First Sacrament -- Anointing of the Sick

[jmm08]

I am not yet ready to receive the sacraments of Penance or Holy Communion. I had been making slow but steady progress and have learned to really love Mary and praying the Rosary.

About a month ago I found out that I have a serious medical condition which has the potential to cause death (fairly quickly). An aortic aneurism (right next to the heart). So I attended a retreat for those facing serious illness and was surprised to receive the Sacrament of Anointing of the Sick.

This has been a most fantastic few weeks for me – even from the moment that the retreat began. But since receiving the sacrament, I have been reading and re-reading what the CCC says about the Anointing of the Sick. It is such a rich blessing to receive from the Lord. In many ways it is so rich and full of mercy, gifts of the Holy Spirit and even provides the sick with a new ministry to others (see CCC 1521 and 1522). Instead of serious illness being a bad thing, it is turned upside down and becomes a very great good thing when we unite ourselves more closely with Christ’s passion. And it includes the forgiveness of sins if the sick person was not able to obtain it through the sacrament of Penance. And James 5:15 also indicates the forgiveness of sins.

I may need a serious operation at some point. And my doctors may have underestimated how bad the situation is. They can measure the size of the aneurism, but I don’t think they can accurately tell how strong the weakest point it (which obviously hasn’t failed yet because if or when it does I’d be dead). I’ve had so many things resolve lately including healing of my soul (one big hurt is now gone altogether), that I worry a little that God may be preparing me to enter the Father’s house.

But at the present time I am very happy and I think I also received some very serious amount of contrition with the sacrament. Some of my usual sins currently hold nothing for me anymore and I hope it stays that way – because what God has given me is so much more worth and I would not want to give it up for any of the devil’s cheap thrills and resulting bondages. Perhaps it is CCC 1520 “strengthens against the temptations of the evil one”.

My question is this – when I am able to receive the sacrament of Penance, where will I begin? All my sins since birth, or sins since receiving this Sacrament? Please provide reference to CCC or other document if you know the answer. In any case, I suppose the best thing for me to do at that time is to follow the Priest’s instructions, but it will save time and be a better confession if I am properly prepared.

jmm08

 

[Della]

I rejoice with you that receiving the Sacrament of the Anointing of the Sick has given you such peace and grace. I am surprised, however, that a formal retreat didn’t include confession–they usually do in my experience.

Anyway, I don’t know if you should confess all your sins since day dot, but be prepared to do so if your confessor says you should. That way you cannot help but be properly disposed.

You have my prayers for a successful operation and a long and healthy life.

 

[NoPlaceLikeRome]

What a wonderful grace for you. The Sacrament of Anointing, however, from your statement seems to give forgiveness of sins only upon death immediately following. You ought to confess every sin that you remember since the time of your Baptism. Sounds grueling I know! Don’t worry, one of my friends did not long ago at 20 and lived to tell the tale.

From Catholic Encyclopedia article “The Sacrament of Penance”:

Catholic teaching consequently is: that **all mortal sins **must be confessed of which the penitent is conscious, for these are so related that noone of them can be remitted until all are remitted. Remission means that the soul is restored to the friendship of God; and this is obviously impossible if there remain unforgiven even a single mortal sin. Hence, the penitent, who in confession willfully conceals a mortal sin, derives no benefit whatever; on the contrary, he makes void the sacrament and thereby incurs the guilt of sacrilege. If, however, the sin be omitted, not through any fault of the penitent, but through forgetfulness, it is forgiven indirectly; but it must be declared at the next confession and thus submitted to the power of the keys.

While mortal sin is the necessary matter of confession, venial sin is sufficient matter I.E. it is extremely good to confess one’s venial sins, but strictly speaking one is not obliged to. However according to a book called Frequent Confession, although venial sins may be forgiven through other means such as worthy reception of Holy Communion, confessing them takes away more of the associated punishments in Purgatory. And mortal sins **must **be confessed.

 

[John_Lilburne]

From the Compendium of the Catechism of the Catholic Church:

“200. How are sins remitted? , The first and chief sacrament for the forgiveness of sins is Baptism. For those sins committed after Baptism, Christ instituted the sacrament of Reconciliation or Penance through which a baptized person is reconciled with God and with the Church.”

