Father Michael's Column

We have developed a wonderful practice here at St. William Parish, that of praying—usually right after Mass—for one or more persons who need the Anointing of the Sick. 

Usually, the person who needs anointing contacts the office earlier in the week, and we arrange for a weekend or weekday Mass that’s convenient for the person (and hopefully some of their family) to attend, although sometimes the request simply happens that day. 

What’s really great is that at the end of Mass I invite anyone, who’s able to stay, to join us in praying over the one being anointed. That can be 20, 30—or even 50 or more—persons. 

Some people who for the first time join us in celebrating this sacrament are introduced to what the sacrament is actually all about: healing. In all the Sacraments, the Church continues the work of Jesus, and this one brings healing and comfort to the sick, as Jesus did so often. I am edified by the faith of the people who join us in prayer at these times. The Liturgy comes alive for the people who are there—it seems such a normal part of Church life, not stilted or forced or artificial. The people quickly learn their parts, whether it’s the response to the Prayers of Thanksgiving that are said over the oil (“Blessed be God, who heals us in Christ!”) or saying “AMEN!” after each part of the final three-fold blessing at the end. Their “liturgical” responses seem almost spontaneous, and they certainly are eager to “lay on hands, for healing” when that part comes. 

After the community prays, I often see individuals offering words of encouragement or telling the one who was just anointed that he or she will be specially remembered in their private prayers. 

I also have to add that there are often many VERY impressive results of the anointing, some that might even seem “miraculous”. (And yes, we need to do a better job of giving the Lord praise, witnessing to others about what he’s done!)

Having these frequent experiences of the Anointing of the Sick certainly changes people’s minds about the purpose for the sacrament—that it’s for the sick, and very often given in anticipation of a surgery or some other medical procedure.

With all the above in mind, I want to once again address an ongoing issue, and a source of sadness and frustration for me: the confusion for many people between the Sacrament of the Sick, and the Sacrament of the Dying. 

It is not unusual for me to receive a call to “come and anoint”. (So far, so good.) But far too often the person is “actively dying” and no longer conscious, although they were conscious previously. That’s the frustration. If only I had been called sooner! 

There seems to be a deeply-ingrained—although erroneous—belief among many Catholics (especially us “older” ones) with regard to so-called “last rites”.  (Many younger Catholics, I fear, wouldn’t even know what I’m talking about when I say “last rites”, unless they’ve heard something of it from TV shows, or have picked it up from their elders.) Let’s start with some basic information about the Sacrament of Anointing, especially as it pertains to people who are sick at home, at a care facility, or in the hospital. (This is different from ministry to the dying.) 

Whenever someone in your care becomes seriously ill, that is the time to call for the Anointing of the Sick. Don’t wait for them to be on their deathbed! The Sacrament is there to strengthen the person, and perhaps bring them healing. I am especially frustrated when I hear of people who refused to even consider the idea of “calling for the priest” when there was a serious medical condition for fear that “the person might think they’re dying!” 

Some of the most exciting moments I have as a priest is when I have anointed someone and shortly after get a message that “right after, that’s when [the person] really improved; we’re so grateful you came, Father!” Anointing of the Sick is precisely that: it’s for the sick. 

IT IS NOT CORRECT TO THINK OF ANOINTING AS “THE LAST RITES” or “THE LAST SACRAMENT” to be given before a person dies. Properly, the sacrament for the dying is Holy Viaticum, which is Communion given to those who are near death. The Latin word, viaticum, could be loosely translated as [Jesus is] “with you on your way”. It is the joy and the privilege of Christians to be strengthened by the Bread of Life as we begin our final journey—for the Lord to be with us on our way—knowing that He has gone that way before, and has been victorious. 

Now, even though I say anointing is not primarily for the dying, it certainly can be used at that time, for example if a serious condition just developed (as with an accident), or if a sick person, even if previously anointed, has their condition worsen and the danger has become more serious. 

Now I quote from the official instruction for the priest as regards those who have died:

“When a priest has been called to attend a person who is already dead, he should pray for the dead person, asking that God forgive the person’s sins and graciously receive him into His kingdom. The priest is not to administer the sacrament of anointing.”



The instruction goes on to say that if there is doubt whether the person is dead, the priest may anoint “conditionally”. (Normally, we would interpret “doubt” to cover a very brief time after what appears to be death. 

Any number of times—far too often—I have been called to minister to a sick person, and find that the person is unconscious or semi-conscious, although he or she had been sick for some time and had been lucid previously. Such a person misses out on the opportunity to go to Confession. In fact, the chief reason that deacons are not permitted to anoint the sick is that there might well be a need for the sick person to go to Confession before being anointed. The Sacrament of Confession is, of course, reserved to the priest. 

In any event, the best procedure is to call for pastoral care of the sick as soon as it is clear that there is a serious illness. 

                                                                    In Jesus,

                                                                    Fr. Michael