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AnointingAndPastoralCare

The Order of the Anointing of the Sick and of their Pastoral Care

The Roman Ritual Renewed by Decree of the Most Holy Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI The Order of the Anointing of the Sick and of their Pastoral Care English translation according to the typical edition For Use in the Dioceses of the United States of America Approved by the United States Conference of Catholic Bishops and Confirmed by the Apostolic See 2026

Concordat cum originali: Steven J. Lopes Chairman, USCCB Committee on Divine Worship after review by Rev. Dustin P. Dought Executive Director, USCCB Secretariat of Divine Worship Imprimatur: Reverend Monsignor Joseph P. LaMorte, VG Vicar General, Archdiocese of New York November 22, 2022 Table of Contents Decree of the Sacred Congregation for Divine Worship ��������� 6 Decree of Confirmation of the Dicastery for Divine Worship and the Discipline of the Sacraments ������������������� 8 Decree of Promulgation of the United States Conference of Catholic Bishops ����������������������������������������������������������������� 9 Apostolic Constitution ��������������������������������������������������������������� 10 Introduction ��������������������������������������������������������������������������������� 15 Chapter I The Visitation and Communion of the Sick I. The Visitation of the Sick �������������������������������������������������������� 30 II. The Communion of the Sick ������������������������������������������������� 31 1. The Ordinary Rite of Communion of the Sick ������������� 32 2. A Shorter Rite of Communion of the Sick �������������������� 40 Chapter II The Order of the Anointing of the Sick The Ordinary Rite ����������������������������������������������������������������������� 42 The Order of the Anointing within Mass �������������������������������� 55 The Celebration of the Anointing in a Large Assembly of the Faithful ������������������������������������ 56 Mt The English translation of The Order of the Anointing of the Sick and of their Pastoral Care © 2020, International Commission on English in the Liturgy Corporation (ICEL); excerpts from the English translation of the Alleluia and Gospel Verses, and the Titles, some Summaries, and Conclusion of the Readings from Lectionary for Mass © 1969, 1981, 1997 ICEL; excerpts from the English translation of Order of Christian Funerals © 1985, 1989, ICEL; excerpts from the English translation of The Roman Missal © 2010, ICEL; excerpts from the English translation of The Order of Confirmation © 2013, ICEL; excerpts from the English translation of The Order of Blessing the Oil of Catechumens and of the Sick and of Consecrating the Chrism © 2016, ICEL; excerpts from the English translation of The Order of Christian Initiation of Adults © 2018, ICEL; excerpts from the English translation of The Order of Penance © 2019, ICEL. All rights reserved. Excerpts from the Lectionary for Mass for Use in the Dioceses of the United States of America, second typical edition © 2001, 1998, 1997, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. Used with permission. All rights reserved. No portion of these texts may be reproduced by any means without permission in writing from the copyright owner. The Abbey Psalms and Canticles, prepared by the monks of Conception Abbey © 2010, 2018 United States Conference of Catholic Bishops, Washington, DC (USCCB); some arrangement and additional texts for the Dioceses of the United States of America © 2022 USCCB. All rights reserved. No part of these works may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holders. Illustrations, layout, and arrangement © magnificaT, 2025 Printed in September 2025 by Lego in Italy ISBN: 978-1-63967-204-2

Chapter III Viaticum Administering Viaticum within Mass �������������������������������������� 59 Administering Viaticum outside Mass ������������������������������������� 62 Chapter IV The Order of Offering the Sacraments to a Sick Person Who Is in Imminent Danger of Death The Continuous Rite of Penance, Anointing, and Viaticum ����� 73 Conferring the Anointing without Viaticum �������������������������� 86 Chapter V Confirmation in Danger of Death ����������������� 88 Chapter VI The Order of the Commendation of the Dying ����������������������������������������������������������������������� 90 Chapter VII Various Texts to Be Used in the Rites for the Sick I. Biblical Readings �������������������������������������������������������������������� 115 II. Formulas of Greeting ����������������������������������������������������������� 200 III. Formulas of the Penitential Act ���������������������������������������� 201 III-A. Antiphons ������������������������������������������������������������������������ 203 IV. Prayers after Communion �������������������������������������������������� 204 V. Blessings ��������������������������������������������������������������������������������� 206 VI. For the Anointing of the Sick �������������������������������������������� 207 VII. The Mass for the Administering of Viaticum ��������������� 213 Appendix I Model Rites for the Visitation of the Sick I. For a Sick Adult ���������������������������������������������������������������� 225 II. For a Sick Child �������������������������������������������������������������� 233 Appendix II Shorter Order of Adult Initiation to Be Used in Near Danger of Death or at the Point of Death ������������������������ 240 Appendix III Prayers after Death �������������������������������������������������������������������� 264 Appendix IV The Emergency Rite of Penance, Viaticum, and Anointing ���������������������������������������������������������������������� 275

