Last Rites And Wrongs

 

Both my parents were very blessed to have received the Last Rites of Holy Mother Church just before they died. Tragically, millions of members of the Vatican II sect will have their scandal-laden clergy giving them invalid sacraments when they are about to appear before Christ to be Judged. It is hard to conceive of a more horrific crime against humanity. Our Lord Himself said, "And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in Hell." (St. Matthew 10:28). Yet this is what the Vatican II sect does; lead you away from Heaven and towards Hell. The sect's dying members will have an invalidly ordained priest (in almost all cases), who can't absolve from sin, brings mere bread for "Holy Viaticum," and gives an invalid "Anointing of the Sick" in place of the sacrament of Extreme Unction. None of this prepares them for Judgement. 

In 1973, the Vatican II sect officially replaced the aforementioned Sacrament of Extreme Unction, which focused primarily on remitting sin, strengthening the soul with grace, and preparing the recipient for Judgement. In it's place is an invalid pseudo-sacrament called the Anointing of the Sick which focuses primarily on health and healing of the body, and pays little attention to the immortal soul. While it is true that Extreme Unction has as one of its effects, the restoration of bodily health (if it is God's Will), that was the secondary effect, subordinate to the primary spiritual effects. 

This post will compare the Catholic Sacrament of Extreme Unction to the Vatican II sect's Anointing of the Sick. Even presuming a valid priest, it will be shown to be invalid with moral certainty. 

Extreme Unction

1. Preliminary Considerations

According to theologian Kilker, for the valid reception of Extreme Unction, three requisites must be present: "1. He must be a "fidelis" (i.e. Catholic--Introibo) 2. He must have acquired the use of reason 3. He must be in danger of death from sickness or old age" (See Extreme Unction, [1926], pg. 123, Emphasis mine). Kilker states that the sickness must proceed from an internal cause (Ibid, pg. 165) which excludes from validity the conferral (rampant in the Vatican II sect) of anointing those about to have an operation, go into military battle, or be executed, as these are all external causes of death. 

The purpose of the sacrament is expressed in the Catechism of St.Pius X which states: "Extreme Unction is a sacrament instituted for the spiritual as well as for the temporal comfort of the sick in danger of death." (Emphasis mine). Hence, there is an invalidating obex (i.e., impediment on the part of the recipient) in anointing anyone who is not reasonably considered to be in danger of death (e.g., an otherwise healthy middle aged person with a common cold), or faces death from an external cause such as a criminal prior to execution. Just as Holy Orders is invalid if the recipient is a woman, so too is Extreme Unction invalid on such persons just described. 

The effects of Extreme Unction were defined at the Council of Trent:

The effect is the grace of the Holy Ghost, whose anointing takes away sins, if there are any still to be expiated, and removes the trace of sin; and it comforts and strengthens the soul of the sick person. It gives him great confidence in the divine mercy. Encouraged by this, the sick man more easily bears the inconvenience and trial of his illness and more easily resists the temptations of the devil who lies in wait for his heel. This anointing occasionally restores health to the body, if health would be of advantage to the salvation of the soul. (See14th Session on Extreme Unction; Emphasis mine).

The Rite

Many people will die at home surrounded by their family and friends praying for them. Therefore, the Rite often refers to the "home." Today, the home or the hospital/hospice will still be the place most people will die. (All emphasis in the Rite is mine---Introibo). Extreme Unction may be loosely translated as "Last Anointing"--not because someone will definitely die after it ( as some superstitious people believe and therefore neglect the sacrament), but because in the usual course of time it is last after the anointing in  Baptism, Confirmation, and Holy Orders. 

1. Introductory Prayers

Arriving at the place where the sick person is confined, the priest on entering the room says:

P: God's peace be in this home.

All: And in all who live here.

