The Sacrament of Anointing The Sick
Anointing The Sick
Sacraments are 'signs of the Kingdom of God'. The Sacrament of Anointing The Sick is a sacrament of healing. It reaches out to those who are sick and draws them into the heart of the Church. It is also given to those who are about to die, which is why it is sometimes known as Sacramentum Exeuntium 'the sacrament of those departing' and often accompanied by Holy Communion as Viaticum.

The Sacrament of Anointing of the Sick is administered by a priest or bishop. It begins with a short rite of penance followed by a reading. Then in silence the priest lays his hands on the sick person, and anoints the forehead and palms with oil, saying these words:

Through this holy anointing may the Lord in his love
and mercy help you with the grace of the Holy Spirit.
Amen. May the Lord who frees you from sin save you
and raise you up. Amen.

Sickness, pain and death were not written into God's original plan for mankind. Part of Jesus' ministry was to heal the sick, and he went about curing those who were ill or disabled. Jesus came to announce that the kingdom of God was now a reality here on earth. One of the signs of this reality was that the sick were healed and the dead raised up, because suffering and death can have no place in the kingdom of God. The very early Church was already anointing the sick with blessed oil, following the words of St James:

'is any among you sick?
Let him call for the elders of the Church
and let them pray over him, anointing him
with oil in the name of the Lord; and the prayer of
faith will save the sick man, and the Lord
will raise him up; and if he has committed
sins, he will be forgiven'
(James: 5:14-15).

St James' exhortation to anoint the sick was as much a practical response to sickness as it was a spiritual one — oil had long been used medicinally in the world of the New Testament and doctors frequently treated patients by rubbing them with oils. The Church has always had a special mission to the sick, from visiting a sick person at home, giving communion to those who are housebound to building hospitals and clinics. Human beings are made body and soul — the physical side of human life is as much the Church's concern as the spiritual side, and those who are sick and in pain are especially in need of comfort and healing.

The Saving Spirit
When we are sick we feel alone, weak and frightened. Things which seemed important don't matter much any more. But as Christians we know that we are never alone. In fact we are never so close to Jesus as when we are weak or unwell.

During his life on earth, Jesus loved people into total health. He fought pain and suffering in himself and others. He lifted up those who were sick and raised them to new life. Only when he could no longer avoid pain and death did Jesus accept it. And then, on the cross, Jesus transformed suffering. Through suffering he was raised to new life. And Jesus offers the same life to all who accept him in faith.

Throughout our lives Jesus loves us into total health, helping us to triumph over our sickness. For at the heart of being a Christian are the healing sacraments in which Jesus comes to us as a constant source of strength and restoration.

In Baptism we join the family of God and celebrate God's love and care for us.

In Reconciliation, we experience the healing power of Jesus Christ and the peace of mind which only he can give.

In the Eucharist we are strengthened and supported by the true presence of Jesus every time we turn to him.

The anointing of the sick, is the ultimate healing sacrament, available whenever our health is seriously impaired by sickness or old age. God is always with us in our illness, loving us into health of mind, body and soul. Through our faith we know that we will have life forever.

Throughout his life Jesus loved people so deeply and so completely that they were healed of whatever was destroying them, whether that was physical or mental illness, or emotional or spiritual suffering. That is what he continues to do when we receive the sacrament of the sick.

Old Age
The frailty of old age is recognised too. An old person may not be ill but the years do impose burdens upon the elderly which can be difficult to adjust to and which can make the older person feel isolated and at times very lonely. Again, this sacrament helps and strengthens the Christian in this stage of life so that they can continue to be part of the family of God as actively as possible, for older people have so much to offer younger Christians.

A Sign of Life
Some people have the idea that this sacrament is rather like the sign of death or approaching death — it is only offered when all hope is lost. In fact the reverse is true; it is a sign of life, the eternal life promised by Jesus Christ, here and now as well as in the future. Christ came to show us how we can have life to the full in whatever situation we find ourselves. His Spirit, active and dynamic in our sickness and frailty as well as in our health and strength, is a real presence. The sacrament of the sick confirms this in a tangible way.

