ARTICLE 5
THE ANOINTING OF THE SICK

ARTICULUS 5 
UNCTIO INFIRMORUM

1499 “By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ.” (⁹⁸ LG 11; cf. Jas 5:14-16; Rom 8:17; Col 1:24; 2 Tim 2:11-12; 1 Pet 4:13)

1499 « Sacra infirmorum Unctione atque oratione presbyterorum, Ecclesia tota aegrotantes Domino patienti et glorificato commendat ut eos alleviet et salvet, immo eos hortatur ut sese Christi passioni et morti libere sociantes, ad bonum populi Dei conferant ».⁹⁶

I. ITS FOUNDATIONS
in the ECONOMY of SALVATION

I. Eius in Oeconomia salutis fundamenta

 Illness in human life

Aegritudo in vita humana

 Consecrating and Finding the Meaning of

Illness

1500 Illness and suffering have always been among the gravest problems confronted in human life. In illness, man experiences his

1500 Aegritudo et dolor semper inter gravissima fuerunt problemata quae vitam afficiunt humanam. In aegritudine, homo suam experitur

powerlessness,
his limitations,
and his finitude.

anguish, self-absorption, sometimes even despair and revolt against God.

It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is.

Very often illness provokes a search for God and a return to him.

Saepissime aegritudo quaesitionem provocat Dei, reditum ad Eum.

 THE SICK PERSON BEFORE GOD

Aegrotus coram Deo

1502 The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing. (⁹⁹ Cf. Pss 6:3; 38; Isa 38) Illness becomes a way to conversion; God’s forgiveness initiates the healing. (¹⁰⁰ Cf. Pss 32:5; 38:5; 39:9, 12; 107:20; cf. Mk 2:5-12) It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: “For I am the Lord, your healer.” (¹⁰¹ Ex 15:26) The prophet intuits that suffering can also have a redemptive meaning for the sins of others. (¹⁰² Cf. Isa 53:11) Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness. (¹⁰³ Cf. Isa 33:24)

1502 Homo Veteris Testamenti in aegritudine vivit coram Deo. Ante Deum de sua lamentatur aegritudine⁹⁷ et ab Eo, vitae et mortis Domino, sanationem deprecatur.⁹⁸ Aegritudo fit conversionis via,⁹⁹ et Dei indulgentia initiat sanationem. ¹⁰⁰ Israel experitur, aegritudinem, arcano modo, cum peccato coniungi et malo, et fidelitatem erga Deum, secundum Eius Legem, reddere vitam: « Ego enim Dominus sanator tuus » (Ex 15,26). Propheta introspicit dolorem sensum habere posse redemptorem pro aliorum peccatis. ¹⁰¹ Denique, Isaias annuntiat Deum esse pro Sion tempus adducturum, quo omnem dimittet culpam omnemque aegritudinem sanabit. ¹⁰²

 Christ the physician

Christus-medicus

1503 Christ’s compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that “God has visited his people” (¹⁰⁴ Lk 7:16; cf. Mt 4:24) and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins; (¹⁰⁵ Cf. Mk 2:5-12) he has come to heal the whole man, soul and body; he is the physician the sick have need of. (¹⁰⁶ Cf. Mk 2:17) His compassion toward all who suffer goes so far that he identifies himself with them: “I was sick and you visited me.” (¹⁰⁷ Mt 25:36) His preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them.

1503 Christi erga aegrotos compassio pluresque Eius sanationes aegrotorum omnis generis ¹⁰³ perspicue significant Deum visitavisse plebem Suam ¹⁰⁴ Regnumque Dei omnino appropinquare. Iesus non solum sanandi habet potentiam, sed etiam peccata dimittendi: ¹⁰⁵ Ipse venit ut integrum sanaret hominem, corpus et animam; Ipse est medicus quo aegroti indigent. ¹⁰⁶ Eius compassio erga omnes qui patiuntur, eo procedit ut Se cum illis efficiat unum: eram « infirmus, et visitastis me » (Mt 25,36). Eius praedilectionis amor pro infirmis, saeculorum decursu, christianorum sollicitudinem omnino peculiarem excitare non desivit erga omnes illos qui in suo corpore patiuntur vel anima. Ab eo nisus oriuntur indefessi ad illos sublevandos.

