Is Anointing the sacrament of the dying? Yes and no

Another article from Father Father Ryan Erlenbush 

about the Anointing of the Sick. He seems to have an issue with an earlier posted article about the Sacrament written by the OSV's Mark Shea.

Anointing of the Sick is surely the most misunderstood sacrament in today’s Church. However, I do not think it is so much that the faithful are too reserved in requesting it (as was the case in ages past), but rather it seems that the sacrament is far too often used in cases when it is not really appropriate. It is clear that the very close connection between Anointing and death has largely been lost over the past fifty years.

The Ecumenical Council of Trent declared that Anointing is the “sacrament of the dying”, and even Vatican II says that Anointing can still be called “Extreme Unction” (though admitting that “Anointing of the Sick” is better). Pope Paul VI specified that the “sick” who are to be anointed are those who are seriously ill. The Church’s teaching from Vatican II, to Pope Paul VI, to the Code of Canon Law specifies that Anointing of the sick is only to be given to those who have begun to be “in danger of death” whether from sickness or old age.

What the Church actually teaches about who can be anointed

“It is also declared, that this unction is to be applied to the sick, but to those especially who lie in such danger as to seem to be about to depart this life: whence also it is called the sacrament of the departing [i.e. “the sacrament of the dying” – sacramentum exeuntium]. And if the sick should, after having received this unction, recover, they may again be aided by the succour of this sacrament, when they fall into another like danger of death.” (Council of Trent, session xvi)

“‘Extreme unction,’ which may also and more properly be called ‘anointing of the sick,’ is not a sacrament for those only who are at the point of death. Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age, the fitting time for that person to receive this sacrament has certainly already arrived.” (Vatican II, Sacrosanctum Concilium 73)

“The Sacrament of the Anointing of the Sick is given to those who are seriously ill.” (Paul VI, Apostolic Constitution Sacram Unctione Infirmorum, 30 Nov 1972)

“The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger of death by reason of illness or old age.” (Canon 1004.1)

“Great care and concern should be taken to see that those of the faithful whose health is seriously (periculose) impaired by sickness or old age receive this sacrament. A prudent or reasonably sure judgment, without scruple, is sufficient for deciding on the seriousness of an illness; if necessary a doctor may be consulted.” (General Introduction to the Roman Ritual, Pastoral Care of the Sick: Rites of Anointing and Viaticum, par. 8)

The Church has consistently taught and still continues to teach that Anointing of the Sick is given to the faithful above the age of reason who have: 1) begun to be in danger of death, 2) on account of some serious illness or old age. [in case of doubt, a doctor should be consulted]

Trent specifies that the sacrament is rightly called the “sacrament of the dying”, Vatican II says that it is given when a member of the faithful “begins to be in danger of death”, and this is affirmed also by Canon Law and the liturgical books. While it is true that the sacrament is not reserved only to those who are in the last moments of life, neither may it be given to those who are not yet in a real danger of death.

Further, it is clear throughout that Anointing is given not simply to all who are in danger of death generally, but only to those who are sick – just as St. James said, Is any man sick among you?

Anointing is not only for those who are “at death’s door”

Still, it is important to realize that the sacrament of anointing is not only for those who are at death’s door. The proper sacrament for one in the last moments of life is surely Viaticum – hence, this last Eucharist is most properly called the “sacrament of the dying” in the simple and absolute sense.

Let me make this very clear [since I know that there will be confusion]: Anointing of the sick IS NOT only for those who are at the last moment of life and at death’s door. I am not saying and have never said that Anointing is only for those who are dying in the very moment.

However, Anointing is nevertheless only for those who have “begun to be in danger of death” – if a person is not “dying”, in the sense that they have some illness or frailty (from old age) which puts them in a real though perhaps remote danger of death (i.e. it really could kill them at some point), then they must not be anointed. Indeed, if a person is not at least in remote but real danger of death through sickness or old age, then they CANNOT validly be Anointed.

Danger of death - an error made by Mark Shea (among many others)

When the Church teaches that Anointing of the sick can only be validly administered to those who have begun to be in danger of death, she does not mean that only those who are in immediate and proximate danger of death (i.e. those who are “at death’s door”) can receive the sacrament. Still, it is true that one must be in a true and real danger of death due to sickness or old age in order to receive the sacrament of Anointing.