The priest places the holy oil on the table, and then vests in surplice and stole. Next he presents a crucifix to be devoutly kissed by the sick person. After that he sprinkles holy water in the form of a cross on the patient, the room, and the bystanders, saying:

Purify me with hyssop, Lord, and I shall be clean of sin. Wash me, and I shall be whiter than snow. Have mercy on me, God, in Thy great kindness. Glory be to the Father, and to the Son, and to the Holy Ghost.

All: As it was in the beginning, is now, and ever shall be, world without end. Amen.

P: Purify me with hyssop, Lord, and I shall be clean of sin. Wash me, and I shall be whiter than snow.

If the patient wishes to go to confession, he hears his confession and absolves him. Then he speaks words of consolation to him and if time permits briefly explains the power and efficacy of this sacrament. When advisable he adds words of encouragement and directs the patient's thoughts to hope of everlasting life.

The sacrament begins with the priest reciting the Fourth Penitential Psalm, Psalm 50:9, recalling King David's confession and confidence in God's mercy. This prepares the person to to make a good and humble Confession. Extreme Unction gets directly to the Sacrament of Penance. After absolution, the priest resumes Extreme Unction and calls attention to the supernatural battle for the dying person's soul. The priest invokes the angels to cast out the devil, evil spirits, wicked strife, and diabolical power. Satan is referred to no less than six (6) times during the sacrament. 

2. After Penance

P: Our help is in the name of the Lord.

 All: Who hath made heaven and earth.

 P: The Lord be with thy spirit.

 All: And also with thy spirit.

Let us pray.

Lord Jesus Christ, as we, in all humility, enter this home, let there enter with us abiding happiness and God's choicest blessings. Let serene joy pervade this home and charity abound here and health never fail. Let no evil spirits approach this place but drive them far away. Let your angels of peace take over and put down all wicked strife. Teach us, O Lord, to recognize the grandeur of Thy Holy Name. Sanctify our humble visit and bless + what we are about to do; Thou Who art Holy, Thou Who art Kind, Thou Who abideth with the Father and the Holy Ghost  world without end.

All: Amen.

Let us pray and beseech our Lord Jesus Christ to bless this dwelling more and more and all who live in it. May He give them an able guardian angel. May He prompt them to serve Him and to ponder the wonders of His law. May He ward off all diabolical powers from them, deliver them from all fear and anxiety, and keep them in good health in this dwelling; He who liveth and reigneth with the Father and the Holy Ghost, world without end.

All: Amen.

Let us pray.

Hear us, holy Lord Father, almighty everlasting God, and in Thy goodness send Thy holy angel from Heaven to watch over and protect all who live in this home, to be with them and give them comfort and encouragement; through Christ our Lord.

All: Amen.

(If time does not permit, all or part of the foregoing prayers may be omitted. Next comes as usual the general confession of sins (Confiteor), after which the priest says:)

May almighty God have mercy on thee, forgive thee thy sins, and lead thee to everlasting life.

All: Amen.

P: May the almighty and merciful Lord grant thee pardon, absolution, + and remission of thy sins.

All: Amen.

3. The Laying on of Hands

Before the priest begins to anoint the sick person he invites all present to pray for him. And if circumstances are favorable and those present are able to do so they should recite the seven penitential psalms and Litany of the Saints or other prayers while the priest administers the sacrament.

The priest extends his right hand over the head of the sick person, saying:

In the name of the Father, and of the Son, and of the Holy Ghost; may any power the devil has over you be destroyed by the laying-on of our hands and by calling on the glorious and blessed Virgin Mary, Mother of God, her illustrious spouse, St. Joseph, and all holy angels, archangels, patriarchs, prophets, apostles, martyrs, confessors, virgins, and all the saints.

All: Amen.

Extreme Unction seeks to destroy the power of Satan at the most important time in a person's life. It also shows the power of the invocation of the saints. In particular, The Most Blessed Virgin Mary, who crushed the head of the serpent, and St. Joseph, The Terror of Demons.

