Folia Theologica et Canonica 3. 25/17 (2014)

IUS CANONICUM - Szabolcs Anzelm Szuromi, O.Praem., Crystallization process of the ecclesiastical discipline regarding the sacrament of extreme unction and its canon law historical sources

CRYSTALLIZATION PROCESS OF THE ECCLESIASTICAL DISCIPLINE...

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sacrament of penance and the holy anointment, when emphasizes that the latter orders the whole life of a person in its entirety - not by the forgiveness of itemized singular sins - before Christ the Savior. That is why it has a special importance to receive the anointment when approaching the end of this worldly life, which is the essential argument for the name ultima chrismatio that is for the usage of the term last anointment. This sacrament expresses in a particular way that active faith in divine mercy, which also concurs with it. Chapter I, in opposition to a number of misunderstandings fixes the Church’s firm conviction about its being founded by Christ and about its clear appearance in the New Testament. Here we find reference to Mk 6:13 and Jm 5:14-15, as well as to the apostolic tradition that continuously exists with these, which gives solid witness to the unbroken presence of the sacrament of holy anointment in the Church, and to its being accepted as a sacrament. Similarly, the continuous ecclesiastical doctrine about the material of this sacrament, the oil blessed by the bishop, appears as a clear-out conviction, moreover there appear also the traditional words necessary for the administration.50 Chapter II summarizes the effects of the sacrament. The anointment mediates the Holy Spirit’s grace to the receiver; it remits those sins yet not absolved; it strengthens and heals the soul; it expresses the trust of the receiver in God’s great mercy; it strengthens the body in bearing sickness and pain, as well as alleviates and heals it; it makes the soul tenacious against the temptations of demons.51 Although earlier in relation with the remission of sins there developed a few theological and canonical dispute, regarding whether this effect concerns only venial sins or also mortal sins; yet the text of the Council of Trient mentions the remission of sins in regard of those desiring to get rid of them, in unequivocal generality

.52 It is evident that in the old penitential discipline, when performing the penance preceded the absolution, it could happen that the penitent - because of his sickness - was unable to perform it.“ It is also worthy of note that those theologians who interpreted the text of the Council of Trient held as important that the administration of the holy anointment should happen together with the sacrament of penance and the viaticum, in order that the sick person may receive the anointment possibly, after freed from his sins by confession and having received the Eucharist, in the state

50 COD 710.

51 COD 710.

52 Cf. Liebermann, L.B., Institutiones Theologicae, II. Moguntiae 1858. 695 (n. 793).

53 Kurtscheid, B., Historia iusis canonici. História institutorum ab Ecclesiae fundatione usque ad Gratianus, Romae 1951. 202-206. Radó, P., Enchiridion liturgicum, II. 817. Erdő, P., Az egyházjogforrásai, 91-92. Gaudemet, J. Eglise et cité, 555. Szuromi, Sz. A., Egyházi intézménytörténet, 70-71, 138.

54 Liebermann, L.B., Institutiones Theologicae, IL 695 (n. 793).