JESUS:

The Healer
Module 9
Objectives:
• Understand the significance and nature of the
Sacraments of Healing.

• Demonstrate a life full of hope for forgiveness

and reconciliation to God through His Son Jesus
Christ.
• Pray that they may receive God’s mercy and
compassion and they may become instruments of
healing and forgiveness to others.
Christian Message:
• Doctrine: God is a merciful Father and great
Physician.
• Moral: God wants us to draw closer to Him,
through the Sacrament of Penance and be healed
body and soul through the Sacrament of Anointing
of the Sick.
• Worship: Fervently pray for forgiveness and
healing especially this time of uncertainties.
• How does it feel to forgive someone who hurt you so
bad?
• How does it feel to ask for forgiveness to someone
you’ve hurt so much?
• How does it feel to forgive someone who hurt you so
bad?
• How does it feel to ask for forgiveness to someone
you’ve hurt so much?
 How can you relate yourself to
the story of the prodigal son?

If you were the father,

would you still accept your
son after all the heartaches
and worries he gave you?
Explain your answer.
 It is only God who can forgive sins
(see Mk 2:7).
Jesus forgave sinners and gave the
same power to the apostles and the
authority to reconcile sinners back to
the Church.
 The Church even in the first
centuries has been exercising the
“power of the keys” and of “binding
and loosing”, that is, of forgiving
sin.
 Jesus Christ gave this power to
Peter and later granted the same
power to all the apostles and to all
their successors
(see Mt 16:19; 18:18; Jn 20:23)
Reconciliation with the Church is
inseparable from reconciliation
with God.
The Sacrament of Penance gives us the
chance to repent and ask for
forgiveness to the sins we committed
and the opportunity to feel and witness
the unconditional love and mercy of
God.
 The Sacrament of Penance is also
called the Sacrament of Conversion,
of Confession, of Forgiveness,and
of Reconciliation, or the sacrament
of contrition.
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 Nature and Institution of the Sacrament of
Penance
Christ instituted the Sacrament of Penance
to forgive by sacramental absolution, in the
manner of a judgment, all the sins
committed after Baptism by a person who
confesses them with due repentance.
The new Code of Canon Law concisely states:

• In the sacrament of penance the faithful who

confess their sins to a lawful minister, are sorry for
those sins and have a purpose of amendment, receive
from God, through the absolution given by that
minister, forgiveness of sins they have committed
after baptism, and at the same time they are
reconciled with the Church, which by sinning they
wounded. (CIC 959)
• The institution of the Sacrament of Penance
principally took place after Christ’s Resurrection,
when he told the apostles, “‘Peace be with you. As
the Father has sent me, even so I send you.’ And
when he had said this, he breathed on them, and
said to them, ‘Receive the Holy Spirit. If you forgive
the sins of any, they are forgiven; if you retain the sins
of any, they are retained’” (Jn 20:21–23).
• Holy Scripture clearly shows this judicial character in
the promise of the power of the keys, which is the power
to judge according to divine law and to forgive or not to
forgive (cf. Mt 16:19; 18:18; Jn 20:23). The minister, precisely
because he has to judge and pass a sentence, must know
the case, including the sins and the present dispositions
of the penitent. Therefore, the penitent must reveal both
to the minister through a confession.
The Proximate and Remote Matter of Penance
•Proximate matter is the three acts of the
penitent: contrition, confession, and satisfaction.
•Remote matter is the sins committed after
Baptism, insofar as one loathes them and wants
to be freed of them.
The Proximate and Remote Matter of Penance
• Necessary matter is all the mortal sins
committed after Baptism that are not yet
confessed and forgiven by sacramental
absolution.
• Free matter is all the venial sins committed after
Baptism and all venial or mortal sins that are
already absolved in prior confessions.
The Form of the Sacrament of Penance

•The form of the sacrament is the words of the

absolution pronounced by the confessor. Its
nucleus is the words, “I absolve you from your
sins in the name of the Father, and of the Son,
and of the Holy Spirit.”
The absolution must be given orally in the
presence of the penitent. Only for serious
reasons can the absolution be conditional:
for example, when there is doubt as to
whether the penitent is alive or not or
whether he has sufficient use of reason.
The Effects of the Sacrament of Penance
(cf. CCC 1468-1470, 1496)