1504 Often Jesus asks the sick to believe. (¹⁰⁸ Cf. Mk 5:34, 36; 9:23) He makes use of signs to heal: spittle and the laying on of hands, (¹⁰⁹ Cf. Mk 7:32-36; 8:22-25) mud and washing. (¹¹⁰ Cf. Jn 9:6-7) The sick try to touch him, “for power came forth from him and healed them all.” (¹¹¹ Lk 6:19; cf. Mk 1:41; 3:10; 6:56) And so in the sacraments Christ continues to “touch” us in order to heal us.

1504 Saepe Iesus ab aegrotis postulat ut credant. ¹⁰⁷ Signis utitur ad sanandum: saliva et manuum impositione, ¹⁰⁸ luto et ablutione. ¹⁰⁹ Aegroti Eum tangere quaerunt ¹¹⁰ « quia virtus de Illo exibat et sanabat omnes » (Lc 6,19). Ita, in sacramentis, Christus nos « tangere » pergit ad nos sanandos.

1505 Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: “He took our infirmities and bore our diseases.”. (¹¹² Mt 8:17; cf. Isa 53:4) But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover. On the cross Christ took upon himself the whole weight of evil and took away the “sin of the world,”. (¹¹³ Jn 1:29; cf. Isa 53:4-6) of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.

1505 Christus, tot doloribus commotus, non solum Se ab aegrotis tangi permittit, sed miserias nostras facit Suas: « Ipse infirmitates nostras accepit et aegrotationes portavit » (Mt 8,17). ¹¹¹ Ipse non omnes sanavit aegrotos. Eius sanationes signa erant Adventus Regni Dei. Radicaliorem annuntiabant sanationem: victoriam de peccato et de morte per Eius Pascha. Christus in cruce omne pondus mali super Se accepit ¹¹² et sustulit « peccatum mundi » (Io 1,29), cuius aegritudo nonnisi consequentia est. Per Suam passionem et Mortem in cruce, Christus novum sensum dedit dolori: hic iam nos Ei configurare Eiusque passioni redemptrici potest coniungere.

 “Heal the sick . . .”

« Infirmos curate... »

1506 Christ invites his disciples to follow him by taking up their cross in their turn. (¹¹⁴ Cf. Mt 10:38) By following him they acquire a new outlook on illness and the sick. Jesus associates them with his own life of poverty and service. He makes them share in his ministry of compassion and healing: “So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them.”. (¹¹⁵ Mk 6:12-13)

1506 Christus discipulos invitat Suos ut Eum sequantur, crucem, et ipsi, sumentes suam. ¹¹³ Eum sequentes, novam aegritudinis et aegrotorum adquirunt visionem. Iesus illos Suae pauperi et servienti consociat vitae. Eos Sui compassionis et sanationis ministerii efficit participes: « Et exeuntes praedicaverunt, ut paenitentiam agerent; et daemonia multa eiciebant et ungebant oleo multos aegrotos et sanabant » (Mc 6,12-13).

1507 The risen Lord renews this mission (“In my name . . . they will lay their hands on the sick, and they will recover.” (¹¹⁶ Mk 16:17-18) and confirms it through the signs that the Church performs by invoking his name. (¹¹⁷ Cf. Acts 9:34; 14:3)These signs demonstrate in a special way that Jesus is truly “God who saves.” (¹¹⁸ Cf. Mt 1:21; Acts 4:12)

1507 Dominus resuscitatus hanc renovat missionem (« In nomine meo [...] super aegrotos manus imponent et bene habebunt »: Mc 16,17-18) eamque confirmat signis quae Ecclesia Nomen Ipsius invocans peragit. ¹¹⁴ Haec signa speciatim manifestant Iesum vere esse « Deum qui salvat ». ¹¹⁵

1508 The Holy Spirit gives to some a special charism of healing (¹¹⁹ Cf. 1 Cor 12:9,28,30) so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that “my grace is sufficient for you, for my power is made perfect in weakness,” and that the sufferings to be endured can mean that “in my flesh I complete what is lacking in Christ’s afflictions for the sake of his Body, that is, the Church.” (¹²⁰ 2 Cor 12:9; Col 1:24)

1508 Spiritus Sanctus quibusdam speciale sanationis donat charisma ¹¹⁶ ad virtutem manifestandam gratiae Resuscitati. Tamen orationes maxime instantes non semper omnium aegritudinum obtinent sanationem. Sic Paulus a Domino discere debet: « Sufficit tibi gratia mea, nam virtus in infirmitate perficitur » (2 Cor 12,9); et dolores tolerandos hunc sensum habere posse: « Adimpleo ea quae desunt passionum Christi in carne mea pro corpore Eius, quod est Ecclesia » (Col 1,24).