4. The Anointings (The Sacrament)

The matter of the sacrament is olive oil alone[consecrated by a bishop] (See Catechism of the Council of Trent). The Holy Office under Pope Gregory XVI declared (September 14,1842), that "it is rash and close to error, to assert that this sacrament could be valid with another oil." The olive oil must be consecrated by a bishop. According to theologian Pohle, Pope Innocent I insists the episcopal blessing must be performed by a bishop for validity and not by a mere priest. Pope Paul V proscribed in 1611 the proposition that "Extreme Unction may be validly administered with oil not consecrated by a bishop" as being "rash and bordering on error." In 1842, the Supreme Sacred Congregation was asked if, in case of emergency, a parish priest could consecrate the oil for Extreme Unction. The reply was "In the negative." It has always been held that a priest could validly consecrate the oil for Extreme Unction if power to do so were delegated to that priest by the pope. In 1595, Eastern Rite priests were all given that power by Pope Clement VIII.  (See Dogmatic Theology, [1924], 11:18-19). 

The priest anoints six body parts with the consecrated oil, for the purpose of remitting sin. The form of the sacrament is: By this holy unction and His pious mercy, may God forgive thee whatever sins thou hast committed by the evil use of sight (hearing, smell, taste and speech, touch). (See Traditional Roman Ritual) The anointing should be done on these parts: on the eyes because of sight, on the ears because of  hearing, on the nose because of smelling, on the mouth because of taste or speech, on the hands because of touch, on the feet because of walking. (See Council of Florence). 

Anointing the Eyes (on the eyelids)

By this holy anointing and by His most tender mercy may the Lord forgive thee all the evil thou hast done through the power of sight.

All: Amen.

After every anointing the priest  wipes the part anointed with a fresh pellet of cotton or similar material. These pellets are deposited in a clean receptacle and later taken to church where they are burned and the ashes thrown into the sacrarium.

Anointing the Ears (on the lobes)

By this holy anointing and by His most tender mercy may the Lord forgive thee all the evil thou hast done through the power of hearing.

All: Amen.

Anointing the Nose (on each nostril)

By this holy anointing and by His most tender mercy may the Lord forgive thee all the evil thou hast done through the sense of smell.

All: Amen.

Anointing the Mouth (on closed lips)

By this holy anointing and by His most tender mercy may the Lord forgive thee all the evil thou hast done through the sense of taste and the power of speech.

All: Amen.

Anointing the Hands (on the palms if a layman; on the back of the hands if a cleric)

By this holy anointing and by His most tender mercy may the Lord forgive thee all the evil thou hast done through the sense of touch.

All: Amen.

Anointing the Feet (either on the instep or sole)

By this holy anointing and by His most tender mercy may the Lord forgive thee all the evil thou hast done through the ability to walk.

All: Amen.

5. Concluding Prayers

These prayers assure the soul that it has been made strong against the devil. It also prays for the restoration of bodily health if it is God's Will and would benefit the person's soul unto salvation.

When the priest has finished the anointings he rubs his thumb with particles of bread, then washes his hands and wipes them with a towel. The water used for this purpose together with the bread is later thrown into the sacrarium, or for lack of such, into another decent receptacle. Afterward the priest says:

Lord, have mercy. Christ, have mercy. Lord, have mercy. Our Father (the rest inaudibly until:)

P: And lead us not into temptation. All: But deliver us from evil.

P: Save thy servant.

All: Who trusts in Thee, my God.

P: Lord, send him (her) aid from Thy holy place.

All: And watch over him (her) from Sion.

P: Let him (her) find in Thee, Lord, a fortified tower.

All: In the face of the enemy.

P: Let the enemy have no power over him (her).

All: And the son of iniquity be powerless to harm him (her).

P: Lord, heed my prayer.

All: And let my cry be heard by Thee.

P: The Lord be with thy spirit.

All: May He also be with thy spirit.

Let us pray.

