And He said, “If you will listen carefully to the voice of the LORD your God,
and do what is right in His sight, and listen to His commandments,
and keep all His statutes, I will put none of the diseases on you which
I have put on the Egyptians; for I, the LORD, am your healer.”
Exodus 15, 26

Is anyone among you sick? He should summon the presbyters of the
church, and they should pray over him and anoint him with oil in the name
of the Lord, and the prayer of faith will save the sick person, and the
Lord will raise him up. If he has committed any sins, he will be forgiven.
James 5, 14-16

The Anointing of the Sick, also known as Extreme Unction, is a sacrament administered to a Catholic who is in danger due to sickness or old age (excluding those who persist in grave sin). The sacrament offers physical and spiritual healing, according to God's will. It provides the necessary graces for the sick person to prepare for death, offering consolation and hope, and an opportunity for the forgiveness of sins even if the sick person is too ill to receive the Sacrament of Reconciliation. The Anointing of the Sick is commonly administered near death to bring the recipient spiritual and physical strength. This sacrament is performed to give God's grace through the Holy Spirit. Only priests (presbyters and bishops) have the authority to administer the anointing of the sick using oil blessed by the bishop, as Christ gave his apostles and the men they appointed in the ministry extraordinary power over natural and supernatural phenomena.

The Sacrament of the Anointing of the Sick is a fundamental aspect of Catholic theology, rooted in the concept of "the economy of salvation." According to this idea, the presence of sin in the world has led to illness and suffering, which affect all of humanity. When we are ill, we feel powerless, limited, and finite, which can be a humbling experience. Those who are seriously or chronically ill are reminded of the inevitability of death, and this can lead to a range of emotions, from fear to despair (Catechism of the Catholic Church, 1500). However, illness and suffering can also have positive effects. They can prompt us to seek a deeper understanding of our lives and the world around us, to question our priorities and values, and to seek out spiritual nourishment and guidance. In this sense, illness can be an opportunity for growth and transformation.

At the same time, suffering and illness can be difficult to bear. They can lead to feelings of anger, frustration, and despair, particularly if they are chronic or debilitating. However, the Catholic Church teaches that even in the midst of suffering, we can find meaning and purpose. We can turn to God for comfort and solace, and we can find strength in our faith to endure difficult times. The Anointing of the Sick is a sacrament that is intended to provide spiritual support and healing to those who are seriously ill or facing death. Through this sacrament, the Church offers prayers for healing and grace, and the anointing of the sick person with holy oil. The sacrament is intended to provide comfort and strength to the sick person, and to help them in their journey towards reconciliation with God (CCC, 1501). Ultimately, the Anointing of the Sick is a reminder that even in the midst of illness and suffering, we are never alone, and that God's love and mercy are always with us.

The Sacrament of the Anointing of the Sick plays a crucial role in the life of the Church. It serves as a way for Jesus to extend his love to those who are sick or dying. Through this sacrament, our Lord can heal both body and soul, bestowing his graces upon those in need. This can help alleviate their anguish and despair, and bring them peace with God, leading to a sense of calm and spiritual rest.

The people of the Old Covenant, who were chosen by God, believed that their sicknesses and misfortunes were a punishment for their sins. Therefore, they would lament before God and seek forgiveness to restore their relationship with Him. They believed that illnesses were a means of conversion and an opportunity to seek God's grace. The true Israelites would seek peace with God even in unfavorable conditions, while some others would only seek a temporal change in their fortune. It was commonly believed that illness was associated with sin and evil, but faithfulness to God could restore life, as stated in CCC, 1502.

In this context, illness was seen as a means of conversion and an opportunity to seek God's grace. It was believed that through illness, God was calling His people to repentance and to seek His mercy and forgiveness. Those who were faithful to God would seek to be at peace with Him, even in unfavorable conditions, and would not just seek a temporal change of fortune. Moreover, the Israelites believed that illness was associated with sin and evil, and it was considered a divine punishment for disobedience. However, they also believed that faithfulness to God could restore life. Seeking God's forgiveness and grace was seen as the key to restoring health and well-being. In summary, the Israelites believed that illness was a manifestation of divine punishment for sin, but it also served as an opportunity for repentance and seeking God's grace. Through faithfulness to God, they sought restoration and healing, both physically and spiritually.

The New Covenant reveals how Christ embodies the physician in his consubstantial oneness with the Father. His boundless compassion for the sick and the lame, along with his numerous miraculous healings of various infirmities, was a radiant sign that God had visited his people and that the kingdom of God was in their midst (Lk 7:16; Mt 4:24). Our Lord's purpose in coming into the world was to heal the entire person, both body and soul, by offering forgiveness for their sins. Those who were physically or spiritually infirm were in great need of him (Mk 2:5-12). Jesus even went so far as to identify himself with the sick to remind us that we should have the same love and compassion for them as he had (Mk 25:36).