1509 “Heal the sick!” (¹²¹ Mt 10:8) The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health. (¹²² Cf. Jn 6:54, 58; 1 Cor 11:30)

1509 « Infirmos curate! » (Mt 10,8). Ecclesia hoc a Domino munus accepit atque officium exsequendi illud tam per curas quas ipsa affert aegrotis quam per intercessionis orationem qua ipsa eosdem comitatur. Ipsa in vivificantem Christi credit praesentiam, animarum et corporum medici. Haec praesentia est peculiariter activa per sacramenta, et quidem modo prorsus singulari per Eucharistiam, panem qui vitam donat aeternam ¹¹⁷ et cuius vinculum cum corporali sanatione a sancto Paulo innuitur. ¹¹⁸

 Biblical Warrant for the Sacramtnet of

Anointing

1510 However, the apostolic Church has its own rite for the sick, attested to by St. James: “Is any among you sick? Let him call for the elders [presbyters] of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.” (¹²³ Jas 5:14-15) Tradition has recognized in this rite one of the seven sacraments. (¹²⁴ Cf. Council of Constantinople II (553) DS 216; Council Of Florence (1439) 1324- 1325; Council Of Trent (1551) 1695-1696; 1716-1717)

1510 Ecclesia tamen apostolica proprium cognoscit pro aegrotis ritum, de quo sanctus Iacobus testatur: « Infirmatur quis in vobis? Advocet presbyteros Ecclesiae, et orent super eum, unguentes eum oleo in nomine Domini. Et oratio fidei salvabit infirmum, et allevabit eum Dominus; et si peccata operatus fuerit, dimittentur ei » (Iac 5,14-15). Traditio in hoc ritu unum e septem Ecclesiae agnovit sacramentis. ¹¹⁹

 A sacrament of the sick

Sacramentum infirmorum

1511 The Church believes and confesses that among the seven sacraments there is one especially intended to strengthen those who are being tried by illness, the Anointing of the Sick:

1511 Ecclesia credit et confitetur, inter septem sacramenta, sacramentum haberi speciatim destinatum ad eos confortandos qui aegritudine probantur: Unctionem infirmorum:

This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord. (¹²⁵ Council Of Trent (1551): DS 1695; cf. Mk 6:13; Jas 5:14-15)

« Instituta est autem haec sacra Unctio infirmorum tamquam vere et proprie sacramentum Novi Testamenti a Christo Domino nostro, apud Marcum quidem insinuatum, ¹²⁰ per Iacobum autem apostolum ac Domini fratrem fidelibus commendatum ac promulgatum ». ¹²¹

1512 From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name “Extreme Unction.” Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation. (¹²⁶ Cf. Council Of Trent (1551): DS 1696)

1512 In traditione liturgica tam in Oriente quam in Occidente, inde ab antiquitate, habentur testimonia de unctionibus infirmorum oleo benedicto peractis. Saeculorum decursu, infirmorum Unctio, modo magis magisque exclusivo, est illis collata qui in extremo vitae discrimine versabantur. Propterea nomen « Extremae Unctionis » receperat. Non obstante hac evolutione, liturgia nunquam Dominum orare desivit ut aegrotus valetudinem recuperaret, si id eius saluti esset conveniens. ¹²²

1513 The Apostolic Constitution Sacram unctionem infirmorum, (¹²⁷ Paul VI, ap. const., Sacr. unct. inf., Nov. 30, 1972) following upon the Second Vatican Council, (¹²⁸ Cf. SC 73) established that henceforth, in the Roman Rite, the following be observed:

1513 Constitutio apostolica « Sacram Unctionem infirmorum » (30 novembris 1972), Concilium Vaticanum II sequens, ¹²³ instituit ut in posterum, in ritu Romano, hoc servetur quod sequitur:

