Anointing of the Sick

Introduction

The church’s ministry to the sick is both sacramental and pastoral.  The ritual forms of this ministry are set out in the handbook entitled Pastoral Care of the Sick, sub-headed Rites of Anointing and Viaticum.  Rites for Care of the Sick are clearly distinguished from those for Care of the Dying.  The former comprise Visits to the Sick, Communion to the Sick, and Anointing.  The latter include Viaticum, Prayers for the Dying and Prayers for the Dead.  The rite of anointing thus takes its place within a repertoire of services for those whose illness is either temporary or terminal. 

Reform of the rite

In reforming the rite, Vatican II remedied a great misconception.  For much of the second millennium the sacrament of anointing became so associated with imminent death that it was referred to as “extreme unction” or “the last rites.”  The post-conciliar reform identifies Viaticum as the sacrament of the dying and Anointing as the sacrament of the sick.  Candidates for anointing are not the dying, but “the faithful whose health is seriously impaired by sickness or old age” (#8).  At the same time, the assembly and the Word of God, long lost from view in the administration of this sacrament, have been given proper recognition.  

Biblical roots

Olive oil was a mainstay of daily life in biblical times.  As well as being an ingredient of foods, it was used for cooking, lighting, and for cosmetic and medicinal purposes.  It also signified consecration.  Kings, prophets and select objects were anointed to set them aside for a special purpose.  Jesus himself was called Christ, meaning Messiah or God’s Anointed (Acts 10:38), and Paul tells the Corinthians they have been anointed (1 Cor 1:21-22).

As for all the sacraments, anointing has its roots in the ministry of Jesus.  The gospels record many cases of Jesus’ healing, though none of anointing.  The healings were accomplished by Jesus’ authoritative word, sometimes combined with the laying on of hands.  His holistic work of healing addressed the ills of body, mind and spirit.  Restoring bodily health, liberating the troubled in mind, and forgiving sins were all interwoven in Jesus’ mission of manifesting the reign of God.  In that graced realm, all became whole.  

While there is one reference to the Twelve anointing people (Mk 6:13), the primary warrant for anointing of the sick is found in the letter of James:  

Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective.   (5:14-16, NRSV)

All the elements of the sacrament are found here: the sick person, the church community and its elders, anointing, prayer, faith, forgiveness of sin, the name of the Lord, and being raised. The laying on of hands may be implicit in the phrase “pray over them.”

The reformed rite 

The sacrament of anointing is always an action of the church under the leadership of an ordained priest.  It may be celebrated within Mass or outside of Mass, in church or at a hospital or nursing home, or in a person’s home.

The rite conforms to the common fourfold structure of the church’s post-Vatican II liturgical rites  – Introductory Rites, Liturgy of the Word, Liturgy of Anointing and Concluding Rites – with the option of including Holy Communion when celebrated outside Mass:

• Introductory rites
  
  • Greeting
  • Sprinkling with holy water
  • Instruction
  • Penitential rite 
• Liturgy of the Word
  
  • Reading
  • Response
• Liturgy of Anointing
  
  • Litany
  • Laying on of hands
  • Prayer over the oil
  • Anointing (of forehead and hands)
  • Prayer
  • The Lord’s Prayer
• [Liturgy of Holy Communion
  
  • Communion
  • Silent prayer
  • Prayer after Communion]
•  Concluding Rite
  
  • Blessing

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The sacramental action

Following the proclamation of the word of God, the core sacramental gestures that lie at the heart of the celebration are the silent laying on of hands and the anointing with oil and prayer. 

The symbolic power of the oil is expressed in the bishop’s prayer over it at the Chrism Mass: 

Lord God, loving Father, 

you bring healing to the sick through your Son Jesus Christ. 

Hear us as we pray to you in faith, 

and send the Holy Spirit, man’s Helper and Friend, upon this oil, 

which nature has provided to serve the needs of men. 

May your blessing ✠ come upon all who are anointed with this oil, 

that they may be freed from pain and illness 

and made well again in body, mind, and soul.

 Father, may this oil be blessed for our use in the name of our Lord Jesus Christ, 

who lives and reigns with you for ever and ever. Amen.

When the priest blesses the oil during the rite, his prayer includes this beautiful invocation:

Graciously listen to our prayer of faith:

Send the power of your Holy Spirit, the Consoler,

into this precious oil, this soothing ointment,

this rich gift, this fruit of the earth.

As the sick person’s forehead is anointed, the priest prays: “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. Amen.”  

The prayer that accompanies the anointing of hands is: “May the Lord who frees you from sin save you and raise you up. Amen.”  

The blessed oil, the simple gestures and brief words combine to evoke Jesus’ holistic ministry of healing and forgiveness, all in view of resurrection.

Celebrating the sacrament

Adaptation

Of all the sacraments, anointing is the one that calls most for pastoral sensitivity and liturgical adaptation on the part of the ministering priest.  Variables include the place, the nature of the illness, the sick person’s faith, and the presence of others. 

Participation

Fostering the full, conscious and active participation of the sick person and those attending makes the celebration more truly ecclesial.

Ample symbolism

A well-celebrated anointing is unhurried and mindful of the importance of effective symbolism.  The anointing proper should use an ample amount of oil, not just a minimal smear.

Communal and regular celebrations 

Pastoral Care of the Sick explicitly endorses the practice of anointing a number of people at the one celebration, especially when there are “large gatherings of a diocese, parish, or society for the sick, or for pilgrimages” (#132).  Under this rubric, many parishes celebrate communal anointings on a regular basis.  Those attending commonly self-select themselves as proper candidates for the sacrament on the basis of age or frailty.  This custom may benefit from mature theological reflection.

Conclusion

The final prayer of the rite serves as a fitting conclusion:

Father in heaven,

through this holy anointing

grant our brothers and sisters comfort in their suffering.

When they are afraid, give them courage,

when afflicted, give them patience,

when dejected, afford them hope,

and when alone, assure them of the support of your holy people.

We ask this through Christ our Lord. Amen.