SACRED CONGREGATION FOR DIVINE WORSHIP Prot. n. 1501/72 DECREE When the Church expresses care for the sick, she serves Christ himself in the suffering members of his Mystical Body, and following the example of the Lord Jesus, who “went about doing good and healing all” (Acts 10:38), she obeys his command to care for those who are ill (cf. Mk 16:18). Indeed, the Church shows this concern not only by looking after those who are struggling with problems of health, but also by raising them up through the Sacrament of Anointing and refreshing them with the Sacrament of the Eucharist, either when they are in the grip of an ailment or when they are facing the danger of death, and at last by pouring out prayers especially for those facing the final struggle of life, whom she commends to God. Furthermore, in order to render more clearly and more obviously the meaning of the Sacrament of Anointing, the Second Vatican Council decreed: “The number of anointings may be adapted, if appropriate, and the prayers pertaining to the Rite of the Anointing of the Sick may be so revised that they respond to the various conditions of the sick who receive the Sacrament,”1 and it directed that a continuous Order be composed according 1 Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 75: Acta Apostolicæ Sedis 56 (1964), p. 119. to which the Anointing is conferred on the one who is infirm after confession and before the reception of Viaticum.2 Therefore the Supreme Pontiff Paul VI established a new sacramental formula for the Anointing through the Apostolic Constitution Sacram Unctionem infirmorum published on November 30, 1972, and he approved the Ordo Unctionis infirmorum eorumque pastoralis curæ, which the Sacred Congregation for Divine Worship prepared and now issues, declaring it to be the typical edition, so that the one formerly under the pertinent sections that remain in force until now in the Roman Ritual might be replaced. All things to the contrary notwithstanding. From the offices of the Sacred Congregation for Divine Worship, December 7, 1972. Arturo Card. Tabera Prefect  A. Bugnini Titular Archbishop of Diocletiana Secretary 2 Cf. ibidem, no. 74: loc. cit.

DICASTERIUM DE CULTU DIVINO ET DISCIPLINA SACRAMENTORUM Prot. n. 334/23 CIVITATUM FŒDERATARUM AMERICÆ SEPTENTRIONALIS Instante Excellentissimo Domino Timotheo Paulo Broglio, Archiepiscopo Ordinario Militari et Præside Conferentiæ Episcoporum Civitatum Fœderatarum Americæ Septentrionalis, litteris die 11 mensis maii 2023 datis, vigore facultatum huic Dicasterio a Summo Pontifice Francisco tributarum, textum translationis in linguam anglicam partis Ritualis Romani cui titulus est Ordo Unctionis infirmorum eorumque pastoralis curæ, ab eadem Conferentia Episcoporum ad normam iuris die 16 mensis novembris 2022 approbatum, prout in adiecto exstat exemplari, legitimis aptationibus recognitis, perlibenter confirmamus. In textu imprimendo inseratur ex integro hoc Decretum. Eiusdem insuper textus impressi duo exemplaria ad hanc Dicasterium transmittantur. Contrariis quibuslibet minime obstantibus. Ex ædibus Dicasterii de Cultu Divino et Disciplina Sacramentorum, die 30 mensis novembris 2024, in festo sancti Andreæ, apostoli. Arturus Card. Roche Præfectus  Victorius Franciscus Viola, o.f.m. Archiepiscopus a Secretis UNITED STATES CONFERENCE OF CATHOLIC BISHOPS DECREE OF PROMULGATION In accord with the norms established by the Holy See, this edition of the Order of the Anointing of the Sick and of their Pastoral Care is declared to be the definitive approved English translation of the Ordo Unctionis infirmorum eorumque pastoralis curæ, editio typica (1972), and is hereby promulgated by authority of the United States Conference of Catholic Bishops. The Order of the Anointing of the Sick and of their Pastoral Care was canonically approved for use by the United States Conference of Catholic Bishops on November 16, 2022, and was subsequently confirmed by the Apostolic See by decree of the Dicastery for Divine Worship and the Discipline of the Sacraments on November 30, 2024 (Prot. n. 334/23). This rite may be used in the Liturgy as of February 11, 2026, the Memorial of Our Lady of Lourdes, and its use is obligatory as of April 5, 2026, Easter Sunday of the Resurrection of the Lord. From that date forward, no other English translation of the rite may be used in the dioceses of the United States of America. Given at the General Secretariat of the United States Conference of Catholic Bishops, Washington, DC, on January 23, 2025, the Memorial of Saint Marianne Cope, Virgin.  Timothy P. Broglio Archbishop for the Military Services, USA President, United States Conference of Catholic Bishops Rev. Michael J.K. Fuller General Secretary