The final blessing of the sick person following reception of the sacrament of the sick is:

May God the Father bless you.
May God the Son heal you.
May God the Holy Spirit enlighten you.
May God protect you from harm and grant you salvation.
May he shine on your heart and lead you to eternal life.

God is with the sick person now, nothing is more certain than that. Throughout his life Jesus loved people so deeply and completely that they were healed of whatever was destroying them, whether that was physical or mental illness, or emotional or spiritual suffering. That is what he continues to do when we receive the sacrament of the sick.

What happens at the Sacrament of the Sick?
This sacrament may be celebrated at the church either during a celebration of the Eucharist or at a service for those who are sick. More frequently, it is celebrated at home, during a house Mass or in a hospital or nursing home.

The family, friends and Christian community gather together with the priest. Words of welcome are exchanged and all present are blessed with holy water.

In preparation for the sacrament all who are present call to mind their personal failure to live as Christians. Prayers of sorrow and reconciliation are expressed.

Everyone listens to the word of God read from the Scriptures.

A series of short prayers and a litany is offered for all who are sick and for the person receiving the sacrament.

Following Christ's instructions, the priest lays his hands on the sick person in silence.

The sick person is then anointed on the forehead and the hands as the priest prays for them.

Everyone present prays the Lord's prayer and Holy Communion may now be distributed. This is followed by a final prayer of blessing and healing.
The Laying On Of Hands
After speech and facial expressions, the most powerful vehicle of human communication must surely be the hands. Dictator's use sawing, sweeping gestures to the tumultuous roars of an hysterical crowd. The hands of a conductor chart rhythmic movements as the orchestra is guided at one moment into soft and peaceful melodies, at another into passionate
fortissimos. When the policeman raises his hand the traffic comes to a halt. A wave says goodbye or welcome home. A caressing hand says, "You are beautiful". An embrace says, "I love you".

The liturgy of the Church is full of bodily gestures which are rich in meaning but which may easily escape our notice. The laying on of hands in the sacrament of the sick is such a gesture. When, after the introduction, the priest places his hands on the sick person's head for a few moments, no words are spoken. There is complete silence. What does that mean? The gesture itself is borrowed from Jewish tradition and it has many meanings. It is a sign of blessing, as when Jacob blessed the sons of Joseph (Genesis 48:13). It is also a sign that the Spirit of God is coming to consecrate someone for a special task, for example, priests (Numbers 8:10). Another meaning is that it is a symbol of union: when a sacrifice was to be offered, those making the offering would lay their hands on the victim
as if to say, "I am one with you; you are to take on my sentiments of thanksgiving or sorrow or adoration; and so, I will be united with you when you are offered in sacrifice". (Leviticus 1:4 etc.)

Some of these meanings are still preserved in the other sacraments like Baptism, Reconciliation, Confirmation and Ordination. In the Sacrament of the Sick, the laying on of hands has a special meaning. First of all, it signifies blessing and healing. Jesus blessed the children in this way, he cured the woman afflicted with a painful stoop and restored sight to the blind man at Bethsaida. He promised that his "disciples will lay hands on the sick and they will be healed" (Mark 16:18). Straight away we see this practice in the early Church. After St Paul had become blinded, Ananias comes and lays his hands on him and his sight is restored (Acts 9:12).

So when the priest lays his hands on the sick person's head, he is following the instructions of Jesus and the practice of the apostles. He is praying, not with words but with a gesture, for healing. The healing, of course, will not be brought about just by a gesture or even by the priest. The gesture or action is what we see. What we don't see is the internal, hidden thing that is happening. The Spirit of God is released in the sick person who is disposed to receive the Spirit. The Spirit of God comes with healing and peace for the body, mind and soul. For the Spirit, after all, was called "The Comforter" by Jesus.

