TOPIC: ANOINTING OF THE SICK: STRENGTH IN TIMES OF ILLNESS

INTRODUCTION

The Catechism states that illness is among the “gravest problems confronted in human

life” (#1500).  This lesson introduces this sacrament to students that when one
encounters a serious illness is that Christ is the Great Physician. He always has and
always will have the greatest compassion toward those who are ill.  We see this so
clearly in the Gospels through the many healings Jesus performed.  And though Jesus
does not always heal physically, He does always heal spiritually.  He always acts as the
Divine Physician of our souls.

LEARNING OUTCOMES

At the end of the learning session, the students will be able to:

1. Discuss the symbols associated with the sacrament of Anointing of the Sick.
2. Explain the importance of this sacrament; and
3. Discuss ways to live the spirit of this sacrament in day-to-day activities

TIME FRAME

Three (3) hours

ACTIVITIES

Activity 1 – UNDERSTANDING SYMBOLS. As with all Catholic sacraments, Catholics

believe the Anointing of the Sick uses human objects and actions as
symbols to point to something beyond themselves, God's grace. List down
all the symbols of the Sacrament of the sick and give meaning to each
symbols with your personal reflection. Please refer to appendix A.

SYMBOLS OF THE YOUR PERSONAL

SACRAMENT OF THE
ANOINTING OF THE SICK
1. Oil
2. Sign of the cross
MEANING OF EACH
UNDERSTANDING OF
SYMBOLS
EACH SYMBOLS
A person who has been
anointed with oil is set apart Oil is to strengthen the
for a special purpose. In one being baptized to turn
terms of the sacrament, oil away from evil,
symbolizes healing from temptation and sin.
illness, cleansing from sin,
and consecration
It reminds Catholics that It prepares an individual
their salvation comes to receive grace and
through the cross of Jesus disposes one to
Christ, and that they are cooperate with it. The
 called to unite their Christian begins the day,
sufferings to those of Jesus. prayers, and activities
3. Forehead The forehead is one of the
most visible places on the
human body. Catholics
believe that their faith in
Christ should be visible
through their actions.
4. Hands When sick people are
anointed on the hands, they
are reminded that they must
turn all their activity over to
Christ. They must place
themselves under His will,
even if He wills their earthly
activity to cease.
with this called Sign of the
Cross which is the “In the
name of the Father and of
the Son and of the Holy
Spirit.
For me it is symbolizes
the essence to follow
and bow Jesus Christ
trough his Words
It is the kind of turning
back to Jesus and do
all good things that
follow the will of God

5. Laying on hands Comforting the sick person

but also symbolizes the  person's head to
power of God entering the confer a spiritual
sick person through the blessing (as in Christian
mediation of the priest or ordination,
bishop. confirmation, or faith
healing)

Process Questions
1. What is your personal understanding of this sacrament? Explain

- 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."

2. What is the purpose of the sacrament of anointing of the sick? Elaborate your
answer.

- The sacrament of Anointing of the Sick is administered during periods of illness - often near
the time of death - in order to bring the person receiving it spiritual and physical strength. 
3. How does anointing of the sick bring us closer to God?

-Anointing to the sick bring us closer to god because It gives comfort, peace, courage and, if
the sick person is unable to make a confession, even forgiveness of sins

Activity 2: PERSONAL REFLECTION. 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. Read these
passages in the Bible (Jas 5:14–16; Rom 8:17; Col 1:24; 2 Tim 2:11–12; 1
Pet 4:13) and choose any verse as the basis of your personal reflection.
Refer to appendix B.

VERSE PASSSAGE/S: _Rom 8:17_________________________________________

PERSONAL REFLECTION

Now if we are children, then we are heirs-heirs of God and co-heirs with Christ, if
indeed we share in his sufferings in order that we may also share in his glory." In
fact, together with Christ we are heirs of God's glory. But if we are to share his glory,
we must also share his suffering." Earlier, Paul wrote that though we exist to serve
God, God has not given us the "spirit of slavery" through His Spirit. He did not want
to have a merely master/servant relationship with us. In fact, our relationship to God
is so far removed from that of slavery that we have become legal children with full
rights as God's heirs. Most of us would be satisfied to merely be saved from hell, to
be given a quiet corner of heaven in which to spend eternity not suffering. Instead,
God has made each person who trusts in Christ an heir to all the glories of God's
kingdom along with God's only "birth son" Jesus . Of course, such an action is
absolutely unnecessary on God's part, and it is absolutely evidence of God's
enormous love for us. God has every right to treat us as mere creatures. He is the
Creator. Instead, in Christ and through the power of His Spirit, He has welcomed us
as fully adopted children with full access to His kingdom. There is no greater gift.

