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II. CELEBRATION of the SACRAMENTS for THE SICK [and THE DYING]	II. DE SACRAMENTIS INFIRMIS CONFERENDIS

[A.] ANOINTING of the SICK	A) De Unctione infirmorum.

5. THE Lord himself showed great concern for the bodily and spiritual welfare of the sick and commanded his followers to do likewise. This is clear from the gospels, and above all from the existence of the sacrament of anointing, which he instituted and which is made known in the Letter of James.	5. Quantam vero Dominus infirmis corporalem atque spiritalem curam ipse adhibuerit et fidelibus suis adhibendam praeceperit, Evangelia satis testantur atque potissimum ostendit Unctionis sacramentum, quod ab ipso institutum et in beati Iacobi epistola denuntiatum,
Since then the Church has never ceased to celebrate this sacrament for its members by the anointing and the prayer of its priests, commending those who are ill to the suffering and glorified Lord, that he may raise them up and save them (cf Jas 5:14-16).	exinde Ecclesia pro membris suis unctione et oratione presbyterorum celebrare consuevit, aegrotantes Domino patienti et glorificato commendans ut eos allevet et salvet (cf. Iac. 5,14-16),
Moreover, the Church exhorts them to associate themselves willingly with the passion and death of Christ (cf Rom. 8:17),¹ and thus contribute to the welfare of the people of God.²	immo eos adhortans ut sese Christi passioni et morti libere sociantes (cf. Rom. 8,17)1 ad bonum populi Dei conferant.²
¹See also Col.1:24; 2 Tim. 2:11-12; 1 Pet. 4:13. ²See Council of Trent, sess. 14, De Extrema Unctione, cap. 1: Denz.-Schon. 1695; Vatican Council II, Dogm. Const..Ch., no. 11: AAS 57 (1965) 15.
THOSE who are seriously ill need the special help of God’s grace in this time of anxiety, lest they be broken in spirit and, under the pressure of temptation, perhaps weakened in their faith.	Homo enim, periculose aegrotans, peculiari Dei gratia indiget, ne, anxietate premente, animi demissione percellatur et, tentationibus subiectus, in sua ipse fide forsitan deficiat.
This is why, through the sacrament of anointing, Christ strengthens the faithful who are afflicted by illness, providing them with the strongest means of support.³	Quare Christus fideles suos infirmitate laborantes Unctionis sacramento munit, tamquam firmissimo quodam praesidio. ³
3 See Council of Trent, sess. 14, De Extrema Unctione, cap. 1: Denz-Schon. 1694.
THE celebration of this sacrament consists especially in [:]	Quae celebratio sacramenti in eo praesertim consistit,
[1] the laying on of hands by the priests of the Church, [2] the offering of the prayer of faith, [3] and the anointing of the sick with oil made holy by God’s blessing.	ut, manuum impositione ab Ecclesiae presbyteris praehabita, fidei oratio proferatur et oleo, Dei benedictione sanctificato, liniantur infirmi:
This rite signifies the grace of the sacrament and confers it	quo ritu significatur atque confertur gratia sacramenti.

6. THIS sacrament gives the grace of the Holy Spirit to those who are sick: by this grace the whole person is helped and saved, sustained by trust in God, and strengthened against the temptations of the Evil One and against anxiety over death. Thus the sick person is able not only to bear suffering bravely, but also to fight against it. A return to physical health may follow the reception of this sacrament if it will be beneficial to the sick person’s salvation. If necessary, the sacrament also provides the sick person with the forgiveness of sins and the completion of Christian penance.⁴	6. Hoc sacramentum praestat infirmo gratiam Spiritus Sancti,qua totus nomo act saiutem aaluvatur, i.)el naucia sunlevatur et adversus tentationes maligni anxietatemque mortis roboratur, adeo ut mala non solum fortiter tolerare sed etiam impugnare possit, et sanitatem, si saluti eius spiritali expedierit, consequatur; praebet etiam, si necesse est, veniam peccatorum et consummationem Paenitentiae christianae. '
⁴See ibid., prooem. and cap. 2: Denz.-Schon. 1694 and 1696.