Apostolic Constitution CONCERNING THE SACRAMENT OF THE ANOINTING OF THE SICK Paul, Bishop Servant of the Servants of God For an Everlasting Memorial The Catholic Church professes and teaches that the Sacred Anointing of the Sick is one of the seven Sacraments of the New Testament instituted by Christ our Lord, “foreshadowed in Mark (Mk 6:13), but entrusted and promulgated to the faithful through James, the Apostle and brother of the Lord. He asks, Is anyone among you sick? He should summon the Priests of the Church, and they should pray over him and anoint him with oil in the name of the Lord, and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven (Jas 5:14-15).”1 Testimonies concerning the Anointing of the Sick exist from ancient times in the Church’s tradition, above all liturgical, both in the East and in the West. The letter that Our Predecessor Innocent I wrote to Decentius, Bishop of Gubbio,2 and also that venerable 1 Council of Trent, Session XIV, De extrema unctione, chapter 1 (cf. ibidem canon 1): CT, VII, 1, 355-356; Denzinger-Schönmetzer 1695, 1716. 2 Letter Si Instituta Ecclesiastica, chapter 8: PL 20, 559-561; DenzingerSchönmetzer 216. prayer used for blessing the Oil of the Sick, “Send, O Lord, your Holy Spirit the Paraclete,” inserted into the Eucharistic Prayer3 and preserved up to now in the Roman Pontifical,4 should especially be remembered. Moreover, across the centuries of liturgical tradition those parts of the sick person’s body that were to be anointed with holy oil were defined more strictly in various ways through the addition of more anointing formulas, accompanied by prayer, which are contained in the ritual books of the various Churches. In the Roman Church, however, the custom of anointing the sick on the parts of the body associated with the senses became stronger in the Middle Ages, using the formula, “Per istam sanctam Unctionem, et suam piissimam misericordiam, indulgeat tibi Dominus quidquid deliquisti,” adapted to each sense.5 Later, the doctrine concerning the Sacred Anointing was explained in the documents of Ecumenical Councils, namely of Florence, Trent, and especially of the Second Vatican Council. After the Council of Florence described the essential elements of the Anointing of the Sick,6 the Council of Trent declared its divine institution and singled out those points handed down in the Letter of Saint James concerning the Sacred Anointing, especially pertaining to the res and effect of the Sacrament: “For the res is this grace of the Holy Spirit, whose anointing wipes away 3 Liber Sacramentorum Romanæ Æclesiæ Ordinis Anni Circuli, ed. L. C. Mohlberg (Rerum Ecclesiasticarum Documenta, Fontes, IV), Rome 1960, p. 61; Le Sacramentaire Grégorien, ed. J. Deshusses (Spicilegium Friburgense, 16), Fribourg 1971, p. 172; cf. La Tradition Apostolique de Saint Hippolyte, ed. B. Botte (Liturgiewissenschaftliche Quellen und Forschungen, 39), Münster in W. 1963, pp. 18-19; Le Grand Euchologe du Monastère Blanc, ed. E. Lanne (Patrologia Orientalis, XXVIII, 2), Paris 1958, pp. 392-395. 4 Cf. The Order of Blessing the Oil of Catechumens and of the Sick and of Consecrating the Chrism, no. 20. 5 Cf. M. Andrieu, Le Pontifical Romain au Moyen-Âge, t. 1, Le Pontifical Romain du XIIe siècle (Studi e Testi, 86), Città del Vaticano 1938, pp. 267-268; t. 2, Le Pontifical de la Curie Romaine au XIIIe siècle (Studi e Testi, 87), Città del Vaticano 1940, pp. 491-492. 6 Decree for the Armenians, G. Hofmann, Council of Florence, I-II, p. 130; Denzinger-Schönmetzer 1324 s. Apostolic Constitution 11