“304. Which sins must be confessed? … All grave sins not yet confessed, which a careful examination of conscience brings to mind, must be brought to the sacrament of Penance. The confession of serious sins is the only ordinary way to obtain forgiveness.”

 

[mercygate]

Whoa! That’s “the big one, Elizabeth!” I pray that your progress through treatment will be as close to routine as this kind of thing can ever be.

Maybe the Boss is giving you a shove. The profound experience of grace you received following the Anointing of the Sick is a strong affirmation that you are pointed in the right direction.

Maybe you’re more ready for full Communion than you thought. If you think the anointing of the sick is powerful, wait 'til you go to Confession!

 

[jmm08]

From Catholic Encyclopedia article “The Sacrament of Penance”:

The Catholic Encyclopedia is almost 100 years old. Before I started RCIA, one out-of-date article (R – Race, Negro) had me very upset and spitting mad until I found out it was written so long ago.
Catholic Encyclopedia:

The negro has a religious nature. His docile, cheerful, and emotional disposition is much influenced by his immediate environment, whether those surroundings be good or evil. Catholic faith and discipline are known to have a wholesome effect on the race.

The above words are what set me off in a big anger one night.

The old Catholic Encyclopedia does not include clarifications brought out in the current Catechism of the Catholic Church – perhaps its biggest flaw.

I’ve read through various catechisms on the “Anointing of the Sick” previously called “Extreme Unction”. Mainly because so much happened that I needed some roadmap or guide to get an idea of what happened. See cin.org/users/james/ebooks/master/master2.htm for a good starting point on comparing catechisms.

There are more ironed out details than ever before in our current catechism than before. For example, I could not find much catechism content related to CCC 1521 before this catechism. Probably there is much in writings of Saints and Popes related to CCC 1521. I think CCC 1521 is one of the most beautiful effects of the sacrament.

I admit that some catechisms say only venial sins are forgiven (which may be where the Catholic Encyclopedia gets the idea). And for those who are able to receive Penance and the Holy Eucharist, it is plain in the current catechism that this is best. The recommended order is Penance…Anointing of the Sick…Holy Communion.

The specific topic of those receiving the Anointing of the Sick and unable to receive the other sacraments is not covered in detail in earlier catechisms that I can tell. However, CCC 1532 indicates that sins are forgiven if the sick person was not able to obtain it through the sacrament of penance.

It is obvious that this sacrament is not the normal way to receive the forgiveness of sins. But the fact that forgiveness of sins is included in the Anointing of the Sick is what has nailed this down solidly as a sacrament and not just a prayer session.

I expect that confessing all mortal sins when I am able to receive Penance is the best thing.

From reading only the current catechism, I would believe all sins are forgiven. In reading the Catechism of Trent, the Sacrament of Penance should be what removes mortal sins. But Trent does not say mortal sins are not forgiven (for those unable to receive Baptism or Penance).

Anyway, it strongly seems to me in my case that I have received contrition which appears to me to be perfect contrition regarding some of the sins which had typically ensnared me. I want to preserve and protect what I have received.

I am certain of this one thing. That God is strongly working with me in the last few weeks – so much so that it is almost disorienting because there are changes. And I need to make more changes and it seems that this is what is happening.

 

[jmm08]

Mainly because so much happened that I needed some roadmap or guide to get an idea of what happened.

Here is an example of where I think something happened and reading it in a catechism is helpful to confirm it to me (so I can be careful and watchful not to lose the gift I’ve been given):
Baltimore Catechism 274:

…and to cleanse our soul from the remains of sin;…"

“Remains of sin” that is, chiefly the bad habits we have acquired by sin. If a person does a thing very often, he soon begins to do it very easily, and it becomes, as we say, a habit. So, too, a person who sins very much soon begins to sin easily. This Sacrament therefore takes away the ease in sinning and the desire for past sins acquired by frequently committing them.