7. IN the anointing of the sick, which includes the prayer of faith (see James 5:15), faith itself is manifested. Above all this faith must be made actual both in the minister of the sacrament and, even more importantly, in the recipient. The sick person will be saved by personal faith and the faith of the Church, which looks back to the death and resurrection of Christ, the source of the sacrament’s power (see James 5:15),⁵ and looks ahead to the future kingdom that is pledged in the sacraments.	7. In sacra Unctione, quae cum oratione iidei conectitur (cf. Iac. 5,15), fides exprimitur, quae imprimis est excitanda, tum in eo qui [15] administrat tum praesertim in eo qui suscipit sacramentum; infirmum enim salvabit fides eius et Ecclesiae, quae Christi mortem et resurrectionem respicit unde suam efficacitatem sacramentum haurit (cf. Iac. 5,15),' et futurum prospicit regnum, cuius pignus in sacramentis praebetur,
⁵ See St. Thomas Aquinas, In 4 Sententiarum, d. 1, q. 1, a. 4, quaestiuncula 3. 6See Council of Trent, sess. 14, De Extrema Unctione, cap. 2: Denz.-Schon. 1698.

[B.] RECIPIENTS of the ANOINTING of the SICK	a) De iis quibus Unctio infirmorum conferenda sit.

8. THE Letter of James states that the sick are to be anointed in order to raise them up and save them.⁶ Great care and concern should be taken to see that those of the faithful whose health is seriously* impaired by sickness or old age receive this sacrament.⁷	8. In epistola Iacobi declaratur Unctionem esse adhibendam infirmis, ut eos allevet et salvet. s Omni ergo studio ac diligentia haec sacra Unctio conferenda est fidelibus qui propter infirmitatem vel senium periculose aegrotant.⁷
6 See Council of Trent, sess. 14, De Extrema Unctione, cap. 2: Denz.-Schon. 1698. The word periculose* has been carefully studied and rendered as “seriously,” rather than as “gravely,” “dangerously,” or “perilously.” Such a rendering will serve to avoid restrictions upon the celebration of the sacrament. On the one hand, the sacrament may and should be given to anyone whose health is seriously impaired; on the other hand, it may not be given indiscriminately or to any person whose health is not seriously impaired. 7 See Vatican Council II, Constitution on the Liturgy, art, 73: AAS 56 (1964) 118-119.
A prudent or reasonably sure judgment, without scruple, is sufficient for deciding on the seriousness of an illness;⁸ if necessary a doctor may be consulted.	Ad gravitatem vero aegrotationis diiudicandam quod attinet, satis est ut prudens seu probabile de ea iudicium habeatur,⁸quibusvis remotis anxietatibus et collatis consiliis, si casus ferat, cum medico.
⁸See Pius XI, Epist. Explorata res, 2 February 1923: AAS 15 (1923) 103-107.

9. 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.	9. Hoc sacramentum iterari potest si infirmus post susceptam Unctionem convaluerit, vel si, eadem infirmitate perdurante, discrimen gravius reddatur.

10. A sick person may be anointed before surgery whenever a serious illness is the reason for the surgery.	10. Ante sectionem chirurgicam (vulgo « operazione ») sacra Unctio infirmo tribui potest quoties morbus periculosus causa est ipsius sectionis.

11. Elderly people may be anointed if they have become notably weakened even though no serious illness is present.	11. Senibus quorum vires multum debilitantur, etiam non perspecto morbo periculoso, sacra Unctio conferri potest.

12. Sick children are to be anointed if they have sufficient use of reason to be strengthened by this sacrament. In case of doubt whether a child has reached the use of reason, the sacrament is to be conferred.⁹	12. Pueris etiam sacra Unctio eo iam tempore ministrari potest, cum talem habent usum rationis, ut hoc sacramento confortari possint.
⁹ See CIC, can. 1005.

13. In public and private catechesis, the faithful should be educated to ask for the sacrament of anointing and, as soon as the right time comes, to receive it with full faith and devotion. They should not follow the wrongful practice of delaying the reception of the sacrament. All who care for the sick should be taught the meaning and purpose of the sacrament.	13. In catechesi tum communi tum familiari tradenda fideles ita instituantur ut ipsi Unctionem expetant et statim ac tempus opportunum illam recipiendi datum fuerit, plena fide animique devotione suscipiant, neve pravo usui sacramenti procrastinandi indulgeant. Omnes vero qui infirmis assistunt de huius sacramenti natura edoceantur.