Apostolic Constitution 13 12 The Order of the Anointing of the Sick and of their Pastoral Care transgressions, if any still need to be expiated, as well as what remains from sin, and it raises up and strengthens the soul of the one who is ill by awakening in that person the great faithfulness of divine mercy which lifts up the sick person, who thus both bears more lightly the inconveniences and the struggles of the illness, and more easily resists the temptations of the devil, striking his heel (cf. Gen 3:15), and sometimes obtains health of body when it is advantageous for the salvation of the soul.”7 Furthermore, the Holy Synod pronounced that these words of the Apostle clearly explain that “this anointing is to be used for the sick and especially for those who lie in so dangerous a state that they appear to be departing life, hence it is also called the Sacrament of the dying.”8 Finally, the Council declared the Priest to be its proper minister.9 Moreover, the Second Vatican Council states: “‘Extreme Unction,’ which may also, and more fittingly, be called ‘the Anointing of the Sick,’ is not a Sacrament only for those who are facing the final struggle of life. Therefore, the appropriate time to receive it has certainly already come when a member of the Christian faithful begins to be in danger of death because of infirmity or advanced age.”10 Moreover, the use of this Sacrament pertains to the care of the whole Church in these words: “By the Sacred Anointing of the Sick and the prayer of her Priests the whole Church commends the sick to the suffering and glorified Lord, asking that he may lighten their suffering and save them (cf. Jas 5:14-16); she exhorts them, moreover, to contribute to the welfare of the whole People of God by associating themselves freely with the Passion and Death of Christ (cf. Rom 8:17; Col 1:24; 2 Tim 2:11-12; 1 Pt 4:13).”11 All these considerations were to be kept in mind when revising the Rite of the Sacred Anointing so that those matters that were 7 Council of Trent, Session XIV, De extrema unctione, chapter 2: CT, VII, 1, 356; Denzinger-Schönmetzer 1696. 8 Ibidem, chapter 3: CT, ibidem; Denzinger-Schönmetzer 1698. 9 Ibidem, chapter 3, canon 4: CT, ibidem; Denzinger-Schönmetzer 1697, 1719. 10 Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 73: Acta Apostolicæ Sedis 56 (1964), pp. 118-119. 11 Ibidem, Dogmatic Constitution on the Church, Lumen gentium, no. 11: Acta subject to changes might be better adapted to the conditions of our age.12 We have decided to change the sacramental formula so that, in consideration for the words of James, the sacramental effects are more fully expressed. Furthermore, because olive oil, which up to now was required for the validity of performing the Sacrament, may not be available or substituted only with difficulty in some regions, we have decreed, at the request of many Bishops, that, if appropriate, from now on another oil may be used, which nonetheless is pressed from plants, so that it resembles olive oil. As to the number of anointings and the parts of the body to be anointed, it seemed fitting to simplify the rite. Therefore, because this approval also touches the sacramental rite itself in several areas, we establish by Our Apostolic Authority that the following matters are to be observed from now on in the Latin Rite: The Sacrament of the Anointing of the Sick is conferred on those who are sick with a serious illness by anointing them on the forehead and on the hands with oil properly blessed: olive oil, or, if appropriate, another oil from plants, while using the following words only once: Per istam Sanctam Unctionem et suam piissimam misericordiam adiuvet te Dominus gratia Spiritus Sancti, ut a peccatis liberatum te salvet atque propitius allevet (Through this Holy Anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up). In the case of necessity, however, it suffices to perform a single anointing on the forehead or, because of the special condition of Apostolicæ Sedis 57 (1965), p. 15. 12 Cf. Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 1: Acta Apostolicæ Sedis 56 (1964), p. 97.

14 The Order of the Anointing of the Sick and of their Pastoral Care the sick person, on another more suitable part of the body, saying the complete formula. This Sacrament may be repeated if the sick person recovers after having received the Anointing, but relapses into the illness, or if, as the same sickness continues, the danger becomes more acute. Now that these matters concerning the essential rite of the Sacrament of the Anointing of the Sick have been established and declared, we also approve by Our Apostolic Authority the Ordo Unctionis infirmorum eorumque pastoralis curæ, revised by the Sacred Congregation for Divine Worship, while, if necessary, derogating from the prescripts of the Code of Canon Law and other laws in force up to now, or abrogating them, while other prescripts and laws that are neither abrogated nor changed by this Ordo remain valid and in force. Once it is produced, the Latin edition of this Ordo containing the new forms will come into force immediately, and the vernacular editions prepared by the Conferences of Bishops and confirmed by the Apostolic See will come into force on the day established by the individual Conferences; moreover, the old Ordo may be used until December 31, 1973. From January 1, 1974, however, only the new Ordo must be used by all to whom it applies. We wish these statutes and prescripts of Ours in the Latin Rite to be firm and effective notwithstanding, as long as need be, the Constitutions and Apostolic Regulations declared by Our Predecessors, and the other prescriptions worthy of special mention. Given in Rome, at Saint Peter’s, November 30, 1972, the tenth year of Our Pontificate. Paul VI, Pope The Order of the Anointing of the Sick and of their Pastoral Care Introduction I. Human Infirmity and its Meaning in the Mystery of Salvation 1. The sufferings and sicknesses of human persons have always been considered among the greatest difficulties that disturb them. Yet those who profess the Christian faith, even if they feel and experience these difficulties, are, nevertheless, helped by the light of faith, so that they perceive more deeply the mystery of suffering and more strongly endure the sufferings themselves. For not only do they know from the words of Christ what sickness means and can be for their salvation and for the salvation of the world, but they are hardly unaware that those who are sick are loved by Christ, who visited and healed those with illnesses many times in his life. 2. Although sickness is closely related to the human condition of sin, it cannot generally be viewed as if it were a punishment inflicted on individuals for their personal sins (cf. Jn 9:3). Christ himself, who is without sin, fulfilling what was written in the Prophet Isaiah, bore wounds in his Passion and shared in all the sufferings of humanity (cf. Is 53:4-5); even now he is crucified and pained in his members conformed to him when we suffer hardships, which nevertheless seem momentary and even light if they are endured for the weight of eternal glory that they accomplish within us (cf. 2 Cor 4:17).

