Updates

Anointing Of The Sick: Spiritual Exercise for 10/14/19

Time: 6:30 pm to 8:00 pm mountain (8:30 pm to 10:00 pm eastern).

  1. Call Uber Conference  at 720-735-7025  
  2. Online at uberconference.com/facingourimmortality

Sr. Anne Marie will lead us in prayer prior to our session.

THE ANOINTING OF THE SICK from the Catechism of the Catholic Church                                                                      

The Christian Mystery
CCC “By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ.”98

I. ITS FOUNDATIONS IN THE ECONOMY OF SALVATION

Illness in human life 

1500 Illness and suffering have always been among the gravest problems confronted in human life. In illness, man experiences his powerlessness, his limitations, and his finitude. Every illness can make us glimpse death. 

1501 Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him.

The sick person before God

1502 The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing.99 Illness becomes a way to conversion; God’s forgiveness initiates the healing.100 It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: “For I am the Lord, your healer.”101 The prophet intuits that suffering can also have a redemptive meaning for the sins of others.102 Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness.103

Christ the physician

1503 Christ’s compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that “God has visited his people”104 and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins;105 he has come to heal the whole man, soul and body; he is the physician the sick have need of.106 His compassion toward all who suffer goes so far that he identifies himself with them: “I was sick and you visited me.”107 His preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them.

1504 Often Jesus asks the sick to believe.108 He makes use of signs to heal: spittle and the laying on of hands,109 mud and washing.110 The sick try to touch him, “for power came forth from him and healed them all.”111 And so in the sacraments Christ continues to “touch” us in order to heal us.

1505 Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: “He took our infirmities and bore our diseases.”.112 But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover. On the cross Christ took upon himself the whole weight of evil and took away the “sin of the world,”.113 of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion. 

“Heal the sick . . .”

1506 Christ invites his disciples to follow him by taking up their cross in their turn..114 By following him they acquire a new outlook on illness and the sick. Jesus associates them with his own life of poverty and service. He makes them share in his ministry of compassion and healing: “So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them.”.115

1507 The risen Lord renews this mission (“In my name . . . they will lay their hands on the sick, and they will recover.”116) and confirms it through the signs that the Church performs by invoking his name.117 These signs demonstrate in a special way that Jesus is truly “God who saves.”118

1508 The Holy Spirit gives to some a special charism of healing119 so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that “my grace is sufficient for you, for my power is made perfect in weakness,” and that the sufferings to be endured can mean that “in my flesh I complete what is lacking in Christ’s afflictions for the sake of his Body, that is, the Church.”120

1509 “Heal the sick!”121 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health.122

1510 However, the apostolic Church has its own rite for the sick, attested to by St. James: “Is any among you sick? Let him call for the elders [presbyters] of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.”123 Tradition has recognized in this rite one of the seven sacraments.124

III. HOW IS THIS SACRAMENT CELEBRATED?

1519 The celebration of the sacrament includes the following principal elements: the “priests of the Church”133 – in silence – lay hands on the sick; they pray over them in the faith of the Church134 – this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop. 

IV. THE EFFECTS OF THE CELEBRATION OF THIS SACRAMENT

1520 A particular gift of the Holy Spirit. The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death.135 This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God’s will.136 Furthermore, “if he has committed sins, he will be forgiven.”137

1521 Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ’s Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior’s redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus.

1522 An ecclesial grace. The sick who receive this sacrament, “by freely uniting themselves to the passion and death of Christ,” “contribute to the good of the People of God.”138 By celebrating this sacrament the Church, in the communion of saints, intercedes for the benefit of the sick person, and he, for his part, though the grace of this sacrament, contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father.

1523 A preparation for the final journey. If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing).139 The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father’s house.14

Please reflect silently on these questions. We will then go around and share our thoughts prior to discussion.

  1.  What is your own experience with the Sacrament of Anointing?
  2. Do you know anyone who is afraid of the Sacrament?
  3. Why do you think it was important to Jesus to leave us with this sacrament?
  4. What is it, do you think, that Jesus is doing when He heals?

God Bless you all and thank you for joining us. We look forward to seeing those of you who are joining us at Domus Trinitatis October 17-20. Our next spiritual exercise call will take place November 11, 2019 (2nd Monday).

In the Heart of the Blessed Mother

Sr. Anne Marie and Denise Archuleta

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