[Hospital]  [Prayer after Death]  [Prayers for the Dead]  [Apostolic Pardon]  [The Dying]

97. The sacrament of anointing is the proper sacrament for those Christians whose health is seriously impaired by sickness or old age. It may be celebrated in the home, in a hospital or institution, or in church. This chapter contains three rites for use in these varying circumstances: anointing outside Mass, anointing within Mass, and anointing in a hospital or institution. Several sick persons may be anointed within the rite especially if the celebration takes place in a church or hospital. While the sacrament will be celebrated more frequently outside Mass, the celebration may also take place within Mass.

 98. In the course of his visits to the sick, the priest should try to explain two complementary aspects of this sacrament: through the sacrament of anointing the Church supports the sick in their struggle against illness and continues Christ’s messianic work of healing. All who are united in the bond of a common baptism and a common faith are joined together in the body of Christ since what happens to one member affects all. The sacrament of anointing effectively expresses the share that each one has in the sufferings of others. When the priest anoints the sick, he is anointing in the name and with the power of Christ himself (see Mark 6:13). On behalf of the whole community, he is ministering to those members who are suffering. This message of hope and comfort is also needed by those who care for the sick, especially those who are closely bound in love to them. There should be opportunity for suitable preparation over a period of time for the benefit of the sick themselves and of those who are with them.

99. The priest should ensure that the abuse of delaying the reception of the sacrament does not occur, and that the celebration takes place while the sick person is capable of active participation. However, the intent of the conciliar reform (Constitution on the Liturgy, art. 73) that those needing the sacrament should seek it at the beginning of a serious illness should not be used to anoint those who are not proper subjects for the sacrament. The sacrament of the anointing of the sick should be celebrated only when a Christian’s health is seriously impaired by sickness or old age.

Because of its very nature as a sign, the sacrament of the anointing of the sick should be celebrated with members of the family and other representatives of the Christian community whenever this is possible. Then the sacrament is seen for what it is—a part of the prayer of the Church and an encounter with the Lord. The sign of the sacrament will be further enhanced by avoiding undue haste in prayer and action.

100. The priest should inquire about the physical and spiritual condition of the sick person and he should become acquainted with the family, friends, and others who may be present. The sick person and others may help to plan the celebration, for example, by choosing the readings and prayers. It will be especially helpful if the sick person, the priest, and the family become accustomed to praying together.

In the choice of readings the condition of the sick person should be kept in mind. The readings and the homily should help those present to reach a deeper understanding of the mystery of human suffering in relation to the paschal mystery of Christ.

The sick person who is not confined to bed may take part in the sacrament of anointing in a church, chapel, or other appropriate place. He or she should be made comfortable and there should be room for relatives and friends. In hospitals and other institutions the priest should consider all who will be present for the celebration: whether they are able to take part; whether they are very weak; and, if they are not Catholic, whether they might be offended.

101. If the sick person wishes to celebrate the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit. If it is necessary to celebrate the sacrament of penance during the rite of anointing, it takes the place of the penitential rite. The priest should also arrange for the continued pastoral care of the sick, especially for frequent opportunities to receive communion.

102. The sacrament of anointing may be repeated:

a. when the sick person recovers after being anointed and, at a later time, becomes sick again;

b. when during the same illness the condition of the sick person becomes more serious.

 In the case of a person who is chronically ill, or elderly and in a weakened condition, the sacrament of anointing may be repeated when in the pastoral judgment of the priest the condition of the sick person warrants the repetition of the sacrament.

103. A sick person who recovers after being anointed should be encouraged to give thanks for the favors received, especially by participating in a Mass of thanksgiving.

104. There are three distinct and integral aspects to the celebration of this sacrament: the prayer of faith, the laying on of hands, and the anointing with oil.

 105. Prayer of faith: The community, asking God’s help for the sick, makes its prayer of faith in response to God’s word and in a spirit of trust (see James 5:14-15). In the rites for the sick, it is the people of God who pray in faith. The entire Church is made present in this community—represented by at least the priest, family, friends, and others—assembled to pray for those to be anointed. If they are able, the sick persons should also join in this prayer.

 106. Laying on of hands: The gospels contain a number of instances in which Jesus healed the sick by the laying on of hands or even by the simple gesture of touch. The ritual has restored to major significance the gesture of the laying on of hands with its several meanings. With this gesture the priest indicates that this particular person is the object of the Church’s prayer of faith. The laying on of hands is clearly a sign of blessing, as we pray that by the power of God’s healing grace the sick person may be restored to health or at least strengthened in time of illness. The laying on of hands is also an invocation: the Church prays for the coming of the Holy Spirit upon the sick person. Above all, it is the biblical gesture of healing and indeed Jesus’ own usual manner of healing: “They brought the sick with various diseases to him; and he laid hands on every one of them and healed them” (Luke 4:40).

107. Anointing with oil: The practice of anointing the sick with oil signifies healing, strengthening, and the presence of the Spirit.

In the gospel of Mark the disciples were sent out by the Lord to continue his healing ministry: “They anointed many sick people with oil and cured them” (Mark 6:13). And Saint James witnesses to the fact that the Church continued to anoint the sick with oil as both a means and a sign of healing (James 5:14). The Church’s use of oil for healing is closely related to its remedial use in soothing and comforting the sick and in restoring the tired and the weak. Thus the sick person is strengthened to fight against the physically and spiritually debilitating effects of illness. The prayer for blessing the oil of the sick reminds us, furthermore, that the oil of anointing is the sacramental sign of the presence, power, and grace of the Holy Spirit.

If the anointing is to be an effective sacramental symbol, there should be a generous use of oil so that it will be seen and felt by the sick person as a sign of the Spirit’s healing and strengthening presence. For the same reason, it is not desirable to wipe off the oil after the anointing.

108. The rites for anointing outside Mass and anointing within Mass may be used to anoint a number of people within the same celebration. These rites are appropriate for large gatherings of a diocese, parish, or society for the sick, or for pilgrimages. These celebrations should take place in a church, chapel, or other appropriate place where the sick and others can easily gather. On occasion, they may also take place in hospitals and other institutions.