Introduction 17 16 The Order of the Anointing of the Sick and of their Pastoral Care 3. It has been ordained in this plan of Divine Providence that a person fights strenuously against a particular sickness and also seeks good health through diligent care, so that they may enjoy a role in human society and in the Church, while always being found ready to fulfill whatever things are lacking in the suffering of Christ for the salvation of the world, awaiting the freedom of creation itself in the glory of the children of God (cf. Col 1:24; Rom 8:19-21). Furthermore it is the duty of the sick in the Church by their testimony both to remind others lest they forget about essential and supernatural matters, and to show that the mortal life of human beings is to be redeemed through the mystery of the Death and Resurrection of Christ. 4. Not only is it appropriate for the sick person to fight against sickness, but doctors, too, and all who have responsibility for the sick in any way, should consider among themselves all those things needing to be done, tried, or, attempted that seem useful for raising up the souls and bodies of the sick; for doing these things, they fulfill that saying of Christ in which he commanded visiting the sick, as if he said that the whole person has been committed to the care of those who visit, in order that they may both help with material aids and refresh with spiritual comfort. II. The Conferral of the Sacrament of the Sick A. The Anointing of the Sick 5. The Lord himself offered much corporal and spiritual care for the sick and ordered his faithful to do the same; the Gospels bear ample witness and reveal the most powerful Sacrament of Anointing, which, having been instituted by Christ and announced in the Letter of Saint James, the Church thereafter was accustomed to celebrate with oil and the prayer of the Priests for the sake of her members; they commend those who are sick to the suffering and glorified Lord that he may lighten their suffering and save them (cf. Jas 5:14-16), indeed exhorting them to associate themselves freely with the Passion and Death of Christ (cf. Rom 8:17)1 and so contribute to the welfare of the whole People of God.2 A seriously ill person needs God’s special grace, lest under pressing anxiety they be struck with dejection of soul and, subject to temptations, perhaps forsake their very faith. For this reason Christ provides the powerful Sacrament of Anointing to his faithful laboring with sickness.3 This celebration of the Sacrament especially consists in this, that after the laying on of hands by the Priests of the Church has been provided, the prayer of faith is offered, and the sick are anointed with oil sanctified by the blessing of God, by which rite the grace of the Sacrament is signified and conferred. 6. This Sacrament offers to the sick the grace of the Holy Spirit, by which the whole person is helped toward salvation, is lifted up by the faithfulness of God, and is strengthened against the temptations of evil and the anxiety of death. Consequently, the person may not only patiently bear but even fight against evils and also regain health if it is beneficial to their spiritual salvation. If it is necessary, the Sacrament also brings forgiveness of sins and the completion of Christian Penance.4 1 Cf. also Col 1:24; 2 Tim 2:11-12; 1 Pet 4:13. 2 Cf. Council of Trent, Session XIV, De extrema unctione, chapter 1: DenzingerSchönmetzer 1695; Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, no. 11: Acta Apostolicæ Sedis 57 (1965), p. 15. 3 Cf. Council of Trent, Session XIV, De extrema unctione, chapter 1: DenzingerSchönmetzer 1694. 4 Cf. ibidem, Introduction and chapter 2: Denzinger-Schönmetzer 1694 and 1696.

Introduction 19 18 The Order of the Anointing of the Sick and of their Pastoral Care 7. Faith is expressed in the Sacred Anointing, which is bound up with the prayer of faith (cf. Jas 5:15). This faith must first be stirred up both in the one who administers the Sacrament and especially in the one who receives it. For the sick person’s faith will save them, as will the faith of the Church, which looks to the Death and Resurrection of Christ from which the Sacrament draws its efficacy (cf. Jas 5:15),5 and foresees the future Kingdom, whose pledge is offered in the Sacraments. a) Those on Whom the Anointing of the Sick Is to Be Conferred 8. In the Letter of James it is stated that the Anointing is to be administered to the sick in order to raise them up and save them.6 Therefore by every effort and diligence this Sacred Anointing is to be conferred on the faithful who because of sickness, mental illness, or age are seriously* ill.7 As to judging the gravity of the illness, it is enough that a prudent or probable judgment concerning it be made,8 any anxieties set aside, and, if the situation warrants, the advice of a doctor be considered. 9. This Sacrament may be repeated if the sick person recovers after having received the Anointing, or if, as the same sickness continues, there is a more serious relapse. 10. Before a surgical procedure (commonly called an “operation”) the Sacred Anointing may be given to the sick as long as a serious illness is the reason for this procedure. 5 Cf. St. Thomas Aquinas, In IV Sententiarum, d. 1, q. 1, a. 4, qc. 3. 6 Cf. Council of Trent, Session XIV, De extrema unctione, chapter 2: DenzingerSchönmetzer 1698. * The Sacrament should be given to anyone whose health is seriously impaired; however, it should not be given indiscriminately to those whose health is not seriously impaired. 7 Cf. Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 73: Acta Apostolicæ Sedis 56 (1964), pp. 118-119. 8 Cf. Pius XI, Letter Explorata res, February 2, 1923. 11. The Sacred Anointing may be conferred on people of advanced age whose strength has been much weakened, even if a serious illness is not apparent. 12. The Sacred Anointing should also be administered to children at that early age when they have attained such use of reason that they may be comforted by this Sacrament. When there is a doubt whether they have attained the use of reason, the Sacrament should be conferred.8A 13. In both ordinary and family catechesis, the faithful should be so instructed to request the Anointing, and, with full faith and a lively devotion, they should receive it at once or at the appropriate time. They should not tolerate the improper practice of delaying the Sacrament. Indeed, all who help the sick should be educated concerning the nature of this Sacrament. 14. The Sacrament should be conferred on the sick who, although they have lost consciousness or the use of reason, would as believers have desired the Sacred Anointing when they were in control of their faculties.9 15. A Priest called to a sick person who has already died should beseech God for them, so that God may absolve them from their sins and mercifully admit them into his Kingdom (cf. Appendix III, nos. 307-315); but the Priest should not administer the Anointing. However, if there is doubt whether the sick person is truly dead, he should administer this Sacrament to them with the rite described below (no. 135).10 The Anointing of the Sick may not be conferred on those who obstinately persevere in manifest grave sin. 8A Cf. Code of Canon Law, can. 1005. 9 Cf. Code of Canon Law, can. 1006. 10 Cf. Code of Canon Law, can. 1005.

