Of Extreme Unction, as Regards Its Essence and Institution

Of Extreme Unction, as Regards Its Essence and Institution — St. Thomas Aquinas asks: Whether Extreme Unction is a sacrament?; Whether Extreme Unction is one sacrament?; Whether this sacrament was instituted by Christ?; Whether olive oil is a suitable matter for this sacrament?; Whether the oil ought to be consecrated?; Whether the matter of this sacrament need be consecrated by a bishop?; Whether this sacrament has a form?; Whether the form of this sacrament should be expressed by way of assertion or of petition?; Whether the foregoing prayer is a suitable form for this sacrament?.

We must now consider the sacrament of Extreme Unction: in respect of which five points have to be considered: (1) Its essentials and institution; (2) Its effect; (3) Its minister; (4) on whom should it be conferred and in what parts; (5) Its repetition.

Under the first head there are nine points of inquiry:

Article 1: Whether Extreme Unction is a sacrament?

The sacraments of the Church supply man's defects sufficiently with respect to every state of life. Now no other than Extreme Unction does this for those who are departing from this life. Therefore it is a sacrament.

Further, the sacraments are neither more nor less than spiritual remedies. Now Extreme Unction is a spiritual remedy, since it avails for the remission of sins, according to James 5:15. Therefore it is a sacrament.

Among the visible operations of the Church, some are sacraments, as Baptism, some are sacramentals, as Exorcism. The difference between these is that a sacrament is an action of the Church that reaches to the principal effect intended in the administration of the sacraments, whereas a sacramental is an action which, though it does not reach to that effect, is nevertheless directed towards that principal action. Now the effect intended in the administration of the sacraments is the healing of the disease of sin: wherefore it is written (Is. 27:9): "This is all the fruit, that the sin . . . should be taken away." Since then Extreme Unction reaches to this effect, as is clear from the words of James, and is not ordained to any other sacrament as an accessory thereto, it is evident that Extreme Unction is not a sacramental but a sacrament.

Article 2: Whether Extreme Unction is one sacrament?

As immersion is in relation to Baptism, so is unction to this sacrament. But several immersions are but one sacrament of Baptism. Therefore the several unctions in Extreme Unction are also one sacrament.

Further, if it were not one sacrament, then after the first unction, it would not be essential for the perfection of the sacrament that the second unction should be performed, since each sacrament has perfect being of itself. But that is not true. Therefore it is one sacrament.

Strictly speaking, a thing is one numerically in three ways. First, as something indivisible, which is neither actually nor potentially several---as a point, and unity. Secondly, as something continuous, which is actually one, but potentially several---as a line. Thirdly, as something complete, that is composed of several parts---as a house, which is, in a way, several things, even actually, although those several things go together towards making one. In this way each sacrament is said to be one thing, in as much as the many things which are contained in one sacrament, are united together for the purpose of signifying or causing one thing, because a sacrament is a sign of the effect it produces. Hence when one action suffices for a perfect signification, the unity of the sacrament consists in that action only, as may be seen in Confirmation. When, however, the signification of the sacrament can be both in one and in several actions, then the sacrament can be complete both in one and in several actions, even as Baptism in one immersion and in three, since washing which is signified in Baptism, can be completed by one immersion and by several. But when the perfect signification cannot be expressed except by means of several actions, then these several actions are essential for the perfection of the sacrament, as is exemplified in the Eucharist, for the refreshment of the body which signifies that of the soul, can only be attained by means of meat and drink. It is the same in this sacrament, because the healing of the internal wounds cannot be perfectly signified save by the application of the remedy to the various sources of the wounds. Hence several actions are essential to the perfection of this sacrament.

Article 3: Whether this sacrament was instituted by Christ?

The sacraments of the New Law are more excellent than those of the Old Law. But all the sacraments of the Old Law were instituted by God. Therefore much more do all the sacraments of the New Law owe their institution to Christ Himself.

Further, to make an institution and to remove it belongs to the same authority. Now the Church, who enjoys the same authority in the successors of the apostles, as the apostles themselves possessed, cannot do away with the sacrament of Extreme Unction. Therefore the apostles did not institute it, but Christ Himself.

There are two opinions on this point. For some hold that this sacrament and Confirmation were not instituted by Christ Himself, but were left by Him to be instituted by the apostles; for the reason that these two sacraments, on account of the plenitude of grace conferred in them, could not be instituted before the mission of the Holy Ghost in perfect plenitude. Hence they are sacraments of the New Law in such a way as not to be foreshadowed in the Old Law. But this argument is not very cogent, since, just as Christ, before His Passion, promised the mission of the Holy Ghost in His plenitude, so could He institute these sacraments.

Wherefore others hold that Christ Himself instituted all the sacraments, but that He Himself published some, which present greater difficulty to our belief, while he reserved some to be published by the apostles, such as Extreme Unction and Confirmation. This opinion seems so much the more probable, as the sacraments belong to the foundation of the Law, wherefore their institution pertains to the lawgiver; besides, they derive their efficacy from their institution, which efficacy is given them by God alone.

Article 4: Whether olive oil is a suitable matter for this sacrament?

oil is appointed (James 5:14) as the matter of this sacrament. Now, properly speaking, oil is none but olive oil. Therefore this is the matter of this sacrament.