Reborn In The SpiritThe Death Of A Christian

Our final communion in this life which we may receive when we are seriously ill or dying, is called the Viaticum which means "the way". It is the Sacrament of the Way.. .to eternal life, to our Heavenly Father, in perfect peace.

Our first invitation to become a member of God's family was accepted at our Baptism and confirmed by us at our Confirmation. We have had the life of Christ within us strengthened continually through Holy Communion and many of us have received special help in living our vocations in Marriage or Holy Orders. When we have turned away from God, grown weak, careless and un-loving, we have been continually welcomed back to our heavenly Father's family through the Sacrament of Reconciliation. In old age or sickness we have been healed from any spiritual ill and sometimes healed physically too if this would be of benefit to us spiritually, by the Sacrament of the Sick.
New Life
Death is a rebirth. Our first birth is that moment when, as a baby, we break out from the womb into a new world. As a baby within the security of the womb we cannot contemplate what the world outside is like. Birth is a shocking experience yet it is necessary for life and for growth beyond imagination. In our present world —the womb in which we now live — we cannot speak intelligently of what awaits us. The scriptures speak of death as a new birth when we break out of the womb and enter a new creation. The next world into which we are born is the kingdom of God beyond our imagining.

"I think that what we suffer in this life can never be compared to the glory, as yet unrevealed, "Which is waiting for us... From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth; and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free." (Romans 8:18-23)

Time To Go Home
At the end of our life it is time to go home. God has kept his promise to us all of our
life. He will always remain faithful...

There is a great consolation in our faith for anyone who has suffered the sadness and pain which accompanies the death of someone we love. For the faithful, life is changed, not ended, and the bond of union in the Body of Christ unites us still.

We can see that death to some extent is natural, since everything that lives on this earth dies if only to allow new life to spring up. That does not take away its pain. God did not make men and women to die. In fact, at first sight, the philosopher who said that death is absurd would seem to be right.

Where Does Purgatory Fit In?
There is a ell established tradition in the Church of praying for the dead but why is that considered necessary? Isn't the purpose of life on earth seen as a preparation for life after death and for becoming fit for heaven, for eternal life?

From experience we know that life often leaves a person incomplete, spiritually. Death can come when we are not quite ready to share in that full life with God in heaven. The Church has consistently held to the existence of purgatory as a state of purification for men and women prior to entering heaven.

The problem for many people is what is meant by "purification". In the preface for the Mass for the dead we are reminded that, in death, life is changed not ended. And at the heart of our faith there is the strong belief that through the mercy and justice of God, so clearly illustrated in the gospels, all will end well. Those in purgatory are removed from all distractions, illusions and weaknesses of the human condition. Their whole being is turned towards God with an intense longing that only he can satisfy. So, the pain of "suffering souls", is one of longing to be finally united with God.

Although those in purgatory are described as "poor" or "suffering", the keynote of this teaching is in fact joy. For they are certain of the prize of heaven, there is no doubt about that. Through the prayers of all God's family they are encouraged and healed from all that hinders their complete unity with their heavenly Father.

The Church's teaching on purgatory confirms yet again the everlasting love, patience and mercy of God in offering each of his beloved children every opportunity they may need to be one with him in an eternal life of love and completeness.

Judgement
"Judgement" sometimes conveys images of a balancing act on the heavenly scales of justice; with the good actions of our life-time on the one side and the bad ones on the other. Or we think of the judgement as a trial in which God sums up, while we listen in agonised suspense, and then passes a decision which could have us dragged away screaming for mercy or protesting our innocence. But judgement is not like that at all.

The truth is that we will be our own judge. And we save or condemn ourselves according to the way we judge Christ. Such is the power of Christ's words that our salvation or condemnation depends on our reaction to them. If we believe in Christ's words and accept them they will fill us with eternal life. But if we reject his words they will destroy us.