 and anointing in a hospital or institution.Pastoral Care of the Sick, 149-160 The rite of anointing outside Mass begins with a greeting by the priest, followed by sprinkling of all present with holy water, if deemed desirable, and a short instruction.Pastoral Care of the Sick, 115-117 There follows a penitential act, as at the beginning of Mass.Pastoral Care of the Sick, 118 If the sick person wishes to receive the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit; but if the sick person must confess during the celebration of the sacrament of anointing, this confession replaces the penitential ritePastoral Care of the Sick, 113 A passage of Scripture is read, and the priest may give a brief explanation of the reading, a short litany is said, and the priest lays his hands on the head of the sick person and then says a prayer of thanksgiving over the already blessed oil or, if necessary, blesses the oil himself.Pastoral Care of the Sick, 119-123
The Dicastery for the Doctrine of the Faith has provided a Divine Worship edition of the ritual book on pastoral care for use in the Personal Ordinariates which contains the following prayer for optional use between the litany and the sacramental form of the anointing: "In the Name of the Father, ✠ and of the Son, ✠ and of the Holy ✠ Spirit, may there be extinguished in thee all power of the devil, through the imposition of our hands, and through the invocation of the glorious and holy Virgin Mary Mother of God, and of her illustrious Spouse Joseph, and of all holy Angels, Archangels, Patriarchs, Prophets, Apostles, Martyrs, Confessors and Virgins, and of all the Saints. Amen."
The actual anointing of the sick person is done on the forehead, with the prayer: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit", and on the hands, with the prayer "May the Lord who frees you from sin save you and raise you up". To each prayer the sick person, if able, responds: "Amen."Pastoral Care of the Sick, 124
It is permitted, in accordance with local culture and traditions and the condition of the sick person, to anoint other parts of the body in addition, such as the area of pain or injury, but without repeating the sacramental form. In case of emergency, a single anointing, if possible but not absolutely necessary if not possible on the forehead, is sufficient.Pastoral Care of the Sick, 23
Extraordinary Form of the Roman Rite