• The Sacrament of Penance can forgive all sins, mortal as

well as venial (cf. Ez 18:21–23; Is 1:18).
• Venial sins may also be forgiven through acts of
repentance done outside the sacrament. Even so, sins for
which one does not repent are not forgiven, even within
the Sacrament of Penance. These are the sins for which
one retains some attachment and lacks the resolve to
correct.
The Effects of the Sacrament of Penance
(cf. CCC 1468-1470, 1496)

• Reconciliation with God occurs through sanctifying

grace infused in the soul. That is why, in Confession,
mortal sins are either all forgiven or all retained.
• Reconciliation with the Church is accomplished.
• Remission of eternal punishment due to mortal sins
takes place.
• Partial remission of the temporal punishment due to
mortal sins also occurs.
The Effects of the Sacrament of Penance
(cf. CCC 1468-1470, 1496)

• Merits obtained through good works while in the state of

grace and lost through mortal sin are revived through
penance (cf. Ez 33:12).
• Peace, serenity of conscience, and spiritual consolation
are found.
• Sacramental grace is a sort of spiritual force to
successfully fight off temptations in areas related to the
sins confessed.
 Illness can lead the person to despair and
revolt against God, however, it can make a
person mature and make one realize the
true meaning of life. And most of the time,
sickness leads a human being back to God.
(CCC 1500-1501)
In the Old Testament, sickness is viewed
as a trial which could lead to protest
against God, but it can also lead back to
God. According to the prophets, suffering
can have a redemptive meaning for the
sins of others. (CCC 1502)
 In the New Testament, it reveals that
Jesus came to show God’s compassion
and love. He often did this in places we
feel threatened in the weakening of our
life through sickness.
The Sacrament of Anointing of the Sick
was instituted by Jesus Christ
specifically to heal the sick, body and
soul.
Jesus’ central public ministry is healing and
it should be understood that it is not as
necessarily as cure. According to St. Paul,
healing is holistic preservation in spirit, soul
and body. (1 Thes. 5:23)
 Nature and Institution of the Sacrament of
Anointing of the Sick

The Anointing of the Sick, or “Extreme Unction,”

is a sacrament in which, through the anointing
with the blessed oil and the prayer of the priest,
the faithful who are capable of committing
personal sins and who are seriously ill receive
health of soul and, at times, bodily health as well.
 This sacrament, instituted by Christ like all the rest,
was promulgated by the apostle James (cf. Jas 5:14).
We do not know the moment of its institution, although
it was announced at least partially when Christ sent
his disciples by pairs to preach and heal the sick,
anointing them with oil (cf. Mk 6:7–13). The Council of
Trent cites both of the above texts when it defines the
existence of this sacrament.
Matter and Form of the Anointing of the Sick

The proximate matter of this sacrament is the

anointing of the forehead and hands of the sick
person with oil, which is carried out by the priest.
If the condition of the subject makes this
inconvenient, the anointing may be done on
another part of the body.
 The remote matter is the oil used for anointing, which has
to be:
• olive oil or, when this is not available, another vegetable
oil,
• blessed by the bishop for this purpose during the Chrism
Mass of Holy Thursday; however, in case of emergency,
the priest may bless the oil immediately prior to the
administration of the sacrament.
 The form of the sacrament consists of the
words said by the priest during the anointing.
In the Latin Rite, the words are, “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.”
The Effects of the Sacrament of Anointing the Sick
1. The uniting of the sick person to the passion of Christ, for
his own good and those of the whole Church.
2.The strengthening of peace and courage to endure in a
Christian manner the sufferings of illness or old age.
3.The forgiveness of sin, if the sick person was not able to
obtain it through the sacrament of Penance.
4.The restoration of health, if it is conducive to the salvation
of his soul.
5.The preparation for passing over to eternal life.
The Necessity of the Sacrament of Anointing the Sick

Although this sacrament is not necessary as a

means for salvation, it is not licit for anyone to
scorn its reception. The obligation to receive it is
considered light in itself unless there is danger of
grave scandal or a formal contempt of the
sacrament.