14. The sacrament of anointing is to be conferred on sick people who, although they have lost consciousness or the use of reason, would, as Christian believers, have at least implicitly asked for it when they were in control of their faculties.¹⁰	14. Infirmis, qui licet sensus vel usum rationis amiserint, sacram Unctionem, dum suae mentis compotes essent, ut credentes verisimiliter petiissent, sacramentum praeberi potest.
¹⁰ See CIC, can. 1006.

15. When a priest has been called to attend those who are already dead, he should not administer the sacrament of anointing. Instead, he should pray for them, asking that God forgive their sins and graciously receive them into the kingdom. But if the priest is doubtful whether the sick person is dead, he is to confer the sacrament, using the rite given in no. 269.¹¹	15. Sacerdos vocatus ad informum qui iam mortuus est, Deum pro illo deprecetur, ut a peccatis absolvat et in regnum suum clementer admittat; Unctionem vero sacerdos ne administret. Si vero dubitat num infirmus vere mortuus sit, potest hoc sacramentum ei sub condicione praebere (n. 135).
¹¹ See CIC, can. 1005.
The anointing of the sick is not to be conferred on anyone who remains obdurately in open and serious sin.

[C.] MINISTER of the ANOINTING of the SICK	b) De ministro Unctionis infirmorum

16. The priest is the only proper minister of the anointing of the sick.¹²	16. Minister proprius Unctionis infirmorum est solus sacerdos.
¹²See Council of Trent, sess. 14, De extrema unctione, chapter 3 and can. 4: Denziger-Schonmetzer 1697 and 1719; CIC, can. 1003, §1.
This office is ordinarily exercised by bishops, parish priests (pastors) and their assistants, chaplains of health care facilities, and superiors of clerical religious institutes.¹³	Episcopi, parochi et eorum cooperatores, sacerdotes quibus mandata est cura infirmorum vel senium in valetudinariis, et superiores communitatum religiosarum clericalium, huius ministerii munus ordinarie exercent.
¹³ See CIC, can. 1003, §2.

17. These ministers have the pastoral responsibility both of preparing and helping the sick and others who are present, with the assistance of religious and laity, and of celebrating the sacrament.	17. Horum est tum infirmos et circumstantes ad sacramentum apta praeparatione disponere, auxiliantibus religiosis et laicis, tum etiam infirmis sacramentum conferre.
The diocesan bishop has the responsibility of supervising celebrations at which many sick persons may come together to receive the sacrament.	Ad Ordinarium loci pertinet moderatio illarum celebrationum in quibus forte infirmi diversarum paroeciarum vel valetudinariorum ad accipiendam sacram Unctionem adunantur.

18. For a reasonable cause any other priest may confer this sacrament with at least the presumed consent of the minister mentioned in no.16, whom the priest need only inform later.	18. Ceteri sacerdotes, assentiente ministro de quo supra, n. 16, Unctionem conferunt. In casu autem necessitatis, sufficit ut, assensu praesumpto, parochum vel cappellanum valetudinarii de Unctione facta certiorem reddant.

19. When two or more priests are present for the anointing of a sick person, one of them may say the prayers and carry out the anointings, saying the sacramental form. The others may take the remaining parts, such as the introductory rites, readings, invocations, or instructions. Each priest may lay hands on the sick person.	19. Quando duo vel plures presbyteri adsunt prope unum infir- 2944 mum, nihil impedit quominus unus ex illis orationes dicat et Unctionem peragat cum sua formula, ceteri vero singulas alias partes ritus, veluti ritus initiales, lectionem verbi Dei, invocationes aut monitiones, inter se distribuant. Singuli insuper possunt manus imponere.

REQUIREMENTS for CELEBRATING THE ANOINTING of the SICK	c) De iis quae ad Unctionem celebrandam requiruntur.

20. The matter proper for the sacrament is olive oil or, according to circumstances, other oil derived from plants.¹⁴	20. Materia apta sacramenti est oleum olivarum aut, pro opportunitate, aliud oleum e plantis expressum
¹⁴ See Roman Pontifical, Rite of Blessing of Oils, Rite of Consecrating the Chrism, Introduction, no. 3. [The Sacramentary (The Roman Missal) Appendix II].