Lord God, who spoke through Thy Apostle James, "Is anyone of thee sick? He should call in the priests of the Church, and have them pray over him, while they anoint him with oil in the name of the Lord. That prayer, said with faith, will save the sick person, and the Lord will restore him to health. If he has committed sins, they will be forgiven him." We beg Thee, our Redeemer, to cure by the grace of the Holy Ghost this sick man's (woman's) infirmity. Heal his (her) wounds, and forgive his (her) sins. Rid him (her) of all pain of body and mind. Restore him (her), in your mercy, to full health of body and soul, so that having recovered by Thy goodness, he (she) may take up his (her) former duties. We ask this of Thee who liveth and reigneth with the Father and the Holy Ghost, God, world without end

All: Amen.

Let us pray.

We entreat Thee, Lord, to look with favor on Thy servant, N., who is weak and failing, and refresh the life Thou hast created. Chastened by suffering, may he (she) know that he (she) has been saved by Thy healing; through Christ our Lord.

All: Amen.

Let us pray.

Holy Lord, almighty Father, everlasting God, in pouring out the grace of Thy blessing on the bodies of the sick, Thou showeth Thy loving care for Thy creatures. And so now as we call on Thy Holy Name, come and free Thy servant from his (her) illness and restore him (her) to health; reach out Thy Hand and raise him (her) up; strengthen him (her) by Thy might; protect him (her) by Thy power; and give him (her) back in all desired well-being to Thy Holy Church; through Christ our Lord.

All: Amen.

Anointing of the Sick

The name "Anointing of the Sick" shows the emphasis is on physical healing. (All emphasis in Anointing of the Sick mine---Introibo). 

1. Preliminary Considerations

The recipient of the sacrament (I will use the term "sacrament" without quotation marks for sake of brevity---Introibo) according to the "Introduction to the rite of anointing sick and to the pastoral care of the sick" (Dec. 7, 1972):

Elderly people may be anointed if they are weak, though not dangerously ill. (Emphasis mine).

According to the "United States Conference of Catholic Bishops" (USCCB):

The Rite of Anointing tells us there is no need to wait until a person is at the point of death to receive the Sacrament. A careful judgment about the serious nature of the illness is sufficient.

(See usccb.org/prayer-and-worship/sacraments-and-sacramentals/anointing-of-the-sick; Emphasis mine)

Groups of people can receive the Anointing of the Sick. According to the heretical Catechism of the Catholic Church (1992):

Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration, whether it takes place in the family home, a hospital or church, for a single sick person or a whole group of sick persons.

According to Health Progress, the Journal of the Catholic (sic) Health Association of the United States:

Who may be anointed?

Baptized members of the Christian faithful who have reached the age of reason and who begin to be in danger due to sickness or old age may receive the sacrament of anointing. Participation in the rites is encouraged broadly. For example:

• The elderly who are weakened, even though no notable illness is present, may choose to participate in the ritual

• Those who face surgery due to serious illness

• Those who suffer serious mental illness

(See chausa.org/publications/health-progress/article/september-october-2011/canon-law---anointing-of-the-sick-the-how-and-why; Emphasis mine).

It should be clear that the emphasis of the Vatican II sect sacrament is on healing and many incapable of receiving the sacrament validly are given it. This includes the elderly without  being in danger of death, those going into surgery (external cause), and even the mentally ill to ostensibly "cure" their mental problems. Never in Church history, was Extreme Unction given to groups of people as in the Vatican II sect's Anointing of the Sick. 

The purpose of the sacrament is expressed in the heretical Catechism of the Catholic Church (1992):

By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ. Notice that any mention of the individual's possible death and dying have been purged.

The effects of the sacrament are described by the "United States Conference of Catholic Bishops" (USCCB):

When the Sacrament of Anointing of the Sick is given, the hoped-for effect is that, if it be God's will, the person be physically healed of illness. But even if there is no physical healing, the primary effect of the Sacrament is a spiritual healing by which the sick person receives the Holy Spirit's gift of peace and courage to deal with the difficulties that accompany serious illness or the frailty of old age.

