The Anointing of the Sick

Suffering and illness have always been among the greatest problems that trouble the human spirit. (Pastoral Care of the Sick, PCS 1)

Every human being and every pastoral minister, sooner or later, confronts the disturbing experience of frailty and illness. Sometimes the ‘disturbance’ is short-lived, at other times it marks the rest of life in a searing way.

These reflections will explore the human experience of illness, frailty and suffering, and then turn to the response of Jesus and the Church as the context for understanding the sacrament of anointing. Some pastoral challenges and opportunities for this sacrament will be identified.

The Experience of Illness

There is something intensely unique and personal about the way each of us responds to significant illness and frailty. It has much to do with our life story, personality and world view. At the same time, there are common features to this experience.

Illness affects and disturbs the essential structures of our human life. We are by God’s creation essentially relational beings. From the first moment of our existence, and for eternity, we exist in a ‘web of relationships’. These relationships define and shape us moment by moment. The revelation of the Bible highlights this in narrative form in the Book of Genesis.

We are called into existence as an earth-creature, filled and sustained by the divine breath and image, and fashioned for life with others. Relationship is written into every cell of our being. When frailty and illness enter our life, they affect and disturb these essential relational elements of our nature.

Serious physical sickness can disturb my sense of personal unity. A part of my body may be suffering in such a way that I feel ‘divided’ and ‘at odds’ within myself. Something in me is awry. With this illness comes separation and isolation. I cannot participate in the flow of life, family and work as I did before. This may be for a time or permanently. My isolation leaves me vulnerable to many questions, fears and even regrets which I now have time to face! As I am unable to work, I may be tempted to question my identity and value as a human being or agonise over the future of my family.

The situation I find myself in now, is marked by mystery and the unknown; and a lessening of control. This may leave me turned in on myself in fear and abandonment. Finally, if this illness holds within it the possibility of my death, I enter that part of my human journey that radically alters everything else. Great pain of body, soul and spirit can fill my days and nights. I may even begin to wonder and dread, who is at the other end of my life?

The Response of Jesus and the Church

The ministry of Jesus centres on his announcement of the Kingdom of God. Jesus announces the imminent arrival of a God ‘bent upon humanity’ in a cherishing, merciful love. This God will embrace sinners, heal the broken and bring true justice.

But Jesus does not simply speak of this God and his Kingdom; he ‘does’ the Kingdom! Jesus, the herald of God’s mercy, becomes the healer of sickness, disease and sin. Jesus is so intimately united with his Father’s merciful heart, that his own heart beats with undying compassion and leads him to heal, forgive and restore the broken and excluded.

The Church, filled with the Spirit of the risen Lord, has from the beginning ministered to the sick and suffering. Peter says to a cripple after Pentecost, in the name of Jesus, stand up and walk (Acts 3:6). James exhorts the elders/presbyters and community to pray in faith and anoint the sick so that the Lord may raise them up (James 5:13-16). Ever since, the Church has provided pastoral care, liturgical rites and sacramental ministry, in various ways and with varying emphases.

Pastoral Care of the Sick: Rites of Anointing and Viaticum

The liturgical reforms following the Second Vatican Council have given to our times rites for the sick and the dying: anointing as the sacrament of the sick and Viaticum as the sacrament of the dying. Both these sacraments are surrounded by other rites and blessings that can be celebrated by priests, deacons, lay ministers and family.

The concern that Christ showed for the bodily and spiritual welfare of those who are ill is continued by the Church in its ministry to the sick. This ministry is the common responsibility of all Christians, who should visit the sick, remember them in prayer and celebrate the sacraments with them (PCS 43).

The Church places its sacramental ministry within a wider context of prayer and pastoral care involving the whole Christian community. The people of God are called to offer their love and care for the sick by frequent visits, joining in sacramental celebrations and various other prayers and blessings which they can lead. Immediately one has the image of the community of Christ reaching out and embracing the sick in their isolation and suffering, offering comfort, and healing any sense of alienation that sickness may bring.

The sacrament of anointing itself centres on the prayer of faith, the laying-on of hands and the anointing with oil. In the rites for the sick, it is the people of God who pray in faith. The entire Church is made present in this community – represented by at least the priest, family, friends and others – assembled to pray for those to be anointed (PCS 105).

At a time of vulnerability and trial, when illness can distance us from others, from life and even a sense of God, the Christian community stretches its hands towards us and holds us to Christ. The sacrament of anointing gives the grace of the Holy Spirit to those who are sick: by this grace the whole person is helped and saved, sustained by trust in God and strengthened against the temptations of the Evil One and against anxiety over death… A return to physical health may follow…if it will be beneficial to the sick person’s salvation (PCS 6).