The sacrament of Anointing of the Sick is given to those who are seriously ill by anointing them on the forehead and hands with duly blessed oil - pressed from olives or from other plants - saying, only once: “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up.” (¹²⁹ Cf. CIC, Can. 847 § 1)

« Sacramentum Unctionis infirmorum confertur infirmis periculose aegrotantibus, eos liniendo in fronte et in manibus oleo olivarum aut, pro opportunitate, alio oleo e plantis, rite benedicto, haec verba, una tantum vice, proferendo: "Per istam sanctam Unctionem et suam piissimam misericordiam adiuvet te Dominus gratia Spiritus Sancti, ut a peccatis liberatum te salvet atque propitius allevet" ». ¹²⁴

II. WHO RECEIVES AND WHO ADMINISTERS
THIS SACRAMENT?

II. Quis recipit et quis hoc confert sacramentum?

 In case of grave illness . . .

In casu gravis infirmitatis...

1514 The Anointing of the Sick “is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived.” (¹³⁰ SC 73; cf. CIC, Cann. 1004 § 1; 1005; 1007; CCEO, Can. 738)

1514 Unctio infirmorum « non est sacramentum eorum tantum qui in extremo vitae discrimine versantur. Proinde tempus opportunum eam recipiendi iam certe habetur cum fidelis incipit esse in periculo mortis propter infirmitatem vel senium ». ¹²⁵

[1] If a sick person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again.

[2] If during the same illness the person’s condition becomes more serious, the sacrament may be repeated.

[3] It is fitting to receive the Anointing of the Sick just prior to a serious  operation. [momenti = significant, important]

[4] The same holds for the elderly whose frailty becomes more pronounced.

 Idem valet pro personis senescentis aetatis quarum fragilitas fit acutior.

 “ . . . let him call for the presbyters of the Church”

« ...advocet presbyteros Ecclesiae »

1516 Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. (¹³¹ Cf. C. of Trent (1551): DS 1697; 1719; CIC, Can. 1003; CCEO, Can. 739 § 1) It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention.

1516 Solummodo sacerdotes (Episcopi et presbyteri) ministri sunt Unctionis infirmorum. ¹²⁶ Obligatio est Pastorum, fideles de huius sacramenti instruere beneficiis. Fideles hortentur aegrotos ut sacerdotem advocent ad hoc sacramentum recipiendum. Aegroti se praeparent ad hoc bonis dispositionibus recipiendum, cum Pastoris sui adiutorio et totius communitatis ecclesialis, quae invitatur ut aegrotos, modo prorsus peculiari, suis orationibus suisque fraternis circumdet curis.

III. HOW IS THIS SACRAMENT CELEBRATED?

III. Quomodo hoc celebratur sacramentum?

1517 Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration, (¹³² Cf. SC 27) whether it takes place in the family home, a hospital or church, for a single sick person or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord’s Passover. If circumstances suggest it, the celebration of the sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ’s Passover the Eucharist should always be the last sacrament of the earthly journey, the “viaticum” for “passing over” to eternal life.

1517 Unctio infirmorum, sicut omnia sacramenta, celebratio est liturgica et communitaria, ¹²⁷ sive locum habeat in familia, sive in nosocomio sive in ecclesia, pro uno tantum aegroto vel pro integro aegrotorum coetu. Valde conveniens est, eam intra Eucharistiam, memoriale Paschatis Domini, celebrari. Si adiuncta id suadent, celebrationem sacramenti potest Poenitentiae sacramentum praecedere et Eucharistiae sacramentum sequi. Eucharistia, quatenus sacramentum Paschatis Christi, semper ultimum peregrinationis terrestris deberet esse sacramentum, « viaticum » pro « transitu » ad vitam aeternam.

1518 Word and sacrament form an indivisible whole. The Liturgy of the Word, preceded by an act of repentance, opens the celebration. The words of Christ, the witness of the apostles, awaken the faith of the sick person and of the community to ask the Lord for the strength of his Spirit.

1518 Verbum et sacramentum unitatem efformant inseparabilem. Liturgia verbi, quam poenitentialis praecedit actus, celebrationem aperit. Christi verba, Apostolorum testimonium fidem aegroti et communitatis suscitant, ad petendam a Domino virtutem Spiritus Eius.

1519 The celebration of the sacrament includes the following principal elements: the “priests of the Church” (¹³³ Jas 5:14) - in silence - lay hands on the sick; they pray over them in the faith of the Church (¹³⁴ Cf. Jas 5:15) - this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop.