The healing of the body is first mentioned and the "spiritual healing" consists of "[the] gift of peace and courage to deal with the difficulties that accompany serious illness or the frailty of old age." There is no mention of the forgiveness of sin or preparation for death and Judgement.

The Rite

1. Introductory Prayers

Priest(P): The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

Response(R): And with your spirit.

Sprinkling If it seems desirable, the priest may sprinkle the sick person and those present with holy water.

P: Like a stream in a parched land, may the grace of the Lord refresh our lives.

The prayer does nothing to prepare for Confession and speaks in the communal plural "you all," "us," because the "assembly of the People of God" is always supreme in the Vatican II sect.

The sacrament of Reconciliation (the Vatican II sect's answer to Penance) is optional. Instead there is a Protestant Instruction. It is Protestant because the Lutherans pray over the sick and dying using the Epistle of St. James at the outset. By doing this, the priest makes it appear as a physical healing service. 

The sick came to Jesus for healing. Through the apostle James, he has commanded us: “Are there any who are sick among you? Let them send for the priests of the Church, and let the priests pray over them, anointing them with oil in the name of the Lord.” Let us therefore commend our sick brothers and sisters to the grace and power of Christ, that he may save them and raise them up.

Once more, the plural is used because "the faith community" always takes precedence over the individual. Next there is a "Penitential Rite" usually used when Reconciliation is discarded.

My brothers and sisters, to prepare ourselves for this holy anointing, let us call to mind our sins. (silence)

Lord, Jesus, you healed the sick: Lord have mercy

R. Lord have mercy

Lord Jesus, you forgave sinners: Christ have mercy

R. Christ have mercy

Lord Jesus, you give us yourself to heal us and bring us strength.

R. Lord have mercy.

R.  Lord have mercy

2. The Reading

With Protestant over-emphasis on the Bible, the priest reads from the Scriptures and there is a meditation.

At that time Jesus answered, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will. All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him. “Come to me, all you who labor and are burdened, and I will give you rest.

Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light.” (St. Matthew 11:25-30)

This is meant to show confidence that God will bring us rest that only Jesus can give. There are two other "options:" St. Mark 2:1-12 (Jesus reconciles us with God), and St. Luke 7:18-23 (The healing Hand of Christ is a sign of God's presence).How can someone really ill appreciate any of these readings? It's for the "community." 

3. The Litany

The Penitential Psalms and Litany of the Saints are eliminated. It is replaced by the following:

The priest may adapt or shorten the litany according to the condition of the sick person.

P. My brothers and sisters, in our prayer of faith, let us appeal to God for our brothers and sisters.

Come and strengthen them through this holy anointing: Lord have mercy.

R. Lord have mercy

P. Free them from all harm: Lord have mercy

R. Lord have mercy

P. Free them from sin and all temptation: Lord have mercy

R. Lord have mercy

P. Relieve the sufferings of all the sick who suffer from addiction: Lord have mercy

R. Lord have mercy

P. Assist all those dedicated to the care of the sick: Lord have mercy

R. Lord have mercy

P. Give life and health to our brothers and sisters on whom we lay our hands: Lord have mercy

R. Lord have mercy

These are like the "petitions" in the Novus Bogus bread and wine service. Note that five out of the six "petitions" are for temporal healing and goods (strength, deliverance from harm, relieve the sufferings, assist caregivers, give life and health), and only one treats of sin and temptation. Some apply to the "community of faith" and not the recipient (caregivers), and all are in plural. This is where the priorities are in the Vatican II sect.

