The
Catholic,
Eastern Orthodox and
Oriental Orthodox Churches and
Old Catholic Churches consider this anointing to be a sacrament. Other Christians too, in particular, Lutherans,
Anglicans and some
Protestant and other Christian communities use a
rite of anointing the sick, without necessarily classifying it as a sacrament. In the Churches mentioned here by name, the oil used (called "oil of the sick" in both West and East) is blessed specifically for this purpose.
Roman Catholic Church An extensive account of the teaching of the Catholic Church on Anointing of the Sick is given in
Catechism of the Catholic Church. Anointing of the Sick is one of the seven
Sacraments recognized by the Catholic Church, and is associated with bodily healing and also forgiveness of sins. Only
ordained priests can administer it, and "any priest may carry the holy oil with him, so that in a case of necessity he can administer the sacrament of anointing of the sick."
Sacramental graces The Catholic Church sees the effects of the sacrament as follows. As the sacrament of Marriage gives grace for the married state, the sacrament of Anointing of the Sick gives grace for the state into which people enter through sickness. Through the sacrament a gift of the Holy Spirit is given, that renews confidence and faith in God and strengthens against temptations to discouragement, despair and anguish at the thought of death and the struggle of death; it prevents from losing Christian hope in God's justice, truth and salvation. The special grace of the sacrament of the Anointing of the Sick has as its effects: • the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church; • the strengthening, peace, and courage to endure, in a Christian manner, the sufferings of illness or old age; • the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of penance; • the restoration of health, if it is conducive to the salvation of his soul; • the preparation for passing over to eternal life."
Sacramental oil The duly blessed oil used in the sacrament is, as laid down in the Apostolic Constitution,
sacram unctionem infirmorum, pressed from olives or from other plants. It is blessed by the bishop of the diocese at the
Chrism Mass he celebrates on
Holy Thursday or on a day close to it. If oil blessed by the bishop is not available, the priest administering the sacrament may bless the oil, but only within the framework of the celebration.
Ordinary Form of the Roman Rite (1972) The
Roman Rite Anointing of the Sick, as revised in 1972, puts greater stress than in the immediately preceding centuries on the sacrament's aspect of healing, primarily spiritual but also physical, and points to the place sickness holds in the normal life of Christians and its part in the redemptive work of the Church. unless the person in question obstinately persists in a manifestly grave sin. "If there is any doubt as to whether the sick person has reached the use of reason, or is dangerously ill, or is dead, this sacrament is to be administered". There is an obligation to administer it to the sick who, when they were in possession of their faculties, at least implicitly asked for it. A new illness or a renewal or worsening of the first illness enables a person to receive the sacrament a further time. The ritual book on pastoral care of the sick provides three rites: anointing outside Mass, anointing within Mass, and anointing in a hospital or institution. The rite of anointing outside Mass begins with a greeting by the priest, followed by sprinkling of all present with holy water, if deemed desirable, and a short instruction. There follows a penitential act, as at the beginning of Mass. If the sick person wishes to receive the sacrament of penance, it is preferable that the priest make himself available for this during a previous visit; but if the sick person must confess during the celebration of the sacrament of anointing, this confession replaces the penitential rite A passage of Scripture is read, and the priest may give a brief explanation of the reading, a short litany is said, and the priest lays his hands on the head of the sick person and then says a prayer of thanksgiving over the already blessed oil or, if necessary, blesses the oil himself. The
Dicastery for the Doctrine of the Faith has provided a Divine Worship edition of the ritual book on pastoral care for use in the
Personal Ordinariates which contains the following prayer for optional use between the litany and the sacramental form of the anointing: "In the Name of the Father, ✠ and of the Son, ✠ and of the Holy ✠ Spirit, may there be extinguished in thee all power of the devil, through the imposition of our hands, and through the invocation of the glorious and holy Virgin Mary Mother of God, and of her illustrious Spouse Joseph, and of all holy Angels, Archangels, Patriarchs, Prophets, Apostles, Martyrs, Confessors and Virgins, and of all the Saints. Amen." The actual anointing of the sick person is done on the forehead, with the prayer: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit", and on the hands, with the prayer "May the Lord who frees you from sin save you and raise you up". To each prayer the sick person, if able, responds: "Amen." It is permitted, in accordance with local culture and traditions and the condition of the sick person, to anoint other parts of the body in addition, such as the area of pain or injury, but without repeating the sacramental form.