I had a few sinful habits which I had been trying very hard to deal with for the last few years. They typically ensnared me at least a few times each week. These things have gone away and instinctively I thought this was true even within the first few days afterwards. It is a bit of a shock that this is true. I think in part because I see with my faith that the Holy Spirit has given me some very wonderful gifts and that I don’t want to tarnish or lose them.

I only now am reading about “Remains of sin” being removed. All of them?..I don’t really think so. I can still be a problem and inadvertantly make many mistakes although this is generally not on purpose. But the things I struggled the most with…yes and wow I am amazed.

One thing I don’t mind sharing … I’m a really bad nail biter and have been for years. I only had a few years where I didn’t do it and that was over ten years ago – this was a lifelong habit. In the last few days my fingers and nails are beginning to heal and I am coordinating with the grace where I can to help this life-long habit to stop.

 

[jmm08]

The catechism of St. Pius X (he really was a Pope and is a Catholic Saint although there is a schism named after him). I think he should be prayed to more often than he typically is.The sacrament of Extreme Unction produces the following effects: (1) It increases sanctifying grace; (2) It remits venial sins, and also mortal sins which the sick person, if contrite, is unable to confess; (3) It takes away weakness and sloth which remain even After pardon has been obtained; (4) It gives strength to bear illness patiently, to withstand temptation and to die holily; (5) It aids in restoring us to health of body if it is for the good of the soul.After receiving the sacrament, I took a shower and then returned to the chapel and spent time in Eucharistic Adoration. It seemed like only 20 minutes or so, but I think it easily could have been more than an hour. I think the Lord continued to work on me. Faith does not require feelings or outward signs, but just as when I received the sacrament it almost felt a bit like getting a haircut. Like somebody was gently brushing my hair, except that the feeling seemed to come from just a little deeper inside my head instead of my hair. It was not much sensation and in fact it might be only a sensation that meant nothing. But I thought is the Lord healing my mind or my brain. My brain wasn’t healed – it is just as defective (although only slightly so and the same as before).
Council of Trent:

When the Apostle [James] says that sins are forgiven, he ascribes to Extreme Unction the nature and efficacy of a Sacrament.

Council of Florence:

…Its effect is to cure the mind and, in so far as it helps the soul, also the body.

One of the sorest spots in my soul was sorrow for my dearest friend Larry who killed himself in 1996. He had told me several times that he had considered suicide but wasn’t going to do it – and I did not tell anyone or telephone his spiritual coach. And in the last few weeks, Our Lord has given me a another chance to act and do something when another person was in grave danger. I did what I could and that person is now not in danger. The sorrow from Larry has lifted and this hurt on my soul is healing. Maybe quite a bit of it may have been my guilt over not doing anything to help Larry. I didn’t realize that he would kill himself and this was such a big shock to me. Something Fulton Sheen wrote was an answer to me regarding Larry and this was a part of my deciding that the Catholic Church was God’s church. But it took another three years before my sould would so nearly completely heal from so much sorrow.

Frankly, so much of what is written seems so true to me that I worry a little that the doctors have understated the present seriousness of my illness and perhaps I am closer to death than I think. Ruptured aortic aneurisms are the 14th leading cause of death in my age group – and people without an aortic aneurism aren’t the ones at risk. I only worry a little because if I do die soon it seems to me that God is very much in control and is guiding me so well. Why should I worry about it if heaven is so much better.

But hopefully, medicine and continued checkups (including annual Cat Scan, echocardiograms, etc.) will reduce the risk and maybe this is just the start of the rest of my life.

Don’t be surprised that I’ve been reading a bit. If you were given the best gift you ever had in your life, you would be trying to learn much more about it too.

Meanwhile, those of you who are able to enjoy the blessings and effects of the sacraments of Penance and Holy Communion – I encourage you to read up as well. I cannot compare this to that. Those sacraments are also so valuable and beneficial. But I expect that the value of the Holy Sacraments are greatly under-appreciated by many because they thought to be eaily available. To me, I must get out of it all that I can because I have no assurance of receiving another sacrament at all or very soon.

