All of the sacraments are an invitation to a deeper union with Christ, however, in this post, I will focus primarily on the sacrament of anointing the sick. In this particular sacrament, the invitation to a deeper union with Christ is unique, but at the same time follows the model of other sacraments. In the most straightforward way, anointing of the sick reflects the first sacrament of Christian initiation: Baptism. In both of these sacraments, “there is a bodily washing which brings about a spiritual cleansing” wherein “the application of a substance used for medicinal purposes…procures interior healing” (O’Neill 283). In the sacrament of anointing, oil is used for the same effect, i.e., interior healing. The sacrament of anointing of the sick also brings to mind penance, the other sacrament of healing, and takes into account the entire life of the faithful Catholic. O’Neill writes here that “Anointing ‘is considered by the Fathers as perfecting not only penance but as well the Christian’s whole life which ought to be a continual exercise of penance” (286-7). That said, although there are similarities to other sacraments, this sacrament is unique in that it is typically administered at the close of one’s life or in a situation where physical death could occur, e.g., a life-threatening surgery. Its foundation can be traced back to Christ’s healing ministry and the healing power he granted his disciples. “The disciples’ ritual of healing described by St. Mark (6:13) – which according to Trent hints at anointing – has, in virtue of Christ’s act of institution, developed into the sacrament. Its principal function now is to serve purely as a sacramental symbol; but it has not lost its original significance” (285). The purpose of this sacrament, therefore, is not so much to provide physical healing, but rather spiritual healing and the sacramental graces needed for man’s final battle. In other words, this sacrament’s effect is not so much to heal one of their sins, but rather heal one of the after effects of sin and dispose them to a greater acceptance and trust in God’s mercy while being given a greater ability to bear the difficulties, burdens, and temptations of the devil that may come with suffering and death (287). Thus, the essential virtue at play here is the virtue of fortitude in one’s final moments of their earthly life.
As one comes to realize in reading Colman O’Neill’s Meeting Christ in the Sacraments, his understanding of the sacraments is seen through the teachings of the great doctor of the Church, St. Thomas Aquinas. In recalling what he covered earlier in his book, O’Neill writes that sacraments “are acts of the Church, possessing their own validity as signs of faith and rituals of worship independently of the symbolism and efficacy attributed to them when Christ enters with his saving power” (284). He goes on to discuss the sacrament of anointing the sick and the efficacious symbol of spiritual healing held within it as well as prayers for the bodily health of the suffering Christian. However, he writes that if this is not granted, it does not mean the sacrament was unsuccessful or inadequately administered. It simply means that bodily health was not the will of the Lord, and the “strictly sacramental moment [came] within the context of a ritual of prayer for the sick.” In other words, if the sacrament is administered correctly and the suffering Christian participates to the fullest they can in that moment, then “the strictly sacramental effect will be infallibly procured” (284).
As for growth in union with Christ, when this sacrament of anointing is administered, the recipient can grow in their relationship with Christ through a variety of different ways. Primarily, as previously mentioned, their union with Christ can be facilitated by conformity to Him and His suffering. This is done by uniting one’s suffering to Christ for the sake of their own sins and the sins of humanity. In this way, they are being joined with Christ’s suffering on the Cross and making reparation for their past sins. In addition, they are being conformed to Christ by suffering for the entire Church. This, in itself, is conformity to the very love of Christ—to lay one’s life down for another and bear the burden of sin for others (278).
Prior to his focus on the sacrament of anointing, O’Neill’s general discussion on suffering highlights the good that suffering can bring when given meaning in one’s life. Quoting Aquinas, he writes, “‘it happens sometimes’ that a man advances in virtue only when he has to support the burden of poverty or illness or any other kind of suffering” (278). In other words, great suffering or illness can be permitted by God for the good of the individual. It can offer an opportunity for an individual’s personal growth in virtue wherever it is needed in the life and relationship of that specific person with God. Likewise, suffering or illness can offer an opportunity to remember that, in the end, we must depend solely on God and can find all the strength we need from Him if we surrender to His loving arms. Here, the suffering or illness is transformed into something good as the faithful one builds a greater dependence on God. On this subject, O’Neill writes that the “deprivation of [created goods/goodness] on which men set their hearts to the exclusion of God can serve to convince the individual that true happiness is to be found in God alone” (279).
Consequently, even though we, as humans, often consider suffering and death to be unfair and unjust when we supposedly have a loving God, both of these are more than a great good for us when understood in a different light. In his chapter on anointing, he helps the reader to understand that suffering and the eventual death of an individual can not only be viewed as good for the individual, but it is, in fact, necessary for one to die to truly be united with Christ. Although Christ has re-established the opportunity for us to live eternal life with the Father, man must be put back into just relations with God and therefore he must eventually pay the price of original sin by dying. On this topic, O’Neill writes, “The sinner is like a component of a machine, which has been twisted out of shape in an accident. The part must be bent back to its original form if it is to fit back into its socket and fulfill its proper function in the movement of the machine” (278). For a person to be raised up by the mercy of God from his/her sin, there still needs to be justice. Death is therefore where man’s final battle is to be fought, but the Church offers us the sacrament of anointing to persevere through this fight. Anointing provides the faithful with the sacramental graces needed to unite themselves with Christ when their natural inclinations that have been warped by sin weaken them and make them want to turn back. This sacrament thus helps the faithful grow in union with Christ in many ways, but especially by offering the grace to bear the burden of the effect of sin just as He did on the Cross. It is in this great sacrament that we are given faith and fortitude when our sinful nature wants to give in to the devil. Therefore, through anointing, the faithful Christian can unite himself/herself in their final moments with Christ dying on the Cross and fight together against the evil one in order to enter eternal life with God.
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O’Neill, Coleman E. Meeting Christ in the Sacraments. Staten Island, NY: Society of St. Paul/Alba House, 1991.