The fourteenth sip from the Babylonian a cup is "Extreme Unction." The teaching and belief in the efficacy of this ceremony is greatly cherished by every devout Roman Catholic. To be deprived of the graces supposed to remove both venial and mortal sins is considered a tragedy not only for the deceased but also for those who are left to mourn. The person who dies without having had the administration of the sacrament of extreme unction by a priest is looked upon as being unprepared for death.
Asks one questioner: Q. If his sickness be mortal, what should he wish for more earnestly than to die happy, which this holy sacrament gives him grace to do?" The reply given is thus: "A. Relatives also, or attendants, of the sick person, sin grievously, if through their fault the last sacraments are not administered to him in due time."[1]
This sacrament of the Roman Catholic Church is described in the following statements:
"Extreme unction is the sacrament that gives spiritual strength and bodily comfort to those who are in danger of death by sickness. The grace of this sacrament is given by the anointing with holy oil and the prayer of the priest. This sacrament is called extreme unction, because it is the last of the holy unctions which are administered by the [Roman] Church. The Council of Trent declares: 'If any one assert that extreme unction is not really and truly a sacrament instituted by Christ our Lord, and described by St. James the apostle, but that it is only a rite adopted by the fathers, or a human invention, let him be anathema.'[2] The Holy. Scriptures teach: 'Is any man sick among you? Let him bring in the priests of the [Roman] Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man; and the Lord shall raise him, up; and if he be in sins, they shall he forgiven him.'[3] Extreme unction increases sanctifying grace and remits venial sin. In some extraordinary cases it can also remit mortal sin. It likewise, removes the remains of sin, by which we mean the inclination to evil and the weakness of will which are the result of our sins, and which remain after our sins have been forgiven."[4]
"Q. What is extreme unction? A. Extreme unction is a sacrament which gives grace to those who are in danger of death from sickness or injury. Q. What does extreme unction do for the soul? A. Extreme unction cleanses the soul from the remains of sin and strengthens it against the power of Satan. Q. How does extreme unction cleanse the soul from the remains of sin? A. Extreme unction remits venial sins and those mortal sins which the sick person can no longer confess and takes away the evil effects of sin."[5]
Extreme unction, which is the last rite of the Roman Church, is one of the most delicate and solemn questions to handle. These quotations taken from the catechisms clearly indicate that this sacrament is administered for the purpose of preparing thee individual for death. The devil will work, with all his power to keep a person, while he is in good health, from confessing his sins and laying hold of the grace of Christ to enable him to keep from sinning. If Satan can keep a person bound by the cords of his sins and dependent on this papal sacrament of extreme unction, as a last-moment means of liquidating a life of sin, he has accomplished his object. The claim is made that this sacrament has such sanctifying grace that the priests in administering it have the power to remit even mortal sins.
Extreme unction may be properly called the sacrament of the dying, because only those who are nearing the portals of the grave are permitted to receive it. In a canon of the Council of Trent it was specifically declared that extreme unction should be administered only to those dangerously ill. Note the following:
"They must be sick, as St. James declares, and the Council of Trent understands the apostle to speak of dangerous sickness. Hence the sacrament is not intended for persons ill but not dangerously ill, or, again, for such as are in danger of death but not from sickness."[6]
"Q. What is meant by the last sacrament? A. Confession, holy communion and extreme unction are called the last sacraments when given to the dying."[7]
Although the Roman Catholic Church claims, in administration of the sacrament of extreme unction, to follow out the instruction laid down in James 5:14,15, it will be seen that there is a vast difference between the simplicity of the teaching of Holy Writ and the papal ceremony. Let us note a few contrasting features. It was voted in the Decree of Union at the Council of Florence that the oil was to be applied to different parts of the body when administering the sacrament of extreme unction.
"The Council of Florence, in the Decree of Union, prescribes that the unction is to be given with olive oil on eyes, ears, nostrils, mouth, hands, feet, and reins, and such is the present custom of the [Roman] Church, except that the unctio renum is omitted in the case of women. Some theologians hold that without unction of the five senses the sacrament is invalid. ... According to the Roman ritual the oil is applied in the form of a cross."[8]
One may search the New Testament from Matthew to Revelation and not find one intimation of the application of the oil to the various senses or the parts of the body. How could the Council of Florence, held in 1438-1442, legislate in regard to the application-of the oil when the word of God is silent on it? The Holy Bible does not specify what kind of oil should be used, neither does it state that the oil must be blessed by the bishop, nor that it should be applied in any particular manner. We are told:
"Since the seventh century the holy oils, formerly consecrated at any time, have been blessed by the bishop in the mass of this day. Twelve priests and seven deacons assist as witnesses of the ceremony. The bishop and priests breathe three times upon the oil of the catechumens and the chrism, meaning by this action that the power of the Holy Spirit is about to descend on the oils. And after the consecration is complete they salute the oils with the words, 'Hail, holy oil; hail, holy chrism."[9]
The oil which is now used by the Roman Church is consecrated on the so-called Holy Thursday of Passion Week, the week before Easter. Before the seventh century the oil was consecrated at any time, but now it is blessed by the bishop on this one occasion.