21. The oil used for the anointing of the sick must be blessed for this purpose by the bishop or by a priest who has the faculty, either from the law or by special concession of the Apostolic See.	21. Oleum in Unctione infirmorum adhibendum debet esse 2946 ad hoc benedictum ab Episcopo aut a presbytero, qui vi ipsius iuris aut peculiaris concessionis Sedis Apostolicae hac facultate gaudet.
The law itself permits the following, besides a bishop, to bless the oil of the sick:	Praeter Episcopum ipso iure Oleum adhibendum in Unctione infirmorum benedicere potest:
a) those whom the law equates with diocesan bishops;	a) qui iure Episcopo dioecesano aequiparatur;
b) in case of necessity, any priest, but only within the celebration of the sacrament.¹⁵	b) in casu verae necessitatis, quilibet presbyter.
¹⁵ See CIC, can. 999.
The oil of the sick is ordinarily blessed by the bishop on Holy Thursday.¹⁶	Benedictio Olei infirmorum de more fit ab Episcopo feria V Hebdomadae sanctae.
¹⁶ See Roman Pontifical, Rite of Blessing of Oils, no. 9 [The Roman Missal (The Sacramentary], Appendix II]

22. If a priest in accord with no. 21b, is to bless the oil during the rite, he may bring the unblessed oil with him, or the family of the sick person may prepare the oil in a suitable vessel. If any of the oil is left after the celebration of the sacrament, it should be absorbed in cotton (cotton wool) and burned.	22. Cum sacerdos, iuxta n. 21 b, intra ritum Oleum benedicturus est, Oleum benedicendum potest aut ab ipso presbytero deferri aut a familiaribus infirrni in vasculo convenienti pa_ rari. Quod vero post celebrationem supererit Olei benedicti, addito bombacio igne comburatur.
If the priest uses oil that has already been blessed (either by the bishop or by a priest), he brings it with him in the vessel in which it is kept. This vessel, made of suitable material, should be clean and should contain sufficient oil (soaked in cotton [cotton wool] for convenience). In this case, after celebrating the sacrament the priest returns the vessel to the place where it is kept with proper respect. He should make sure that the oil remains fit for use and should replenish it from time to time, either yearly when the bishop blesses the oil on Holy Thursday or more frequently if necessary.	Cum vero sacerdos Oleo iam ante ab Episcopo vel etiam sacerdote benedicto utitur, in vasculo, in quo illud servatur, id secum affert. Hoc autem vasculum, ex materia ad Oleum servandum apta, mundum sit et satis Olei, pro commoditate in bombacio diffuso, contineat. In hoc casu sacerdos, Unctione peracta, vasculum, ubi honorifice servatur, reportat. Curetur autem ut Oleum huiusmodi usui hominum aptum maneat et porro tempore opportuno renovetur, sive singulis annis post benedictionem Olei ab Episcopo feria V Hebdomadae sanctae factam, sive, pro necessitate, frequentius.

23. The sick person is anointed on the forehead and on the hands. It is appropriate to divide the sacramental form so that the first part is said while the forehead is anointed, the latter part while the hands are anointed.	23. Unctio confertur infirmum liniendo in fronte et in manibus; formulam ita dividere convenit, ut prior pars dicatur dum fit unctio in fronte, altera vero dum fit unctio in manibus.
In 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.	hi casu tamen necessitatis sufficit ut peragatur unica unctio in fronte vel, propter peculiarem infirmi condicionem, in alia parte corporis aptiore, integra formula prolata

24. Depending on the culture and traditions of different peoples, the number of anointings may be increased and the place of anointing may be changed. Directives on this should be included in the preparation of particular rituals.	24. Nihil tamen impedit quominus, ingenio et traditionibus populorum attentis, numerus unctionum augeatur aut earum locus mutetur, quod praevidendum erit in Ritualibus particularibus conficiendis.

25. The following is the sacramental form with which the anointing of the sick is given in the Latin rite:	25. Formula qua secundum ritum Latinum Unctio infirmis confertur est haec:
Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit.	Per istam sanctam unctionem et suam piissimam misericordiam, adiuvet te Dominus gratia Spiritus Sancti
May the Lord who frees you from sin save you and raise you up.	ut a peccatis liberatum te salvet atque propitius allevet.

VIATICUM for the DYING	B) De Viatico.