Process Questions
1. What did you learn from reading all those Scripture passages? Elaborate.
- What I learned is to be happy and have a joy in our life instead, rejoice as you share
in the sufferings of Christ, so that you may also rejoice with great joy when his glory is
revealed
2. What are the effects of this sacred anointing to us?

- By adhering to the sacrament of anointing of the sick, they will achieve Spiritual
comfort sick people who are anointed receive God's grace via the Holy Spirit.
Forgiveness of sins - when they die, they will be healed, and all sin removed.

3. Why do we need to call the Priest of the Church when one of the member of our
family is sick? Explain?
- A priest is a religious leader authorized to perform the sacred rituals of a religion,
especially as a mediatory agent between humans and one or more deities. They also
have the authority or power to administer religious rites; in particular, rites of sacrifice
to, and propitiation of, a deity or deities.

3. What is the importance of this sacrament to our spiritual life?

- The sacrament of Anointing of the Sick is administered during periods of illness -

often near the time of death - in order to bring the person receiving it spiritual and
physical strength. As a sacrament an outward sign of something internal, it is
performed to give God's grace through the Holy Spirit. Anointing served and serves
three distinct purposes it is regarded as a means of health and comfort, as a token of honor,
and as a symbol of consecration.

4. How can we live this sacrament in our day-to-day activities?

In today’s generation of anointing the sick The rite can be performed in a home or a
hospital by a priest, who prays over the person and anoints his or her head and hands
with chrism (holy oil). The priest may also administer the sacrament of the Eucharist
and can hear a confession if so desired.

Activity 3: The Sacrament of the Anointing of the Sick

Instruction: Read and understand the article below entitled The Sacrament of the
Anointing of the Sick (See Appendix 3). Reflect on it and discuss the
salient points of the article. Write your discussion inside the box below and
then answer process questions.

The Sacrament of the Anointing of the Sick

The sacrament of Anointing of the Sick gives grace for the province into which people enter
through illness. Through the sacrament a gift of the Holy Spirit is given. That renews assurance
and religion in God and strengthens against enticements to discouragement.
This sacrament serves as a channel for special graces from God that comfort and heal,
physically and/or spiritually, people who are seriously ill and in danger of death.

My Grand Mother received the sacrament of anointing it is hard for us to see her lying in bed like
she’s die. We bring her to hospital but the doctor release her because they didn’t see any
problem of my Lola all the medical are okay but she is physically dead therefore my mother and
tita decided to call for a pastor anoint my grandfather and after the worship two hours later my
lola die and we are happy that she doesn’t suffer too much.

Process Questions
1. What are the biblical basis of the Sacrament of the Anointing of the Sick?

- The chief Biblical text concerning anointing of the sick is James 5:14–15: "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. And the prayer of faith shall save
the sick man.

2. What are the effects of the Sacrament of Anointing of the Sick?

-Many Catholics believe that, by adhering to the sacrament of anointing of the sick, they will
achieve Spiritual comfort sick people who are anointed receive God's grace via the Holy Spirit.
Forgiveness of sins when they die, they will be healed, and all sin removed.

3. What it the matter and form? Who is the celebrant and recipient?

- Matter is an Anointing with the Oil of the Sick and laying on of hands. The Form is Through this
holy anointing may the Lord in His love and mercy help you by the grace of the Holy Spirit, and
may the Lord who frees you from sin, save you and raise you up.

4. What is the old name called in this Sacrament? Why?

- Anointing of the sick, formerly extreme unction, in the Roman Catholic and Eastern Orthodox
churches, the ritual anointing of the seriously ill and the frail elderly.