The healing ministry of Jesus Christ was a central aspect of his mission on earth. He performed countless acts of mercy, such as restoring sight to the blind, healing the lepers, and raising the dead to life. These miracles were not only a testimony to his divinity but also a sign of his deep love for humanity. Moreover, Jesus often used his healing ministry as an opportunity to teach important spiritual truths. For example, he once healed a paralyzed man and declared that the man's sins were forgiven, demonstrating that physical healing and spiritual healing are intimately connected (Mk 2:1-12). In short, Christ's healing ministry was an essential part of his mission to save humanity, and it serves as an enduring reminder of his love and compassion for all people.

As per the Magisterium of His Church, Christians have always been encouraged to show special attention to those who suffer in body and soul, as Jesus has a preferential love for the sick (CCC, 1503). The sacramental rite is carried out by a priest acting in persona Christi as a spiritual healer. Although the priest's primary role is to provide spiritual healing, there have been instances where physical healing has occurred miraculously through the forgiveness of sin and reconciliation to God by the grace of sanctification or justification bestowed through the sacrament.

Jesus granted his apostles the authority to share in his priestly ministry and preach the gospel. He gave them the power to call people to repentance as well as to cast out demons and heal the sick through anointing their heads with oil (Mk 6:12-13).

In the Catholic rite, the priest prays over the person and anoints their head and hands with holy oil, known as chrism. The anointing is the channel through which supernatural results are obtained, allowing the manifestation and operation of the Holy Spirit's power to take place. The act of anointing is a power that comes with the presence and operation of the Holy Spirit. This anointing is the presence and power of God, which enables the efficacious and divine grace to heal the soul and restore it to good health. It is through this anointing that the efficacy of divine grace is made manifest in the life of the recipient. By being anointed, the person receives the power of the Holy Spirit, who is the source of all supernatural power. Therefore, the anointing is a powerful means by which the supernatural power of God is made manifest, and the healing of the soul is made possible. It is through this anointing that the person is able to receive the grace of God, which enables them to live a life of faith, hope and love.

When spiritual restoration is accompanied by miraculous physical cures, it serves as a reminder of the connection between suffering and sin. The healing of the paralytic by Jesus was intended to show that he had the authority to forgive sins. If Jesus had not possessed this authority, the miracle could not have occurred (Mt 9:1-8; Mk 2:1-12; Lk 5:17-26). The scribes and Pharisees, who were outraged and claimed that only God could forgive sins, were unaware that Jesus was God incarnate. As a man, Jesus was granted the divine authority from the Father to forgive sins and the power to miraculously cure people through the Holy Spirit. This authority and power were passed on from Jesus to his apostles, as it was in his humanity that the divine Person carried out his priestly ministry.

The Catholic priest has the authority and power to perform the Sacrament of the Anointing of the Sick. The priest anoints the head and palms of the hands of those who are gravely or chronically ill and close to death (in the Roman rite) with chrism and prayer. This anointing is symbolic of its effects and is meant to give spiritual strength, particularly the graces of faith and hope. Although the primary purpose is spiritual, the sacrament also addresses the physical and bodily conditions of the illness. It is meant to provide comfort and health to the recipient and is a symbol of being consecrated to God. For the sacrament to work, the recipient must have faith in God and in His power, which is communicated through the sacrament. In addition, the recipient must be repentant for the forgiveness of sin.

The Catholic Church's Universal Magisterium teaches that the Sacrament of the Anointing of the Sick is a particular gift of the Holy Spirit. This sacrament provides a grace of strengthening, peace, and courage to help overcome difficulties associated with serious illness or old age. This gift of grace is given by the Holy Spirit, who renews trust and faith in God while strengthening against the temptations of the evil one, discouragement, and anguish in the face of death. The Lord's assistance, through the power of His Spirit, is meant to bring healing to the soul and body if it aligns with God's will. Additionally, if the sick person has committed sins, they will be forgiven. (CCC, 1520).

In the sacrament, it is not common for the physical body to be miraculously healed by God's will. However, the Holy Spirit provides psychological and emotional benefits. Instances where the body is healed miraculously are rare because suffering unites us with the passion of Christ. Through this sacrament, the sick person receives the gift and strength to draw closer to Christ's passion, which allows them to bear fruit by conforming to the Savior's redemptive Passion. Suffering, which is caused by original sin, takes on a new meaning, as it becomes a participation in the saving work of Jesus. (CCC, 1521).

Christ gave meaning to suffering and death, which are the consequences of original sin. He transformed something that was evil into something good. However, for us to fully benefit from our Lord and Savior's objective act of redemption, we must also participate subjectively. By joining our suffering with Christ's, we can pay off our temporal debt of sin and avail ourselves of the eternal debt that Christ has already paid on our behalf. However, to do this, we must accept our suffering as a way of making temporal reparation for our sins. The grace of the sacrament imparts us with the power and wisdom to comprehend this truth and the strength to accept our cross, bearing it alongside Christ, so that we may be saved and receive eternal life as a reward (Mt 16:24; 2 Tim 2:11-12).