If the diocesan bishop decides that many people are to be anointed in the same celebration, either he or his delegate should ensure that all disciplinary norms concerning anointing are observed, as well as the norms for pastoral preparation and liturgical celebration. In particular, the practice of indiscriminately anointing numbers of people on these occasions simply because they are ill or have reached an advanced age is to be avoided. Only those whose health is seriously impaired by sickness or old age are proper subjects for the sacrament. The diocesan bishop also designates the priests who will take part in the celebration of the sacrament.

The full participation of those present must be fostered by every means, especially through the use of appropriate songs, so that the celebration manifests the Easter joy which is proper to this sacrament.

109. The communal rite begins with a greeting followed by a reception of the sick (see no. 135), which is a sympathetic expression of Christ’s concern for those who are ill and of the role of the sick in the people of God.

Before the rite of dismissal the blessing is given. The celebration may conclude with an appropriate song.

110. If there are large numbers of sick people to be anointed, other priests may assist the celebrant. Each priest lays hands on some of the sick and anoints them, using the sacramental form. Everything else is done once for all, and the prayers are said in the plural by the celebrant. After the sacramental form has been heard at least once by those present, suitable songs may be sung while the rest of the sick are being anointed.

He has borne our sickness and endured our suffering.

111. The rite which follows provides for the celebration of the 68 sacrament of anointing outside Mass. This celebration takes place in the home, in a hospital or institution, or in church. Appropriate vestments should be worn by the priest.

112. The priest should inquire beforehand about the physical and spiritual condition of the sick person and he should become acquainted with the family, friends, and others who may be present. If possible, he should involve them in the preparation for the celebration, for example, in the choice of the readings and prayers, and he should explain to them the significance of the sacrament. Since the liturgical texts appear in the singular, they must be adapted in gender and number for a celebration in which two or more people are anointed.

113. If the sick person wishes to celebrate the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit. If it is necessary for the sick person to confess during the celebration of the sacrament of anointing, this takes the place of the penitential rite.

114. If communion is to be given during the celebration, this occurs after the liturgy of anointing.

GREETING

115. The priest greets the sick person and the others present. 68 One of the greetings in no. 81 may be used.

If communion is to take place during the rite, the priest then 68 places the blessed sacrament on the table, and all join in adoration.

SPRINKLING WITH HOLY WATER

116. If it seems desirable, the priest may sprinkle the sick person and those present with holy water. One of the following may be used:

A

The Lord is our shepherd

and leads us to streams of living water.

B

Like a stream in parched land, may the grace of the Lord refresh our lives.

C

Let this water call to mind our baptism into Christ,  who by his death and resurrection has redeemed us.

INSTRUCTION

117. Then he addresses those present in these or similar words:

My dear friends, we are gathered here in the name of our Lord Jesus Christ who is present among us. As the gospels relate, the sick came to him for healing; moreover, he loves us so much that he died for our sake. Through the apostle James, he has commanded us: “Are there any who are sick among you? Let them send for the priests of the Church, and let the priests pray over them, anointing them with oil in the name of the Lord; and the prayer of faith will save the sick persons, and the Lord will raise them up; and if they have committed any sins, their sins will be forgiven them.”

Let us therefore commend our sick brother/sister N. to the grace and power of Christ, that he may save him/her and raise him/her up.

If the sacrament of penance is now celebrated (see Appendix, nos. 299-305) the penitential rite is omitted.

PENITENTIAL RITE

118. The priest invites the sick person and all present to join in the penitential rite, using these or similar words:

A

My brothers and sisters, to prepare ourselves for this holy anointing, let us call to mind our sins.

B

My brothers and sisters, as we prepare to celebrate this holy sacrament, let us acknowledge our failings and ask the Lord for pardon and strength.

C

My brothers and sisters, let us turn with confidence to the Lord and ask his forgiveness for all our sins.

D

Coming together as God’s family, with confidence let us ask the Lord’s forgiveness, for he is full of gentleness and compassion.

After a brief period of silence, the penitential rite continues, using one of the following:

A All say:

I confess to almighty God,

and to you, my brothers and sisters,

that I have sinned through my own fault

They strike their breast.

in my thoughts and in my words, in what I have done,

and in what I have failed to do;

and I ask blessed Mary, ever virgin, all the angels and saints,

and you, my brothers and sisters, to pray for me to the Lord our God.

B

Lord Jesus, you healed the sick: Lord, have mercy. R/.  Lord, have mercy.

Lord Jesus, you forgave sinners: Christ, have mercy. R/. Christ, have mercy.

Lord Jesus, you give us yourself to heal us and bring us strength: Lord, have mercy. R/. Lord, have mercy.

C

By your paschal mystery   you have won for us salvation: Lord, have mercy.

R/.. Lord, have mercy.

You renew among us now   the wonders of your passion: Christ, have mercy.

R/.. Christ, have mercy. When we receive your body, you share with us your paschal sacrifice: Lord, have mercy.

R/.. Lord, have mercy.

The priest concludes the penitential rite with the following:

May almighty God have mercy on us, forgive us our sins,

and bring us to everlasting life. R7. Amen.

119. The word of God is proclaimed by one of those present or by the priest. An appropriate reading from Part III or one of the following readings may be used:

A

Matthew 11:25-30

Childlike confidence in the goodness of God will bring us the “rest” that only Jesus can give.

B

Mark 2:1-12

Much more important than the health of our bodies is the peace and consolation of the presence of Jesus who can forgive us our sins and reconcile us with God.

C

Luke 7:18b-23

 The healing hand of Christ is a sign of the presence of God; that same hand is extended to us in this sacrament now, to console and strengthen us.

RESPONSE

120. A brief period of silence may be observed after the reading of the word of God.

The priest may then give a brief explanation of the reading, applying it to the needs of the sick person and those who are looking after him or her.

LITANY

121. The priest may adapt or shorten the litany according to the condition of the sick person.

My brothers and sisters, in our prayer of faith let us      70 appeal to God for our brotherlsister N.

Come and strengthen him/her through this holy anointing: Lord, have mercy. R7. Lord, have mercy.

Free him/her from all harm: Lord, have mercy. P7.

Free him/her from sin and all temptation: Lord, have mercy. P7.

Relieve the sufferings of all the sick [here present]: Lord, have mercy. R7.

Assist all those dedicated to the care of the sick: Lord, have mercy. K.

Give life and health to our brotherlsister N., on whom we lay our hands in your name: Lord, have mercy. K.

