ASF2: Module 7– Sacraments of Healing

Gadon, Marjhil BSA 1-C

Reconciliation/Penanace After Baptism during the time of Augustine

In the middle of the 2nd century, the idea of one reconciliation/penance after baptism for the serious sins
of apostasy, murder, and adultery is suggested in the book of visions, The Shepherd of Hermas. The
"episkopos" (bishop) was the main liturgical leader in a local community. He declared that God had
forgiven the sins when it was clear that there was repentance, evidenced by the performance of some
penance, the penitent was readmitted to the
community. (https://en.wikipedia.org/wiki/Sacrament_of_Penance)
Since reconciliation with the church could be granted only once after baptism, baptism was often
postponed until late in life and reconciliation to one's deathbed. The need to confess to a priest is traced to
Basil the Great. It was seen that God granted forgiveness through the priest.
Before the fourth century confession and penitential discipline were a public affair “since all sin is sin not
only against God but against our neighbor, against the community.” By the time of Cyprian of Carthage,
confession itself was no longer public, although the practice of public penance for serious sin remained.
(https://en.wikipedia.org/wiki/Sacrament_of_Penance)
Lifelong penance was required at times, but from the early fifth century for most serious sins, public
penance came to be seen as a sign of repentance. At Maundy Thursday sinners were readmitted to the
community along with catechumens. Confusion entered in from deathbed reconciliation with the church,
which required no penance as a sign of repentance, and the ritual would begin to grow apart from the
reality.
(https://bahasa.wiki/uk/Sacrament_of_Penance)
Beginning in the 4th century, with the Roman Empire becoming Christian, bishops became judges, and
sin was seen as breaking of the law rather than as fracturing one's relationship with God. A new, more
legalistic understanding of penance emerged at episcopal courts, where it became payment to satisfy the
demands of divine justice.
(@https://en.wikipedia.org/wiki/Sacrament_of_Penance)
According to Joseph Martos, this was facilitated by a misreading of John 20:23 and Matthew 18:18 by
Augustine of Hippo and Pope Leo I, who thought it was the "disciple" and not God who did the forgiving,
though only after true repentance. The acts of councils from the fourth to the sixth century show that no
one who belonged to the order of penitents had access to Eucharistic communion until the bishop
reconciled him with the community of the church. (https://en.wikipedia.org/wiki/Sacrament_of_Penance)
Canon 29 of the Council of Epaone (517) in Gaul says that from among penitents only apostates had to
leave Sunday assembly together with catechumens before the Eucharistic part commenced. Other
penitents were present until the end but were denied communion at the altar of the Lord.
(https://en.wikipedia.org/wiki/Sacrament_of_Penance)
A new approach to the practice of penance first became evident in the 7th century in the acts of the
Council of Chalon-sur-Saône (644–655). Bishops gathered in that council were convinced that it was
useful for the salvation of the faithful when the diocesan bishop prescribed penance to a sinner as many
times as he or she would fall into sin (canon 8).
(https://en.wikipedia.org/wiki/Sacrament_of_Penance)
ASF2: Module 7– Sacraments of Healing
Gadon, Marjhil BSA 1-C

The Doctrine of Original Sin Against Pelagian Heresy

"Augustinianism. By the sin of Adam, in whom all men together sinned, sin and all the other positive
punishments of Adam's sin came into the world. By it human nature has been both physically and morally
corrupted. Every man brings into the world with him a nature already so corrupt, that it can do nothing
but sin. The propagation of this quality of his nature is by concupiscence.
(https://www.monergism.com/augustines-writings-grace-and-free-will-ebook)
Pelagianism. By his transgression, Adam injured only himself, not his posterity. In respect to his moral
nature, every man is born in precisely the same condition in which Adam was created. There is therefore
no original sin." (https://www.gospeltruth.net/Wiggers/wiggerschap19.htm)
Arguments of Augustine on Free will against Pelagianism
"Augustinianism. By Adam's transgression the Freedom of the human Will has been entirely lost. In his
present corrupt state man can will and do only evil. (https://books.google.com/books?id=d)
Pelagianism. Man's will is free. Every man has the power to will and to do good as well as the opposite.
Hence it depends upon himself whether he be
good or evil." Rule of Faith (https://books.google.com/books?id=d)
"As to GRACE."
"Augustinianism. If nevertheless man in his present state, wills and does good, it is merely the work of
grace. It is an inward, secret, and wonderful operation of God upon man. It s a preceding as well as an
accompanying work. By preceding grace, attains faith, by which he comes to an insight of good, and by
which power is given him to will the good. He needs cooperating grace for the performance of every
individual good act. As man can do nothing without grace, so he can do nothing against it. It is
irresistible.
And as man by nature has no merit at all, no respect at all can be had to man's moral disposition, in
imparting grace, but God acts according to his own free will.
(https://books.google.com/books?id=d)
Pelagianism. Although by free will, which is a gift of God, man has the capacity of willing and doing
good without God's special aid, yet for the easier performance of it, God revealed the law; for the easier
performance, the instruction and example of Christ aid him; and for the easier performance, even the
supernatural operations of grace are imparted to him. Grace, in the most limited sense (gracious
influence) is given to those" only who deserve it by the faithful employment of their own powers. But
man can resist it. (http://articles.ochristian.com/article3102.shtml)
The Understanding of the Fathers of the Church
General concept of the Sacraments of Healing
What Is Penance?
Penance is the Sacrament instituted by Christ for forgiving the sins committed after Baptism.
(https://www.newadvent.org/cathen/11618c.htm)
ASF2: Module 7– Sacraments of Healing
Gadon, Marjhil BSA 1-C