Through the grace that we receive, we are able to be transformed and conformed to Christ in his passion, death, and resurrection. This means that the benefits of the sacrament are not limited only to the person receiving it, but extend to the entire Church and the people of God. This is known as “ecclesial grace.” By freely joining themselves to the passion of Christ, those who receive this sacrament when they are sick, contribute to the good of the People of God. The Church, in the communion of saints, intercedes for the benefit of the sick person by celebrating the sacrament while he or she “contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father” (CCC, 1522). By becoming conformed to Christ in his passion and death, and by sharing in his self-sacrifice, the sick person can merit grace (de congruo) for the entire body of Christ, as stated in Colossians 1:24.

As we prepare for the final journey, it is essential to receive the Sacrament of the Anointing of the Sick from a priest or bishop without hesitation when death is imminent. This sacrament brings comfort and healing to those who are in pain and suffering, preparing them to meet their Maker. In addition to the anointing, those who are gravely ill or dying should also receive the Holy Eucharist as Viaticum. This act of receiving the body and blood of Christ at the moment of passing over to the Father holds great significance and importance. It is a symbol of our faith in Christ and His promise of eternal life. The Eucharist is the seed of eternal life and the power of resurrection, as stated in John 6:54: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” (CCC, 1524).

The term viaticum derives from the Latin word "via" or "way," meaning "provision for a journey." In the Catholic Church, Viaticum refers to the Eucharist given to a person who is dying or in danger of death. This sacrament provides spiritual nourishment and strength for the individual's journey to the afterlife. When the Eucharist is given as Viaticum, it is provided in the usual form, with additional words saying "May the Lord Jesus Christ protect you and lead you to eternal life." This phrase signifies the importance of the sacrament, which is intended to aid the person in passing from this life to the next.

The sacraments of Baptism, Confirmation, and the Eucharist form a triad called "the sacraments of Christian initiation." These sacraments mark the beginning of a person's journey as a Christian and are considered fundamental to the faith. On the other hand, the sacraments of Reconciliation or Penance, the Anointing of the Sick, and the Eucharist as Viaticum constitute the end of the Christian life. These latter sacraments are often referred to as the "Last Rites" and are intended to prepare the individual for their final journey to the afterlife. These sacraments provide spiritual healing, forgiveness of sins, and comfort and peace to the person and their loved ones. The Catholic Catechism states that these sacraments "prepare for our heavenly homeland" and "complete the earthly pilgrimage" (CCC, 1525). Thus, they are essential for Catholics who wish to be fully prepared for their final journey and to pass into the afterlife with faith and peace.

Perseverance is an essential character trait for us to succeed in life. It means determination to work hard regardless of any odds or obstacles. It is to insist and to be firm on getting something done and not give up. This practical definition can be applied in a spiritual sense and in a Christian context:

Brothers, I do not consider that I have made it my own. But one thing I do:
forgetting what lies behind and straining forward to what lies ahead,
I press on toward the goal for the prize of the upward call of God in Christ Jesus.
Philippians 3, 13-14

Let us hold fast the confession of our hope without wavering,
for he who promised is faithful.
Hebrews 10, 23

For you have need of endurance,
so that when you have done the will of God
you may receive what is promised.
Heb 10, 36

“Count it all joy, my brothers, when you meet trials of various kinds,
for you know that the testing of your faith produces steadfastness.
And let steadfastness have its full effect, that you may be perfect and complete,
lacking in nothing.”
James 1, 2-4

Early Sacred Tradition

O God who sanctifiest this oil as Thou dost grant unto all who are anointed
and receive of it the hallowing wherewith Thou didst anoint kings and priests
and prophets, so grant that it may give strength to all that taste of it and health
to all that use it.”
St. Hippolytus, Apostolic Tradition, 5:2
(c. A.D. 215)

“In addition to these there is also a seventh [sacrament], albeit hard and laborious
In this way there is fulfilled that too, which the Apostle James says: ‘If then, there is
anyone sick, let him call the presbyters of the Church, and let them impose hands
upon him, anointing him with oil in the name of the Lord; and the prayer of faith
will save the sick man, and if he be in sins, they shall be forgiven him.’”
Origen, Homily on Leviticus, 2:4
(A.D. 244)

“Of the sacrament of life, by which Christians [baptism], priests, kings and prophets
are made perfect; it illuminates darkness [in confirmation], anoints the sick, and by
its secret sacrament restores penitents.”
Aphraates the Persian Sage, Treatises, 23:3
(A.D. 345)

“Why, then, do you lay on hands, and believe it to be the effect of the blessing, if
perchance some sick person recovers Why do you assume that any can be cleansed
by you from the pollution of the devil? Why do you baptize if sins cannot be
remitted by man? If baptism is certainly the remission of all sins, what difference
does it make whether priests claim that this power is given to them in penance or at
the font? In each the mystery is one.”
St. Ambrose, Penance, 1,8:36
(A.D. 390)

.“Behold, I have given you authority to tread upon serpents and scorpions,
and over all the power of the enemy; and nothing shall hurt you.”
Luke 10, 19