Sick
Part 2 History

Chapter 28 Before Vatican II [1900-1959 CE]

Importance of This Period

1.  Facts, Attitudes, Behavior, Group Behavior  Review the Dynamics of Change.  While Catholics living in the 21st century (period #10 of this grid) might have "Period 10 Facts" they often still have "Period 8 Attitudes and Behavior".

2.  Iceberg Metaphor  Review the notes on the Iceberg Metaphor.  While some Catholics may have a "Period 10 Sacrament" (Anointing the Sick) in their conscious theology (the top of the iceberg)  they might still have a "Period I Sacrament" (Extreme Unction) in their unconscious theology (the unseen, submerged part of the iceberg). 

3.  Conclusion   This brief Period #8 Before Vatican II [1900-1959 CE] is very important because shapes the unconscious "image" of the sacrament for Vatican II Catholics and it has a strong influence on their sacramental "behavior" and the celebration of the sacrament in the parish (Group Behavior).  In addition, for those Catholics who are currently being catechized with the Baltimore Catechism and/or by catechists who were catechized with the Baltimore Catechism and have not taken a good look at the bottom of the iceberg, Period #8 Before Vatican II [1900-1959 CE] continues to guide their sacramental understanding and praxis.  Therefore it is vital to understand what was taught and believed during this period if we are to understand what is happening in the contemporary Church.

NOTE:  The more one was formed in the theology of period 8, the more these images and understandings shaped the "bottom of the iceberg" and the harder it is to assimilate the period 9 and 10 images and understandings.  That is why bishops and priests who were thoroughly grounded in the theology of the Scholastic Manuals during their seminary days find it more difficult than the laity to "reshape" the bottom of the iceberg.

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Secular History

The "human sciences" develop.  The relation of physical and mental and spiritual healing is better understood. Pre-modernism.

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Church History

The Liturgical Movement.  Discovery of liturgical manuscripts and books.  The history of the sacraments is better understood.  Catholic philosophical questions are unable to reconcile medieval thinking with modern ideas. The rise the historical-critical method of scripture study.  Sacramental understanding begins to focus on one's experience of Christ, not on the ritual/structure.

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Ministry to the Sick

The popes of this period urged more leniency toward administration of this sacrament before death. Benedict XV (Sodalitatem, 1921) wrote, "as soon as a sickness become more serious, one can prudently judge there is danger of death." However, the practice remained of administering Extreme Unction at or at the point of death.   

Extreme Unction in the Baltimore Catechism   During the years immediately before the Second Vatican Council most Catholics in the United States were formed in the faith by memorizing the answers to the questions in the Baltimore Catechism. I think it is both important and useful to know what was taught (and what we not taught) in the Baltimore Catechism because for many [perhaps most]  contemporary Catholic laity, priests, and bishops that “faith configuration” continues to shape their understanding and interpretation of the current Rites and liturgical practices and theologies.

I reprint here the pertinent questions from the Revised Edition of the Baltimore Catechism No. 2, Confraternity of Christian Doctrine, 1941. This is the text I memorized as a child and which formed my understanding of Catholicism and led me to become an ordained Priest.  The text is available at www.truecatholic.org   [Note the “True Catholics” who author this website believe that “the Church never changes” and that the Catholic Church was without a pope between the death of Pius XII in 1958 and the [ = their] election of Pope Pius XIII in 1998.  Because of these beliefs they are exceptionally careful to preserve the "True Catholic Faith" as contained in the Baltimore Catechism.]

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Indulgences

Revised Edition of the Baltimore Catechism No. 2, Confraternity of Christian Doctrine, 1941

Lesson 33. Temporal Punishment and Indulgences

TRR Commentary:  Note that the treatment Extreme Unction follows the chapter on temporal punishment and indulgences.  It is within this context of temporal punishment and indulgences that Extreme Unction is most comprehensible.

435. What is an indulgence? An indulgence is the remission granted by the Church of the temporal punishment due to sins already forgiven.  

436. How many kinds of indulgences are there? There are two kinds of indulgences, plenary and partial. 

437. What is a plenary indulgence? A plenary indulgence is the remission of all the temporal punishment due to our sins.   TRR Commentary:  If you receive a plenary indulgence at the moment of death, you go straight to heaven without any purgatory. 