Penance is necessary for salvation, considering that Baptism removes the guilt of the Original Sin, which
is eternal damnation, but not the concupiscence, or the inherited tendency towards evil.
Jesus instituted the Sacrament of Penance on the eve of Easter Sunday, when he declared to his Apostles:
“Receive the Holy Spirit: whose sins you forgive are forgiven them, and whose sins you retain are
retained”
(John 20: 22-23).
What Is This Sacrament Called?
PENANCE:
Augustine’s understanding of penance should be seen primarily from the unifying point of view of the
repentance he experienced, confessed and taught-even when discussing the kind of penitents and varieties
of sins to which the teachings about the repentance applied.
Augustine said that any good work began with confession of bad works. In the context of good works
covered the multitude of sins and prepared the way for forgiveness of sins. Forgiveness described
especially, a renovetio or reconcilitio.
The penance of the baptized, whether for serious or daily faults, was more nuanced and complex.
Augustine commentary on Matthew 18:15-18) provides a significant framework for the church discipline
of penance, This text is was cited frequently, proving a sense of how daily penance and formal penance
for serious sins were related. (Fitzgerald Penance 640)
To emphasize that the absolution requires concrete acts of repentance and the reparation for the injustices
caused by sin; as the people of Nineveh did
CONFESSION:
To highlight that the Matter of the Sacrament is the verbal confession of all mortal sins since the last valid
absolution. As declared by John: “If we confess our sins, He is faithful and just and will forgive our sins
(1 John 1:9).
RECONCILIATION:
To point out that the Sacrament restores the communion with God and the Church. As St. Paul affirmed:
“God has reconciled us to himself through Christ and given us the ministry of reconciliation” (2
Corinthians 5:18).
Who Is the Minister of Penance?
The Minister of Penance is a Catholic Priest, or Bishop, with the Faculty of Hearing Confessions. Jesus
delegated the authority to absolve or retain sins to the Apostles, and their successors; as he declared:
“Whose sins you forgive are forgiven them, and whose sins you retain are retained” (John 20:23).
In the Sacrament of Penance, it is Christ himself who gives the absolution to the penitent by means of the
Priest, who acts In Persona Christi.
What Is the Matter of Penance?
The Matter of Penance is the verbal confession of all mortal sins, in kind and quantity, since the last valid
Confession, of which the penitent is aware after a diligent examination of conscience.
ASF2: Module 7– Sacraments of Healing
Gadon, Marjhil BSA 1-C

Those physically impaired to verbally confess their sins, such as the mute, might use sign language or do
it in writing.
If a penitent intentionally omits one or more mortal sins, out of shame or fear, the Sacrament is invalid,
and the sin of sacrilege is added to his evil repertoire.
SACRAMENT OF ANOINTING OF THE SICK
What Is the Matter of Penance?
The Anointing of the Sick, or Extreme Unction, is the Sacrament instituted by Christ to cure the physical
and spiritual ailments, and to prepare for Holy Death.
Since Man’s physical wellbeing is closely related to the spiritual one, the Anointing should be preceded
by Confession; however, if the patient is physically unable to confess, the Anointing itself will forgive his
sins.
The Anointing helps prepare for our demise by restoring the State of Grace, which is essential to escape
from Satan’s grip and strengthening our hope of Paradise.
When Did Jesus Institute the Anointing of the Sick?
Jesus instituted the Extreme Unction when he commissioned the Apostles: “He gave them power and
authority over all demons and to cure diseases, and he sent them to proclaim the Kingdom of God and to
heal the sick” (Luke 9:1-2).
As St. James said: “If any one of you is ill, he should send for the Presbyters of the Church, and they must
anoint him with Oil in the name of the Lord and pray over him. The prayer of faith will save the sick man
and the Lord will raise him up again; and if he has committed any sins, he will be forgiven” (James 5:14-
15).
What Graces are Conferred by the Anointing of the Sick?
SHARING IN CHRIST’S PASSION:
It unites the sick persons with Jesus’ Passion, giving a redeeming purpose to his pains
HEALING OR PREPARATION FOR HOLY DEATH:
It either helps the patient recover his health, or disposes him for Christian death.
Who Is the Minister of the Anointing of the Sick?
The Minister of the Extreme Unction is the Bishop and the Priest; as directed by St. James: “Is anyone
among you sick? He should summon the Presbyters of the church, and they should pray over him and
anoint him with oil in the name of the Lord” (James 5:14).
Every Priest can celebrate the Anointing of the Sick, with at least the presumed consent of the Parish
Priest of the area, and he is permitted to carry the Blessed Oil with him.
The Anointing can be celebrated in the house of the sick person, in hospitals or churches, while always
preserving the necessary dignity and devotion demanded by such grievous moment.
What Is the Matter of the Anointing of the Sick?
ASF2: Module 7– Sacraments of Healing
Gadon, Marjhil BSA 1-C