The scriptural injunction calls for "the elders," a plurality of administrators. "Is any sick among you? 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." (James 5:14) On the other hand, the Roman Catholic Church requires but one administrator, a priest. The priest is the minister of extreme unction.[10]
The simplicity of the apostolic anointing is in marked contrast to the display and complicated ceremony carried out by the Catholic priests. Here is the way they do it:
"Q. What should be provided in the sick room? A. In the sick room there should be provided a table or stand with a white cover. On it should be placed a crucifix, two wax candles, holy water, a glass of drinking water and a teaspoon. Q. What should those about the house do when the priest arrives? A. When the priest arrives, those about the house should instantly fall on their knees to adore the blessed sacrament which he carries on his bosom."[11]
One may look in vain in the Sacred Scriptures to find such an outline of furnishings to be provided before the sick can be anointed. The Roman Catholic Church truly has drifted a long way from the original ceremony of anointing the sick.
The twelve disciples whom Jesus sent forth to preach the gospel "anointed with oil many that were sick." (Mark 6:13) But the Bible does not say that the people they anointed were near death. The purpose of the anointing by the disciples was for the healing of the sick and for their restoration to health. Contrary to the original plan, designed by God, the Roman Church administers its extreme unction as a means of granting forgiveness of sins and of conveying the graces of God to the soul as the final preparation for death. The Holy Scriptures set forth the anointing as for healing and life and not for death: "Is any sick among you? 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 shall save the sick, and the Lord shall raise him up. And if he have committed sins, they shall be forgiven him." (James 5:14,15)
The wording of the apostolic instruction is so simple and explicit that no one need doubt that the anointing spoken of is for life and not for death. The person who is ill and desires to follow the instruction laid down by the apostle James must believe that God will do what the Sacred Tome says He will; that is, that He "shall raise him up" from his bed of sickness. In contrast to this, the Roman Catholic who calls for the priest to administer the rite of extreme unction does so in anticipation of death, in order to effect a happy demise. So says a writer of the papal church:
"Of the effect of extreme unction the Council of Trent says: 'This effect is the grace of the Holy Ghost whose unction blots out sins, if any remain to be expiated, and the consequences of sins. And alleviates and strengthens the soul of the sick person by exciting in him a great confidence in the divine mercy, sustained by which he bears more lightly the troubles and sufferings of disease, and more easily resists the temptations of the demon waiting for his heel. And sometimes, when it is expedient for the soul's salvation, recovers bodily health."[12]
"The effects of extreme unction, are: (1) an increase of grace. (2) Resignation to God's will. (3) comfort in pain. (4) Strength in temptation. (5) Remission of venial sin. (6) Remission of mortal sins, if the sick person be sorry for them. (7) The restoration of health if God see fit."[13]
This rite, as taught by the Roman Church, points the soul, in the last moments of life, not to the loving Savior, who alone is the resurrection and the life, but to the human agent and also to reliance upon an outward ceremony to prepare one for death. As we compare the scriptural outline of the simple service of anointing with oil for the restoration of the body with the ritualistic procedure involved in the papal sacrament of extreme unction, how grateful we should be for the beauty and simplicity of the gospel which provides healing for both the soul and the body!
Never shall I forget the experience we had in my home in the last illness of my father. A priest was called to administer the last rite to him. The table with the crucifix, the wax candles, the holy water, the glass of water, and the teaspoon were made ready. It was a sad time for the family, as its head was slowly approaching death. On such occasions, when the priest enters the home carrying the "holy viaticum," all are required to bow in adoration. Knowing what the Sacred Scriptures teach on this subject, I left the room where my family were, because I could neither countenance nor be a party to such idolatry as was there displayed.
If extreme unction did for my father all that "The Convert's Catechism" claims it does, namely, effect the "remission of venial sin" and the "remission of mortal sin," then why did my family have masses said for him after his decease? If the priests truly believe in the administration of this rite and their far-reaching claims for it, why do they continue to offer masses for those who have been the recipients of extreme unction? Such uncertainties give little consolation to either the dying or those who are left to mourn.
This doctrine of extreme unction is not founded on the eternal truths of the written word of God. Therefore, cease to linger by the cup whose enchantment leads away from the simple instruction laid down by the Lord.
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