Thus, for example, when the popular Catholic blogger and apologist (for whom I have a good deal of respect), Mark Shea, says “I know of numerous women who have received the Sacrament of Anointing because of chronic infertility and miscarriage problems” [here], he (together with those priests who gave the sacrament) is profoundly confused as to the Church’s teaching regarding the administration of this sacrament. Unless the “chronic infertility” or “miscarriage problems” are putting the life of the mother in a real danger of death, the attempts at Anointing do nothing more than expose the sacrament to nullity (a serious sin on the part of those priests, and something which Mr. Shea should think about before publicly promoting the idea). And, if any should think that the sacrament could be received by a mother on behalf of her unborn child, we direct them to our previous article[here].

Anointing is only for those who have “begun to be in danger of death” – this means that the illness or old age really puts the individual into at least a remote danger of death. It cannot be, however, merely a potential danger of death – since even a simple illness couldtheoretically and potentially under unusual circumstance develop into something serious. Rather, it must be a real and actual danger of death, no matter how remote. The illness must be serious and life-threatening in order to justify anointing.

Hence, for example, a person diagnosed with cancer (even if they probably have years to live and may well even be cured) could and should certainly receive Anointing of the Sick. An elderly person who is not on his death-bed, but who is generally worn down by the burden of years, could receive the sacrament. A person with a serious heart condition, but one which does not put him into the emergency room at the moment, could well justify receiving the sacrament.

But a man or woman struggling with infertility? No, it is absurd. Someone struggling with mild obesity (setting aside other possible health issues)? No. Someone with general (non-life-threatening) problems of arthritis? Certainly not.

There must be a real and actual, though perhaps remote, danger of death in order for a member of the faithful to receive the sacrament of Anointing of the Sick. This is why the Sacred Council of Trent calls it the “sacrament of the dying” and also why Vatican II and Pope Paul VI continue to call it “Extreme Unction” (while also stating that “Anointing of the Sick” is a better term).

Anointing is not for everyone who is “at death’s door”

While Anointing is only for those who have begun to be in some real danger of death, neither is it for all those who are in danger of death. The Church teaches that it is Anointing of the SICK, which means that the danger of death must stem from either sickness or old age.

Hence, if a soldier is going off to war, the proper sacrament is Confession, not Anointing. Likewise, a man on death row – who is not seriously ill – cannot receive Anointing of the Sick in preparation for his execution, because he is not sick! Again, the proper sacrament is Confession (and, of course, Viaticum).

It is simply amazing how many of the faithful, and even of the priests are confused on this point.

Is Anointing of the Sick the “sacrament of the dying”?

If we understand the “dying” properly – meaning, not simply those who are in the very last moments of life, but all those who are in a real danger of death – then we say that only the “dying” (i.e. only those in danger of death) are to receive the sacrament of Anointing, this is what Trent taught and what Vatican II still teaches though with different words.

However, because “dying” is often thought to mean “those at death’s door”, the Church generally does not use this term any more. Still, it is good to recall that the sacrament is still called “Extreme Unction” and is always to be connected with at least a remote danger of death.

Such is the faith of the Church. If anyone says differently, even if he be a priest, ask him to explain how his opinion corresponds to the teaching presented by Vatican II and codified in Canon Law. 


Update: And, lest any should think that there is room for debate on this issue, hear the teaching of the Council of Florence, which has been followed by Trent and Vatican II: "This sacrament should be given only to the sick of whose death there is fear."

Why can't deacons confer Anointing of the Sick?

Deacons can baptize and they can witness marriages, they can even distribute communion as an ordinary minister, and yet the Church does not allow deacons (nor any who are not priests) to confer the sacrament of Anointing of the Sick.

A brief consideration of this question – Why can’t a deacon confer Anointing of the Sick? – will teach us a great deal about this sacrament.

None but the priests can confer Anointing of the Sick

That only priests (including bishops) can confer the sacrament of Anointing is the clear teaching of the Catholic Church.

“Only priests (bishops and presbyters) are ministers of the Anointing of the Sick.” (CCC 1516)

 “Every priest, but only a priest, can validly administer the anointing of the sick.” (Code of Canon Law 1003.1)

 “All priests, and only priests, validly administer the anointing of the sick.” (Eastern Code of Canon Law 739.1)

“Further, it is also indicated there [James 5:14] that the proper ministers of this sacrament are the presbyters of the Church, under which name in that place are to be understood not the elders by age or the foremost in rank among the people, but either bishops or priests duly ordained by them with the imposition of the hands of the priesthood [1 Timothy 4:14].” (Trent, Session XIV)

That priests and only priests can confer this sacrament is clearly taught in Sacred Scripture: Is any man sick among you? Let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord. (James 5:14)

This is not the type of teaching which can change. The minister of the sacrament of Anointing of the Sick has been and will always be priests and only priests (including, of course, bishops). Still, we ask, Why is it so?