LAYING ON OF HANDS

122. In silence, the priest lays his hands on the head of the sick person.

PRAYER OVER THE OIL

123. The priest says a prayer of thanksgiving over blessed oil or he may bless the oil himself (see no. 21), using one of the following:

Thanksgiving over Blessed Oil—If the oil is already blessed, the priest says the following prayer of thanksgiving over it:

824 PASTORAL CARE OF THE SICK 123 (Cont.)

Praise to you, God, the almighty Father. You sent your Son to live among us and bring us salvation.

W. Blessed be God who heals us in Christ.

Praise to you, God, the only-begotten Son.

You humbled yourself to share in our humanity and you heal our infirmities. R7.

Praise to you, God, the Holy Spirit, the Consoler. Your unfailing power gives us strength in our bodily weakness. R7.

God of mercy,

ease the sufferings and comfort the weakness of your servant N.,

whom the Church anoints with this holy oil.

We ask this through Christ our Lord. R7. Amen.

 Blessing of Oil—When the priest blesses the oil during the rite, he uses the following blessing:

Let us pray.

God of all consolation,

you chose and sent your Son to heal the world. Graciously listen to our prayer of faith:

send the power of your Holy Spirit, the Consoler, into this precious oil, this soothing ointment, this rich gift, this fruit of the earth.

Bless this oil + and sanctify it for our use.

Make this oil a remedy for all who are anointed with it; heal them in body, in soul, and in spirit, and deliver them from every affliction.

We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

RI. Amen.

Other forms of the blessing may be found in nos. 140 and 248.

ANOINTING

124. The priest anoints the sick person with the blessed oil.   76

First he anoints the forehead, saying:

Through this holy anointing

may the Lord in his love and mercy help you with the grace of the Holy Spirit.

W. Amen.

Then he anoints the hands, saying:

May the Lord who frees you from sin save you and raise you up. R7. Amen.

The sacramental form is said only once, for the anointing of the forehead and hands, and is not repeated.

Depending upon the culture and traditions of the place, as well as the condition of the sick person, the priest may also anoint additional parts of the body, for example, the area of pain or injury. He does not repeat the sacramental form.

PRAYER AFTER ANOINTING

125. The priest says one of the following prayers:

Let us pray.

A General

Father in heaven,

through this holy anointing

grant N. comfort in his/her suffering.

When he/she is afraid, give him/her courage, when afflicted, give him/her patience,

when dejected, afford him/her hope,

and when alone, assure him/her of the support of your holy people.

We ask this through Christ our Lord. P7. Amen.

B General

Lord Jesus Christ, our Redeemer, by the grace of your Holy Spirit

cure the weakness of your servant N.

Heal his/her sickness and forgive his/her sins; expel all afflictions of mind and body;

mercifully restore him/her to full health,

and enable him/her to resume his/her former duties, for you are Lord for ever and ever.

W. Amen.

C In extreme or terminal illness

Lord Jesus Christ,

you chose to share our human nature,

to redeem all people, and to heal the sick.

Look with compassion upon your servant N.,

whom we have anointed in your name with this holy oil

for the healing of his/her body and spirit.

Support him/her with your power, comfort him/her with your protection,

and give him/her the strength to fight against evil.

Since you have given him/her a share in your own passion,

help him/her to find hope in suffering,

for you are Lord for ever and ever.

W. Amen.

D In advanced age

God of mercy,

look kindly on your servant

 who has grown weak under the burden of years. In this holy anointing

he/she asks for healing in body and soul.

Fill him/her with the strength of your Holy Spirit. Keep him/her firm in faith and serene in hope,

so that he/she may give us all an example of patience and joyfully witness to the power of your love.

We ask this through Christ our Lord. W. Amen.

E Before surgery

God of compassion,

our human weakness lays claim to your strength.

We pray that through the skills of surgeons and nurses your healing gifts may be granted to N.

May your servant respond to your healing will and be reunited with us at your altar of praise.

Grant this through Christ our Lord. W. Amen.

F For a child

God our Father,

we have anointed your child N. with the oil of healing and peace.

Caress him/her, Shelter him/her,

and keep him/her in your tender care.

We ask this in the name of Jesus the Lord. W. Amen

G For a young person

God our healer,

in this time of sickness you have come to bless N. with your grace.

Restore him/her to health and strength, make him/her joyful in spirit, and ready to embrace your will.

Grant this through Christ our Lord. R7. Amen.

THE LORD’S PRAYER

126. The priest introduces the Lord’s Prayer in these or similar words:

A

Now let us offer together the prayer our Lord Jesus Christ taught us:

B

And now let us pray with confidence as Christ our Lord commanded:

All say:

Our Father . . .

If the sick person does not receive communion, the rite  concludes with a blessing as in no. 130.

LITURGY OF HOLY COMMUNION

127. The priest shows the eucharistic bread to those present, saying:

A

This is the Lamb of God

who takes away the sins of the world.

Come to me, all you that labor and are burdened, and I will refresh you.

B

These are God’s holy gifts to his holy people: receive them with thanksgiving.

C

This is the bread of life.

Taste and see that the Lord is good.

The rite then continues as described in no. 88.

SILENT PRAYER

128. Then a period of silence may be observed.

PRAYER AFTER COMMUNION

129. The priest says a concluding prayer. One of the following may be used:

Let us pray.

Pause for silent prayer, if this has not preceded. A

All-powerful God,

through the paschal mystery of Christ your Son you have completed the work of our redemption. May we, who in these sacramental signs

proclaim his death and resurrection,

grow in the experience of your saving power.

           131—134 PASTORAL CARE OF THE SICK 831 ANOINTING WITHIN MASS

INTRODUCTION

If one member suffers, all share in those sufferings.

131. When the condition of the sick person permits, and        so especially when communion is to be received, the sacrament of anointing may be celebrated within Mass. The following rite provides for such a celebration, which takes place in a church or in a suitable place in the home of the sick person or in the hospital.

132. This rite may be used to anoint a number of people within the same celebration (see nos. 108-110). It is especially appropriate for large gatherings of a diocese, parish, or society for the sick, or for pilgrimages. Since the liturgical texts appear in the plural, they must be adapted in gender and number for a celebration in which one person is anointed.

133. The priest should ensure that the sick who wish to 65

celebrate the sacrament of penance have a convenient 86 opportunity to do so before Mass.