Rubrics

CRITERIA
4 3 2 1
Explanation A complete Good solid Explanation is Misses key
response with a response with unclear points
detailed clear
explanation explanation
Demonstrated Shows complete Shows Response Response
Knowledge understanding of substantial shows some shows a
the ideas and understanding of understanding of complete lack of
processes. the ideas and the ideas and understanding of
processes processes the ideas and
processes
Requirements Goes beyond Meets the Hardly meets Does not meet
the requirement requirements of the requirement the requirements
of the graphic the graphic of the graphic asked.
organizer organizer organizer.

Note: This rubric will be used for all the given inputs/answers.

References

Books

CATECHISM OF THE CATHOLIC CHURCH - Latin text copyright (c) Libreria Editrice
Vaticana, Citta del Vaticano 1993

Catholics Bishops’ of the Philippines: Catechism for Filipino Catholics: Episcopal

Commission on Catechisis and Catholic Education, 2008

APPENDICES
 1. UNDERSTANDING ON THE SACRAMENT OF ANOINTING OF THE
SICK

THE ANOINTING OF THE SICK

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

I. ITS FOUNDATIONS IN THE ECONOMY OF SALVATION

Illness in human life

1500 Illness and suffering have always been among the gravest problems confronted in
human life. In illness, man experiences his powerlessness, his limitations, and his
finitude. Every illness can make us glimpse death.

1501 Illness can lead to 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.

The sick person before God

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 Illness becomes a way to conversion; God's forgiveness initiates the
healing.100 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 The prophet intuits that suffering can also have a redemptive meaning for the
sins of others.102 Finally Isaiah announces that God will usher in a time for Zion when he
will pardon every offense and heal every illness.103

Christ the physician

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 and that the
Kingdom of God is close at hand. Jesus has the power not only to heal, but also to
forgive sins;105 he has come to heal the whole man, soul and body; he is the physician
the sick have need of.106 His compassion toward all who suffer goes so far that he
identifies himself with them: "I was sick and you visited me."107 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.

1504 Often Jesus asks the sick to believe.108 He makes use of signs to heal: spittle and
the laying on of hands,109 mud and washing.110 The sick try to touch him, "for power
came forth from him and healed them all."111 And so in the sacraments Christ continues
to "touch" us in order to heal us.

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 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 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.

"Heal the sick . . ."

1506 Christ invites his disciples to follow him by taking up their cross in their turn.. 114 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

1507 The risen Lord renews this mission ("In my name . . . they will lay their hands on
the sick, and they will recover."116) and confirms it through the signs that the Church
performs by invoking his name.117 These signs demonstrate in a special way that Jesus
is truly "God who saves."118

1508 The Holy Spirit gives to some a special charism of healing 119 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

1509 "Heal the sick!"121 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
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 Tradition has recognized in this rite one of the
seven sacraments.124

A sacrament of the sick

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:

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

1512 From ancient times in the liturgical traditions of both East and West, we have
testimonies to the practice of anointing 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

1513 The Apostolic Constitution Sacram unctionem infirmorum,127 following upon the

Second Vatican Council,128 established that henceforth, in the Roman Rite, the following
be observed:

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

II. WHO RECEIVES AND WHO ADMINISTERS THIS SACRAMENT?

In case of grave illness . . .

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

1515 If a sick person who received this anointing recovers his health, he can in the case
of another grave illness receive this sacrament again. If during the same illness the
person's condition becomes more serious, the sacrament may be repeated. It is fitting to
receive the Anointing of the Sick just prior to a serious operation. The same holds for
the elderly whose frailty becomes more pronounced.

" . . . let him call for the presbyters of the Church"

1516 Only priests (bishops and presbyters) are ministers of the Anointing of the
Sick.131 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.

III. HOW IS THIS SACRAMENT CELEBRATED?

1517 Like all the sacraments the Anointing of the Sick is a liturgical and communal
celebration,132 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.

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.

1519 The celebration of the sacrament includes the following principal elements: the
"priests of the Church"133 - in silence - lay hands on the sick; they pray over them in the
faith of the Church134 - this is the epiclesis proper to this sacrament; they then anoint
them with oil blessed, if possible, by the bishop.

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

IV. THE EFFECTS OF THE CELEBRATION OF THIS SACRAMENT

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 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 Furthermore, "if he has committed sins,
he will be forgiven."137
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.

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 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.

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 The Anointing of the Sick completes our conformity to
the death and Resurrection of Christ, just as Baptism began it. It completes the holy
anointing 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

V. VIATICUM, THE LAST SACRAMENT OF THE CHRISTIAN

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 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

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.

