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APOSTOLIC CONSTITUTION THE SACRED ANOINTING of the SICK	CONSTITUTIO APOSTOLICA SACRAM UNCTIONEM INFIRMORUM



On the SACRAMENT of the ANOINTING of the SICK: PAUL, BISHOP Servant of the Servants of God For an Everlasting Memorial	De Sacramento Unctions Infirmorum PAULUS EPISCOPUS SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM

THE Catholic Church professes and teaches that the anointing of the sick is one of the seven sacraments of the New Testament, that it was instituted by Christ our Lord, “intimated in Mark (6:13) and through James, the apostle and brother of the Lord, recommended to the faithful and made known: ‘Is there anyone sick among you? Let him send for the presbyters of the Church and let them pray over him, anointing him with oil in the name of the Lord. The prayer of faith will save the sick man and the Lord will raise him up. If he has committed any sins, they will be forgiven him’ (James 5:14-15).”1	Sacram unctionem Infirmorum unum esse e Septem Sacramentis Novi Testamenti profitetur et docet Ecclesia Catholica, a Christo Domino nostro institutum, «apud Marcum quidem insinuatum (Mc 6, 13), per Iacobum autem Apostolum ac Domini fratrem fidelibus commendatum ac promulgatum. Infirmatur, inquit, quis in vobis? Inducat presbyteros Ecclesiae, et orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei salvabit infirmum, et alleviabit eum Dominus; et si in peccatis sit, dimittentur ei (Iac 5, 14-15)»
¹ Council of Trent, sess. 14, De Extrema Unctione, cap. 1 (see also can. 1): Concilium Tridentinum (CT), vol. 7, pt. 1, 355-356; Denz.-Schon. 1695, 1716.

From ancient times there is evidence of the anointing of the sick in the Church’s tradition, particularly in the liturgical tradition, both in the East and in the West. Worthy of special note are the letter which Innocent I, our predecessor, addressed to Decentius, Bishop of Gubbio,² and also the ancient prayer used for blessing the oil of the sick, “Lord, .. . send the Holy Spirit, our Helper and Friend. . . .” This prayer was inserted in the eucharistic prayer³ and is still preserved in the Roman Pontifical.⁴	Unctionis Infirmorum iam ab antiquis temporibus habentur testimonia in Traditione Ecclesiae, praesertim liturgica, tum in Oriente tum in Occidente. Specialiter sunt memorandae Epistula, quam Innocentius I, Decessor Noster, ad Decentium Episcopum Eugubinum conscripsit, necnon venerabilis illa oratio ad benedicendum Oleum Infirmorum adhibita: «Emitte, Domine, Spiritum Sanctum tuum Paraclitum», in Precem Eucharisticam inserta
² See Innocent I, Ep. Si Instituta Ecclesiastica, cap. 8:PL 20, 559-561; Denz.-Schon. 216. ³ See L.C. Mohlberg, ed., Liber Sacramentorum Romanae Aecclesiae Ordinis Anni Circuli in Rerum Ecclesiasticarum Documenta, Fontes 4 (Rome, 1960) 61; J. Deshusses, ed., Le Sacramentaire Gregorien, in Spicilegium Friburgense 16 (Fribourg, 1971) 172. See also B. Botte, ed., La Tradition Apostolique de Saint Hippolyte in Liturgiewissenschaftliche Quellen and Forschungen 39 (Munster-W., 1963) 18-19; E. Lanne, ed., Le Grand Euchologie du Monastere Blanc in Patrologia Orientalis 28, pt. 2 (Paris, 1958) 392-395. ⁴ See Roman Pontifical, Rite of Blessing Oils, Rite of Consecrating the Chrism, no. 20 [The Sacramentary (The Roman Missal) Appendix II].
In the course of centuries of liturgical tradition, the parts of the body to be anointed with holy oil were more explicitly defined in different ways. Several formularies of prayer were added to accompany the anointings and these are contained in the liturgical books of various Churches.	Decursu autem saeculorum in Traditione liturgica pressius definiebantur, vario quidem modo, eae partes corporis infirmi, quae sacro Oleo essent ungendae, adiectis pluribus formulis ad unctions oratione comitandas, quae in libris ritualibus variarum Ecclesiarum continentur.
In the Church of Rome during the Middle Ages the custom prevailed of anointing the sick on the senses with the formulary: Per is tam sanctam Unctionem, et suam piissimam misericordiam, indulgeat tibi Dominus quidquid deliquisti, with the name of each sense added.⁵	In Ecclesia autem Romana medio aevo consuetude invaluit ungendi infirmos in locis sensuum, adhibita formula: «Per istam sanctam Unctionem, et suam piissimam misericordiam, indulgent tibi Dominus quidquid deliquisti», unicuique sensui aptata
⁵ See M. Andrieu, Le Pontifical Romain au Moyen-Age, vol. 1, Le Pontifical Romain du XII siecle in Studi e Testi 86 (Vatican City, 1938) 267-268; vol. 2, Le Pontifical de la Curie Romaine au Xllle siecle in Studi e Testi 87 (Vatican City, 1940) 491-492.

