Anointing of the Sick and Temporal Punishment

  • Thread starter Thread starter xformer7
  • Start date Start date
Status
Not open for further replies.
X

xformer7

Guest
I have seen in various places that Anointing of the Sick has the secondary effect of removing temporal punishment due to sin. I have seen various conflicting information between full, partial and no removal at all.

Can somebody help clear this up for me, preferably by providing a citation from a Church document (I don’t see this in the CCC)? Where does the Church state that Anointing of the Sick removes temporal punishment, or does it not?
 
the blessing which is part of the sacrament does indeed confer a plenary indulgence, from the Apostolic norms for indulgences

n.18*—*To the faithful in danger of death who cannot be assisted by apriest to bring them the sacraments and impart the apostolic blessingwith its attendant plenary indulgence (according to canon 468, para. 2 ofthe Code of Canon Law) Holy Mother Church nevertheless grants a plenaryindulgence to be acquired at the point of death, provided they areproperly disposed and have been in the habit of reciting some prayersduring their lifetime. To use a crucifix or cross in connection with theacquisition of this plenary indulgence is a laudable practice.
This plenary indulgence at the point of death can be acquired by thefaithful even if they have already obtained another plenary indulgence onthe same day.

I already quoted fruits of the sacrament don’t know where it went, give me a minute

Here is a brief summary of what the Catechism of the Catholic Church teaches about this sacrament; the link will take you to the whole section of the CCC about it:
1527 The sacrament of Anointing of the Sick has as its purpose the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age.

1528 The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age.

1529 Each time a Christian falls seriously ill, he may receive the Anointing of the Sick, and also when, after he has received it, the illness worsens.

1532 The special grace of the sacrament of the Anointing of the Sick has as its effects:
  • the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church;
  • the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age;
  • the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of Penance;
  • the restoration of health, if it is conducive to the salvation of his soul;
  • the preparation for passing over to eternal life.
 
Thanks Puzzleannie. I had read the related section in the CCC, and there is no mention of plenary indulgence that I could find.

Do you have an online reference for the “Apostolic Norms for Indulgences” you quoted? My Google skills are failing me.

Appreciate the help.
 
do advanced search on “anointing” and all the thread you want, including those links, will come up here (of course cumulative wisdom of CAF trumps everything else on the web). to clarify, the rite for the sacrament tells what the priest says and does including the apostolic blessing, the norms tell what indulgences apply, CCC tells effects of the sacrament

your question was just answered on AAA
forums.catholic-questions.org/showthread.php?t=280024&highlight=temporal
 
I had seen Fr Serpa’s post earlier, and that’s partly what prompted me to make this post. I was desiring to find a Church document to substantiate his response and those similar.

The CCC does not list an indulgence as an effect of this sacrament, and so I was curious.

I will apply the search advice you have given.

I much appreciate your help.
 
xformer7 said:
I have seen in various places that Anointing of the Sick has the secondary effect of removing temporal punishment due to sin. I have seen various conflicting information between full, partial and no removal at all.

Can somebody help clear this up for me, preferably by providing a citation from a Church document (I don’t see this in the CCC)? Where does the Church state that Anointing of the Sick removes temporal punishment, or does it not?
Click to expand...
I would say that when the person is unable to confess in the Sacrament of Reconciliation, the guilt of their sins is removed but that the Sacrament has no effect on temporal Punishment.

In the celebration of Last Rites, there is an Apostolic Blessing that can be received once a lifetime, that carries a Plennery Indulgence. Assumming that the person has met the requirements for a Plenery Indulgence. Otherwise it’s partial.
 
Br.Rich_SFO said:
I would say that when the person is unable to confess in the Sacrament of Reconciliation, the guilt of their sins is removed but that the Sacrament has no effect on temporal Punishment.

In the celebration of Last Rites, there is an Apostolic Blessing that can be received once a lifetime, that carries a Plennery Indulgence. Assumming that the person has met the requirements for a Plenery Indulgence. Otherwise it’s partial.
Click to expand...
Thanks Br. Rich. This increases my desire to find supporting documentation as there appears to be differences in understanding from each person I hear from.
 
xformer7 said:
I have seen in various places that Anointing of the Sick has the secondary effect of removing temporal punishment due to sin. I have seen various conflicting information between full, partial and no removal at all.

Can somebody help clear this up for me, preferably by providing a citation from a Church document (I don’t see this in the CCC)? Where does the Church state that Anointing of the Sick removes temporal punishment, or does it not?
Click to expand...
Why does it matter?
When I die, if I find myself in Purgatory I will be happy because it means I have been saved and will know that Heaven is the next stop no matter how long my cleansing will take.
 
thistle said:
Why does it matter?
When I die, if I find myself in Purgatory I will be happy because it means I have been saved and will know that Heaven is the next stop no matter how long my cleansing will take.
Click to expand...
I understand your sentiment, but by your statement, one could conclude that indulgences are unnecessary and prayer for our deceased loved ones is a waste of time.

I think most would agree that a deeper knowledge of all aspects of our faith matters.

I hope that you pray for your loved ones who have gone ahead of you as I’m sure they do for you.
 
When we offend or hurt a loved one, and we regret it, we want to make amends as soon as possible–we don’t just put it off. Such it is with God. When we offend Him and He receives us through the sacrament of Reconciliation, a strong love of God would impel us to make satisfaction now rather than put it off until later–such is the way of the saints and not just for themselves but they made satisfaction for others as well.

Of course, our love is often not that strong, but in His mercy God will exact that satisfaction from us after death if we do not do so in this.