134. When the ritual Mass for the anointing of the sick is      s~ celebrated, the priest wears white vestments. The readings are taken from The Lectionary for Mass (2nd edition, nos. 790-795) or from Part III, unless the sick person and those involved with the priest in planning the liturgy choose other readings from Scripture.

The ritual Mass for the anointing of the sick is not permitted during the Easter triduum, on the solemnities of Christmas, Epiphany, Ascension, Pentecost, Corpus Christi, or on a solemnity which is a holy day of obligation. On these occasions, the texts and readings are taken from the Mass of the day. Although the ritual Mass is also excluded on the Sundays of Advent, Lent, and the Easter season, on solemnities, Ash Wednesday, and the weekdays of Holy Week, one of the readings may be taken from the Scripture texts indicated above, and the special form of the final blessing may be used.

832 PASTORAL CARE OF THE SICK 135, 136

 INTRODUCTORY RITES RECEPTION OF THE SICK

135. After the greeting the priest welcomes the sick in these 92 or similar words:

A

We have come together to celebrate the sacraments of anointing and eucharist. Christ is always present when we gather in his name; today we welcome him especially as physician and healer. We pray that the sick may be restored to health by the gift of his mercy and made whole in his fullness.

B

 Christ taught his disciples to be a community of love. In praying together, in sharing all things, and in caring for the sick, they recalled his words: “Insofar as you did this to one of these, you did it to me.” We gather today to witness to this teaching and to pray in the name of Jesus the healer that the sick may be restored to health. Through this eucharist and anointing we invoke his healing power.

OPENING PRAYER

136. Afterward the priest, with hands joined, sings or says: Let us pray.

All pray in silence for a brief period.

A

Father,

you raised your Son’s cross

as the sign of victory and life.

May all who share in his suffering

find in these sacraments

a source of fresh courage and healing.

We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Amen.

137, 138 PASTORAL CARE OF THE SICK 833

B

God of compassion,

you take every family under your care

and know our physical and spiritual needs.

Transform our weakness by the strength of your grace and confirm us in your covenant so that we may grow in faith and love.

We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Amen.

LITURGY OF THE WORD

137. The liturgy of the word is celebrated in the usual way according to the instructions in no. 134. The general intercessions are omitted since they are included in the litany.

In the homily the celebrant should show how the sacred text speaks of the meaning of illness in the history of salvation and of the grace given by the sacrament of anointing.

A brief period of silence may follow the homily. LITURGY OF ANOINTING

LITANY

138. The priest may adapt or shorten the litany according to the condition of the sick persons.

Let us pray to God for our brothers and sisters and for all those who devote themselves to caring for them.

Bless N. and N. and fill them with new hope and strength: Lord, have mercy. P7. Lord, have mercy.

Relieve their pain: Lord, have mercy. R7.

Free them from sin and do not let them give way to temptation: Lord, have mercy. P7.

834 PASTORAL CARE OF THE SICK 139, 140

Sustain all the sick with your power: Lord, have mercy. W.

Assist all who care for the sick: Lord, have mercy. P7. Give life and health to our brothers and sisters on whom we lay our hands in your name: Lord, have mercy. W.

LAYING ON OF HANDS

139. In silence, the priest lays his hands on the head of each sick person. If there are several priests present, each one lays hands on some of the sick.

PRAYER OVER THE OIL

140. The priest says a prayer of thanksgiving over blessed oil

or he may bless the oil himself (see no. 21), using one of the following:

Thanksgiving over Blessed Oil—If the oil is already blessed, the priest says the following prayer of thanksgiving over it: Praise to you, God, the almighty Father.

You sent your Son to live among us

and bring us salvation.

R7. Blessed be God who heals us in Christ.

Praise to you, God, the only-begotten Son.

You humbled yourself to share in our humanity and you heal our infirmities. W.

Praise to you, God, the Holy Spirit, the Consoler. Your unfailing power gives us strength

in our bodily weakness. W.

God of mercy,

ease the sufferings and comfort the weakness of your servants

whom the Church anoints with this holy oil.

We ask this through Christ our Lord.

R7. Amen.

Blessing of Oil—When the priest blesses the oil during the rite, 75 he uses one of the following blessings:

141-144 PASTORAL CARE OF THE SICK 835

A

This blessing is found in no. 123.

B

Praise to you, God, the almighty Father. You sent your Son to live among us and bring us salvation.

W. Blessed be God who heals us in Christ.

Praise to you, God, the only-begotten Son.

You humbled yourself to share in our humanity and you heal our infirmities. R7.

Praise to you, God, the Holy Spirit, the Consoler. Your unfailing power gives us strength in our bodily weakness. R7.

Almighty God,

come to our aid and sanctify this oil

which has been set apart for healing your people. May the prayer of faith and the anointing with oil free them from every affliction.

We ask this through Christ our Lord. R7. Amen.

ANOINTING

141. The priest anoints the sick person with the blessed oil. If there are large numbers of sick people to be anointed, other priests may assist the celebrant. Each priest anoints some of the sick, using the sacramental form as described in no. 124.

PRAYER AFTER ANOINTING

142. The priest says one of the following prayers A-D, as in no. 125.

LITURGY OF THE EUCHARIST

143. The Order of Mass then continues with the liturgy of the 82c eucharist.

PRAYER OVER THE GIFTS

144. With hands extended, the priest sings or says:

139.

A

Merciful God,

as these simple gifts of bread and wine will be transformed into the risen Lord, so may he unite our sufferings with his and cause us to rise to new life.

We ask this through Christ our Lord. W. Amen.

B

Lord,

we bring you these gifts,

to become the health-giving body and blood of your Son.

In his name

heal the ills which afflict us

and restore to us the joy of life renewed.

We ask this through Christ our Lord. W. Amen.

EUCHARISTIC PRAYER

145. The priest begins the eucharistic prayer. With hands extended he sings or says:

The Lord be with you. P7. And also with you.

Lift up your hearts.

R7. We lift them up to the Lord.

Let us give thanks to the Lord our God.

P7. It is right to give him thanks and praise.

Father, all-powerful and ever-living God,

we do well always and everywhere to give you thanks, for you have revealed to us

in Christ the healer

your unfailing power and steadfast compassion.

In the splendor of his rising

your Son conquered suffering and death and bequeathed to us his promise of a new and glorious world,

where no bodily pain will afflict us and no anguish of spirit.

Through your gift of the Spirit, you bless us, even now,

with comfort and healing,

strength and hope,

forgiveness and peace.