A priest I talked with at the retreat was very surprised when I told him I’d only missed one mass of obligation in the last three years. And that time was because I was sick. I was surprised that he was surprised. Because we aren’t supposed to miss – it is a mortal sin. I can at least control myself sufficiently to attend mass, and I do because I cannot afford to miss on purpose. I keep track of things with small notepad paper. So that way, if I miss at all I will see it on that paper for quite awhile. And this has helped me to be faithful in attending mass (and saying rosaries).

jmm08

 

[Br.Rich_SFO]

I am not yet ready to receive the sacraments of Penance or Holy Communion. I had been making slow but steady progress and have learned to really love Mary and praying the Rosary.

About a month ago I found out that I have a serious medical condition which has the potential to cause death (fairly quickly). An aortic aneurism (right next to the heart). So I attended a retreat for those facing serious illness and was surprised to receive the Sacrament of Anointing of the Sick.

This has been a most fantastic few weeks for me – even from the moment that the retreat began. But since receiving the sacrament, I have been reading and re-reading what the CCC says about the Anointing of the Sick. It is such a rich blessing to receive from the Lord. In many ways it is so rich and full of mercy, gifts of the Holy Spirit and even provides the sick with a new ministry to others (see CCC 1521 and 1522). Instead of serious illness being a bad thing, it is turned upside down and becomes a very great good thing when we unite ourselves more closely with Christ’s passion. And it includes the forgiveness of sins if the sick person was not able to obtain it through the sacrament of Penance. And James 5:15 also indicates the forgiveness of sins.

I may need a serious operation at some point. And my doctors may have underestimated how bad the situation is. They can measure the size of the aneurism, but I don’t think they can accurately tell how strong the weakest point it (which obviously hasn’t failed yet because if or when it does I’d be dead). I’ve had so many things resolve lately including healing of my soul (one big hurt is now gone altogether), that I worry a little that God may be preparing me to enter the Father’s house.

But at the present time I am very happy and I think I also received some very serious amount of contrition with the sacrament. Some of my usual sins currently hold nothing for me anymore and I hope it stays that way – because what God has given me is so much more worth and I would not want to give it up for any of the devil’s cheap thrills and resulting bondages. Perhaps it is CCC 1520 “strengthens against the temptations of the evil one”.

My question is this – when I am able to receive the sacrament of Penance, where will I begin? All my sins since birth, or sins since receiving this Sacrament? Please provide reference to CCC or other document if you know the answer. In any case, I suppose the best thing for me to do at that time is to follow the Priest’s instructions, but it will save time and be a better confession if I am properly prepared.

jmm08

You are in an interesting grey area. If you are capable of attending a retreat, I don’t see how you are unable to receive the Sacrament of Reconciliation? I assume that you are validly Baptized and in the process of becoming fully united to the Catholic Church. Did your pastor know that you were going to receive the Sacrament of Anointing of the Sick? Does your pastor know your specific medical condition? He may hear your Confession, without delay.

 

[jmm08]

You are in an interesting grey area. If you are capable of attending a retreat, I don’t see how you are unable to receive the Sacrament of Reconciliation? I assume that you are validly Baptized and in the process of becoming fully united to the Catholic Church. Did your pastor know that you were going to receive the Sacrament of Anointing of the Sick? Does your pastor know your specific medical condition? He may hear your Confession, without delay.

My pastor was one of the retreat speakers (retreat Spiritual Director). In fact, this was very important to me because I otherwise might not have had the assurance that things were kosher. He assured me afterwards that everything was all right. And I had a very good talk with the other Spiritual Director at the retreat on the afternoon before the Sacrament. He didn’t tell me what was going to happen, but he became aware of my special circumstances and was able to be more helpful as a result. Otherwise, in my ignorance I didn’t even know I could receive any sacrament at all. I had my arms crossed at the start of the sacrament and the Priest was able to get me out of that improper attitude. And to be honest with you, the Holy Spirit had been internally prompting me to get ready to receive the sacraments earlier that week. I thought it was impossible, but I did begin to get ready. I may fill in more details later. Got to go to mass now.

jmm08

 

[Br.Rich_SFO]

