Anointing of the sick
Extreme Unction was the usual name for the sacrament in the West from the late twelfth century until 1972, and was thus used at the Council of Trent[8] and in the 1913 Catholic Encyclopedia.
[9] Peter Lombard (died 1160) is the first writer known to have used the term,[3] which did not become the usual name in the West till towards the end of the twelfth century, and never became current in the East.
[9] The word "extreme" (final) indicated either that it was the last of the sacramental unctions (after the anointings at Baptism, Confirmation and, if received, Holy Orders) or because at that time it was normally administered only when a patient was in extremis.
[10] The term "last rites" refers to administration to a dying person not only of this sacrament but also of Penance and Holy Communion, the last of which, when administered in such circumstances, is known as "Viaticum", a word whose original meaning in Latin was "provision for the journey".
[29] The rite of anointing outside Mass begins with a greeting by the priest, followed by sprinkling of all present with holy water, if deemed desirable, and a short instruction.
[31] If the sick person wishes to receive the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit; but if the sick person must confess during the celebration of the sacrament of anointing, this confession replaces the penitential rite[32] A passage of Scripture is read, and the priest may give a brief explanation of the reading, a short litany is said, and the priest lays his hands on the head of the sick person and then says a prayer of thanksgiving over the already blessed oil or, if necessary, blesses the oil himself.
"[34] It is permitted, in accordance with local culture and traditions and the condition of the sick person, to anoint other parts of the body in addition, such as the area of pain or injury, but without repeating the sacramental form.
[35] From the early Middle Ages until after the Second Vatican Council the sacrament was administered, within the Latin Church, only when death was approaching and, in practice, bodily recovery was not ordinarily looked for,[3] giving rise, as mentioned above to the name "Extreme Unction" (i.e. final anointing).
The extraordinary form of the Roman Rite includes anointing of seven parts of the body while saying in Latin: Per istam sanctam Unctiónem et suam piisimam misericórdiam, indúlgeat tibi Dóminus quidquid per (visum, auditorum, odorátum, gustum et locutiónem, tactum, gressum, lumborum delectationem) deliquisti.
Through this holy unction and His own most tender mercy may the Lord pardon thee whatever sins thou hast committed by (sight, hearing, smell, taste and speech, touch, walking, carnal pleasure).
The 1913 Catholic Encyclopedia explains that "the unction of the loins is generally, if not universally, omitted in English-speaking countries, and it is of course everywhere forbidden in case of women".
[36] In the case of necessity when only a single anointing on the forehead is possible, it suffices for valid administration of the sacrament to use the shortened form: Per istam sanctam unctionem indulgeat tibi Dominus, quidquid deliquisti.
28 p. 381, the Aquileian Rite, also called Rito Patriarchino, had twelve anointings, namely, of the head, forehead, eyes, ears, nose, lips, throat, chest, heart, shoulders, hands, and feet.
Vel Ungimus caput tuum Oleo divinitus sanctificato + in nomine Sanctae et Individuae Trinitatis ut more militis praeparatus ad luctamen, possis aereas superare catervas: per Christum Dominum nostrum.
Or We anoint your head with divinely sanctified Oil + in the name of the Holy and Undivided Trinity so that prepared for the conflict in the way of a soldier, you might be able to overcome the aereal throng: through Christ our Lord.
The Latin forms are as follows: (Ad frontem) Ungimus frontem tuam Oleo sancto in nomine Patris, et Filii, et Spiritus Sancti, in remissionem omnium peccatorum; ut sit tibi haec unction sanctificationis ad purificationem mentis et corporis; ut non lateat in te spiritus immundus neque in membris, neque in medullis, neque in ulla compagine membrorum: sed habitet in te virtus Christi Altissimi et Spiritus Sancti: per Christum Dominum nostrum.
(Ad nares) Ungimus has nares Olei hujus liquore in nomine Patris, et Filii, et Spiritus Sancti: ut quidquid noxio vapore contractum est, vel odore superfluo, ista evacuet unctio vel medicatio: per Christum Dominum nostrum.
(Ad guttur) Ungimus te in gutture Oleo sancto in nomine Patris, et Filii, et Spiritus Sancti, ut non lateat in te spiritus immundus, neque in membris, neque in medullis, neque in ulla compagine membrorum: sed habitet in te virtus Christi Altissimi et Spiritus Sancti:quatenus per hujus operationem mysterii, et per hanc sacrati Olei unctionem, atque nostrum deprecationem virtute Sanctae Trinitatis medicates, sive fotus; pristinam, et meliorem percipere merearis sanitatem: per Christum Dominum nostrum.
(Ad cor) Ungimus locum cordis Oleo divinitus sanctificato, coelesti munere nobis attributo, in nomine Sanctae et Individuae Trinitatis, ut ipsa interius exteriusque te sanando vivificet, quae universum ne pereat continent: per Christum Dominum nostrum.
(Ad scapulas) Ungimus has scapulas, sive in medio scapularum Oleo sacrato, in nomine Patris, et Filii, et Spiritus Sancti, ut ex omni parte spirituali protectione munitus, jacula diabolici impetus viriliter contemnere, ac procul possis cum robore superni juvaminis repellere: per Christum Dominum nostrum.
The significance of receiving Unction on Holy Wednesday is shored up by the hymns in the Triodion for that day, which speak of the sinful woman who anointed the feet of Christ.
In the same narrative, Jesus says, "in that she hath poured this ointment on my body, she did it for my burial" (Id., v. 12), linking the unction with Christ's death and resurrection.
The wish expressed, to substitute for the unction the prayers used for the dying, cannot sufficiently satisfy the essential conditions which are required for sacraments.
[44] In a compendium of Anabaptist doctrine, theologian Daniel Kauffman stated:[44] We incline to the belief, however, that the apostle intended that the oil should be applied as a religious rite, because: 1.
We firmly believe that this illness is for the glory of God and that the Lord will both hear our prayer and work according to His good and gracious will.
He anoints the person on the forehead and says this blessing: Almighty God, the Father of our Lord Jesus Christ, who has given you the new birth of water and the Spirit and has forgiven you all your sins, strengthen you with His grace to life everlasting.
"[50] In 1915 members of the Anglican Communion founded the Guild of St Raphael, an organisation dedicated to promoting, supporting and practising Christ's ministry of healing.
It may be part of a worship service with the full assembly of the congregation present, but may also be done in more private settings, such as homes or hospital rooms.
The Church of the Brethren practices Anointing with Oil as an ordinance along with Baptism, Communion, Laying on of Hands, and the Love Feast.
Melchizedek priesthood holders are also authorized to consecrate any pure olive oil and often carry a personal supply in case they have need to perform an anointing.