In this supreme sacrament of your love you give us the risen body of your Son: a pattern of what we shall become

when he returns again at the end of time.

In gladness and joy

we unite with the angels and saints in the great canticle of creation, as we say (sing):

Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory.

Hosanna in the highest.

Blessed is he who comes in the name of the Lord. Hosanna in the highest.

Special Intercessions—The following embolisms may be used with Eucharistic Prayers I, II, and III.

When Eucharistic Prayer I is used, the special form of “Father, accept this offering,” is said:

Father, accept this offering

from your whole family,

and especially from those who ask for healing of body, mind, and spirit.

Grant us your peace in this life,

save us from final damnation,

and count us among those you have chosen.

When Eucharistic Prayer II is used, after the words “and all the clergy,” there is added:

Remember also those who ask for healing in the name of your Son,

that they may never cease to praise you for the wonders of your power.

838 PASTORAL CARE OF THE SICK 146, 147

When Eucharistic Prayer III is used, after the words “the family you have gathered here,” there is added:

Hear especially the prayers of those who ask for healing

in the name of your Son,

that they may never cease to praise you

for the wonders of your power.

PRAYER AFTER COMMUNION

146. With hands extended, the priest sings or says: Let us pray.

Pause for silent prayer, if this has not preceded.

A

Merciful God,

in celebrating these mysteries

your people have received the gifts of unity and peace.

Heal the afflicted

and make them whole

in the name of your only Son,

who lives and reigns for ever and ever. W. Amen.

B

Lord,

through these sacraments

you offer us the gift of healing.

May this grace bear fruit among us and make us strong in your service.

We ask this through Christ our Lord. R7. Amen.

CONCLUDING RITES

BLESSING

147. Then the priest blesses the sick persons and others present, using one of the following:

A. May the God of all consolation bless you in every way and grant you hope all the days of your life.
  R/. Amen.
May God restore you to health and grant you salvation.
  R/. Amen.
May God fill your heart with peace and lead you to eternal life.
  R/. Amen.
May almighty God bless you, the Father, and the Son, + and the Holy Spirit.
  R/. Amen.

B. May the Lord be with you to protect you.
  R/. Amen.
May he guide you and give you strength.
  R/. Amen.
May he watch over you, keep you in his care, and bless you with his peace.
  R/. Amen.
May almighty God bless you, the Father, and the Son, + and the Holy Spirit.
  R/. Amen.

C. May the blessing of almighty God, the Father, and the Son, + and the Holy Spirit, come upon you and remain with you for ever.
  R/. Amen.

DISMISSAL

148. The deacon (or the priest) then dismisses the people and commends the sick to their care.

[Hospital]

149. Although the sacrament of anointing should be celebrated whenever possible in accordance with the full rites already given, the special circumstances of hospital ministry often make it necessary to abbreviate the rite. The rite which follows is a simplification of the anointing rite and preserves its central elements. It is intended for those occasions when only the priest and sick person are present and the complete rite cannot be celebrated.

150. The priest should inquire beforehand about the physical and spiritual condition of the sick person in order to plan the celebration properly and choose the appropriate prayers. If possible he should involve the sick person in this preparation, and should explain the significance of the sacrament.

151. If the sick person wishes to celebrate the sacrament of  penance, it is preferable that the priest make himself available for this during a previous visit. If it is necessary, this may take place during the introductory rites.

152. The circumstances of an emergency room or casualty ward of a hospital may make the proper celebration of the sacrament difficult. If the condition of the sick person does not make anointing urgent, the priest may find it better to wait for a more appropriate time to celebrate the sacrament. 

153. The priest should arrange for the continued pastoral care of the sick person, especially for frequent opportunities to receive communion.

154. The priest greets the sick person. One of the following may be used:

A. The peace of the Lord be with you always.
R/. And also with you.

B. The grace and peace of God our Father and the Lord Jesus Christ be with you.
R/. And also with you.

155. The priest may prepare the sick person for the liturgy of anointing with an instruction (see no. 117) or with the following prayer:

LORD God, you have said to us through your apostle James: “Are there people sick among you? Let them send for the priests of the Church, and let the priests pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick persons, and the Lord will raise them up. If they have committed any sins, their sins will be forgiven them.”
Lord, we have gathered here in your name and we ask you to be among us, to watch over our brother/sister N. We ask this with confidence, for you live and reign for ever and ever.
R/. Amen.

  If the sick person so wishes, the sacrament of penance may now be celebrated
(see Appendix, p. 737).

156. In silence, the priest lays his hands on the head of the sick person.

157. The rite is as described in no. 124.

124. The priest anoints the sick person with the blessed oil.

First he anoints the forehead, saying:

Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit.
R/. Amen.

Then he anoints the hands, saying:

May the Lord who frees you from sin save you and raise you up.
R/. Amen.

The sacramental form is said only once, for the anointing of the forehead and hands, and is not repeated.

Depending upon the culture and traditions of the place, as well as the condition of the sick person, the priest may also anoint additional parts of the body, for example, the area of pain or injury. He does not repeat the sacramental form.

158. The priest introduces the Lord’s Prayer in these or similar words:

A. Now let us pray to God as our Lord Jesus Christ taught us:

B. And now let us pray with confidence as Christ our Lord commanded:
All say:
   Our Father . . .

159. The priest says one of the prayers given in no. 125.

125. The priest says one of the following prayers:

  Let us pray.

 A. General
Father in heaven, through this holy anointing grant N. comfort in his/her suffering. When he/she is afraid, give him/her courage, when afflicted, give him/her patience, when dejected, afford him/her hope, and when alone, assure him/her of the support of your holy people. We ask this through Christ our Lord.
  R/. Amen.

 B. General
Lord Jesus Christ, our Redeemer, by the grace of your Holy Spirit cure the weakness of your servant N. Heal his/her sickness and forgive his/her sins; expel all afflictions of mind and body; mercifully restore him/her to full health, and enable him/her to resume his/her former duties, for you are Lord for ever and ever.
  R/. Amen.

 C. In extreme or terminal illness
Lord Jesus Christ, you chose to share our human nature, to redeem all people, and to heal the sick. Look with compassion upon your servant N., whom we have anointed in your name with this holy oil for the healing of his/her body and spirit. Support him/her with your power, comfort him/her with your protection, and give him/her the strength to fight against evil. Since you have given him/her a share in your own passion, help him/her to find hope in suffering, for you are Lord for ever and ever.
  R/. Amen.