IN BRIEF

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).
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.

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.

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.

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.

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.

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.

Symbols of the Sacrament

As with all Catholic sacraments, Catholics believe the Anointing of the Sick uses human
objects and actions as symbols to point to something beyond themselves, God's grace.

● Oil has been recognized from ancient times for its properties of healing and
cleansing. A person who has been anointed with oil is set apart for a special
purpose. In terms of the sacrament, oil symbolizes healing from illness, cleansing
from sin, and consecration (i.e., setting apart as holy) to God.
● The priest or bishop often anoints the sick person's forehead and palms with
the sign of the cross, which reminds Catholics that their salvation comes
through the cross of Jesus Christ, and that they are called to unite their sufferings
to those of Jesus.
● The forehead is one of the most visible places on the human body. Catholics
believe that their faith in Christ should be visible through their actions. An
anointing on the forehead also symbolizes the need to know Christ and follow
Him.
 ● Human hands are often associated with human activity. When sick people are
anointed on the hands, they are reminded that they must turn all their activity
over to Christ. They must place themselves under His will, even if He wills their
earthly activity to cease.
● The laying on of hands by the priest or bishop comforts the sick person but also
symbolizes the power of God entering the sick person through the mediation of
the priest or bishop.

2. THE IMPORTANCE OF THIS SACRAMENT

The sacrament of anointing of the sick is a very important part of the church life
because Jesus reaches out his love to those who are very sick, frail and near to death.
Jesus heals the person not only their body but their soul as well.

What is Anointing of the Sick? Why is it important?

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 to receive this sacrament has certainly already
arrived.”—CCC, no. 1514, citing SC, no. 73

The Rite of Anointing tells us there is no need to wait until a person is at the point
of death to receive the Sacrament. A careful judgment about the serious nature of the
illness is sufficient. The Sacrament may be repeated if the sick person recovers after
the anointing but becomes ill once again, or if, during the same illness, the person’s
condition becomes more serious. A person should be anointed before surgery when a
dangerous illness is the reason for the intervention (cf. Rite of Anointing, Introduction,
nos. 8-10).

Moreover, “old people may be anointed if they are in weak condition even though
no dangerous illness is present. Sick children may be anointed if they have sufficient
use of reason to be comforted by this sacrament. . . . [The faithful] should be
encouraged to ask for the anointing, and, as soon as the time for the anointing comes,
to receive it with faith and devotion, not misusing the sacrament by putting it off” (Rite of
Anointing, nos. 11, 12, 13).

Only bishops and priests may be ministers of the Sacrament of the Anointing of
the Sick. A penitential rite followed by the Liturgy of the Word opens the celebration.
Scripture awakens the faith of the sick and family members and friends to pray to Christ
for the strength of his Holy Spirit. The priest lays his hands on the head of the sick
person. He then proceeds to anoint, with the blessed Oil of the Sick, the forehead and
hands of the sick person (in the Roman Rite). He accompanies these acts with the
words “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, no. 1513).
 For those who are about to depart from this life, the Church offers the person
Penance, Anointing of the Sick, and the Eucharist as Viaticum (food for the journey)
given at the end of life. These are “the sacraments that prepare for our heavenly
homeland” (cf. CCC, no. 1525). These rites are highly valued by Catholics as powerful
aids to a good death. Since Holy Communion is the effective sign of Christ’s Paschal
Mystery, it becomes for the recipient the opportunity to unite one’s own suffering and
dying to that of Christ with the hope of life eternal with him. The special words proper
to Viaticum are added: “May the Lord Jesus protect you and lead you to everlasting life.
Amen.”

