Denn alles Fleisch es ist wie Gras ...

https://www.youtube.com/watch?v=ft8to2JZ6pE

For what it's worth, the term "Anointing of the Sick" was not invented in the 1960s. It appears in Denzinger, as does "Extreme Unction".

The author of this article seems to know nothing of the history and theology of the sacrament of sick. His argument (really, emoting) seems to be "it doesn't look like it does in movies from the 50s!" And the anecdote he recounts is simply one of a priest not following the prescribed liturgical forms for the rites of the dying (which include, but are not identical with, the anointing of the sick). I would rate the reform of the anointing of the sick as one the whole one of the signal successes of the post-Conciliar reforms.

In all honesty, I'm a bit embarrassed for First Things for allowing this article on their website.

"Somewhat"? You are being charitable.

Pinning the target to my back....I see nothing wrong with the sentiment of the article, which seems to be concerned with a cheapening of the sacraments. Like everything else in the modern world, offering Extreme Unction under the blanket of über-inclusion simply diminishes the importance of the original (I think!) intent, which is food and consolation for the final journey.

When I first joined my current parish, they didn't do a healing mass per se, but once a month almost everyone processed forward to receive the healing of the sick.

One last thing. Regarding the friend that died- there is not much worse than a seemingly disinterested priest in times of trial. Imagine if you were in the middle of a medical crisis and your physician seemed disinterested. That kind of thing can be devastating.

Disinterested priests seem to be like people who have been in other fields long enough to feel trapped with no reasonable escape. Sad that this happens, but it does.

Like everything else in the modern world, offering Extreme Unction under the blanket of über-inclusion simply diminishes the importance of the original (I think!) intent, which is food and consolation for the final journey.

Don't we have that in our current last rites, which are not limited to anointing, but also include penance and viaticum?

The sense of the faithful regarding their reception of sacraments is nothing to be brushed aside as mere emotive nonsense.


The author points to a practice very familiar to folks where I live: this anti-pastoral idea that priests shouldn't offer to hear a confession to a dying person. That approach- in some places treated like a diocesan directive- is profoundly disturbing to many lay faithful and their families.


Perhaps the author isn't as familiar with the sacrament of the sick as it exists. Who can blame her? The a la carte style is unnerving and confusing to lots of people. It would be great to hear it all explained more often.

To my mind, she makes a good observation about the influence of healing-obsessed culture of today that has made an impact on the Church and how this sacrament is administered.

A more casual Catholic or potential convert can easily get a wrong impression. For strength in our usual journey, for assistance carrying our cross, it seems to me that confession and worthy reception of communion more than suffice as healing sacraments.

MACW:

This article goes way beyond just extreme unction and touches on a trend that dumbs down the sacraments, especially penance and the eucharist.

I have found priests who understand the sacramental theology they are responsible to practice, and they are the priests I gravitate towards for the administration of such. Of course, it doesn't matter what the state of the soul of a particular priest, it does not change the nature of sacramental grace, that is, unless the form or the matter is deliberately altered, and then there is indeed question as to whether a sacrament is even confected. But that is a whole different conversation.

But a priest who makes the effort to be all he can be as a priest, well, it is from those shepherds that not only grace is distributed in its fullest fashion but that a soul can receive a surer protection and guide to heavens path.

Jesus' warning about wolves in sheeps clothing was no joke or light matter. He warned us for a reason, which is to avoid the wolves.

MaryAnn

Well, the canons are not the sole authority; the instructions for the rite of Pastoral Care of the Sick (also a form of pontifical legislation) provide a more generous scope, with the express instruction not to scruple. The canon would be interpreted in light of that, because canonical interpretation is broadened in case of doubt. In any event, one would not have sufficient grounds to directly or indirectly impugn the good faith reliance of ministers of the sacrament on the instructions in the ritual book, even if one wants to argue about the legislator's intent.

PCS 8-12:

8 The Letter of James states that the sick are to be anointed ill order to raise them up and save them. (See Council of Trent, sess. 14, De Extrema Unctione, cap. 2: Denz.- Schön. 1698) Great care and con­cern should be taken to see that those of the faithful whose health is seriously* impaired by sickness or old age receive this sacrament. (Sacrosanctum Concilium 73)

*The word periculose has been carefully studied and rendered as “seriously,” rather than as “gravely,” “dangerously,” or “perilously,” Such a rendering will serve to avoid restric­tions upon the celebration of the sacrament. On the one hand, the sacrament may and should be given to anyone whose health is seriously impaired; on the other hand, it may not be given indiscriminately or to any person whose health is not seriously impaired. >>
The Church counsels clergy to exercise judgment, and ask a doctor “if necessary.”
A prudent or reasonably sure judgment, without scruple, is sufficient for deciding on the seriousness of an illness; (See Pius XI, Epist. Explorata res, 2 February 1923: AAS 15 (1923) 103-107) if necessary a doctor may be consulted.

9 The sacrament may be repeated if the sick person recovers after being anointed and then again falls ill or if during the same illness the person’s condition becomes more serious.
10 A sick person may be anointed before surgery whenever a serious illness is the reason for the surgery.
11 Elderly people may be anointed if they have become notably weakened even though no serious illness is present.
12 Sick children may be anointed if they have sufficient use of reason to be strengthened by this sacrament