Further, spiritual healing is signified by anointing with oil, as is evident from Is. 1:6 where we read: " . . . swelling sores: they are not . . . dressed nor fomented with oil." Therefore the suitable matter for this sacrament is oil.

The spiritual healing, which is given at the end of life, ought to be complete, since there is no other to follow; it ought also to be gentle, lest hope, of which the dying stand in utmost need, be shattered rather than fostered. Now oil has a softening effect, it penetrates to the very heart of a thing, and spreads over it. Hence, in both the foregoing respects, it is a suitable matter for this sacrament. And since oil is, above all, the name of the liquid extract of olives, for other liquids are only called oil from their likeness to it, it follows that olive oil is the matter which should be employed in this sacrament.

Article 5: Whether the oil ought to be consecrated?

In all other anointings the matter is previously consecrated. Therefore since this sacrament is an anointing, it requires consecrated matter.

Some hold that mere oil is the matter of this sacrament, and that the sacrament itself is perfected in the consecration of the oil by the bishop. But this is clearly false since we proved when treating of the Eucharist that that sacrament alone consists in the consecration of the matter ().

We must therefore say that this sacrament consists in the anointing itself, just as Baptism consists in the washing, and that the matter of this sacrament is consecrated oil. Three reasons may be assigned why consecrated matter is needed in this sacrament and in certain others. The first is that all sacramental efficacy is derived from Christ: wherefore those sacraments which He Himself used, derived their efficacy from His use of them, even as, by the contact of His flesh, He bestowed the force of regeneration on the waters. But He did not use this sacrament, nor any bodily anointing, wherefore in all anointings a consecrated matter is required. The second reason is that this sacrament confers a plenitude of grace, so as to take away not only sin but also the remnants of sin, and bodily sickness. The third reason is that its effect on the body, viz. bodily health, is not caused by a natural property of the matter. wherefore it has to derive this efficacy from being consecrated.

Article 6: Whether the matter of this sacrament need be consecrated by a bishop?

In other anointings also the matter is consecrated by a bishop. Therefore the same applies to this.

The minister of a sacrament produces the effect, not by his own power, as though he were the principal agent, but by the efficacy of the sacrament which he dispenses. This efficacy comes, in the first place, from Christ, and from Him flows down to others in due order, viz. to the people through the medium of the ministers who dispense the sacraments, and to the lower ministers through the medium of the higher ministers who sanctify the matter. Wherefore, in all the sacraments which require a sanctified matter, the first consecration of the matter is performed by a bishop, and the application thereof sometimes by a priest, in order to show that the priest's power is derived from the bishop's, according to Ps. 132:2: "Like the precious ointment on the head," i.e. Christ, "that ran down upon the beard of Aaron" first, and then "to the skirt of his garment."

Article 7: Whether this sacrament has a form?

The Master says (Sent. iv, D, 1) that every sacrament of the New Law consists in things and words. Now the words are the sacramental form. Therefore, since this is a sacrament of the New Law, it seems that it has a form.

Further, this is confirmed by the rite of the Universal Church, who uses certain words in the bestowal of this sacrament.

Some have held that no farm is essential to this sacrament. This, however, seems derogatory to the effect of this sacrament, since every sacrament signifies its effect. Now the matter is indifferent as regards its effect, and consequently cannot be determined to any particular effect save by the form of words. Hence in all the sacraments of the New Law, since they effect what they signify, there must needs be things and words. Moreover James (5:14,15) seems to ascribe the whole force of this sacrament to prayer, which is the form thereof, as we shall state further on (ad 2: ). Wherefore the foregoing opinion seems presumptuous and erroneous; and for that reason we should hold with the common opinion that this, like all the other sacraments, has a fixed form.

Article 8: Whether the form of this sacrament should be expressed by way of assertion or of petition?

The form of a sacrament must needs be one that is observed everywhere. Now the words employed according to the custom of all the churches are not those quoted above, but take the form of a petition viz.: "Through this holy unction, and His most tender mercy, may the Lord pardon thee whatever sins thou hast committed, by sight," etc. Therefore the form of this sacrament is expressed as a petition.

Further, this seems to follow from the words of James, who ascribes the effect of this sacrament to prayer: "The prayer of faith," says he (5:15), "shall save the sick man." Since then a sacrament takes its efficacy from its form, it seems that the form of this sacrament is expressed as a petition.

The form of this sacrament is expressed by way of a petition, as appears from the words of James, and from the custom of the Roman Church, who uses no other than words of supplication in conferring this sacrament. Several reasons are assigned for this: first, because the recipient of this sacrament is deprived of his strength, so that he needs to be helped by prayers; secondly, because it is given to the dying, who are on the point of quitting the courts of the Church, and rest in the hands of God alone, for which reason they are committed to Him by prayer; thirdly, because the effect of this sacrament is not such that it always results from the minister's prayer, even when all essentials have been duly observed, as is the case with the character in Baptism and Confirmation, transubstantiation in the Eucharist, remission of sin in Penance (given contrition) which remission is essential to the sacrament of Penance but not to this sacrament. Consequently the form of this sacrament cannot be expressed in the indicative mood, as in the sacraments just mentioned.

Article 9: Whether the foregoing prayer is a suitable form for this sacrament?

The prayer given above () is a suitable form for this sacrament, for it includes the sacrament by the words: "By this holy unction," and that which works in the sacrament, viz. "the mercy of God," and the effect, viz. "remission of sins."