My pastor was one of the retreat speakers (retreat Spiritual Director). In fact, this was very important to me because I otherwise might not have had the assurance that things were kosher. He assured me afterwards that everything was all right. And I had a very good talk with the other Spiritual Director at the retreat on the afternoon before the Sacrament. He didn’t tell me what was going to happen, but he became aware of my special circumstances and was able to be more helpful as a result. Otherwise, in my ignorance I didn’t even know I could receive any sacrament at all. I had my arms crossed at the start of the sacrament and the Priest was able to get me out of that improper attitude. And to be honest with you, the Holy Spirit had been internally prompting me to get ready to receive the sacraments earlier that week. I thought it was impossible, but I did begin to get ready. I may fill in more details later. Got to go to mass now.

jmm08

Your pastor determins when and what Sacraments you receive, so OK. As far as the Absolution question, I would suggest Reconciliation since you are physically and mentally able to receive the Sacrament.

 

[jmm08]

Part 1 of 2

I cannot think of a better way to discuss this than to quote the Pope.
ADDRESS OF HIS HOLINESS BENEDICT XVI; Meeting with Diocesan Clergy of Aosta; Parish Church at Introd (Aosta Valley); Monday:

Another priest raised the topic of Communion for the faithful who are divorced and remarried. The Holy Father answered him as follows:

We all know that this is a particularly painful problem for people who live in situations in which they are excluded from Eucharistic Communion, and naturally for the priests who desire to help these people love the Church and love Christ. This is a problem.
None of us has a ready-made formula, also because situations always differ. I would say that those who were married in the Church for the sake of tradition but were not truly believers, and who later find themselves in a new and invalid marriage and subsequently convert, discover faith and feel excluded from the Sacrament, are in a particularly painful situation. This really is a cause of great suffering and when I was Prefect of the Congregation for the Doctrine of the Faith, I invited various Bishops’ Conferences and experts to study this problem: a sacrament celebrated without faith. Whether, in fact, a moment of invalidity could be discovered here because the Sacrament was found to be lacking a fundamental dimension, I do not dare to say. I personally thought so, but from the discussions we had I realized that it is a highly-complex problem and ought to be studied further. But given these people’s painful plight, it must be studied further.

I shall not attempt to give an answer now, but in any case two aspects are very important. The first: even if these people cannot go to sacramental Communion, they are not excluded from the love of the Church or from the love of Christ. A Eucharist without immediate sacramental Communion is not of course complete; it lacks an essential dimension. Nonetheless, it is also true that taking part in the Eucharist without Eucharistic Communion is not the same as nothing; it still means being involved in the mystery of the Cross and Resurrection of Christ. It is still participating in the great Sacrament in its spiritual and pneumatic dimensions, and also in its ecclesial dimension, although this is not strictly sacramental.

And since it is the Sacrament of Christ’s passion, the suffering Christ embraces these people in a special way and communicates with them in another way differently, so that they may feel embraced by the Crucified Lord who fell to the ground and died and suffered for them and with them. Consequently, they must be made to understand that even if, unfortunately, a fundamental dimension is absent, they are not excluded from the great mystery of the Eucharist or from the love of Christ who is present in it. This seems to me important, just as it is important that the parish priest and the parish community make these people realize that on the one hand they must respect the indissolubility of the Sacrament, and on the other, that we love these people who are also suffering for us. Moreover, we must suffer with them, because they are bearing an important witness and because we know that the moment when one gives in “out of love”, one wrongs the Sacrament itself and the indissolubility appears less and less true.

We know the problem, not only of the Protestant Communities but also of the Orthodox Churches, which are often presented as a model for the possibility of remarriage. But only the first marriage is sacramental: the Orthodox too recognize that the other marriages are not sacramental, they are reduced and redimensioned marriages and in a penitential situation; in a certain sense, the couple can go to Communion but in the awareness that this is a concession “by economy”, as they say, through mercy which, nevertheless, does not remove the fact that their marriage is not a Sacrament. The other point is that in the Eastern Churches for these marriages they have conceded the possibility of divorce too lightly, and that the principle of indissolubility, the true sacramental character of the marriage, is therefore seriously injured.

On the one hand, therefore, is the good of the community and the good of the Sacrament that we must respect, and on the other, the suffering of the people we must alleviate.

