All the above data except where otherwise stated are to be found in Horayot 11b and 12a, and more compactly in the Jerusalem Talmud, Horayot , 47c. Veenhof, in: BOR , 23 , —13; J.
Licht, in: EM , 5 , —31; S. McCarthy, in: VT , 14 , — Source: Encyclopaedia Judaica. All Rights Reserved. Download our mobile app for on-the-go access to the Jewish Virtual Library.
A Healthy Body and Soul. A Jewish View of Hunting. Blessing of Children. Bridegrooms of the Law. Death and Mourning. Do Jews Celebrate Halloween? Do Jews Celebrate Thanksgiving? How to Study Torah. Jewish Courts and Judges. Judaism and the Treatment of Animals. Although particular law can promote the values of universal law, when norms are issued for a diocese or the territory of a conference of bishops, it would be important, in accordance with the principle of subsidiarity, to allow some personal discretion on the part of the minister in individual cases.
This remains the practice and is likewise regulated in Canon Paragraph of the Catechism of the Catholic Church says that "Only priests bishops and presbyters are ministers of the Anointing of the Sick. In Catholic theology, the ministerial priest acts as a spokesperson for the whole church and has authority granted by Christ for the pastoral care of souls. Pastors and those charged with pastoral care of souls 6 have the duty and right to administer the sacrament to those entrusted to their care.
Any priest with the presumed permission of the pastor, or if there is reasonable cause, may administer the sacrament. Every priest is authorized to carry the blessed oil for administering the sacrament in cases of necessity. A dilemma in the context of "parishes of choice" leaves open the question of the appropriate rights for the minister of the sacrament. This is an area for future legislation because parochial circumscription is easily ignored by clergy and laity alike. A theoretical discussion continues on whether the sacrament of anointing can be viewed as an extension of the healing of baptism, which can be administered by deacons or anyone in case of necessity.
The question of deacons has been posed to the Holy See, but the current discipline has not been changed. Yet there is a yearning for further developing the theology of these sacraments.
The Church, acting in the name of Christ, is the primary minister of the sacrament. When the Church anoints a sick person, it anoints a member of its own body. Anointing is about the restoration to baptismal integrity of the whole body which will be definitively achieved when all is restored to Christ. The ritual should correspond to the particular situation of the person who is sick.
Preferably, the celebration would take place while the person is capable of active participation and at least implicitly gives consent. Communal celebrations may be celebrated in one place and following the prescriptions of the liturgical books and directives as may be provided by the diocesan bishop. The situation or occasion determines the number of anointings — for example, during subsequent illnesses or if there is a more serious crisis in the same illness.
If a person has lost consciousness or the use of reason, or is in a case of doubt, whether the person has reached the age of reason, is seriously ill or is dead it may be administered conditionally, presuming the individual would desire the sacrament.
If a person has expired, then prayers of the dead and prayers for the commendation of the dying person are said.
These prayers are not restricted to the ordained but by anyone who ministers pastorally to a dying person. There is no prohibition to other members of Christ's body offering prayers on behalf of the sick, and even laying hands on them or using oil.
Where two or three gather in the name of the Lord, Christ is present in their midst Matthew The Holy See. Council of Florence. Council of Trent. Farrugia, Gerald O'Collins and Mario. Catholicism: The Story of Catholic Christianity. New York: Oxford. New York: Oxford University Press, Pope Paul VI.
The Canon Law Society of America. If he has committed any sins, he will be forgiven. The History of the Anointing of the Sick Early Practices The sacrament took shape from the healings of Jesus and the practices of his first followers. He should summon the presbyters of the church, and the y should pray over him and anoint him with oil in the name of the Lord, the prayer of faith will save the sick person, and the Lord will raise him up. Early Third Century Apostolic Tradition, written around AD and traditionally attributed to Hippolytus, was one of the earliest liturgical manuals.
It included a blessing for oil to be used for anointing the sick. The Pope, in commenting on the words of the Letter of James, was reacting to an interpretation which held that only presbyters and not Bishops were the ministers of the sacrament; he rejects this limitation, writing that Bishops as well as presbyters are the ministers of the sacrament cf.
Congregation for the Doctrine of the Faith First Millennium The sacrament became tied to the once-only policy for the Sacrament of Reconciliation. Since it could only be administered once after Baptism, many waited until the ir deathbed for absolution. Only given to the sick if death is expected. Person is anointed on eyes, ears, nostrils, mouth, hands, feet and loins.
Effect is to cure the mind, body, and soul. The practice at that time was for a priest to be accompanied by a procession of believers when he visited the dying. The dying received absolution, the Eucharist as viaticum-food for the journey and extreme unction.
During this time the church developed the rite to include a commendation for the dying person, prayers for the dead, and prayers for the bereaved after the person died. The y emphasized the following points: Change the name to Anointing of the Sick. The person is to be anointed on the following places: on the eyes for sight, on the ears for hearing, on the nostrils for smell, on the mouth for taste or speech, on the hands for touch, on the feet for walking, on the loins for the pleasure that abides the re.
The form of this sacrament is: Through this anointing and his most pious mercy may the Lord pardon you whatever you have done wrong by sight, and similarly for the o the r members. Its effect is to cure the mind and, in so far as it helps the soul, also the body. First, the refore, as regards its institution, It declares and teaches, that our most gracious Redeemer,--who would have his servants at all times provided with salutary remedies against all the weapons of all the ir enemies,--as, in the o the r sacraments, He prepared the greatest aids, whereby, during life, Christians may preserve the mselves whole from every more grievous spiritual evil, so did He guard the close of life, by the sacrament of Extreme Unction, as with a most firm defence.
For though our adversary seeks and seizes opportunities, all our life long, to be able in any way to devour our souls; yet is the re no time wherein he strains more vehemently all the powers of his craft to ruin us utterly, and, if he can possibly, to make us fall even from trust in the mercy of God, than when he perceives the end of our life to be at hand.
Now, this sacred unction of the sick was instituted by Christ our Lord, as truly and properly a sacrament of the new law, insinuated indeed in Mark, but recommended and promulgated to the faithful by James the Apostle, and bro the r of the Lord. Is any man, he saith, sick among you? Let him bring in the priests of the Church , and let the m pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick man; and the Lord shall raise him up; and if he be in sins, the y shall be forgiven him.
In which words, as the Church has learned from apostolic tradition, received from hand to hand, he teaches the matter, the form, the proper minister, and the effect of this salutary sacrament. For the Church has understood the matter the re of to be oil blessed by a bishop. On the Effect of this Sacrament. In fact we should be aware that healing, as it is often portrayed in scripture, is closely intertwined with forgiveness; disease and illness with the destructive effects of sin and evil.
They drove out many demons and anointed many sick people with oil and healed them. He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.
In the first centuries of the Church we find no canonical or liturgical regulations for the anointing of the sick; but that the ministry continued is clear, and we find reference to it in a number of writings, such as those of Hippolytus and Tertullian, who make reference to prayer and anointing.
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