4. The Laying on of Hands

 This is omitted unless: 

In silence and, if so desired, the priest may lay his hands on the head of any person suffering from addiction. Why "suffering from addiction"? The laying on of hands is optional and, if done, it is done in silence. The invocation of the Saints (especially the Blessed Virgin Mary and St. Joseph) to fight against Satan and evil is not ecumenical and must be eliminated. 

5. Prayer Over The Oil

 The Vatican II sect has virtually no more valid bishops to bless anything. Additionally, according to "Pope" Paul VI's "Apostolic Constitution" Sacram unctionem infirmorum, November 30, 1972, The sick are to be anointed with blessed olive oil or, as circumstances suggest, with another oil extracted from plants. (Emphasis mine). Moreover, the priest may "bless" (consecrate) it. The use of another oil or lack of episcopal consecration of the oil make the matter of the sacrament highly doubtful at best. You have moral certainty of invalidity. 

If "blessed" already, the priest prays:

Praise to you, God, the almighty Father. You sent your Son to live among us and bring us salvation.

R. Blessed by God who heals us in Christ.

Praise to you, God, the only-begotten Son. You humbled yourself to share in our humanity and heal our infirmities.

R. Blessed by God who heals us in Christ.

Praise to you, God, the Holy Spirit, the Consoler. Your unfailing power gives us strength in our bodily weakness.

R. Blessed by God who heals us in Christ.

God of mercy, ease the sufferings and comfort the weakness of your servants whom the Church anoints with this holy oil. We ask this through Christ our Lord.

R. Amen

It us all about physical health and healing. The only mention of anything spiritual makes it sound as if salvation is assured because "You sent your Son to live among us and bring us salvation."

If the priest must "bless" the oil, he prays:

Let us pray.

God of all consolation, you chose and sent your Son to heal the world. Graciously listen to our prayer of faith: send the power of your Holy Spirit, the Consoler, into this precious oil, this soothing ointment, this rich gift, this fruit of the earth.

Bless this oil + and sanctify it for our use. Make this oil a remedy for all who are anointed with it; heal them in body, in soul, and in spirit, and deliver them from every affliction. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

R.  Amen

This asks for healing in body (first), then "soul" and finally, "spirit"--what's the difference between soul and spirit? It's ambiguous from the text. 

6. The Anointings (Sacrament?)

Six anointings are reduced to two: the forehead and the hands. 

First, he anoints the forehead, saying:

Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit.

R.  Amen

Then, he anoints the hands, saying:

May the Lord who frees you from sin save you and raise you up.

R. Amen

The phrase "the Lord Who frees you from sin" merely states God's power to forgive sin. It is not a a declaration made in persona Christi to remit sin as in Extreme Unction,"...God forgive thee whatever sins thou hast committed by the evil use of ..."  The terms "raise you up" and "help you with the grace of the Holy Spirit" are likewise ambiguous and do not univocally mean forgiveness of sin. 

7. Prayer After Anointing/Conclusion

Let us pray.

Father in heaven, through this holy anointing grant them comfort in their suffering. When they are afraid, give them courage, when afflicted, give them patience, when dejected, afford them hope,

and when alone, assure them of the support of your holy people.

We ask this through Christ our Lord.

R. Amen

There are seven optional prayers and four optional blessings, none of which reflect preparation for death and Judgement, the battle against Satan, and only one mentions forgiveness of sin. How can something so vital be a mere "option" in a single prayer? 

Conclusion

It should be clear that the Anointing of the Sick is an invalid prayer service for physical healing, and nothing at all like the Sacrament of Extreme Unction instituted by Christ and maintained by His One True Church. Anointing of the Sick has defect in matter, form, intention, and in many cases, the recipient has an invalidating obex. To deprive someone of graces at the point of death, when they need them most, is a crime of epic proportion. Pity the poor Vatican II sect members who put their hopes in a physical cure, and when it doesn't happen, lose their faith. Pray everyday for the grace of final perseverance and the grace to receive the True Last Rites of Holy Mother Church before you die. There is no greater grace than that God can bestow.