[continued]

 

[jmm08]

Part 2 of 2
ADDRESS OF HIS HOLINESS BENEDICT XVI; Meeting with Diocesan Clergy of Aosta; Parish Church at Introd (Aosta Valley); Monday:

The second point that we should teach and also make credible through our own lives is that suffering, in various forms, is a necessary part of our lives. I would call this a noble suffering.

Once again, it is necessary to make it clear that pleasure is not everything. May Christianity give us joy, just as love gives joy. But love is always also a renunciation of self. The Lord himself has given us the formula of what love is: those who lose themselves find themselves; those who spare or save themselves are lost.

It is always an “Exodus”, hence, painful. True joy is something different from pleasure; joy grows and continues to mature in suffering, in communion with the Cross of Christ. It is here alone that the true joy of faith is born, from which even they are not excluded if they learn to accept their suffering in communion with that of Christ.

I don’t think it was a mistake that I found the Pope’s remarks in July 2005. It was a vital encouragement to me. And at first I had to settle for a poor English translation of the Italian because it was not yet in English on the Vatican web site. It is now available at vatican.va/holy_father/benedict_xvi/speeches/2005/july/documents/hf_ben-xvi_spe_20050725_diocesi-aosta_en.html

My actual life situation is much less culpable than the theoretical situation stated (married in the Catholic Church before actually becoming Catholic). I was my ex’s 2nd husband and we were married in a civil ceremony with no “in the name of the Father, Son and the Holy Spirit” words or any vow made to God. My situation seemed quite impossible to resolve for more than a year – one big reason was because the Tribunal was unable to locate my ex-wife. The “impossible” aspects of my situation have recently quickly resolved and I hope to soon begin again with my ex’s correct address, phone numbers and with witness statements. And this falling of the walls of Jericho for me is yet another amazing thing that has recently happened for me.

jmm08

 

[Andreas_Hofer]

I admit that some catechisms say only venial sins are forgiven (which may be where the Catholic Encyclopedia gets the idea). And for those who are able to receive Penance and the Holy Eucharist, it is plain in the current catechism that this is best. The recommended order is Penance…Anointing of the Sick…Holy Communion.

The specific topic of those receiving the Anointing of the Sick and unable to receive the other sacraments is not covered in detail in earlier catechisms that I can tell. However, CCC 1532 indicates that sins are forgiven if the sick person was not able to obtain it through the sacrament of penance.

It is obvious that this sacrament is not the normal way to receive the forgiveness of sins. But the fact that forgiveness of sins is included in the Anointing of the Sick is what has nailed this down solidly as a sacrament and not just a prayer session.

I expect that confessing all mortal sins when I am able to receive Penance is the best thing.

Something that must be discussed but hasn’t yet received much treatment is that the sacraments of Penance and Anointing of the Sick do not work independently of the state of the individual receiving them. It’s true, as has now been documented, that anointing remits even mortal sins, but the ‘inability’ to receive absolution through the sacrament of penance does not indicate a moral impossibility, but rather a mainly physical impossibility of actually confessing one’s sins.

In addition to the words of absolution, two more elements are necessary in order for the sacrament of Penance to be valid (i.e., to actually forgive sins): 1) confession - all mortal sins and the number of times they were committed must be confessed to the best of the penitent’s ability and 2) contrition - the penitent must be sorry for his sins and resolved not to commit them again. Regarding contrition, it is important to remember that it is possible to resolve not to commit a sin even if knowing that an addiction has left one weak in the face of that temptation. One simply needs to will/want not to do it again. Also, perfect contrition, sorrow because of the offense to God without any motivation from fear of punishment, is a total package, not restrictable to particular sins. It comes all or nothing.

Barring more obscure canonical reasons, then (like reserved cases for particularly heinous sins), the only thing “preventing” an initiated penitent from receiving the sacrament of Penance is a lack of either sorrow for a sin or resolve to cease committing it. But because those conditions render absolution invalid, the same holds true for Anointing of the Sick. That is why there are canonical conditions barring two classes of people from that sacrament:

Can. 1006 This sacrament is to be conferred on the sick who at least implicitly requested it when they were in control of their faculties.
Can. 1007 The anointing of the sick is not to be conferred upon those who persevere obstinately in manifest grave sin.