Introduction 21 20 The Order of the Anointing of the Sick and of their Pastoral Care b) The Minister of the Anointing of the Sick 16. Only a Priest is the proper minister of the Anointing of the Sick.11 Bishops, pastors and parochial vicars, chaplains of health care facilities, and superiors of communities of religious clerics ordinarily exercise the office of this ministry.12 17. It belongs to these both to prepare the sick and their attendants for the Sacrament in a fitting manner with the help of religious and lay people, and also to confer the Sacrament on the sick. To the Diocesan Bishop belongs the regulation of those celebrations in which perhaps many sick have been brought together to receive the Sacred Anointing at the same time. 18. For a reasonable cause any other Priest may administer this Sacrament with at least the presumed consent of the minister who appears in no. 16 above. In case of necessity, however, it suffices that, because permission is presumed, they inform the pastor or health care facility chaplain concerning the Anointing conferred. 19. When two or more Priests are present at the side of one sick person, nothing prevents one of these from saying the prayers and carrying out the Anointing with its formula, while the others distribute among themselves the other different parts of the rite, such as the introductory rites, the reading of the Word of God, the invocations or invitations. Furthermore, each may lay hands on the sick person. 11 Cf. Council of Trent, Session XIV, De extrema unctione, chapter 3 and canon 4: Denzinger-Schönmetzer 1697 and 1719; Code of Canon Law, can. 1003, §1. 12 Cf. Code of Canon Law, can. 1003, §2. c) The Requisites for Celebrating the Anointing 20. The suitable matter for the Sacrament is olive oil or, if appropriate, another oil extracted from plants.13 21. The Oil used for the Anointing of the Sick ought to be blessed for this purpose by the Bishop, or by a Priest who has this faculty, either by virtue of the law itself or by a special concession by the Apostolic See. Besides the Bishop the following may bless the oil to be used in the Anointing of the Sick by the law itself: a) those who in the law are equivalent to the Diocesan Bishop; b) in case of necessity, any Priest, but only during the very celebration of the Sacrament.14 The Blessing of the Oil of the Sick is usually done by the Bishop on Thursday of Holy Week.15 22. When the Priest, according to no. 21b, is to bless the Oil within the rite, the Oil to be blessed may be brought by the Priest himself or prepared in an appropriate container by relatives of the sick person. Then after the celebration, whatever remains of the blessed Oil should be absorbed with cotton and burned by fire. When the Priest uses oil blessed earlier by the Bishop or even by the Priest, however, he brings it with him in the vessel in which it is kept. This vessel, moreover, made from material suitable for keeping oil, should be clean and contain enough oil absorbed in cotton for use. In this case the Priest, when the Anointing has been completed, brings 13 Cf. The Order of Blessing the Oil of Catechumens and of the Sick and of Consecrating the Chrism, Introduction, no. 3. 14 Cf. Code of Canon Law, can. 999. 15 Cf. The Order of Blessing the Oil of Catechumens and of the Sick and of Consecrating the Chrism, Introduction, no. 9.