Extraordinary Form of the Roman Rite From the early
Middle Ages until after the Second Vatican Council the sacrament was administered, within the
Latin Church, only when
death was approaching and, in practice, bodily recovery was not ordinarily looked for, In the case of necessity when only a single anointing on the forehead is possible, it suffices for valid administration of the sacrament to use the shortened form: {{blockquote|{{verse translation|lang1=la|Per istam sanctam unctionem indulgeat tibi Dominus, quidquid deliquisti. Amen. When it becomes opportune, all the anointings are to be supplied together with their respective forms for the integrity of the sacrament. If the
sacrament is conferred conditionally, for example, if a person is unconscious, ("if you are capable") is added to the beginning of the form, not ("if you are disposed"). In doubt if the soul has left the body through death, the priest adds, ("if you are alive").
Other Western historical forms Liturgical rites of the Catholic Church, both Western and Eastern, other than the Roman, have a variety of other forms for celebrating the sacrament. For example, according to Giovanni Diclich who cites De Rubeis, &c. cap. 28 p. 381, the
Aquileian Rite, also called , had twelve anointings, namely, of the head, forehead, eyes, ears, nose, lips, throat, chest, heart, shoulders, hands, and feet. The form used to anoint is the first person plural indicative, except for the anointing on the head which could be either in the first person singular or plural. For example, the form is given as: {{blockquote|{{verse translation|lang1=la|Ungo caput tuum Oleo benedicto + in nomine Patris, et Filii, et Spiritus Sancti.
Vel Ungimus caput tuum Oleo divinitus sanctificato + in nomine Sanctae et Individuae Trinitatis ut more militis praeparatus ad luctamen, possis aereas superare catervas: per Christum Dominum nostrum. Amen. The other anointings all mention an anointing with oil and are all made "through Christ our Lord", and "in the name of the Father, and of the Son, and of the Holy Spirit", except the anointing of the heart which, as in the second option for anointing of the head, is "in the name of the Holy and Undivided Trinity". The Latin forms are as follows:
Eastern Orthodox Church . The teaching of the Eastern Orthodox Church on the Holy Mystery (sacrament) of Unction is similar to that of the Roman Catholic Church. However, the reception of the Mystery is not limited to those who are enduring physical illness. The Mystery is given for healing (both physical and spiritual) and for the forgiveness of sin. For this reason, it is normally required that one go to confession before receiving Unction. Because it is a Sacred Mystery of the Church, only Orthodox Christians may receive it. The solemn form of Eastern Christian anointing requires the ministry of seven priests. A table is prepared, upon which is set a vessel containing
wheat. Into the wheat has been placed an empty shrine-lamp, seven candles, and seven anointing brushes. Candles are distributed for all to hold during the service. The rite begins with reading
Psalm 50 (the great penitential psalm), followed by the chanting of a special
canon. After this, the senior priest (or bishop) pours pure olive oil and a small amount of wine into the shrine lamp, and says the "Prayer of the Oil", which calls upon God to "...sanctify this Oil, that it may be effectual for those who shall be anointed therewith, unto healing, and unto relief from every passion, every malady of the flesh and of the spirit, and every ill..." Then follow seven series of
epistles,
gospels, long prayers,
Ektenias (litanies) and anointings. Each series is served by one of the seven priests in turn. The afflicted one is anointed with the
sign of the cross on seven places: the forehead, the nostrils, the cheeks, the lips, the breast, the palms of both hands, and the back of the hands. After the last anointing, the