So those who expressed a desire not to receive forgiveness (1006) and those who give a strong reason to presume against contrition (1007) may not be admitted to the sacrament because, essentially, they don’t seem to meet the standards of validity. If you have an impediment to absolution, that same impediment exists to forgiveness through anointing.

In a hypothetical situation of, say, an irregular marriage, a party willing to forego marital relations until the marriage was regularized would be able to receive absolution and thus subsequently be admitted to the Eucharist. If a person were unwilling to give up relations until the situation was resolved however, the persistence in grave sin that would prevent his efficacious reception of absolution in Penance would equally prevent the forgiveness of that sin through Anointing of the Sick.

 

[jmm08]

the ‘inability’ to receive absolution through the sacrament of penance does not indicate a moral impossibility, but rather a mainly physical impossibility of actually confessing one’s sins.

You are adding words to CCC 1520 or CCC 1532 that aren’t there. The word “absolution” is not in those CCCs. In Pope Pius X’s 1880 catechism it says “…and also mortal sins which the sick person, if contrite, is unable to confess;”. The Priest is not giving absolution, but James indicates that forgiveness of sins is included. Only together with contrition are the mortal sins forgiven. Any mortal sin being persisted obstinately is obviously a problem area. And mortal sins must have all three conditions met … grave matter, full knowledge and full and deliberate consent of the will. And your words concerning moral impossibility vs physical impossibility are also not found anywhere that I’ve read in that context. Perhaps in some future catechism or church council, this matter should be examined in greater detail. But you lack the authority to add your words which aren’t in the original texts of any catechism or council that I have so far read.

Note what the Pope said on 25 July 2005 that I quoted above in this post. He did not include in his answer that all people in the category are persevering obstinately in manifest grave sin. He easily could have said something like that (and I suppose he would have if he were talking about “married” practicing homosexual couples who were attending Mass).

It is very clear to me that God is being as merciful as possible to the sick person that is receiving the Anointing of the Sick. In reading various catechisms and church councils on the topic, I do not really find very much that is directly contradictory. There are gaps in some documents that are explained in more detail in other documents. Be careful in reading summary information that is meant only in general circumstances (not addressing specific circumstances). Altogether in what I’ve read so far, I find only these two things that might be considered contradictory:

a) The exact words that the Priest says, and exactly what parts of the body are anointed with oil have changed. But I think this is not really very important. After all, we can say the same thing about the Mass – there have been liturgical changes.

b) Exactly when the sacrament is given has changed a bit over the years. At times, it was only given when death was very likely and soon. Now CCC 1514 permits it as soon as any of the faithful begins to be danger of death from sickness or old age.

I doubt that Canon 1007 applies to me at this time or at the time that I received the Anointing of the Sick. I had a good talk with the Priest that afternoon before the sacrament. For the past few years, I have been working hard to coordinate with the graces that God has given me. I have had an amazing journey and one reason I hope to get to heaven is that I really want to tell my full story to praise God for all he has done for me. And to hear everybody else’s story as well.

I think I should view my experience as a very big spiritual victory (like an important battle in a war). It is not winning the war yet, but victory seems to be within sight and I am greatly encouraged. So pray for me.

jmm08

 

[jmm08]

During my afternoon meeting with a Priest (before receiving the Anointing of the Sick) I mentioned that I sometimes consider the situation in Nehemiah and Ezra. I really know my way around the Protestant Bible (and am delighted that there are a few more books to read).

When the Jews returned to rebuild Jerusalem and first heard the words of scripture they were weeping and very sad. Because they had done so much wrong and had so much to straighten out.

Nehemiah 8:8-10 Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. Then (Nehemiah, that is, His Excellency, and) Ezra the priest-scribe (and the Levites who were instructing the people) said to all the people: “Today is holy to the LORD your God. Do not be sad, and do not weep”-for all the people were weeping as they heard the words of the law. He said further: “Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our LORD. Do not be saddened this day, for rejoicing in the LORD must be your strength!”

