Of the Effect of This Sacrament

Of the Effect of This Sacrament — St. Thomas Aquinas asks: Whether Extreme Unction avails for the remission of sins?; Whether bodily health is an effect of this sacrament?; Whether this sacrament imprints a character?.

We must now consider the effect of this sacrament: under which head there are three points of inquiry:

Article 1: Whether Extreme Unction avails for the remission of sins?

It is written (James 5:15): "If he be in sins, they shall be forgiven him."

Further, every sacrament of the New Law confers grace. Now grace effects the forgiveness of sins. Therefore since Extreme Unction is a sacrament of the New Law, its effect is the remission of sins.

Each sacrament was instituted for the purpose of one principal effect, though it may, in consequence, produce other effects besides. And since a sacrament causes what it signifies, the principal effect of a sacrament must be gathered from its signification. Now this sacrament is conferred by way of a kind of medicament, even as Baptism is conferred by way of washing, and the purpose of a medicament is to expel sickness. Hence the chief object of the institution of this sacrament is to cure the sickness of sin. Therefore, just as Baptism is a spiritual regeneration, and Penance, a spiritual resurrection, so Extreme Unction is a spiritual healing or cure. Now just as a bodily cure presupposes bodily life in the one who is cured, so does a spiritual cure presuppose spiritual life. Hence this sacrament is not an antidote to those defects which deprive man of spiritual life, namely. original and mortal sin, but is a remedy for such defects as weaken man spiritually, so as to deprive him of perfect vigor for acts of the life of grace or of glory; which defects consist in nothing else but a certain weakness and unfitness, the result in us of actual or original sin. against which weakness man is strengthened by this sacrament. Since, however, this strength is given by grace, which is incompatible with sin, it follows that. in consequence, if it finds any sin, either mortal or venial, it removes it as far as the guilt is concerned, provided there be no obstacle on the part of the recipient; just as we have stated to be the case with regard to the Eucharist and Confirmation (; ). Hence, too, James speaks of the remission of sin as being conditional, for he says: "If he be in sins, they shall be forgiven him," viz. as to the guilt. Because it does not always blot out sin, since it does not always find any: but it always remits in respect of the aforesaid weakness which some call the remnants of sin. Some, however, maintain that it is instituted chiefly as a remedy for venial sin which cannot be cured perfectly in this lifetime: for which reason the sacrament of the dying is ordained specially against venial sin. But this does not seem to be true, since Penance also blots out venial sins sufficiently during this life as to their guilt, and that we cannot avoid them after doing penance, does not cancel the effect of the previous penance; moreover this is part of the weakness mentioned above.

Consequently we must say that the principal effect of this sacrament is the remission of sin, as to its remnants, and, consequently, even as to its guilt, if it find it.

Article 2: Whether bodily health is an effect of this sacrament?

The operation of the Church is more efficacious since Christ's Passion than before. Now, before the Passion, those whom the apostles anointed with oil were healed (Mk. 6:13). Therefore unction has its effect now in healing bodies.

Further, the sacraments produce their effect by signifying it. Now Baptism signifies and effects a spiritual washing, through the bodily washing in which it consists outwardly. Therefore Extreme Unction signifies and causes a spiritual healing through the bodily healing which it effects externally.

Just as Baptism causes a spiritual cleansing from spiritual stains by means of a bodily washing, so this sacrament causes an inward healing by means of an outward sacramental healing: and even as the baptismal washing has the effect of a bodily washing, since it effects even a bodily cleansing, so too, Extreme Unction has the effect of a bodily remedy, namely a healing of the body. But there is a difference, for as much as the bodily washing causes a bodily cleansing by a natural property of the bodily element, and consequently always causes it, whereas Extreme Unction causes a bodily healing, not by a natural property of the matter, but by the Divine power which works reasonably. And since reasonable working never produces a secondary effect, except in so far as it is required for the principal effect, it follows that a bodily healing does not always ensue from this sacrament, but only when it is requisite for the spiritual healing: and then it produces it always, provided there be no obstacle on the part of the recipient.

Article 3: Whether this sacrament imprints a character?

No sacrament that imprints a character is repeated. But this sacrament is repeated as we shall state further on (). Therefore it does not imprint a character.

Further, a sacramental character causes a distinction among those who are in the present Church. But Extreme Unction is given to one who is departing from the present Church. Therefore it does not imprint a character.

A character is not imprinted except in those sacraments whereby man is deputed to some sacred duty. Now this sacrament is for no other purpose than a remedy, and man is not deputed thereby to do or receive anything holy. Therefore it does not imprint a character.