SERMON - THE EXTREME ANOINTING 2 (APRIL 10, 2021)
THE EFFECTS OF EXTREME ANOINTING
The remission of sins?
The clean effect of the sacrament: acting on the remnants of sins. Extreme anointing is given by mode of medication. "The extreme anointing is not given against what destroys spiritual life, that is, against original sin and mortal sin, but against what spiritually weakens man, so that he no longer has all the vigour necessary to perform the acts of life of grace or glory. These defects are no more than a certain weakness or debility left in us by sin, both present and original: it is against this weakness that man finds himself strengthened by the extreme anointing.
In relation to fault: "But as this fortifying effect is produced by grace, and grace cannot be associated with sin, it follows that if this sacrament finds in front of it a sin, mortal or venial, it removes it, by consequence, as to the coulpe, if at least the one who receives it does not prevent it. For this reason, S. James only mentions conditionally the remission of sins: "If he has sins," he said, "they will be forgiven," as to the coulpe. Thus the extreme anointing does not always destroy sin, for the reason that it does not always find sin; but it still suffers from this state of weakness, which some call "the remnants of sin." If he puts the blame, it is because there was no perfect contrition, but only a desire for contrition. The extreme anointing then turns this imperfect contrition into perfect contrition.
Reducing the penalty due to sins
But the main effect is to restore strength.
Body healing?
Body healing is only a side effect, which is granted only as much as can be expected the healing of the soul which is the main effect.
Thus, bodily healing does not appear as an effect merely juxtaposed with the spiritual effect of healing the soul, but as an effect relating to that healing, and which is ordered from it. The counter Gentes' book IV 73 best shows how this dual purpose of the extreme anointing is unified from a higher point of view. It is as an effect of sin, and as an effect capable of paralyzing spiritual life, that bodily infirmity interests the sacrament. It is therefore not a question of medically or miraculously healing a sick person to heal him, but of remedying the miseries of his body as an obstacle to the life of the soul, and as being themselves part of those "remains of sin" that the sacrament essentially aims for. The relief brought to the body is thus determined and measured by the spiritual good of the soul. (Youth Review commentary)
A character?
One might think so: consecration of the sick state, but no, for there is no deputation to an act of worship. However, there is a lasting effect that we will see to finish.
THE MINISTER
The priest alone,
WHO SHOULD BE GIVEN THE EXTREME ANOINTING
Not to the well-to-do, or even to the ordinary sick, for they are not in the ultimate struggle. So not to those who are going to have surgery, because their bodies are not weakened like that of the dying. Nor to a death row inmate, because he is in good health and, even if he must suffer death, he does so under the conditions of a healthy person and not a sick person.
To those who have the use of reason. "For this sacrament to be received with fruit, count for the greatness and devotion of the one who receives it, and the personal merit of the one who confers it, and the general merit of the whole Church: the mode in the form of prayer in the form of this sacrament shows it well. Therefore, it should not be bestowed upon those who are unable to receive it knowingly and with devotion; »
However, it can be given to those who have had at least implicit desire to do so. They do not benefit as much as if they had the use of reason, but it destroys the remnants of sin, or even sin in its coulpe if the subject had at least imperfect contrition.
Conclusion: if it is only to be given to the sick in their last illness, it must be given to them at the beginning of this disease.
It cannot be repeated in the same danger of death. If the patient recovers, it can be repeated in a new danger of death. The reason: this sacrament, like all others, produces a "res and sacramentum" that is to say an intermediate reality that is no longer a sign and which leads to sacramental grace. Here, it is an inner devotion that will continue to act after the sacrament is passed on until death. Or a greater configuration to Christ dying on the cross and who develops the effects of the sacrament.
Compare with Lourdes who gives the grace to accept the disease and offer it. My cousin to whom the Holy Virgin relearns the Hail Mary. It's a different story.
PAR M. L'ABBÉ PIVERT