The name Jesus means “God saves.” The name emphasizes that Jesus is the
one who has come to save all. Christ means “anointed.” The name shows that God the
Father has given Jesus a mission and endowed him with power to save and the power
to heal. Jesus' whole life was aimed at saving people. His words and actions are the
foundation of the saving grace we now received in the sacraments.
The sacrament that helps unite those who are suffering with Jesus' saving and
healing power is the Anointing of the Sick. Through this sacrament people receive
forgiveness for their sins and comfort in their suffering; they are restored in spirit; and
sometimes they even experience the return of physical health. Suffering is a part of life,
but Jesus unites our suffering with his passion and death so that through our suffering
we can participate in his saving and healing work. The sacrament also reminds us that
God wants to give comfort to the suffering and wants us to relieve suffering where we
can. In the Sacrament of the Anointing of the Sick, the priest anoints the seriously ill,
injured, or the elderly with the oil of the sick. The oil of the sick is a special oil used for
the Sacrament of the Anointing of the Sick. It is blessed by the bishop at the Chrism
Mass during Holy Week.
In addition to anointing, the person is often offered Holy Communion. When a person is
dying, the Communion is called viaticum (on the way with you). For a dying person, the
sacrament is preparation for passing over to eternal life. Anointing sometimes occurs in
a church and is given to the sick or elderly in a community setting. It often takes place in
homes, nursing homes, and hospitals. For example, a person who is going to have
surgery may be anointed. The sacrament may be received more than once, such as
when a sick person's condition worsens.
In the Rites of the Anointing of the Sick, the priest anoints the sick person on the
forehead, saying, “Through this holy anointing may the Lord in his love and mercy help
you with the grace of the Holy Spirit. Amen.” He also anoints the sick person on the
hands, saying, “May the Lord who frees you from sin save you and raise you up. Amen.”
The “raising” refers to spiritual healing, as well as any physical healing that may take
place. The Sacrament of the Anointing of the Sick, once referred to as Extreme Unction
and ministered only to those in danger of death, is a prayer of healing and may be
celebrated individually and communally.

3. WAYS TO LIVE THE SPIRIT OF THIS SACRAMENT IN DAY-TO-DAY

ACTIVITIES
 Sickness, accidents, age—all things we have faced or will face as human beings.
It’s just part of life. Life isn’t perfect and things happen. And sometimes they happen
very unexpectedly.

When the Son of God became human of the Virgin Mary, he entered this
imperfect world as Jesus of Nazareth. His life was not noticeably different from anyone
else’s; at least not at first. And he, too, experienced human weakness. There were days
when he suffered like us, especially at the end of his life. And so did his mother. After
all, Simeon had predicted that a sword would pierce her heart. So, Jesus and Mary
were not strangers to suffering.

The Sacrament of the Anointing of the Sick addresses this very human reality
and is considered a sacrament of healing. As a sacrament, it is one of the ways Jesus
assists us in life and offers his divine help. In this case, he offers his courage, strength,
and healing—including spiritual healing in the forgiveness of sins. He is with his Church
as members of his family face the difficulties inherent in being human. And he can do
this with empathy because of his own human experiences.

A Communal Sacrament

Ideally, the sacrament is celebrated with a gathering of the Christian faithful.

While it can be administered by a priest with only the sick person present, it is best if the
patient’s family and friends are gathered as a sign of the Church’s concern, as well as
the Lord’s. Suffering has a communal aspect for if one person suffers, in a real sense,
all suffer. The sacrament is intended to address and heal the suffering of all.

The ritual of the sacrament involves a laying on of hands and an anointing with the Oil
of the Infirm, first, on the forehead, and then on the palm of the hands, with the words:
“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.”
Simple gestures, simple words, and a promise of God’s healing presence and the
forgiveness of sins.

But the sacrament also unites us with the sufferings of Christ as it addresses the
mystery of suffering. And while we cannot adequately address that issue here, suffice it
to say that when we face an illness, suffering, or the effects of aging we are involved in
the mystery of suffering and how our suffering is united with the suffering of Christ. And,
because of this mystery, as we celebrate the Sacrament of the Anointing of the Sick, we
may wrestle with what exactly we expect the sacrament to do. Obviously, we would like
a complete return to life as we knew it—whether for us or a loved one. That’s what we
deeply desire, but know that it will not always happen, short of a miracle. And miracles
do happen. So, what can we realistically expect?

The sacrament promises the presence of the Lord in his healing power. Sometimes that
does include a restoration of physical, emotional, or mental health. Sometimes it does
not. But even when it doesn’t, we can often experience a true healing of a sort that we
did not expect.

And faith tells us that our good Lord sometimes answers our prayers in ways that are
good for us, rather than in the ways we want. So, we are asked, in faith, to trust in the
goodness of God. We know that the Lord is working in the life of the sick person
because of the assurance of the sacrament, for sacraments do what they say that they
do because they are guaranteed by God.