Gospel Book is opened and placed with the writing down upon the head of the one who was anointed, and the senior priest reads the "Prayer of the Gospel". At the end, the anointed kisses the Gospel, the Cross and the right hands of the priests, receiving their blessing. Anointing is considered to be a public rather than a private sacrament, and so as many of the faithful who are able are encouraged to attend. It should be celebrated in the church when possible, but if this is impossible, it may be served in the home or hospital room of the afflicted. Unction in the
Greek Orthodox Church and Churches of Hellenic custom (
Antiochian Eastern Orthodox,
Melkite, etc.) is usually given with a minimum of ceremony. Anointing may also be given during
Forgiveness Vespers and
Great Week, on
Great and Holy Wednesday, to all who are prepared. Those who receive Unction on Holy Wednesday should go to
Holy Communion on Great Thursday. The significance of receiving Unction on Holy Wednesday is shored up by the hymns in the
Triodion for that day, which speak of the sinful woman who anointed the feet of Christ. Just as her sins were forgiven because of her penitence, so the faithful are exhorted to repent of their sins. In the same narrative, Jesus says, "in that she hath poured this ointment on my body, she did it for my burial" (Id., v. 12), linking the unction with Christ's death and resurrection. In some
dioceses of the
Russian Orthodox Church it is customary for the bishop to visit each parish or region of the diocese some time during
Great Lent and give Anointing for the faithful, together with the local clergy.
Oriental Orthodox Church The Oriental Orthodox Church regards anointing of the sick as one of the seven sacraments.
Armenian Orthodox Church From the 4th to the 15th centuries, the Armenian Church administered the sacrament of the unction of the sick. This is recorded in the Church Canons and commentary works. However, beginning in the 15th century, the Armenian Church did not refuse, but abstained from conducting the sacrament in order to resist the influence of the Catholic Church, over time, being left out of liturgical life, deeming sufficient the laying on of hands and the administration of the Sacraments of Penance and Holy Communion. Archbishop Malachia explains:That which is called extreme unction is not in use; the various attempts that have been made to introduce it into the Church have hardly been successful. The wish expressed, to substitute for the unction the prayers used for the dying, cannot sufficiently satisfy the essential conditions which are required for sacraments. It is seen, therefore, that the doctrine of the seven sacraments cannot be accepted by the Armenians. Excepting extreme unction, all the others are administered in the Armenian Church.
Hussite Church The
Hussite Church regards anointing of the sick as one of the seven sacraments.
Anabaptist Churches Anabaptists observe the ordinance of anointing of the sick in obedience to , with it being counted among the
seven ordinances by
Conservative Mennonite Anabaptists. In a compendium of
Anabaptist doctrine, theologian Daniel Kauffman stated: Although it is not considered a
sacrament like
baptism,
confession and the
Eucharist, it is known as a
ritual in the same respect as
confirmation,
holy orders, and
matrimony.
Liturgy After the penitent has received
absolution following confession, the presiding minister recites James 5:14-16. He goes on to recite the following: [Name], you have confessed your sins and received Holy Absolution. In remembrance of the grace of God given by the Holy Spirit in the waters of Holy Baptism, I will anoint you with oil. Confident in our Lord and in love for you, we also pray for you that you will not lose faith. Knowing that in Godly patience the Church endures with you and supports you during this affliction. We firmly believe that this illness is for the glory of God and that the Lord will both hear our prayer and work according to His good and gracious will. He anoints the person on the forehead and says this blessing: Almighty God, the Father of our Lord Jesus Christ, who has given you the new birth of water and the Spirit and has forgiven you all your sins, strengthen you with His grace to life everlasting. Amen.