Anointing of the Sick forgives sin, even mortal sin

Anointing of the Sick is principally directed to spiritual healing. But what is the spiritual healing which this sacrament effects? St. James tells us that it forgives sin, and the Council of Trent teaches dogmatically that both mortal and venial sins are forgiven through this sacrament. However, the forgiveness of sin per se is not the principal effect of this sacrament, but is more of a side-effect. This is why St. James does not say simply, “Anoint the sick person and his sins will be forgiven”, but, if he be in sins, they shall be forgiven him. (5:15)

The sacrament given for the forgiveness of actual sins is Reconciliation or Confession. For the forgiveness of mortal and venial sin, Penance is the proper sacrament. This is why the Church encourages the faithful to receive the sacrament of Reconciliation in preparation for Anointing. Further, if a man were to attempt to receive Anointing of the Sick as a way of having his sins forgiven while despising and refusing Confession, the Anointing would have no effect in him except his condemnation. Again: Even though Anointing does forgive sin (and even mortal sin, but not original sin), if a man attempts to use this sacrament as a way of avoiding Confession, he condemns himself, and the Anointing becomes for him a marking unto judgment rather than a balm of forgiveness.

Anointing of the Sick is for the remission of sins, that is, of the remnants of sin

Still, Anointing of the Sick is for spiritual healing and is directed to the forgiveness of sins – however, it is not principally for the forgiveness of sin as to the guilt of sin (this is what Confession is for), but rather as to the “remnants” or “vestiges” of sin.

Actual sin weakens the will and burdens the soul. When a person begins to be in danger of death, he has need of a spiritual healing and strengthening so that he might be well prepared to meet his Lord in the particular judgment. Most especially, the sacrament of Anointing gives a special grace to strengthen the sick person “against the temptations of the evil one, the temptation to discouragement and anguish in the face of death.” (CCC 1520)

As the sacrament of Anointing removes all the “remnants” of sin (that perduring weakness of the will which remains even after sin has been forgiven), so too does it wash away any sin which it finds still staining the soul.

Additionally, if it is conducive to the spiritual healing of the individual, the sacrament may effect a physical healing as well.

Why only priests can anoint: Confession and Anointing

Now, seeing that Anointing is directed to the forgiveness of sins (that is, of the remnants of sin) and is truly a completion of the sacrament of Penance, it is becomes clear that only priests can confer this sacrament.

While it is true that deacons can baptize, we do not say that they can forgive sins. Indeed, the sacrament of baptism does forgive all sin (both original and actual sin), but it is not so much through the power of the minister as through the sanctifying power of regeneration through water and the Holy Spirit. Thus, we do not say that a priest or deacon or lay person “forgave that baby’s sins” when he baptized him – Baptism is not given through the “power of the keys”.

Hence, since Anointing is the completion of the sacrament of Penance (especially as to the effect of the two sacraments), and because Anointing is directed principally to spiritual healing through the remission of the remnants of sin, only those who have the power to absolve from sin through the sacrament of Reconciliation are able to confer Anointing of the Sick.

Since the “power of the keys” was entrusted only to the priests (and bishops), only these can confer Penance and Anointing. Because neither deacons nor the laity can hear confessions, neither can they confer Anointing of the Sick.

On the profound confusion regarding this sacrament in the Church today

1) Danger of death: First, there are many in the Church who do not realize that Anointing of the Sick can only be given to those who have begun to be in a real danger of death [for more on this, see our earlier article - here]. Surely, Anointing is not only for those who are on their death bed, but neither is it for those who do not suffer from a serious illness or from old age such that they have at least begun to be in danger of death. If Anointing is divorced from the notion of a spiritual healing in preparation for death and the particular judgment, then it will very likely be thought of as being principally for physical, emotional, and psychological healing.

I am convinced that this error – separating Anointing from danger of death – is the font of all the modern confusion about this sacrament. [n.b. Though many priests and even bishops are confused on this point, the Church still teaches that Anointing is only to be given to those who have begun to be in danger of death from sickness or old age (cf. CCC 1514, Code of Canon Law 1004.1, Eastern Code of Canon Law 738)]

2) Not principally about physical healing: Many in the Church today divorce Anointing of the Sick from Penance and speak as though this sacrament is not directed principally to the remission of the remnants of sin in preparation for a holy death. Such persons make the sacrament to be more about physical healing (including psychological comfort) than about spiritual healing (which is the forgiveness of sin and of the remnants of sin). Thus, it is no surprise that so many people in the Church do not understand why this sacrament can only be conferred by priests and bishops. Because they do not realize the close connection between Confession and Anointing, they do not realize that Anointing is sacramentally unintelligible if not seen as the completion of the sacrament of Penance.