438. What is a partial indulgence? A partial indulgence is the remission of part of the temporal punishment due to our sins.  TRR Commentary:  They were "measured in terms" of "days" and "quarantines"

439. How does the Church by means of indulgences remit the temporal punishment due to sin? The Church by means of indulgences remits the temporal punishment due to sin by applying to us from her spiritual treasury part of the infinite satisfaction of Jesus Christ and of the superabundant satisfaction of the Blessed Virgin Mary and of the saints.   TRR Commentary:  This theology presupposes the reification of grace and merit.  It is more difficult to explain when "grace" is understood in terms of love, relationships, and the Holy Spirit.

440. What is the superabundant satisfaction of the Blessed Virgin Mary and of the saints? The superabundant satisfaction of the Blessed Virgin Mary and of the saints is that which they gained during their lifetime but did not need, and which the Church applies to their fellow members of the communion of saints.

441. What must we do to gain an indulgence for ourselves? To gain an indulgence for ourselves we must be in the state of grace, have at least a general intention of gaining the indulgence, and perform the works required by the Church.

442. Can we gain indulgences for others? We cannot gain indulgences for other living persons, but we can gain them for the souls in purgatory, since the Church makes most indulgences applicable to them.

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Extreme Unction

Lesson 34. Extreme Unction and Holy Orders

Introduction to Lesson 34  Extreme (last) Unction (rubbing with blessed oil) is the sacrament which, through the anointing and prayer by the priest, gives health and strength to the should, and sometimes to the body, when we are in danger of death from sickness, accident, or old age.  We should prepare ourselves to receive this sacrament:  1) by making a good confession, 2) by acts of faith, hope, and charity, and 3) by resignation (being agreeable) to God's will.  Priests are most happy to attend their people who are sick at home or in the hospital.  TRR Commentary:    1) Note that extreme unction is grouped with Holy Orders.  It was not important enough to have its own chapter.  2) Sometimes to the body.  The human person is understood in terms of body and soul; not body mind and spirit.  The Sacrament is concerned primarily with the soul; only sometimes with body.  3) Danger of death from sickness, accident, or old age.    4) Note we are to prepare ourselves for the sacrament by first going to confession.  Because the sacrament of extreme unction is a sacrament of the "living".  That is it can only be received when one is in the state of grace.  5) Notice again the reification of "grace".   6) Note the person is to be resigned to God's will.  7) Note the chapter presumes the sacrament will be celebrated at "home" or in the "hospital".

443. What is Extreme Unction? Extreme Unction is the sacrament which, through the anointing with blessed oil by the priest, and through his prayer, gives health and strength to the soul and sometimes to the body when we are in danger of death from sickness, accident, or old age.  TRR Commentary:  body / soul.  Danger of death. 

444. Who should receive Extreme Unction? All Catholics who have reached the use of reason and are in danger of death from sickness, accident, or old age should receive Extreme Unction.  TRR Commentary:  age of reason / danger of death

445. What are the effects of the sacrament of Extreme Unction? The effects of the sacrament of Extreme Unction are: 1) an increase of sanctifying grace; 2) comfort in sickness and strength against temptation; 3) preparation for entrance into heaven by the remission of our venial sins and the cleansing of our souls from the remains of sin; and 4) health of body when it is good for the soul.  TRR Commentary:  spiritual effects

446. When does Extreme Unction take away mortal sin? Extreme Unction takes away mortal sin when the sick person is unconscious or otherwise unaware that he is not properly disposed, but has made an act of imperfect contrition. TRR Commentary:  Note the advantages of being unconscious.

447. How should we prepare ourselves to receive Extreme Unction worthily? We should prepare ourselves to receive Extreme Unction worthily by a good confession, by acts of faith, hope, charity, and, especially, by resignation to the will of God.  TRR Commentary:  confession first

448. Who can administer Extreme Unction? Only a priest can administer Extreme Unction.  TRR Commentary:  "administer" / "celebrate"

449. When is it advisable to call the priest to visit the sick? It is advisable to call the priest to visit the sick in any serious illness, even though there be no apparent danger of death, as it is the duty of the priest to visit the sick and to administer to them the sacraments they need.  TRR Commentary:  When the priest gets there, the priest can decide if the person is sick enough for the sacrament.