26. When in their passage from this life Christians are strengthened by the body and blood of Christ in viaticum, they have the pledge of the resurrection that the Lord promised “Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day” (John 6:54).	26. In transitu ex hac vita, fidelis, viatico Corporis et Sanguinis Christi roboratus, pignore resurrectionis munitur, iuxta verba Domini: « Qui manducat meam carnem et bibit meum sanguinem, habet vitam aeternam et ego resuscitabo eum in novissimo die » (Io. 6, 54).
When possible, viaticum should be received within Mass so that the sick person may receive communion under both kinds. Communion received as viaticum should be considered a special sign of participation in the mystery which is celebrated in the eucharist: the mystery of the death of the Lord and his passage to the Father.¹⁷	Viaticum, si fieri potest, intra Missam recipiatur, ita ut infirmus sub utraque specie communicare possit, propterea etiam quod communio ad modum viatici suscepta peculiare signum habenda est participationis mysterii, quod in sacrificio Missae celebratur, mortis scilicet Domini eiusque transitus ad Patrem.
¹⁴ See Congregation of Rites, Instruction Eucharisticum Mysterium, May 25, 1967, nos. 36, 39, 41 [DOL 179 nos. 1265, 1268, 1279].

27. All baptized Christians who are able to receive communion are bound to receive viaticum by reason of the precept to receive communion when in danger of death from any cause. Priests with pastoral responsibility must see that the celebration of this sacrament is not delayed, but that the faithful are nourished by it while still in full possession of their faculties.¹⁸	27. Obligatione Viaticum recipiendi tenentur omnes baptizati qui sacram communionem recipere possunt. Omnes enim fideles, in periculo mortis, quavis ex causa illud oritur, sacrae communionis recipiendae praecepto tenentur; pastores vero advigilare debent ne huius sacramenti ministratio differatur, seci eo fideles adhuc plene sui compotes reficiantur.
¹⁴ See Congregation of Rites, Instruction Eucharisticum Mysterium, May 25, 1967, no.39, DOL 179 no. 1268].

28. It is also desirable that during the celebration of viaticum, Christians renew the faith professed at their baptism, by which they became adopted children of God and coheirs of the promise of eternal life.	28. Expedit insuper ut fidelis in celebratione Viatici renovet 2953 fidem Baptismi, quo recepit adoptionem filiorum Dei et factus est coheres promissionis vitae aeternae.

29. The ordinary ministers of viaticum are the parish priest (pastor) and his assistants, chaplains, and, for all staying in the house, the superior in clerical religious institutes or societies of apostolic life.	29. Ministri ordinarii Viatici sunt parochus eiusque cooperatores, sacerdos cui mandatur cura infirmorum in valetudinariis, et superior communitatis religiosae clericalis. In casu necessitatis, quivis sacerdos, de licentia saltem praesumpta ministri competentis, Viaticum ministret.
In case of necessity or with at least the presumed permission of the competent minister, any priest or deacon is to give viaticum, or, if no ordained minister is available, any member of the faithful who has been duly appointed.	Deficiente tamen sacerdote, Viaticum ad infirmum deferre potest diaconus vel alius fidelis, vir aut mulier, qui, auctoritate Sedis Apostolicae, ab Episcopo rite sit deputatus ad Eucharistiam fidelibus [19] distribuendam.
A deacon and other ministers follow the rite provided for “Viaticum outside Mass,” nos. 197-211.	Hoc in casu, diaconus eodem ritu utatur qui in Rituali describitur, alii vero ritum sequantur quem in distribuenda sacra communione pro more adhibent, adhibita tamen formula propria quae ad Viaticum ministrandum in Rituali (n. 112) proponitur.

CONTINUOUS RITE	C) De ritu continuo.

30. For special cases, when sudden illness or some other cause has unexpectedly placed one of the faithful in proximate danger of death, a continuous rite is provided by which the sick person may be given the sacraments of penance, anointing, and the eucharist as viaticum in a single celebration.	30. Quo facilius etiam casibus peculiaribus prospiciatur, qui- 2955 bus aut ex morbo repentino aliisve de causis fidelis in proximo mortis periculo quasi ex improviso constituatur, est in promptu ritus continuus, quo infirmus sacramentis Paenitentiae, Unctionis et Eucharistiae ad modum Viatici muniatur.
If death is imminent and there is not enough time to celebrate the three sacraments in the manner already described, the sick person should be given an opportunity to make a sacramental confession, even if it has to be a generic confession. After this the person should be given viaticum, since all the faithful are bound to receive this sacrament if they are in danger of death. Then, if there is sufficient time, the sick person should be anointed.	Si vero, instante mortis periculo, tempus non suppetat omnia sacramenta modo superius descripto ministrandi, primum detur infirmo opportunitas confessionis sacramentalis, etiam pro necessitate generice peragendae, deinde ei praebeatur Viaticum, ad quod recipiendum quivis fidelis in periculo mortis tenetur. Postea, si tempus adhuc superest, sacra Unctio conferatur.
The sick person who, because of the nature of the illness, cannot receive communion should be anointed.	Si vero ob infirmitatem, sacram Communionem recipere nequit, sacra Unctio illi ministranda est.