1519 Sacramenti celebratio praecipue elementa includit quae sequuntur: « presbyteri Ecclesiae » ¹²⁸ manus aegrotis — silentio — imponunt; super aegrotis in fide orant Ecclesiae; ¹²⁹ haec est Epiclesis huius sacramenti propria; tunc unctionem oleo peragunt benedicto, si possibile est, ab Episcopo.

These liturgical actions indicate what grace this sacrament confers upon the sick.

Hae actiones liturgicae indicant, quam gratiam hoc sacramentum conferat aegrotis.

IV. THE EFFECTS OF THE CELEBRATION OF THIS SACRAMENT

IV. Effectus celebrationis huius sacramenti

1520 A particular gift of the Holy Spirit. The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death. (¹³⁵ Cf. Heb 2:15) This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God’s will. (¹³⁶ Cf. C. of Florence (1439): DS 1325) Furthermore, “if he has committed sins, he will be forgiven.” (¹³⁷ Jas 515; cf. Council of Trent (1551): DS 1717)

1520 Peculiare Spiritus Sancti donum. Prima huius sacramenti gratia est confortationis gratia, pacis et vigoris animi ad difficultates superandas quae propriae sunt status aegritudinis gravis vel fragilitatis senectutis. Haec gratia est Spiritus Sancti donum quod fiduciam et fidem renovat in Deum atque contra Maligni roborat tentationes, tentationem nempe defectionis animi et angustiae coram morte. ¹³⁰ Haec Domini assistentia per virtutem Spiritus Eius aegrotum ducere intendit ad animae sanationem, sed etiam ad illam corporis, si talis est Dei voluntas. ¹³¹ Praeterea, « si peccata operatus fuerit, dimittentur ei » (Iac 5,15). ¹³²

1521 Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ’s Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior’s redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus.

1521 Cum Christi passione coniunctio, Per huius sacramenti gratiam, aegrotus virtutem recipit et donum se arctius cum Christi passione coniungendi: quodammodo consecratur ad fructum ferendum per configurationem ad redemptricem Salvatoris passionem. Dolor, peccati originalis sequela, novum recipit sensum: participatio fit salvifici operis Iesu.

1522 An ecclesial grace. The sick who receive this sacrament, “by freely uniting themselves to the passion and death of Christ,” “contribute to the good of the People of God.” (¹³⁸ LG 11 § 2) By celebrating this sacrament the Church, in the communion of saints, intercedes for the benefit of the sick person, and he, for his part, though the grace of this sacrament, contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father.

1522 Gratia ecclesialis. Fideles qui hoc recipiunt sacramentum, « sese Christi passioni et morti libere sociantes, ad bonum populi Dei » conferunt. ¹³³ Ecclesia, hoc in sanctorum communione celebrans sacramentum, pro aegroti intercedit bono. E parte sua, aegrotus, per huius sacramenti gratiam, ad Ecclesiae confert sanctificationem et ad bonum omnium hominum, pro quibus Ecclesia patitur seseque ad Deum Patrem offert per Christum.

1523 A preparation for the final journey. If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing). (¹³⁹ Council of Trent (1551): DS 1698) The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father’s house. (¹⁴⁰ Council of Trent (1551): DS 1694)

1523 Ad ultimum transitum praeparatio. Si sacramentum Unctionis infirmorum omnibus confertur qui aegritudines et infirmitates patiuntur graves, potiore ratione illis, qui sunt « in exitu vitae constituti », ¹³⁴ ita ut illud etiam « sacramentum exeuntium » sit appellatum. ¹³⁵ Infirmorum Unctio nostram perficit conformationem ad mortem et resurrectionem Christi, sicut Baptismus illam inceperat. Ipsa sanctas complet unctiones quae totam vitam signant christianam; illa Baptismi vitam novam in nobis sigillaverat; illa Confirmationis nos ad huius vitae proelium roboraverat. Haec ultima unctio finem munit nostrae vitae firmo praesidio pro ultimis ante ingressum in Domum Patris certaminibus. ¹³⁶

V. VIATICUM, THE LAST SACRAMENT OF THE CHRISTIAN

V. Viaticum, ultimum christiani sacramentum

1524 In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of “passing over” to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” (¹⁴¹ Jn 6:54) The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father. (¹⁴² Cf. Jn 13:1)