In addition, the teaching concerning the sacrament of anointing is expounded in the documents of the ecumenical Councils of Florence, Trent especially, and Vatican II.	Praeterea doctrina de Sacra Unctione exponitur in documentis Conciliorum Oecumenicorum, Fiorentini scilicet, Tridentini praesertim et Vaticani II.
After the Council of Florence had described the essential elements of the sacrament of the anointing of the sick,⁶	Postquam Concilium Florentinum descripsit elementa essentialia Unctionis infirmorum Concilium
⁶ See Council of Florence, Decr. pro Armeniis: G. Hofmann, Concilium Florentinum, vol. 1, pt. 2 (Rome, 1944) 130; Denz.-Schon. 1324-1325.


the Council of Trent declared that it was of divine institution and explained what is taught in the Letter of James concerning holy anointing, especially about the reality signified and the effects of the sacrament:	Tridentinum divinam eiusdem institutionem declaravit et ea quae de Sacra Unctione in Epistula Beati Iacobi traduntur enucleavit, praesertim quoad rem et effectus sacramenti:
“This reality is in fact the grace of the Holy Spirit, whose anointing takes away sins, if any still remain, and the remnants of sin; this anointing also raises up and strengthens the soul of the sick person, arousing a great confidence in the divine mercy; thus sustained, the sick person may more easily bear the trials and hardships of sickness, more easily resist the temptations of the devil ‘lying in wait for his heel’ (Genesis 3:15), and sometimes regain bodily health, if this is expedient for the health of the soul.”⁷	«Res etenim haec gratia est Spiritus Sancti, cuius unctio delicta, si quae sint adhuc expianda, ac peccati reliquias abstergit, et aegroti animam alleviat et confirmat, magnam in eo divinae misericordiae fiduciam excitando, qua infirmus sublevatus et morbi incommoda ac labores levius fert, et tentationibus daemonis calcaneo insidiantis (Gn 3, 15) facilius resistit, et sanitatem corporis interdum, ubi saluti animae expedierit, consequitur»
⁷ Council of Trent, sess. 14, De Extrema Unctione, cap. 2: CT 7, 1, 356; Denz.-Schon, 1696.
The same Council also declared that these words of the apostle state with sufficient clarity that “this anointing is to be given	Pronuntiavit insuper Sancta Synodus illis verbis Apostoli haud obscure edici «hanc unctionem
[1] to the sick, [2] especially those who are in such a serious condition as to appear to have reached the end of their life.	infirmis adhibendam, illis vero praesertim, qui tam periculose decumbunt, ut in exitu vitae constitute videantur,
For this reason it is also called the sacrament of the dying.”⁸ Finally, the Council declared that the presbyter is the proper minister of the sacrament.⁹	unde et sacramentum exeuntium nuncupatur» . Denique ad proprium ministrum quod attinet, declaravit eum esse presbyterum
⁸ Ibid., cap. 3: CT, ibid.; Denz.-Schon. 1698. ⁹ See ibid., cap. 3, can. 4: CT, ibid.; Denz-Schon. 1697, 1719.