Anglican churches The 1552 and later editions of the
Book of Common Prayer omitted the form of anointing given in the original (1549) version in its Order for the Visitation of the Sick, but most twentieth-century Anglican prayer books do have anointing of the sick. The rite of anointing is included in the Episcopal Church's "Ministration to the Sick". Article 25 of the
Thirty-Nine Articles, which are one of the historical formularies of the Church of England (and as such, the Anglican Communion), speaking of the sacraments, says: "Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God." In 1915 members of the Anglican Communion founded the
Guild of St Raphael, an organisation dedicated to promoting, supporting and practising Christ's ministry of healing.
Other Protestant communities Protestants provide anointing in a wide variety of formats. Protestant communities generally vary widely on the sacramental character of anointing. Most Mainline Protestants recognize two sacraments, the eucharist and baptism, and believe that anointing is a humanly-instituted rite. Newer Protestant communities generally use the term
ordinance rather than
sacrament.
Mainline beliefs Liturgical or
Mainline Protestant communities (e.g.
Presbyterian,
Congregationalist/
United Church of Christ,
Methodist, etc.) all have official yet often optional liturgical rites for the anointing of the sick partly on the model of Western pre-Reformation rites. Anointing need not be associated with grave illness or imminent danger of death.
Charismatic and Pentecostal beliefs In
Charismatic and
Pentecostal communities, anointing of the sick is a frequent practice and has been an important ritual in these communities since the respective movements were founded in the 19th and 20th centuries. These communities use extemporaneous forms of administration at the discretion of the minister, who need not be a pastor. There is minimal ceremony attached to its administration. Usually, several people physically touch (laying on of hands) the recipient during the anointing. It may be part of a worship service with the full assembly of the congregation present, or in more private settings, such as homes or hospital rooms. Some Pentecostals believe that physical healing is within the anointing and so there is often great expectation or at least great hope that a miraculous cure or improvement will occur when someone is being prayed over for healing.
Evangelical and fundamentalist beliefs anointing oil In
Evangelical and
Fundamentalist communities, anointing of the sick is performed with varying degrees of frequency, although laying on of hands may be more common than anointing. The rite would be similar to that of Pentecostals in its simplicity, but would usually not have the same emotionalism attached to it. Unlike some Pentecostals, Evangelicals and Fundamentalists generally do not believe that physical healing is within the anointing. Therefore, God may or may not grant physical healing to the sick. The healing conferred by anointing is thus a spiritual event that may not result in physical recovery. The Church of the Brethren practices Anointing with Oil as an ordinance along with Baptism, Communion, Laying on of Hands, and the Love Feast. Evangelical Protestants who use anointing differ about whether the person doing the anointing must be an ordained member of the
clergy, whether the oil must necessarily be olive oil and have been previously specially consecrated, and about other details. Several Evangelical groups reject the practice so as not to be identified with
charismatic and Pentecostal groups, which practice it widely.
Latter Day Saint movement Church of Jesus Christ of Latter-day Saints Latter-day Saints, who consider themselves
restorationists, also practice ritual anointing of the sick, as well as other forms of anointing. Members of the
Church of Jesus Christ of Latter-day Saints (LDS Church) consider anointing to be an
ordinance. Members of the LDS Church who hold the
Melchizedek priesthood may use consecrated olive oil in performing the ordinance of blessing of the "sick or afflicted", though oil is not required if it is unavailable. The priesthood holder anoints the recipient's head with a drop of oil, then
lays hands upon that head and declare their act of anointing. Then another priesthood holder joins in, if available, and pronounces a "sealing" of the anointing and other words of blessing, as he feels inspired. Melchizedek priesthood holders are also authorized to consecrate any pure olive oil and often carry a personal supply in case they have need to perform an anointing. Oil is not used in other
blessings, such as for people seeking comfort or counsel. In addition to the James 5:14-15 reference, the
Doctrine and Covenants contains numerous references to the anointing and healing of the sick by those with authority to do so.
Community of Christ Administration to the sick is one of the eight
sacraments of the Community of Christ, in which it has also been used for people seeking spiritual, emotional or mental healing. ==See also==