Introduction 23 22 The Order of the Anointing of the Sick and of their Pastoral Care the container back where it is kept in a place of honor. Moreover, he should take care that the Oil of this kind remain suitable for use on persons and, furthermore, be replaced at an appropriate time, whether each year after the Blessing of the Oil by the Bishop on Thursday of Holy Week, or, if necessary, more frequently. 23. The Anointing is conferred by spreading oil on the forehead and hands of the sick; it is appropriate to divide the formula so that the first part is said while the anointing on the forehead is done, and the second part while the anointing on the hands is done. In the case of necessity, however, it suffices to perform a single anointing on the forehead or, because of the special condition of the sick person, on another more suitable part of the body, offering the complete formula. 24. Nonetheless, in order to preserve the character and traditions of peoples, there is no objection to increasing the number of anointings or changing their place on the body. This should be anticipated in composing local Rituals. 25. This is the formula by which the Anointing of the Sick is conferred according to the Latin Rite: Through this Holy Anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up. B. Viaticum 26. In passing from this life, the faithful, strengthened with Viaticum of the Body and Blood of Christ, are fortified by the promise of resurrection, according to the words of the Lord: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day” (Jn 6:54). If possible, Viaticum should be received within Mass, so that the sick person may receive Communion under both kinds. Communion received according to the form of Viaticum must be regarded as a special sign of participation in the mystery that is celebrated in the Sacrifice of the Mass, namely of the Death of the Lord and of his passing over to the Father.16 27. All the baptized who are able to receive Holy Communion are bound under the obligation of receiving Viaticum. For all the faithful in danger of death from whatever source it arises are bound under the precept of receiving Holy Communion. Pastors must take care that the administration of this Sacrament not be delayed, so that the faithful may be refreshed by it while they are still fully conscious.17 28. Moreover, it is desirable that in the celebration of Viaticum the faithful Christian renew the faith of their Baptism, by which they received the adoption of the children of God and became a coheir of the promise of eternal life. 29. The ordinary ministers of Viaticum are the pastor and parochial vicars, chaplains, as well as the superior of a community in clerical religious institutes or societies of apostolic life, in regard to all those presently living in the house. In case of necessity or with at least the presumed permission of the competent minister, any Priest or Deacon should administer Viaticum; in the absence of a sacred minister, any of the faithful duly appointed. A Deacon should use the same rite described in the Ritual for a Priest (nos. 101-114), but others should follow the rite for an extraordinary minister, which is described in the Ritual for Holy Communion and Worship of the Eucharistic Mystery outside Mass (nos. 68-78). 16 Cf. Sacred Congregation of Rites, Instruction Eucharisticum mysterium, May 25, 1967, nos. 36, 39, 41: Acta Apostolicæ Sedis 59 (1967), pp. 561, 562, 563. 17 Cf. Sacred Congregation of Rites, Instruction Eucharisticum mysterium, May 25, 1967, no. 39: Acta Apostolicæ Sedis 59 (1967), p. 562.

Introduction 25 24 The Order of the Anointing of the Sick and of their Pastoral Care C. The Continuous Rite 30. In order to anticipate more easily the particular cases in which either from a sudden illness or from other causes a member of the faithful unexpectedly is determined to be in imminent danger of death, a continuous rite is now available, so that the sick person may be fortified with the Sacraments of Penance, Anointing, and Eucharist according to the form of Viaticum. If, however, because the danger of death is pressing, time does not allow administering all the Sacraments in the way described above, the opportunity of sacramental confession should be given the sick person first, even if it is necessary to carry it out in a generic way, and then Viaticum should be offered to them, because each of the faithful in danger of death is bound to receive it. Finally, if time remains, the Sacred Anointing should be conferred (cf. Appendix IV, nos. 316-325). If the person is not able to receive Holy Communion because of the illness, the Sacred Anointing is to be administered to them. 31. If the sick person needs to be strengthened with the Sacrament of Confirmation, those matters that are indicated below in nos. 117, 124, and 136-137 should be kept in mind. In danger of death, a pastor, or indeed any Priest, enjoys the faculty of confirming by the law itself.18 III. Duties and Ministries Concerning the Sick 32. In the Body of Christ, which is the Church, if one member suffers, all members also share the suffering (1 Cor 18 Cf. The Order of Confirmation, Introduction, no. 7c. 12:26).19 Therefore, mercy toward the sick, charitable works and mutual aid for alleviating all various human needs are especially held in honor.20 All medical procedures of technological skill to prolong life,21 and all heartfelt efforts to care for the sick undertaken by anyone may be regarded as preparation for the Gospel, and share in some way Christ’s ministry of comfort.22 33. For these reasons it is appropriate that all the baptized participate as fully as possible in this ministry of mutual charity in the Body of Christ, both in the fight against illness and affection toward the sick, as well as in the celebration of the Sacraments for the sick. For these Sacraments, as also the others, display a communitarian character, which must be manifested in the celebration, as much as possible. 34. The relatives of the sick and those taking care of them in whatever way have a special role in this ministry of comfort. It belongs to them above all to strengthen the sick with words of faith and common prayer, to commend them to the suffering and glorified Lord, indeed to exhort them to contribute to the welfare of the whole People of God by associating themselves freely with the Passion and Death of Christ.23 But if the illness increases, it belongs to these persons to contact the pastor, and with warm words prudently to prepare the sick person to receive the Sacraments at the proper time. 19 Cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, no. 7: Acta Apostolicæ Sedis 57 (1965), pp. 9-10. 20 Cf. Second Vatican Council, Decree on the Apostolate of the Laity, Apostolicam actuositatem, no. 8: Acta Apostolicæ Sedis 58 (1966), p. 845. 21 Cf. Second Vatican Council, Pastoral Constitution on the Church in the Modern World, Gaudium et spes, no. 18: Acta Apostolicæ Sedis 58 (1966), p. 1038. 22 Cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, no. 28: Acta Apostolicæ Sedis 57 (1965), p. 34. 23 Cf. ibidem, no. 21.