Likewise, praying for the dead is how we can concretely keep loving them–not just be feelins but by action–even after death. 🙂
 
xformer7 said:
I understand your sentiment, but by your statement, one could conclude that indulgences are unnecessary and prayer for our deceased loved ones is a waste of time.

I think most would agree that a deeper knowledge of all aspects of our faith matters.

I hope that you pray for your loved ones who have gone ahead of you as I’m sure they do for you.
Click to expand...
Prayer is never a waste of time.
Indulgences may be good but they are not necessary.
 
Br.Rich_SFO said:
I would say that when the person is unable to confess in the Sacrament of Reconciliation, the guilt of their sins is removed but that the Sacrament has no effect on temporal Punishment.

In the celebration of Last Rites, there is an Apostolic Blessing that can be received once a lifetime, that carries a Plennery Indulgence. Assumming that the person has met the requirements for a Plenery Indulgence. Otherwise it’s partial.
Click to expand...
How many partials make a whole? 🤷
 
Br.Rich_SFO said:
A Plenary remits all Temporal Punishment, a Partial remits a portion of the temporal punishment determined by God.
Click to expand...
How much? Do different acts remit differing amounts? I heard that if you commit to an Heroic Act of Virtue, all your remitted value gets applied to the Holy Souls. Is this a real Catholic devotion. It’s interesting.
 
Matariel said:
How much? Do different acts remit differing amounts? I heard that if you commit to an Heroic Act of Virtue, all your remitted value gets applied to the Holy Souls. Is this a real Catholic devotion. It’s interesting.
Click to expand...
You would have to ask God, only He knows.
 
Matariel said:
How much? Do different acts remit differing amounts? I heard that if you commit to an Heroic Act of Virtue, all your remitted value gets applied to the Holy Souls. Is this a real Catholic devotion. It’s interesting.
Click to expand...
the cites given earlier answer this question
 
A question answered by Fr Serpa today in AAA challenged my understanding of the sacrament, Anointing of the Sick. Yep, still confused after two years 🙂

The question was asked if a mentally incapacitated man who received the anointing would remain in a state of sanctifying grace. Fr Serpa answered that with his free will impaired, it is highly unlikely that he could mortally sin - the implication is that he will therefore die in a state of grace.

My question: Does Anointing of the Sick, by itself, confer sanctifying grace? (Assuming that he would have wanted the anointing if he was mentally competent, are his sins forgiven and the slate wiped clean ala Baptism?).
 
xformer7 said:
I have seen in various places that Anointing of the Sick has the secondary effect of removing temporal punishment due to sin. I have seen various conflicting information between full, partial and no removal at all.

Can somebody help clear this up for me, preferably by providing a citation from a Church document (I don’t see this in the CCC)? Where does the Church state that Anointing of the Sick removes temporal punishment, or does it not?
Click to expand...
This is from Pastoral Care of the Sick, General Introduction:
  1. This sacrament gives the grace of the Holy Spirit to those who are sick; by this grace the whole person is helped and saved, sustained by trust in God, and strengthened against the temptations of the Evil One…If necessary, the sacrament also provides the sick person with the forgiveness of sins and the completion of Christian penance.
A footnote to that paragraph refers to the Council of Trent, Session 14.

I believe this might be what you’re looking for.
 
FrDavid96 said:
This is from Pastoral Care of the Sick, General Introduction:
  1. This sacrament gives the grace of the Holy Spirit to those who are sick; by this grace the whole person is helped and saved, sustained by trust in God, and strengthened against the temptations of the Evil One…If necessary, the sacrament also provides the sick person with the forgiveness of sins and the completion of Christian penance.
A footnote to that paragraph refers to the Council of Trent, Session 14.

I believe this might be what you’re looking for.
Click to expand...
Yes it is and thank you very much.

It gives me a greater sense of the importance of seeking this sacrament out for our loved ones who may be in need but unable to do themselves. We should be at least as concerned with summoning a priest as with finding the best medical care when those we love are sick, but most especially, in danger of death.
 
xformer7 said:
I have seen in various places that Anointing of the Sick has the secondary effect of removing temporal punishment due to sin. I have seen various conflicting information between full, partial and no removal at all.

Can somebody help clear this up for me, preferably by providing a citation from a Church document (I don’t see this in the CCC)? Where does the Church state that Anointing of the Sick removes temporal punishment, or does it not?
Click to expand...
Section 12 of “Other Concessions” in the book "Manual of Indulgences: Norms and Grants: Apostolic Penitentiary: Translated into English from the fourth edition (1999) of Enchiridion Indulgentiarum: Normae et Concessiones

At the Point of Death
  1. A priest who administers the sacraments to someone in danger of death should not fail to impart the apostolic blessing to which a plenary indulgence is attached.
  2. If a priest is unavailable, Holy Mother Church benevolently grants to the Christian faithful, who are duly disposed, a plenary indulgence to be acquitred at the point of death, provided they have been in the habit of reciting some prayers during their lifetime; in such a case, the Church supplies for the three conditions ordinarily required for a plenary indulgence.
  3. In this latter case, the use of a crucifix or a cross in obtaining the plenary indulgence is commendable.
  4. The faithful can obtain this plenary indulgence at the hour of death, even if they have already acquired a plenary indulgence on that same day.
  5. The catechetical instruction of the faithful should ensure that they are duly made aware and frequently reminded of this salutary benefaction of the Church.****
 
Status
Not open for further replies.
Back
Top