The Matter of the Extreme Unction is the Oil of the Sick, which is made of olives, and it is blessed by the
Bishop on Holy Thursday in the Cathedral during the Chrism Mass.
If the Blessed Oil is not available, the Priest may bless any Olive Oil during the Rite of Anointing itself,
by using the appropriate formula.
As the Olive Oil is very efficacious in soothing bodily pains and restoring physical health, so it is a most
appropriate symbol of the spiritual graces affected by the Extreme Unction.
What Is the Form of the Anointing of the Sick?
The form of Anointing of the Sick are the following words:
1. while anointing the forehead of the patient, “Through this holy anointing may the Lord in his love
and mercy help you with the grace of the Holy Spirit;”
2. and while anointing the palms of the hands, “May the Lord who frees you from sin save you and
raise you up.”The Priest may also anoint additional parts of the body, for example, the area of
pain or injury. The liturgical color for the Extreme Unction is Violet.

Why did Christ institute the sacraments of Penance and the Anointing of the Sick?
CCC1420-1421, CCC 1426
Christ, the physician of our soul and body, instituted these sacraments because the new life that he gives
us in the sacraments of Christian initiation can be weakened and even lost because of sin. Therefore,
Christ willed that his Church should continue his work of healing and salvation by means of these two
sacraments.
How was sickness viewed in the Old Testament? CCC 1499-1502
In the Old Testament sickness was experienced as a sign of weakness and at the same time perceived as
mysteriously bound up with sin. The prophets intuited that sickness could also have a redemptive value
for one’s own sins and those of others. Thus sickness was lived out in the presence of God from whom
people implored healing.
What is the significance of Jesus’ compassion for the sick? CCC 1503-1505
The compassion of Jesus toward the sick and his many healings of the infirm were a clear sign that with
him had come the Kingdom of God and therefore victory over sin, over suffering, and over death. By his
own passion and death he gave new meaning to our suffering which, when united with his own, can
become a means of purification and of salvation for us and for others.
What is the attitude of the Church toward the sick? 1506-1513, CCC 1526-1527
Having received from the Lord the charge to heal the sick, the Church strives to carry it out by taking care
of the sick and accompanying them with her prayer of intercession. Above all, the Church possesses a
sacrament specifically intended for the benefit of the sick. This sacrament was instituted by Christ and is
attested by Saint James: “Is anyone among you sick? Let him call in the presbyters of the Church and let
them pray over him and anoint him with oil in the name of the Lord” (James 5:14-15).
Who can receive the sacrament of the anointing of the sick? CCC 1514-1515, CCC 1528-1529
ASF2: Module 7– Sacraments of Healing
Gadon, Marjhil BSA 1-C

Any member of the faithful can receive this sacrament as soon as he or she begins to be in danger of death
because of sickness or old age. The faithful who receive this sacrament can receive it several times if their
illness becomes worse or another serious sickness afflicts them. The celebration of this sacrament should,
if possible, be preceded by individual confession on the part of the sick person.
What are the effects of this sacrament?, CCC 1520-1523, CCC 1532
This sacrament confers a special grace which unites the sick person more intimately to the Passion of
Christ for his good and for the good of all the Church. It gives comfort, peace, courage, and even the
forgiveness of sins if the sick person is not able to make a confession. Sometimes, if it is the will of God,
this sacrament even brings about the restoration of physical health. In any case this Anointing prepares the
sick person for the journey to the Father’s House.
What is Viaticum?, CCC 1524-1525
Viaticum is the Holy Eucharist received by those who are about to leave this earthly life and are preparing
for the journey to eternal life. Communion in the body and blood of Christ who died and rose from the
dead, received at the moment of passing from this world to the Father, is the seed of eternal life and the
power of the resurrection.