Introduction 27 26 The Order of the Anointing of the Sick and of their Pastoral Care 35. Priests, most especially pastors and others of those listed in no. 16, should remember that it is their duty to visit the sick with attentive care for them and to help with an outpouring of charity.24 It also especially belongs to them in administering the Sacraments to build up the hope of those present and to nurture faith in the suffering and glorified Christ, so that, bringing the loving affection of Mother Church and the consolation of faith, they lift up those who believe, and they encourage others to higher things. 36. Moreover, it is of the greatest importance that, with appropriate catechesis, both the faithful in general and the sick above all be guided to prepare for the celebration and to participate in it actively, especially if this is done in common. In this way those things that have been said about the Sacraments of Anointing and Viaticum can be perceived more clearly and faith can be more deeply nourished, strengthened, and expressed. For the prayer of faith that accompanies the celebration of the Sacrament will be nourished by a profession of the same faith. 37. In preparing and arranging the celebration of Sacraments, the Priest should inquire about the condition of the sick person, so that he is aware of it for arranging the rite, choosing the reading of Sacred Scripture and prayers, deciding whether or not to celebrate Mass for the administering of Viaticum, and so forth. Insofar as possible he should arrange all these matters beforehand with the sick person or with their family, explaining the meaning of the Sacraments. 24 Cf. Code of Canon Law, can. 529, §1. IV. Adaptations within the Competence of the Conferences of Bishops 38. It is the competence of the Conferences of Bishops, on the authority of the Constitution on the Sacred Liturgy (no. 63b), to prepare in local Rituals the book that corresponds to this section of the Roman Ritual, adapting it to the needs of the particular regions, so that it may be used in the regions to which it pertains. Concerning this matter, it belongs to the Conferences of Bishops: a) To designate the adaptations according to the matters in article 39 of the Constitution on the Sacred Liturgy, once their decisions have been accorded the recognitio of the Apostolic See. b) To consider attentively and prudently what may be fittingly accepted from the traditions and character of the individual peoples; and after that to propose to the Apostolic See other adaptations that are considered useful or necessary and, after they have been accorded the recognitio, to introduce them. c) To preserve those elements concerning the sick proper to already existing local Rituals, if these are in use, when they conform with the Constitution on the Sacred Liturgy and the needs of the day, or to adapt them, once their decisions have been accorded the recognitio of the Apostolic See. d) To prepare versions of the texts that are truly accommodated to the forms of speech and the character of the cultures as well as to approve them, once their decisions have been accorded the confirmatio of the Apostolic See. Moreover, they may add, as appropriate, suitable melodies for singing.

Introduction 29 28 The Order of the Anointing of the Sick and of their Pastoral Care e) To adapt and expand the Introduction that appears in the Roman Ritual, if the situation warrants, to promote the conscious and active participation of the faithful, once their decisions have been accorded the recognitio of the Apostolic See. f) To arrange the material in a way that may seem most appropriate for pastoral use when preparing editions of the liturgical books under the care of the Conferences of Bishops. 39. When the Roman Ritual offers many formulas ad libitum, the local Rituals may add other formulas of the same kind, once their decisions have been accorded the recognitio of the Apostolic See. V. Accommodations within the Competence of the Minister 40. The minister should freely use the various permissions proposed in the rite, keeping in mind the circumstances and other needs as well as the desires of the sick or of others of the faithful. a) Above all he should watch for the weakening state of the sick and changes in their physical condition by the day or even by the hour. In light of this, if the circumstances warrant, he will be able to abbreviate the celebration. b) When no assembly of the faithful is present for the celebration of the Sacrament, the Priest should remember that the Church is already present in himself and in the sick person. Therefore he should be careful to extend the love and help of the community to this sick person both before and after the celebration, either through himself or, if the sick person accepts it, through another Christian of the local community. c) If the sick person recovers after the Anointing, it may be appropriate to encourage them to give due thanks for the blessing received, for example by participating in the Mass “For Giving Thanks to God” or in some other suitable way. 41. Accordingly in the celebration the Priest should preserve the structure of the rite, adapted, nevertheless, to the circumstances of place and persons. The Penitential Act, if it seems appropriate, may take place at the beginning of the rite or after the reading of Sacred Scripture. In place of the Thanksgiving over the Oil he may give an instruction, if the situation warrants. This should especially be kept in mind when the sick person occupies a bed in a hospital and other sick people who happen to have beds in the same place do not take part in the celebration.

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