1524 Illis qui hanc vitam sunt relicturi, Ecclesia offert, praeter infirmorum Unctionem, Eucharistiam tamquam viaticum. Communio corporis et sanguinis Christi, recepta hoc momento transitus ad Patrem, sensum habet et momentum peculiaria. Est semen vitae aeternae et virtus resurrectionis, secundum Domini verba: « Qui manducat meam carnem et bibit meum sanguinem, habet vitam aeternam; et ego resuscitabo eum in novissimo die » (Io 6,54). Eucharistia, Christi mortui et resuscitati sacramentum, tunc sacramentum transitus est de morte ad vitam, ex hoc mundo ad Patrem. ¹³⁷

1525 Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity called “the sacraments of Christian initiation,” so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life “the sacraments that prepare for our heavenly homeland” or the sacraments that complete the earthly pilgrimage.

1525 Hoc modo, sicut Baptismi, Confirmationis et Eucharistiae sacramenta constituunt unitatem quae « sacramenta initiationis christianae » appellatur, dici potest Poenitentiam, sanctam Unctionem et Eucharistiam, cum vita christiana suum attingit finem, constituere, quatenus viaticum praestant, « sacramenta quae praeparant ad Patriam » seu sacramenta quae peregrinationem complent.

 IN BRIEF

Compendium

1526 “Is any among you sick? Let him call for the presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven” (Jas 5:14-15).

1526 « Infirmatur quis in vobis? Advocet presbyteros Ecclesiae, et orent super eum, unguentes eum oleo in nomine Domini. Et oratio fidei salvabit infirmum, et allevabit eum Dominus; et si peccata operatus fuerit, dimittentur ei » (Iac 5,14-15).

1527 The sacrament of Anointing of the Sick has as its purpose the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age.

1527 Sacramentum Unctionis infirmorum habet, ut scopum, gratiam conferre specialem christiano qui difficultates experitur statui gravis aegritudinis vel senectutis inhaerentes.

1528 The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age.

1528 Opportunum ad sanctam Unctionem recipiendam tempus certo iam advenit, cum fidelis in mortis periculo propter aegritudinem vel senectutem incipit versari.

1529 Each time a Christian falls seriously ill, he may receive the Anointing of the Sick, and also when, after he has received it, the illness worsens.

1529 Quoties christianus in gravem incidit morbum, sanctam Unctionem recipere potest, itemque cum, post illam receptam, gravescit aegritudo.

1530 Only priests (presbyters and bishops) can give the sacrament of the Anointing of the Sick, using oil blessed by the bishop, or if necessary by the celebrating presbyter himself.

1530 Solummodo sacerdotes (presbyteri et Episcopi) Unctionis infirmorum possunt conferre sacramentum; ad illud conferendum oleo utuntur benedicto ab Episcopo, vel, si necessarium est, ab ipso presbytero celebranti.

1531 The celebration of the Anointing of the Sick consists essentially in the anointing of the forehead and hands of the sick person (in the Roman Rite) or of other parts of the body (in the Eastern rite), the anointing being accompanied by the liturgical prayer of the celebrant asking for the special grace of this sacrament.

1531 Id quod in huius sacramenti celebratione essentiale est, consistit ex unctione super aegroti frontem et manus (in ritu Romano) vel super alias corporis partes (in Oriente), quam unctionem liturgica deprecatio celebrantis comitatur sacerdotis, qui specialem huius sacramenti postulat gratiam.

1532 The special grace of the sacrament of the Anointing of the Sick has as its effects:
 - the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church;
 - the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age;
 - the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of Penance;
 - the restoration of health, if it is conducive to the salvation of his soul;
 - the preparation for passing over to eternal life.

1532 Specialis gratia sacramenti Unctionis infirmorum habet tamquam effectus:

 — infirmi coniunctionem cum passione Christi, pro eius et totius Ecclesiae bono;
— solacium, pacem et virtutem ad dolores aegritudinis vel senectutis christiano modo tolerandos;
— remissionem peccatorum, si aegrotus illam per Poenitentiae sacramentum obtinere nequivit;
— valetudinis restitutionem, si id spirituali est saluti conveniens;
— praeparationem ad transitum in vitam aeternam.