Vatican Council II adds the following: “ ‘Extreme unction,’ which may also and more properly be called ‘anointing of the sick,’ is not a sacrament for those only who are at the point of death. Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age, the fitting time for that person to receive this sacrament has certainly already arrived.”¹⁰	Concilium vero Vaticanum II haec ulterius habet: «"Extrema Unctio", quae etiam et melius "Unctio infirmorum" vocari potest, non est Sacramentum eorum tantum qui in extremo vitae discrimine versantur. Proinde tempus opportunum eam recipiendi iam certe habetur cum fidelis incipit esse in periculo mortis propter infirmitatem vel senium»
¹⁰ Vatican Council II, Constitution on the Liturgy, art. 73: AAS 56 (1964) 118-119.
The use of this sacrament is a concern of the whole Church: “By the sacred anointing of the sick and the prayer of its presbyters, the whole Church commends the sick to the suffering and glorified Lord so that he may raise them up and save them (cf James 5:14-16). The Church exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves willingly with the passion and death of Christ (see Romans 8:17; Colossians 1:24; 2 Timothy 2:11-12; 1 Peter 4:13).”¹¹	Ad sollicitudinem autem totius Ecclesiae usum huius Sacramenti pertinere his verbis ostenditur: «Sacra infirmorum unctione atque oratione presbyterorum Ecclesia tota aegrotantes Domino patienti et glorificato commendat, ut eos alleviet et salvet (cf Iac 5, 14-16), immo eos hortatur ut sese Christi passioni et morti libere sociantes (cf Rom 8, 17; Col 1, 24; 2 Tim 2, 11-12; 1 Pt 4, 13), ad bonum Populi Dei conferant» .
¹¹ Vatican Council II, Dogmatic Constitution on the Church, no. 11: AAS 57 (1965) 15.
All these considerations had to be weighed in revising the rite of anointing in order better to adapt to present-day conditions those elements which were subject to change.¹²	Quae omnia prae oculis habenda erant in ritu Sacrae Unctionis ita recognoscendo, ut quae essent mutationibus obnoxia, ad nostrae aetatis condiciones melius accommodarentur
¹² See Vatican Council II, Constitution on the Liturgy, art. 1: AAS 56 (1964) 97.


We have thought fit to modify the sacramental form in such a way that, by reflecting the words of James, it may better express the effects of the sacrament.	Formulam sacramentalem ita mutare censuimus ut, verbis Iacobi relatis, effectus sacramentales satius exprimerentur.
[1] Since olive oil, which has been prescribed until now for the valid celebration of the sacrament, is unobtainable or difficult to obtain in some parts of the world, we have decreed, at the request of a number of bishops, that from now on, according to circumstances, another kind of oil can also be used, provided it is derived from plants, and is thus similar to olive oil.	Cum autem oleum olivarum, quod hucusque ad valorem Sacramenti conficiendi praescribebatur, in nonnullis regionibus deficiat vel difficile comparetur, decrevimus, petentibus pluribus Episcopis, ut, pro opportunitate, etiam aliud oleum in posterum adhiberi possit, quod tamen e plantis sit expressum, utpote oleo ex oliva similius.

[2] As regards the number of anointings and the parts of the body to be anointed, it has seemed opportune to simplify the rite.	Ad numerum unctionum et ad membra ungenda quod attinet, opportunum visum est ritum simpliciorem reddere.
Therefore, since this revision in certain points touches upon the sacramental rite itself, by our apostolic authority we establish that the following is to be observed for the future in the Latin rite:	Quapropter, cum haec recognitio in quibusdam rebus ipsum etiam ritum sacramentalem tangat, Auctoritate Nostra Apostolica constituimus, ut ea, quae sequuntur, in Ritu Latino in posterum serventur:


[3] The sacrament of the anointing of the sick is given to those who are seriously ill	SACRAMENTUM UNCTIONIS INFIRMORUM CONFERTUR INFIRMIS PERICULOSE AEGROTANTIBUS,
[4] by anointing them on the forehead and hands with blessed olive oil or, according to circumstances, with another blessed plant oil and saying once only these words:	EOS LINIEΝDO IN FRONTE ET IN MANIBUS OLEO OLIVARUΜ AUT, PRO OPPORTUNITATE, ALIO OLEO E PLANTIS, RITE BENEDICTO, HAEC VERBA, UNA TANTUM VICE, PROFERENDO:
[5] “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.”	«PER ISTAM SANCTAM UNCTIONEM ET SUAM PISSIMAM MISERICORDIAM ADIUVET TE DOMINUS GRATIA SPIRITUS SANCTI, UT A PECCATIS LIBERATUM TE SALVET ATQUE PROPITIUS ALLEVET».


In the case of necessity, however, it is sufficient that a single anointing be given on the forehead or, because of the particular condition of the sick person, on another suitable part of the body, while the whole sacramental form is said.	In casu tamen necessitates, sufficit, ut peragatur unica unctio in fronte vel, propter peculiarem infirmi condicionem, in alia parte corporis aptiore, integra formula prolata.
[6] The sacrament may be repeated if the sick person recovers after being anointed and then again falls ill or if during the same illness the person’s condition becomes more serious.	Hoc Sacramentum iterari potest, si infirmus, post susceptam Unctionem, convaluerit et rursus in morbum inciderit, aut si, eadem infirmitate perdurante, discrimen gravius fiat.


Having made these decisions and declarations about the essential rite of the sacrament of the anointing of the sick, by our apostolic authority we also approve the Ordo Unctionis infirmorum eorumque pastoralis curae, which has been revised by the Congregation for Divine Worship.	His de essentiali Sacramenti Unctionis infirmorum ritu statutes ac declaratis, Ordinem etiam Unctionis infirmorum eorumque pastoralis curae, a Sacra Congregation pro Cultu Divino recognitum, Nos Apostolica Nostra Auctoritate approbamus,
At the same time, where necessary we amend the prescriptions of the Code of Canon Law or other laws hitherto in force or we repeal them; other prescriptions and laws, which are neither repealed nor amended by the above-mentioned rite, remain valid and in force.	simul, si casus fert, derogando praescriptis Codices Iuris Canonici aliisve legibus hucusque vigentibus, vel ella abrogando, ceteris vero praescriptis et legibus, quae eodem Ordine nec abrogantur nec mutantur, validis ac firmis manentibus.
The Latin edition containing the new rite will come into force as soon as it is published; the vernacular editions, prepared by the conferences of bishops and confirmed by the Apostolic See, will come into force on the dates to be laid down by the individual conferences.	Cuius Ordinis, novam formam continentis, editio Latina, statim ac prodierit, editiones vero vulgares, a Conferentiis Episcopalibus apparatae et ab Apostolica Sede confirmatae, die quae a singulis eiusmodi Conferentiis statuetur, vigere incipient;
The old rite may be used until 31 December 1973. From 1 January 1974, however, only the new rite is to be used by those concerned.	vetus autem Ordo usque ad 31 diem menses Decembris anni 1973 potent adhiberi. A die tamen 1 Ianuarii 1974 novo tantum Ordine omnibus, ad quos pertinet, erit utendum.
We intend that everything we have laid down and prescribed should be firm and effective in the Latin rite, notwithstanding, where relevant, the apostolic constitutions and ordinances issued by our predecessors and other prescriptions, even if worthy of special mention.	Nostra haec statuta et praescripta in Ritu Latino firma et efficacia esse et fore volumus, non obstantibus, quatenus opus sit, Constitutionibus et Ordinationibus Apostolicis a Decessoribus Nostris editis, ceterisque praescriptionibus etiam peculiari mentione dignis.
Given at Rome, at Saint Peter’s, 30 November 1972, the tenth year of our pontificate.	*Datum Romae, apud Sanctum Petrum, die xxx mensis Novembris anno MCMLXXII, Pontificatus Nostri decimo.*
PAUL VI	PAULUS PP. VI
	* AAS 65 (1973), pp. 5-9








PROLOGUE	ΠΡOOIMION







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