The priest told me that he could hardly think of anything better to say. What you all don’t fully see is how ignorant a situation I came from. I had been exposed to a lot of Jack Chick literature and ideas. I had a lot of mental struggle to try to figure out what is the truth.

Almost three years ago I heard the parable of the prodigal son for the first time in the Catholic Church. I either was crying or very nearly about to cry the whole time. And I had such a strong feeling in my heart that God loves me. I had heard the same parable many times before. But I generally heard it from the perspective of the son who stayed on the farm with the father. This time I heard it from the perspective of the prodigal son. If you ever see that parable from that perspective you will know that there is so much love in the message. And yet it may not be a perfect description of my situation. One can only return to a place they have been previously. I have never been at this place before in my relationship with God.

There are still many things that need to be figured out – just as in the times when Jerusalem was rebuilt. Although there is much trouble, I think I am headed in the right direction and this is what is pleasing to the Lord. I welcome your prayers for my situation.

I started this thread because I thought to myself that my situation is fairly unique. And that drawing attention to the sacrament of Anointing of the Sick may benefit some readers. It is still my testimony that this is perhaps the biggest thing that has ever happened to me – but I don’t think I’ll know for certain until more time passes (perhaps six months or a year or two). I hope I will return and update this at future times.

The best advice I’ve gotten in private messages is to rely on and to continue to work with my pastor. I will work the people he has directed me to work with. And I will also rely on what I have been told by the Priests at the retreat (my pastor was there too).

And meanwhile, if a needful situation arises please do not wait too long to receive this sacrament.

jmm08

 

[Br.Rich_SFO]

During my afternoon meeting with a Priest (before receiving the Anointing of the Sick) I mentioned that I sometimes consider the situation in Nehemiah and Ezra. I really know my way around the Protestant Bible (and am delighted that there are a few more books to read).

When the Jews returned to rebuild Jerusalem and first heard the words of scripture they were weeping and very sad. Because they had done so much wrong and had so much to straighten out.

Nehemiah 8:8-10 Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. Then (Nehemiah, that is, His Excellency, and) Ezra the priest-scribe (and the Levites who were instructing the people) said to all the people: “Today is holy to the LORD your God. Do not be sad, and do not weep”-for all the people were weeping as they heard the words of the law. He said further: “Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our LORD. Do not be saddened this day, for rejoicing in the LORD must be your strength!”

The priest told me that he could hardly think of anything better to say. What you all don’t fully see is how ignorant a situation I came from. I had been exposed to a lot of Jack Chick literature and ideas. I had a lot of mental struggle to try to figure out what is the truth.

Almost three years ago I heard the parable of the prodigal son for the first time in the Catholic Church. I either was crying or very nearly about to cry the whole time. And I had such a strong feeling in my heart that God loves me. I had heard the same parable many times before. But I generally heard it from the perspective of the son who stayed on the farm with the father. This time I heard it from the perspective of the prodigal son. If you ever see that parable from that perspective you will know that there is so much love in the message. And yet it may not be a perfect description of my situation. One can only return to a place they have been previously. I have never been at this place before in my relationship with God.

There are still many things that need to be figured out – just as in the times when Jerusalem was rebuilt. Although there is much trouble, I think I am headed in the right direction and this is what is pleasing to the Lord. I welcome your prayers for my situation.

I started this thread because I thought to myself that my situation is fairly unique. And that drawing attention to the sacrament of Anointing of the Sick may benefit some readers. It is still my testimony that this is perhaps the biggest thing that has ever happened to me – but I don’t think I’ll know for certain until more time passes (perhaps six months or a year or two). I hope I will return and update this at future times.

The best advice I’ve gotten in private messages is to rely on and to continue to work with my pastor. I will work the people he has directed me to work with. And I will also rely on what I have been told by the Priests at the retreat (my pastor was there too).

And meanwhile, if a needful situation arises please do not wait too long to receive this sacrament.

jmm08

One important point here is that no matter where you are along the journey into the Catholic Church. There are special sections within the RCIA for specific situations, and if you are seriously ill, please make sure that your pastor is aware of your situation.