31. If the sick person is to be strengthened by the sacrament of confirmation, nos. 238, 246, 276, 290, and 291 of this ritual should be consulted.	31. Si infirmus sacramento Confirmationis muniendus sit, 2956 ea prae oculis habeantur quae infra indicantur nn. 117, 124, 136-137.
In danger of death, the law gives the faculty to confirm to parish priests (pastors) and in fact to any priest.¹⁹	In mortis periculo, dummodo Episcopus commode haberi non possit vel legitime impediatur, facultate confirmandi ipso iure gaudent hi qui sequuntur: parochi et vicarii paroeciales, in quorum absentia, eorum vicarii cooperatores; presbyteri, qui peculiares paroecias rite constitutas regant; vicarii oeconomi; vicarii substituti et vicarii adiutores. In absentia autem omnium praedictorum, quivis sacerdos nulla censura aut canonica poena irretitus.
¹⁹See Roman Pontifical, Rite of Confirmation, Introduction, no. 7c.

OFFICES and MINISTRIES for the SICK	B) De Viatico.

32. If one member suffers in the Body of Christ, which is the Church, all members suffer with that member (1 Corinthians 12:26).²⁰	32. In Corpore Christi, quod est Ecclesia, si patitur unum membrum, compatiuntur et omnia membra (1 Cor. 12, 25).
For this reason, kindness shown toward the sick and works of charity and mutual help for the relief of every kind of human want are held in special honor.²¹ Every scientific effort to prolong life²²and every act of care for the sick, on the part of any person, may be considered a preparation for the Gospel and a sharing in Christ’s healing ministry.²³	Quapropter misericordia erga infirmos atque sic dicta opera caritativa et mutui auxilii ad sublevandas omnimodas necessitates humanas, praecipuo in honore habentur, ²⁰ et omnia technicae artis molimina ad bio[20]logicam longaevitatem prorogandam ²¹ omnisque ex corde diligentia erga infir;nas a quovis homine sint peracta, praeparatio evangelica aestimari possunt et aliquo modo participant ministerium allevationis ²² Christi.
²⁰ See Vatican Council II, Dogmatic Constitution on the Church, no. 7[DOL 4, no. 139]. ²¹ See Vatican Council II, Decree on the Apostolate of the Laity, no. 8[DOL 16, no. 235]. ²² See Vatican Council II, Pastoral Constitution on the Church in the Modern World, no. 18[DOL 19, no. 269]. ²³ See Vatican Council II, Dogmatic Constitution on the Church, no. 28[DOL 4, no. 148].

33. It is thus especially fitting that all baptized Christians share in this ministry of mutual charity within the Body of Christ by doing all that they can to help the sick return to health, by showing love for the sick, and by celebrating the sacraments with them. Like the other sacraments, these too have a community aspect, which should be brought out as much as possible when they are celebrated.	33. Unde omnes baptizatos hoc ministerium mutuae caritatis in Corpore Christi participare maxime convenit, tam in lucta contra morbum et dilectione erga infirmos, quam in celebratione sacramentorum pro infirmis. Haec enim sacramenta, sicut et cetera, indolem communitariam prae se ferunt, quae in celebratione, quantum fieri potest, manifestetur oportet.

34. The family and friends of the sick and those who take care of them in any way have a special share in this ministry of comfort. In particular, it is their task to strengthen the sick with words of faith and by praying with them, to commend them to the suffering and glorified Lord, and to encourage them to contribute to the well-being of the people of God by associating themselves willingly with Christ’s passion and death.²⁴ If the sickness grows worse, the family and friends of the sick and those who take care of them have the responsibility of informing the parish priest (pastor) and by their kind words of prudently disposing the sick for the reception of the sacraments at the proper time.	34. Peculiarem partem in hoc ministerio Ievationis habent familiares infirmorum vel horum quavis ratione curam habentes. Illorum in primis est infirmos verbis fidei et communi oratione roborare, eos Domino patienti et glorificato commendare, immo eos hortari ut sese Christi passioni et morti libere sociantes, ad bonum populi Dei conferant.23 Ingravescente autem morbo, ipsorum est parochum praemonere, atque ipsum infirmum humanis verbis prudenter disponere ad sacramenta tempore opportuno recipienda.
²⁴ see ibid. no. 21 [DOL 4, no. 145].