 God Is With Us

While the focus of the Sacrament of the Anointing of the Sick is on healing and life, the
reality of death is also a part of every human life. We know we are going to die, and
death means entry into eternal life thanks to the redemptive work of Jesus. And some
illnesses and suffering will end in death. So, what is the effect of the sacrament in those
cases?

If the person’s condition is terminal, the Church offers the Eucharist along with the
Anointing of the Sick as food for the journey home. In this case, the sacrament of the
Anointing of the Sick prepares the person for a peaceful death with an assurance of the
Church’s, as well as the Lord’s, help. Here the healing is spiritual in the forgiveness of
sins and the preparation for death.

Each of the seven sacraments touches an important aspect of human life. God is with
us through it all from birth to death. The Sacrament of the Anointing of the Sick touches
us in the weakness of our human existence for the Lord wants to be involved when we
are most vulnerable. It recognizes our frailty and assures us that even in our weakest or
declining moments, God is right there to strengthen us. He will not leave us on our own.

He gave us priests who bring us the graces of the sacrament of the sick, called
Anointing of the Sick because the principle sign is anointing with oil consecrated by the
bishop.  Sometimes this sacrament is mistakenly called the Last Rites though it is only
one part of the complete Last Rites of the Church which also include Confession (if the
person is able to speak), Holy Communion (called viaticum), and special prayers for the
dying.
Anointing of the Sick is for Catholics who are sick or facing life-threatening
situations (like major surgery or a serious medical emergency), as well as those who
may be facing imminent death.  Because of the notion that calling the priest for this
sacrament may mean giving up on a dying loved one, many Catholics wait until too late
to call the priest.  Doing this risks leaving the dying person without the important graces
of this sacrament.
The principle grace is a strengthening of the virtue of hope to help the sick
person not to despair and to strengthen them against any fear of death.  It also helps
them to endure whatever suffering is caused by their illness or injuries and unites them
to the suffering Christ who draws close to them and provides spiritual comfort.  For
those who are not able to make an oral confession of their sins it also provides
forgiveness of sins.  This is a great gift because it allows the ordinary grace of
sacramental forgiveness to be given even in this extreme circumstance.  Sometimes the
administration of this sacrament results in the healing of the sick person and even
miraculous healing is not out of the realm of possibility, but there is no guarantee that
such healing will occur in any particular instance.
This sacrament is described in the New Testament by the Apostle James when
he writes: "Is anyone among you suffering? Let him pray. Is any cheerful? Let him sing
praise. Is any among you sick? Let him call for the elders 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 5:13-15

All of the seven sacraments are moments when power comes forth from Jesus
so that we can encounter his healing and transforming grace.  Jesus worked many
miracles and cured many who were ill, blind, even lame.  One particular healing has
always been used to illustrate how the sacraments are encounters with Jesus through
which we touch him and find help in our time of need, disease, or other distress.  While
in the middle of traveling to heal the young daughter of Jairus... "a great crowd followed
Jesus and thronged about him. And there was a woman who had had a flow of blood for
twelve years, and who had suffered much under many physicians, and had spent all
that she had, and was no better but rather grew worse. She had heard the reports about
Jesus, and came up behind him in the crowd and touched his garment. For she said, 'If I
touch even his garments, I shall be made well.' And immediately the hemorrhage
ceased; and she felt in her body that she was healed of her disease.  And Jesus,
perceiving in himself that power had gone forth from him, immediately turned about in
the crowd, and said, 'Who touched my garments?' And his disciples said to him, 'You
see the crowd pressing around you, and yet you say, 'Who touched me?' And he looked
around to see who had done it. But the woman, knowing what had been done to her,
came in fear and trembling and fell down before him, and told him the whole truth. And
he said to her, 'Daughter, your faith has made you well; go in peace, and be healed of
your disease.'" (Mark 5:24-34)

The elements of this sacrament include:

-Penitential Prayer
-Liturgy of the Word or a short reading from Scripture
-Priest lays hands on the sick person

Anointing with the oil of the sick on the hands, and forehead with the words,
"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.
“When possible those near deaths are given viaticum (Holy Eucharist).  "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.'" (Catechism of the Catholic
Church, 1524, quoting John 6:54)