3) Why young children cannot receive Anointing: From this second error, a third follows – people begin to think that the Church could (or, even, should) confer Anointing on young children below the age of reason. But, in truth, these youngsters have no need of the sacrament since they have not committed any sins. If Anointing were primarily about physical healing, then the Church would give the sacrament to young children (and there would be no clear reason why the sacrament couldn’t be given by deacons or even the laity). However, Anointing is primarily about spiritual healing gained through the remission of the remnants of actual sin. And, since young children below the age of reason have not yet committed any actual sins, they cannot receive Anointing of the Sick (they have no need of it, just as they have no need of Reconciliation). [for more on this, see our earlier article - here]

Anointing of the Sick, Last Rites, Extreme Unction...Is there a difference?

Anointing of the Sick is the least well-understood of the seven sacraments recognized by the Catholic Church, at least among laypeople. What is it? Is it the same as Extreme Unction? What are Last Rites?

TERMINOLOGY
The best accepted term for this sacrament in English today is Anointing of the Sick. Sometimes it is called Sacrament of the Sick. An older term is Extreme Unction, which comes from Latin and indicates an anointing at the end of life. Today the Church encourages not only the dying, but also those with temporary and non-terminal chronic illnesses to receive the sacrament.

Last Rites refers to a series of sacraments administered to those on the verge of death. These sacraments are Reconciliation, Anointing of the Sick, and Eucharist (called "Viaticum" when given to the dying). Last Rites are often confused with Anointing of the Sick by itself; they can be kept straight by remembering that Last Rites is plural.

ORIGIN
The early Christian Church prayed for its sick members. Oil, brought by the faithful, was blessed by the bishop. Anyone could use or apply the oil in times of sickness.

TIME BRINGS CHANGES
Some centuries later, a rite for the Anointing of the Sick appeared. This rite assumed that the community was gathered and the sick person was generally able to be restored to health. Meanwhile, people began putting off the Sacrament of
Penance until their death bed because it could be received only once.

Therefore they couldn’t receive the Anointing of the Sick until they had confessed and been reconciled to the church. Since both sacraments would therefore often occur at the time of death, the Anointing of the Sick unfortunately became associated with dying. Church teachers who knew only of this practice began to explain the anointing as a preparation for death, rather than a prayer for the sick.

THE RESULT
Even though the official teaching of the Church urged people not to wait until the time of death to receive the anointing, in practice most people did wait. Some families even waited until the dying person was unconscious before calling a priest. What had been a sacrament for the sick became incorrectly known as the “Last Rites” and many of us grew up with images of the priest anointing the dying person, even anointing someone who had died.

TODAY-THE PROPER PRACTICE
Anointing of the Sick is for the seriously sick. A person need not be in danger of dying. The beginning of serious illness while the person is fully conscious before going to the hospital is the best time to request the sacrament. This is especially true today because of the availability of priests.

Waiting until a person is notified by medical personnel that they are within hours or days of death before contacting a priest to administer the sacrament should be avoided, if possible. Unfortunately, today's reality is that finding a priest on short notice can be problematical.

Anointing of the Sick may be repeated during a long illness or as the elderly struggle with the infirmities of age. It can be celebrated with children at least seven years old. The sacrament is a prayer, normally celebrated with sufficient time and suitable surroundings. Parish communal celebrations of this sacrament present an ideal setting. This is especially true as health care moves more to home and local settings and as priests are less available in hospitals.

The purpose of the sacrament is to unite the one who is sick with the suffering, death and resurrection of Christ so the sick may know the healing presence and love of the Lord, be strengthened in faith and experience the support of the Church.There are other prayers and rites available in the official prayers of the Church for those who are sick or near death or who have already died.

There is no absolute nor emergency requirement for this sacrament.


The sacrament is for the living, the church does not permit the anointing to be given to anyone who has already died.

WHO MAY CELEBRATE THESE PRAYERS?
Parish representatives and members of hospital pastoral care departments are properly trained and appointed to provide the prayers and non-sacramental rites for the sick or dying. As in the past, the priest is the proper minister for the sacraments of the Anointing of the Sick and Reconciliation.

The priest is to be called when available in any serious moment and especially should the sick desire the sacrament of Penance/Reconciliation. If a priest is not available, please remember that the Anointing of the Sick is not required nor absolutely necessary for a peaceful death. Other pastoral ministers can provide the prayers appropriate at the time of death.