35. Priests, particularly parish priests (pastors) and the others mentioned in no. 16, should remember that it is their duty to care for the sick by personal visits and other acts of kindness.²⁵ Especially when they give the sacraments,priests should stir up the hope of those present and strengthen their faith in Christ who suffered and is glorified. By bringing the Church’s love and the consolation of faith, they comfort believers and raise the minds of others to God.	35. Meminerint sacerdotes, maxime parochi ceterique de quibus in n. 16, suum esse officium aegrotos sedula cura per se ipsos invisere et effusa caritate adiuvare." Praesertim vero in sacramentis ministrandis illorum est astantium spem erigere fidemque fovere in Christum passum atque glorificatum, ita ut, pium affectum matris Ecclesiae et fidei consolationem afferendo, credentes quidem allevent, ceteros vero ad superna erigant.

36. It is important that all the faithful, and above all the sick, be aided by suitable catechesis in preparing for and participating in the sacraments of anointing and viaticum, especially if the celebration is to be carried out communally. In this way they will understand more fully what has been said about the anointing of the sick and about viaticum, and the celebration of these sacraments will nourish, strengthen, and manifest faith more effectively. For the prayer of faith which accompanies the celebration of the sacrament is nourished by the profession of this faith.	36. Quo autem melius ea quae de Unctionis et Viatici sacramentis dicta sunt, percipi possint, fidesque amplius nutriri, roborari et exprimi valeat, maximi est momenti ut apta catechesi tum fideles in genere tum potissimum infirmi manuducantur ad celebrationem praeparandam vel ad ipsam actu participandam, praesertim si in communi fiat. Oratio enim fidei quae sacramenti celebrationem comitatur, ipsius fidei professione fovetur.

37. When the priest prepares for the celebration of the sacraments, he should ask about the condition of the sick person. He should take this information into account, for example, in planning the rite, in choosing readings and prayers, and in deciding whether he will celebrate Mass when viaticum is to be given. As far as possible, he should arrange all this with the sick person and the family beforehand, when he explains the meaning of the sacraments.	37. In praeparanda et ordinanda sacramentorum celebratione, sacerdos de statu infirmi inquirat, ita ut huius rationem habeat in disponendo ritu, in lectione Sacrae Scripturae et orationibus eligendis,[21] in Missa celebranda vel non, pro ministrando Viatico, etc. Quae omnia, quantum fieri potest, cum ipso infirmo vel eius familia antea disponat, explicans significationem sacramentorum

ADAPTATIONS BELONGING to the CONFERENCES of BISHOPS	IV. DE APTATIONIBUS QUAE CONFERENTIIS EPISCOPALIBUS COMPETUNT

38. In virtue of the Constitution on the Liturgy (art. 63b), the conferences of bishops have the right to prepare a section in particular rituals corresponding to the present section of the Roman Ritual and adapted to the needs of the different parts of the world. This section is for use in the regions concerned once the acta have been reviewed by the Apostolic See.	38. Conferentiis Episcopalibus competit, vi Constitutionis de sacra Liturgia (art. 63 b), in Ritualibus particularibus parare titulum qui huic Ritualis Romani titulo congruat, accommodatum singularum regionum necessitatibus, ut, actis ab Apostolica Sede recognitis, in regionibus ad quas pertinet adhibeatur.
The following are the responsibilities of the conferences of bishops in this regard:	Qua in re, Conferentiarum Episcopalium erit:

a. to decide on the adaptations dealt with in the Constitution on the Liturgy, article 39;	a) Aptationes definire, de quibus in art. 39 Constitutionis de sacra Liturgia

b. to weigh carefully and prudently what elements from the traditions and culture of individual peoples may be appropriately admitted into divine worship, then to propose to the Apostolic See adaptations considered useful or necessary that will be introduced with its consent;	b) Sedulo et prudenter considerare quid ex traditionibus ingenioque singulorum populorum opportune admitti possit: ideoque alias aptationes, quae utiles vel necessariae existimantur, Apostolicae Sedi proponere, de ipsius consensu inducendas

c. to retain elements in the rites of the sick that now exist in particular rituals, as long as they are compatible with the Constitution on the Liturgy and with contemporary needs; or to adapt any of these elements;	c) Quaedam propria Ritualium particularium circa infirmos iam exstantium elementa, si quae habentur, retinere, dummodo cum Constitutione de sacra Liturgia et necessitatibus hodiernis componi queant, vel ea aptare.