Clearly the Church ministers to the whole person, praying for healing, strengthening the faith and hope of the sick, bringing comfort, and surrounding the sick with the love of Christ. At the same time God is active through the Spirit, drawing the sick person more deeply into Christ’s death and resurrection. The sick are invited and enabled to unite themselves more closely to Christ in his suffering, and to offer themselves with him for love of others. As Christians who were baptised into Christ’s death and resurrection, the sick are now called and graced to follow Christ in their own sufferings. When illness leaves a meaningless void, the Church draws us into the saving mystery and story of the crucified, risen Lord.

Pastoral Issues

The contemporary pastoral scene raises a number of issues and challenges, as well as opportunities, when it comes to anointing and caring for the sick.

1. Who can be anointed?

There continues to be some confusion about the proper candidates for anointing. One hears of communal celebrations of anointing where everyone is invited to come forward on the basis that we are all in need of healing of some kind. Indeed, we all are in need of healing, but what is the mind of the Church regarding this particular sacrament of anointing?

Great care and concern should be taken to see that the faithful whose health is seriously impaired by sickness or old age receive this sacrament… A prudent or reasonably sure judgement, without scruple, is sufficient for deciding on the seriousness of an illness (PCS 8).

A footnote to this paragraph clarifies that ‘seriously’ (not ‘gravely’ or ‘dangerously’) is the preferred translation from the official text. A person need not be near death to be anointed, but neither ought they be anointed for a minor illness. Canonist John Huels writes: Anointing is reserved for critical moments at the onset and during the progression of a serious illness or a notable weakening in the condition of an old person.

But we are left with a pastoral challenge, are we not? If people so readily come forward for anointing when a general invitation is issued, could it not suggest that they do so because they have few other avenues in which to find comfort, support and healing in a faith context? The Church is a healing community. How do those who are not experiencing ‘serious’ illness, and who yet struggle with the wounds of life, find healing and strength in their parish community? We know that the life, prayer and sacraments of the community bring healing, but are there ways we can more directly focus on the healing dimensions of our faith?

Perhaps a richer use of sacramentals like holy water and blessings might become an ordinary part of parish life? Perhaps we could set aside a few moments after Mass when people may come forward for a blessing and laying on of hands, as the priest and some parishioners pray for healing. It does not take much observation to recognise that people are seeking secular avenues of healing – from body therapies and reiki to alternative health practices. There is a need for a creative, tangible and faith-filled experience of healing that is a normal part of parish life. Our rituals and blessings give us great scope here.

2. The Question of Catechesis.

The faithful should be educated to ask for the sacrament of anointing and, as soon as the right time comes, to receive it with full faith and devotion (PCS 13). In conversation with a parishioner recently I mentioned that the Church encourages people to ask for anointing as they do for other sacraments. She replied, How would I know that? No one ever talks about it. Catechesis is essential. For some Catholics there still lurks in the back of their mind the idea that anointing (read Extreme Unction) is the final preparation for death and eternity. For others there is little understanding of the renewed rite and its theology. Well prepared and regular catechesis is essential to overcome distorted views and open people up to a fruitful reception of this sacrament. We have a long way to go before Catholics appreciate fully that Viaticum is the sacrament for the dying and not anointing. Catechesis can be done at Sunday Mass prior to a communal celebration of anointing, or during a course of adult faith education in the parish. Well prepared and celebrated rituals are powerful forms of catechesis.

3. Sacramental Vitality

If the anointing is to be an effective sacramental symbol, there should be a generous use of oil so it will be seen and felt by the sick person as a sign of the Spirit’s healing and strengthening presence (PCS 107).

There is an unfortunate tendency in some circles to minimise and downplay the vibrancy of sacramental symbols for the sake of convenience and even finance. One sees candles – even Paschal Candles – which never burn down because they are not real candles! One sees the priest use a greasy wad of cotton instead of a flask of oil for the sacraments. These are simple examples of a fundamental failure in sacramental understanding and practice. The sacraments enable our sanctification through sensible signs that open us to God and mediate grace. There is no room for minimalism in the Catholic imagination and liturgy.

As Chrism is made fragrant through the addition of balsam, why not consider adding a little eucalyptus oil to the oil of the sick so that it speaks more clearly to the healing power of the Church’s ministry. An anointing must be experienced firstly as a truly human encounter, sharing the soothing experience of touch and oil; and then one is led more fruitfully into the experience of the healing Spirit. Liturgy planners and celebrants must be vigilant and attentive to this pivotal principle of sacramentality.

Conclusion

​Jesus, the living compassion of God, laid hands on the sick and healed them (Lk 4:40). We, the Body of Christ, in a fragmented and anxious age, are called to embody and celebrate the healing compassion of God. The sacrament of anointing is the high point of the whole community’s ministry to the sick. We are called to celebrate it in a meaningful and life-giving way. 

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This article was originally published in Liturgy News ​Vol 47(2) June 2017. Reprinted with permission.