Most anyone when they are ill or suffering will react in
multiple ways. Some will curse
God, like Job’s wife wanted, while others will use it as a means to draw closer
to God and seek His strength, like the Psalmists or the apostle Paul. Christ himself performed many healings
to the blind, the deaf, the mute, and on the list goes on. What He also did in many cases was
forgive those people of their sins and credited their belief and faith for the
healing. This is the basis for the
sacrament of Anointing.
“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.’ (Matthew 8:17) 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,’ 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 unites us with his
redemptive Passion.” (CCC 1505)
Not only did Christ heal, he also charged his disciples with
this command as well (Mark 6:12f).
We see also after his ascension into heaven the disciples still
performing healings. There are
those who have the gift of healing, which Paul mentions in 1 Corinthians
12. However, even Paul was not
relieved of a physical ailment despite his petitions. “My grace is sufficient for you, for my power is made
perfect in weakness,” was the response given (2 Cor 12:9). We cannot expect physical healing in
every case, much as Jesus did not heal every person (CCC 1506-1509).
We see an early version of the sacrament in the letter of
James, who wrote, “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,” (James 5:14f) (CCC 1510).
Up until recent years, this sacrament was typically
celebrated on a person’s deathbed, hence where “Extreme Unction” came
from. After Vatican II, the Church
clarified the meaning of the sacrament:
“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.’” (CCC 1513)
As we see, this sacrament is celebrated in similar ways
among Protestants. Those who are
gravely ill or advanced in years would celebrate this. Also, those who might be undergoing a
major medical procedure would consider receiving this sacrament (CCC 1514f).
With “Last Rites”, the anointing is followed by receiving
Eucharist before a person dies. As
mentioned previously, the Eucharist is considered the “Sacrament of sacraments”
due to the belief that the bread and wine become the body and blood of
Christ. Christ himself said, “He
who eats my flesh and drinks my blood has eternal life, and I will raise him up
at the last day,” (John 6:54) (CCC 1524).
Just as the sacraments of Baptism, Confirmation, and Eucharist begin our
journey, so do the sacraments of Penance, Anointing of the Sick, and Eucharist
bring a close to our earthly journey (CCC 1525).