d. to prepare translations of the texts so that they are truly adapted to the genius of different languages and cultures and to add, whenever appropriate, suitable melodies for singing;	d) Versiones textuum parare, ita ut indoli variorum sermonum atque ingenii culturarum vere accommoclentur, additis, quoties opportunum fuerit, melodiis cantui aptis.

e. to adapt and enlarge, if necessary, this Introduction in the Roman Ritual in order to encourage the conscious and active participation of the faithful;	e) Praenotanda, quae in Rituali Romano habentur, si casus fert, aptare et complere ad participationem fidelium consciam et actuosam reddendam.

f. to arrange the material in the editions of liturgical books prepared under the direction of the conferences of bishops in a format that will be as suitable as possible for pastoral use.	f) In editionibus librorum liturgicorum cura Conferentiarum Episcopalium parandis, materiam ordinare modo qui ad usum pastoralem aptissimus videatur.

39. Whenever the Roman Ritual gives several alternative texts, particular rituals may add other texts of the same kind.	39. Quando Rituale Romanum plures exhibet formulas ad libitum, Ritualia particularia possunt alias forinulas eiusdem generis adicere

ADAPTATIONS by the MINISTER	V. DE ACCOMMODATIONIBUS QUAE MINISTRO COMPETUNT.

40. The minister should take into account the particular circumstances, needs, and desires of the sick and of other members of the faithful and should willingly use the various opportunities that the rites provide.	40. Minister, prae oculis habens adiuncta aliasque necessi- 2965 tates necnon vota infirmorum aliorumque fidelium, variis facultatibus in ritu propositis libenter utatur.

a. The minister should be especially aware that the sick tire easily and that their physical condition may change from day to day and even from hour to hour. For this reason the celebration may be shortened if necessary.	a) Imprimis attendat defatigationi infirmorum et variationibus in statu illorum physico intra diem vel etiam horam. Propter hoc poterit, si casus ferat, celebrationem abbreviare.

b. When there is no group of the faithful present, the priest should remember that the Church is already present in his own person and in the one who is ill. For this reason he should try to offer the sick person the love and help of the Christian community both before and after the celebration of the sacrament. He may ask another Christian from the local community to do this if the sick person will accept this help.	b) Quando nullus adest coetus fidelium, sacerdos memor sit in se ipso et in infirmo iam esse Ecclesiam. Studeat igitur lluic infirmo, tum ante celebrationem sacramenti tum post eam, communitatis dilectionem et adiumentum praebere, vel per se vel, si infirmus id admittit, per alium christianum colnmunitatis localis.

c. Sick persons who regain their health after being anointed should be encouraged to give thanks for the favor received by participating in a Mass of thanksgiving or by some other suitable means.	c) Si post Unctionem infirmus convaluerit, opportune illi suadeatur ut debite gratias agat pro beneficio accepto, v. gr. participando Missam pro gratiis Deo reddendis, vel alio modo apto.

41. The priest should follow the structure of the rite in the celebration, while accommodating it to the place and the people involved. The penitential rite may be part of the introductory rite or take place after the reading from Scripture. In place of the thanksgiving over the oil, the priest may give an instruction. This alternative should be considered when the sick person is in a hospital and other sick people present do not take part in the celebration of the sacrament.	41. In celebratione proinde structuram ritus servet, accommodatam tamen adiunctis loci et personarum. Actus paenitentialis, pro opportunitate, initio ritus vel post lectionem Sacrae Scripturae fiat. Loco gratiarum actionis super oleum, monitione, si casus fert, utatur. Quod prae oculis habeatur praecipue cum infirmus in valetudinario decumbit, et alii infirmi qui in eodem loco forte decumbunt nullam partem habent celebrationis.

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