 D In advanced age
God of mercy, look kindly on your servant  who has grown weak under the burden of years. In this holy anointing he/she asks for healing in body and soul. Fill him/her with the strength of your Holy Spirit. Keep him/her firm in faith and serene in hope, so that he/she may give us all an example of patience and joyfully witness to the power of your love. We ask this through Christ our Lord.
  R/. Amen.

 E Before surgery
God of compassion, our human weakness lays claim to your strength. We pray that through the skills of surgeons and nurses your healing gifts may be granted to N. May your servant respond to your healing will and be reunited with us at your altar of praise. Grant this through Christ our Lord.
  R/. Amen.

 F For a child
God our Father, we have anointed your child N. with the oil of healing and peace. Caress him/her, Shelter him/her, and keep him/her in your tender care. We ask this in the name of Jesus the Lord.
  R/. Amen.

 G For a young person
God our healer, in this time of sickness you have come to bless N. with your grace. Restore him/her to health and strength, make him/her joyful in spirit, and ready to embrace your will. Grant this through Christ our Lord.
  R/. Amen.

160. Then the priest blesses the sick person, using one of the following:

A. May the blessing of almighty God, the Father, and the Son, + and the Holy Spirit, come upon you and remain with you for ever.
  R/. Amen.

B. May God the Father bless you.
  R/. Amen.
May God the Son heal you.
  R/. Amen.
May God the Holy Spirit enlighten you.
  R/. Amen.

Apostolic Pardon

195. The priest may add the apostolic pardon for the dying. 99f

Through the holy mysteries of our redemption, may almighty God release you from all punishments in this life and in the life to come. May he open to you the gates of paradise and welcome you to everlasting joy.
      R7 . Amen.

201. At the conclusion of the sacrament of penance or the penitential rite, the priest may give the apostolic pardon for the dying, using one of the following:

A. Through the holy mysteries of our redemption, may almighty God release you from all punishments in this life and in the life to come. May he open to you the gates of paradise and welcome you to everlasting joy.
    R7 . Amen.

B. By the authority which the Apostolic See has given me, I grant you a full pardon and the remission of all your sins in the name of the Father, + and of the Son, and of the Holy Spirit
    R7 . Amen.

COMMENDATION OF THE DYING

212. In viaticum the dying person is united with Christ in his passage out of this world to the Father. Through the prayers for the commendation of the dying contained in this chapter, the Church helps to sustain this union until it is brought to fulfillment after death.

213. Christians have the responsibility of expressing their union in Christ by joining the dying person in prayer for God’s mercy and for confidence in Christ. In particular, the presence of a priest or deacon shows more clearly that the Christian dies in the communion of the Church. He should assist the dying person and those present in the recitation of the prayers of commendation and, following death, he should lead those present in the prayer after death. If the priest or deacon is unable to be present because of other serious pastoral obligations, other members of the community should be prepared to assist with these prayers and should have the texts readily available to them.

214. The minister may choose texts from among the prayers, litanies, aspirations, psalms, and readings provided in this chapter, or others may be added. In the selection of these texts the minister should keep in mind the condition and piety of both the dying person and the members of the family who are present. The prayers are best said in a slow, quiet voice, alternating with periods of silence. If possible, the minister says one or more of the brief prayer formulas with the dying person. These may be softly repeated two or three times.

215. These texts are intended to help the dying person, if still 139 conscious, to face the natural human anxiety about death by imitating Christ in his patient suffering and dying. The Christian will be helped to surmount his or her fear in the hope of heavenly life and resurrection through the power of Christ, who destroyed the power of death by his own dying.

Even if the dying person is not conscious, those who are present will draw consolation from these prayers and come to a better understanding of the paschal character of Christian death. This may be visibly expressd by making the sign of the cross on the forehead of the dying person, who was first signed with the cross at baptism.

216.Immediately after death has occurred, all may kneel while one of those present leads the prayers given in nos. 221-222.

217. One or more of the following short texts may be recitec with the dying person. If necessary, they may be softly repeated two or three times.

Romans 8:35

Who can separate us from the love of Christ?

Romans 14:8

Whether we live or die, we are the Lord’s.

2 Corinthians 5:1

We have an everlasting home in heaven.

1 Thessalonians 4:17

We shall be with the Lord for ever.

1 John 3:2

We shall see God as he really is.

1 John 3:14

We have passed from death to life because we love each other.

Psalm 25:1

To you, Lord, I lift up my soul.

Psalm 27:1

The Lord is my light and my salvation.

Psalm 27:13

I believe that I shall see the goodness of the Lord in the land of the living.

Psalm 42:3

My soul thirsts for the living God.

Psalm 23:4

Though I walk in the shadow of death, I will fear no evil,

for you are with me.

Matthew 25:34

Come, blessed of my Father, says the Lord Jesus, and take possession of the kingdom prepared for you.

Luke 23:43

The Lord Jesus says, today you will be with me in paradise.

John 14:2

In my Father’s home there are many dwelling places, says the Lord Jesus.

John 14:2-3

The Lord Jesus says, I go to prepare a place for you, and I will come again to take you to myself.

John 17:24

I desire that where I am, they also may be with me, says the Lord Jesus.

John 6:40

Everyone who believes in the Son has eternal life.

Psalm 31:5a

Into your hands, Lord, I commend my spirit.

Acts 7:59

Lord Jesus, receive my spirit.

Holy Mary, pray for me.

Saint Joseph, pray for me.

Jesus, Mary, and Joseph, assist me in my last agony.

218. The word of God is proclaimed by one of those present or by the minister. Selections from Part III or from the following readings may be used:

A. Job 19:23-27a

Job’s act of faith is a model for our own; God is the God of the living.

B. Psalm 23

C. Psalm 25

D. Psalm 91

E. Psalm 121

F. 1 John 4:16

G. Revelation 21:1-5a, 6-7

God our Father is the God of newness and life; it is his desire that we should come to share his life with him.

H. Matthew 25:1-13

Jesus bid us be prepared for our ultimate destiny, which is eternal life.

I. Luke 22:39-46

Jesus is alive to our pain and sorrow, because faithfulness to his Father’s will cost him life itself.

J. Luke 23:44-49

Jesus’ death is witnessed by his friends.

