Here, besides the legitimate use of the Jacobean unction, we have an early instance of an abuse, which prevails in the modern Orthodox (schismatical) church, of permitting the euchelaion to be administered, on certain days of the year, to people who are in perfect health, as a complement of penance and a preparation for Holy Communion [see below VI, (3)]. When should you receive Extreme Unction? 563). the grace of God through the prayer of the priest, assists are sick for the reason that they eat the Body of the Lord unworthily, it is right that the consecration [of the oil] of which there is question should be associated with the consecration of the Body and Blood of the Lord, which takes place in commemoration of the Passion of Christ, by Whom the author of sin has been eternally vanquished. to that of Cæsarius of Arles referred to above--seem to imply that the laity were permitted to anoint themselves or members of their household with the oil consecrated by the bishop, yet it is clear enough from the text of St. James and from the way in which Pope Innocent explains the mention of priests in the text, that this could not have been considered by him to be identical with the Jacobean rite, but to be at most a pious use of the oil allowable for devotional, and possibly for charismatic, purposes. Clericatus (Decisiones de Extr. The only conclusion, therefore, is that as far as the matter is concerned nothing more is required for a valid sacrament than a true unction with duly consecrated oil, and this conclusion may henceforth be regarded as certain by reason of the recent decree of the Holy Office already referred to (I), which, though it speaks only of the form, evidently supposes that form to be used with a single unction. He furnishes, in the first place, abundant evidence of the widespread practice in the Western Church from the ninth to the twelfth, and even, in some places, to the thirteenth century, of repeating the unction for seven days, or indefinitely while the sickness lasted; and he is able to claim the authority of Oriental theologians for explaining the modern practice in the Eastern Church of a sevenfold anointing by seven priests as being due to a more ancient practice of repeating the unction for seven days--a practice to which the Coptic Liturgy bears witness. It does not seem, however, that this theory should be urged in an exclusive sense, as implying, that is, that the remission of venial sin or of temporal punishment is not also a primary effect which may be obtained independently; rather should the theory be enlarged and modified, and the primary and essential end of the sacrament so described as to comprehend these effects. According to Mr. Puller (op. But no writer of this period treats of the unction so fully as, and none more undeniably regards it as a true sacrament in the strict sense that, Theodulf, Bishop of Orléans, and with him we will conclude our list of witnesses. cit., p. 299), but his argument is by no means convincing. v, ibid., 1397). For Italo-Greeks in communion with the Holy See the practice was sanctioned by Clement VIII in 1595 and by Benedict XIV (see ibid.) 81 sq., 215 sq. No one has ever doubted that the oil meant by St. James is the oil of olives, and in the Western Church pure olive oil without mixture of any other substance seems to have been almost always used. Græc. We believe, however, that this is a forced and unnatural way of understanding such testimonies, all the more so as there is demonstrative evidence of the devotional and charismatic use of sacred oil by the laity during the early centuries. 417.) One of the major ministries of Jesus was healing of the sick — even raising the dead to new life. 1494), and that, to the question whether a parish priest could in case of necessity validly use for this sacrament oil blessed by himself, the same Holy Office, reaffirming the previous decree, should have replied in the negative (14 Sept., 1842; ibid., no. 219), Juénin (Comm. Now the question is, does extreme unction revive, that is does it afterwards (during the same serious illness) produce such effects as are hindered at the time of reception, if the obstacle is afterwards removed or the requisite disposition excited? Or, more ultimately, what, according to Christ's intention in instituting it, is the primary and distinctive purpose of this sacrament, its particular raison d'être as a sacrament? VII, q. ii, c. i, 2); indeed Berti, while holding the opposite himself, admitted the wide prevalence of this view among the recent theologians of his day. In the next place, since extreme unction does not imprint a permanent "character", there is no reason why its proper sacramental effect may not be increased by repetition, as happens in Penance and Holy Communion--that is, with an increase of sanctifying grace, the right to spiritual invigoration may be increased, and more abundant actual graces become due. That such attrition is necessary, follows from the teaching of Trent (Sess. That the Monophysites also retained the Jacobean unction after their separation from the Catholic Church (451) is clear from the fact that their liturgies (Armenian, Syrian, and Coptic) contain the rite for blessing the oil. Example sentences with "Extreme Unction", translation memory. At the present time, however, there has been a revival more or less among Anglicans of Catholic teaching and practice. But if that be so, why quote the preceding part at all, which, in Mr. Puller's, and ex hypothesi in Origen's, view, has nothing to do with the subject and can only lead to confusion; and why, above all, omit the words of St. James immediately following, "Confess your sins one to another", which would have been very much to the point and could not have caused any confusion? In case of necessity, the Orthodox Eastern Church the later technical name is euchelaion ( i.e in the of! 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