450. In case of sudden or unexpected death, should a priest be called? In case of sudden or unexpected death a priest should be called always, because absolution and Extreme Unction can be given conditionally for some time after apparent death.   TRR Commentary:  There were many abuses connected with "conditional" sacraments after "apparent" death.  Today one would say the prayers for the dead and the bereaved.   The text of the prayers must make sense. 

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SC Schema August 10, 1961

Constitution on the Sacred Liturgy Schema of August 10, 1961  The Constitution on the Sacred Liturgy went through various drafts and revisions before it was presented to the council Fathers.  My thesis moderator, Fr. Gy, OP was one of the theologians preparing the document and he loaned me the various drafts and their discussion notes so that I could use them for my thesis on Obedience to Liturgical Law:  A Historical Study of the Theological Context of Roman Catholic Liturgical Law before and after the Second Vatican Council.   In the draft of August 10, 1961 there are four notations regarding the sacrament of the Anointing of the Sick.

#76 The name and nature of the sacrament.  The sacrament, which in the future will be called, "the Anointing of the Sick" is not a sacrament for the dying, but for those who are seriously ill.  Therefore the proper time to receive the sacrament has already arrived when the person begins to be in danger of death.  Explanation:  Recently the sacrament has been called extreme unction, but this name appeared only late in the 12th and 13th century.  The traditional name of the sacrament is "the Blessed Oil" or the "Oil of the Sick".  Many of the fathers of the Council of Trent requested that the original name "Anointing of the Sick" be restored.  However, their request went unheard... We think that the title "Anointing of the Sick" is the better name because it names the action and not the thing.  [Sacraments are verbs, not nouns.]

#77  The order of the sacraments.  The anointing of the sick has its proper place after Confession but before the reception of the Eucharist.   The last sacrament is Viaticum, not Extreme Unction. 

#78  The Ritual.  The prayers will be revised to fit  the actual condition of the sick person (e.g. old, young, operation, dying, etc). 

#79  Repeating the Sacrament.  The sacrament may be repeated during the same illness   This was the custom in the Church up to the 13th century.  The Scholastics thought that the repetition of the sacrament would be an indication that the sacrament was not effective.  However the sick, especially if their illness is of long duration, are in frequent need of the spiritual consolation given by the sacrament. 

Compare numbers 76, 77, 78, and 79 of this draft of August 10, 1961 with numbers 73, 74, 75 of the final text of December 4, 1963. 

73. "Extreme unction," which may also and more fittingly be called "anointing of the sick," is not a sacrament for those only who are at the point of death. Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived.

74. In addition to the separate rites for anointing of the sick and for viaticum, a continuous rite shall be prepared according to which the sick man is anointed after he has made his confession and before he receives viaticum.

75. The number of the anointings is to be adapted to the occasion, and the prayers which belong to the rite of anointing are to be revised so as to correspond with the varying conditions of the sick who receive the sacrament.

At the opening of the Council there were two conflicting theologies regarding the sacrament.  Some held to the Scholastic tradition and saw Extreme Unction as the sacrament which effected the cancellation of the total debt of punishment due to sin and prepared the soul for the beatific vision.  Others held that the unction was a sacrament of healing (Unction is the sacrament for the sick; Viaticum is the sacrament for the dying).  This conflict influences the discussion of the sacrament during (and after) the Council.  

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© Copyright: Tom Richstatter, Franciscan Province of St. John the Baptist, Cincinnati Ohio, Order of Friars Minor. All Rights Reserved.  This page was created by Fr. Thomas Richstatter, O.F.M.  Every effort has been, and is being made, to acknowledge sources when the ideas are not my own.  Any failure to comply with the United States Copyright Act (Title 17, United States Code) will be corrected immediately should I become aware of it.  This site was updated on 09/17/07 .  Your comments on this site are welcome at webmaster2@tomrichstatter.org.