K. Luke 24:1-8

Jesus is alive; he gives us eternal life with the Father.

L. John 6:37-40

Jesus will raise his own from death and give them eternal life.

M. John 14:1-6, 23, 27

The love of Jesus can raise us up from the sorrow of death to the joy of eternal life.

219. When the condition of the dying person calls for the use of brief forms of prayer, those who are present are encouraged to pray the litany of the saints—or at least some of its invocations—for him or her. Special mention may be made of the patron saints of the dying person, of the family, and of the parish. The litany may be said or sung in the usual way. Other customary prayers may also be used.

One of the following litanies may be used:

A

B

A brief form of the litany may be prayed. Other saints may be added, including the patron saints of the dying person, of the family, and of the parish; saints to whom the dying person may have a special devotion may also be included.

220. When the moment of death seems near, some of the following prayers may be said:

A

Go forth, Christian soul, from this world in the name of God the almighty Father, who created you,

in the name of Jesus Christ, Son of the living God, who suffered for you,

in the name of the Holy Spirit, who was poured out upon you,

go forth, faithful Christian.

May you live in peace this day,

may your home be with God in Zion, with Mary, the virgin Mother of God,

with Joseph, and all the angels and saints.

B

I commend you, my dear brother/sister, to almighty God,

and entrust you to your Creator.

May you return to him who formed you from the dust of the earth.

May holy Mary, the angels, and all the saints come to meet you as you go forth from this life.

May Christ who was crucified for you bring you freedom and peace.

May Christ who died for you, admit you into his garden of paradise.

May Christ, the true Shepherd, acknowledge you as one of his flock.

May he forgive all your sins, and set you among those he has chosen. May you see your Redeemer face to face, and enjoy the vision of God for ever. P7. Amen.

C

Welcome your servant, Lord, into the place of salvation which because of your mercy he/she rightly hoped for.

R/. Amen, or R/.  Lord, save your people.

Deliver your servant, Lord, from every distress. R/.

Deliver your servant, Lord, as you delivered Noah from the flood. R/.

Deliver your servant, Lord, as you delivered Abraham from Ur of the Chaldees. R/.

Deliver your servant, Lord, as you delivered Job from his sufferings. R/.

Deliver your servant, Lord, as you delivered Moses from the hand of the Pharaoh. R/.

Deliver your servant, Lord, as you delivered Daniel from the den of lions. R/.

Deliver your servant, Lord, as you delivered the three young men from the fiery furnace. R/.

Deliver your servant, Lord, as you delivered Susanna from her false accusers. R/.

Deliver your servant, Lord, as you delivered David from the attacks of Saul and Goliath. R/.

Deliver your servant, Lord, as you delivered Peter and Paul from prison. R/.

Deliver your servant, Lord, through Jesus our Savior, who suffered death for us and gave us eternal life. R/.

D

Lord Jesus Christ, Savior of the world, we pray for your servant N., and commend him/her to your mercy. For his/her sake you came down from heaven; receive him/her now into the joy of your kingdom. For though he/she has sinned, he/she has not denied the Father, the Son, and the Holy Spirit, but has believed in God and has worshiped his/her Creator.

R/.Amen.

E

The following antiphon may be said or sung:

Hail, holy Queen, Mother of mercy, hail, our life, our sweetness, and our hope. To you we cry, the children of Eve; to you we send up our sighs, mourning and weeping in this land of exile. Turn, then, most gracious advocate, your eyes of mercy toward us; lead us home at last and show us the blessed fruit of your womb, Jesus: O clement, O loving, O sweet Virgin Mary

 [Prayer After Death]

221. When death has occurred, one or more of the following prayers may be said:

 A.

Saints of God, come to his/her aid! Come to meet him/her, angels of the Lord!

R/.  Receive his/her soul and present him/her to God the Most High.

May Christ, who called you, take you to himself; may angels lead you to Abraham’s side.

R/.  Give him/her eternal rest, O Lord, and may your light shine on him/her for ever.

May Christ, who called you, take you to himself; may angels lead you to Abraham’s side.

The following prayer is added:

Let us pray.
All-powerful and merciful God, we commend to you N., your servant. In your mercy and love, blot out the sins he/she has committed through human weakness. In this world he/she has died: let him/her live with you for ever. We ask this through Christ our Lord.

R/. Amen

B. Psalm 130

R/.  My soul hopes in the Lord.

The following prayer is added:

Let us pray.
God of love, welcome into your presence your son/daughter N., whom you have called from this life. Release him/her from all his/her sins, less him/her with eternal light and peace, raise him/her up to live for ever with all your saints in the glory of the resurrection. We ask this through Christ our Lord.

R/. Amen

C. Psalm 23

R/.  Lord, remember me in your kingdom.

The following prayer is added:

Let us pray.
God of mercy, hear our prayers and be merciful to your son/daughter N., whom you have called from this life. Welcome him/her into the company of your saints, in the kingdom of light and peace. We ask this through Christ our Lord.

R/. Amen

D.

   Almighty and eternal God, hear our prayers for your son/daughter N., whom you have called from this life to yourself. Grant him/her light, happiness, and peace.

  Let him/her pass in safety through the gates of death, and live for ever with all your saints in the light you promised to Abraham and to all his descendants in faith.
Guard him/her from all harm and on that great day of resurrection and reward raise him/her up with all your saints. Pardon his/her sins and give him/her eternal life in your kingdom.

  We ask this through Christ our Lord.

R/. Amen

E.

 Loving and merciful God, we entrust our brother/sister to your mercy. You loved him/her greatly in this life: now that he/she is freed from all its cares, give him/her happiness and peace for ever.

 The old order has passed away: welcome him/her now into paradise where there will be no more sorrow, no more weeping or pain, but only peace and joy with Jesus, your Son, and the Holy Spirit for ever and ever

R/. Amen

F.

  God of our destiny, into your hands we commend our brother/sister. We are confident that with all who have died in Christ he/she will be raised to life on the last day and live with Christ for ever.

 [We thank you for all the blessings you gave him/her in this life to show your fatherly care for all of us and the fellowship which is ours with the saints in Jesus Christ.]

  Lord, hear our prayer: welcome our brother/sister to paradise and help us to comfort each other with the assurance of our faith until we all meet in Christ to be with you and with our brother/sister for ever.

  We ask this through Christ our Lord.

R/. Amen

222. One of the following prayers may be said:

Let us pray.

 A. For the family and friends

  God of all consolation, in your unending love and mercy for us you turn the darkness of death into the dawn of new life. Show compassion to your people in their sorrow.

  [Be our refuge and our strength to lift us from the darkness of this grief to the peace and light of your presence.]

  Your Son, our Lord Jesus Christ, by dying for us, conquered death and by rising again, restored life.

  May we then go forward eagerly to meet him, and after our life on earth be reunited with our brothers and sisters where every tear will be wiped away.

  We ask this through Christ our Lord.

R/. Amen

B. For the deceased person and for the family and friends

  Lord Jesus, our Redeemer, you willingly gave yourself up to death so that all people might be saved and pass from death into a new life. Listen to our prayers, look with love on your people who mourn and pray for their brother/sister N.

  Lord Jesus, holy and compassionate: forgive N. his/her sins. By dying you opened the gates of life for those who believe in you: do not let our brother/sister be parted from you, but by your glorious power give him/her light, joy, and peace in heaven where you live for ever and ever.

  We ask this through Christ our Lord.

R/. Amen

For the solace of those present the minister may conclude these prayers with a simple blessing or with a symbolic gesture, for example, signing the forehead with the sign of the cross. A priest or deacon may sprinkle the body with holy water.

 [Prayers for the Dead]

223. This chapter contains prayers for use by a minister who has been called to attend a person who is already dead. A priest is not to administer the sacraments of penance or anointing. Instead, he should pray for the dead person using these or similar prayers.

224. It may be necessary to explain to the family of the person who is dead that sacraments are celebrated for the living, not for the dead, and that the dead are effectively helped by the prayers of the living.

225. To comfort those present the minister may conclude these prayers with a simple blessing or with a symbolic gesture, for example, making the sign of the cross on the forehead. A priest or deacon may sprinkle the body with holy water.

226. The minister greets those who are present, offering them sympathy and the consolation of faith, using one of the following or similar words:

 A.

In this moment of sorrow the Lord is in our midst and comforts us with his word: Blessed are the sorrowful; they shall be consoled.

R/. Amen

 B.

Praised be God, the Father of our Lord Jesus Christ, the Father of mercies, and the God of all consolation! He comforts us in all our afflictions and thus enables us to comfort those who are in trouble, with the same consolation we have received from him.

R/. Amen

227. The The minister then says one of prayers D or E in no. 221

D.

   Almighty and eternal God, hear our prayers for your son/daughter N., whom you have called from this life to yourself. Grant him/her light, happiness, and peace.

  Let him/her pass in safety through the gates of death, and live for ever with all your saints in the light you promised to Abraham and to all his descendants in faith.
Guard him/her from all harm and on that great day of resurrection and reward raise him/her up with all your saints. Pardon his/her sins and give him/her eternal life in your kingdom.

  We ask this through Christ our Lord.

R/. Amen

E.

 Loving and merciful God, we entrust our brother/sister to your mercy. You loved him/her greatly in this life: now that he/she is freed from all its cares, give him/her happiness and peace for ever.

 The old order has passed away: welcome him/her now into paradise where there will be no more sorrow, no more weeping or pain, but only peace and joy with Jesus, your Son, and the Holy Spirit for ever and ever

R/. Amen

228. The word of God is proclaimed by one of those present or by the minister. An appropriate reading from Part III or one of the following readings may be used:

A. Luke 23:44-46

It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, “Father, into thy hands I commit my spirit!” And having said this he breathed his last.

B. John 11:3-7, 17, 20-27, 33-36, 41-44

So the sisters sent to him, saying, “Lord, he whom you love is ill.”   But when Jesus heard it he said, “This illness is not unto death; it is for the glory of God, so that the Son of God may be glorified by means of it.”   ¶ Now Jesus loved Martha and her sister and Lazarus.   So when he heard that he was ill, he stayed two days longer in the place where he was.   Then after this he said to the disciples, “Let us go into Judea again.”  …

Now when Jesus came, he found that Lazarus had already been in the tomb four days.  … When Martha heard that Jesus was coming, she went and met him, while Mary sat in the house.   Martha said to Jesus, “Lord, if you had been here, my brother would not have died.   And even now I know that whatever you ask from God, God will give you.”   Jesus said to her, “Your brother will rise again.”   Martha said to him, “I know that he will rise again in the resurrection at the last day.”   Jesus said to her, “I am the resurrection and the life; he who believes in me, though he die, yet shall he live,   and whoever lives and believes in me shall never die. Do you believe this?”   She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world.”  … 

When Jesus saw her weeping, and the Jews who came with her also weeping, he was deeply moved in spirit and troubled;   and he said, “Where have you laid him?” They said to him, “Lord, come and see.”   Jesus wept.   So the Jews said, “See how he loved him!”  … So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank thee that thou hast heard me.   I knew that you always hear me, but I have said this on account of the people standing by, that they may believe that thou didst send me.”   When he had said this, he cried with a loud voice, “Lazarus, come out.”   The dead man came out, his hands and feet bound with bandages, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

229. Then one of those present may lead the others in praying a brief form of the litany of the saints. (The full form of the litany of the saints may be found in no. 219.) Other saints may be added, including the patron saints of the dead person, of the family, and of the parish; saints to whom the deceased person may have had a special devotion may also be included.

Saints of God, come to his/her aid!
Come to meet him/her, angels of the Lord!

    The following prayer is added:

God of mercy, hear our prayers and be merciful to your son/daughter N., whom you have called from this life. Welcome him/her into the company of your saints, in the kingdom of light and peace.
We ask this through Christ our Lord.

R/. Amen

230. The minister introduces the Lord’s Prayer in these or similar words:

A. With God there is mercy and fullness of redemption; let us pray as Jesus taught us to pray:

B. Let us pray for the coming of the kingdom as Jesus taught us:
All say:
   Our Father . . .

231. The minister then concludes with the following prayer:

Lord Jesus, our Redeemer, you willingly gave yourself up to death so that all people might be saved and pass from death into a new life.

Listen to our prayers, look with love on your people who mourn and pray for their brother/sister N.

Lord Jesus, holy and compassionate: forgive N. his/her sins. By dying you opened the gates of life for hose who believe in you: do not let our brother/sister be parted from you, but by your glorious power give him/her light, joy, and peace in heaven where you live for ever and ever.

  R/. Amen.

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