1. Sacraments of Healing: Reconciliation and Anointing of the Sick
Steve Surprenant, MBA, STB/MA
Senior Vice President & COO
Mercy Community Health, CT
March 3, 2009

2. Objectives
Understand the biblical foundations of the Catholic Sacraments of Reconciliation and Anointing of the Sick
Understand the impact of historical changes on the celebration of these sacraments
Understand the current sacramental theology of the sacraments of Reconciliation and Anointing of the Sick

3. Today’s Agenda Introduction
Sacraments of Healing: Reconciliation and Anointing
New Testament and in the early Christian communities
The evolution of Catholic interpretation
The Middle Ages and The Council of Trent
The contemporary theology of the Sacrament of Healing
Following Vatican II

4. Introduction Scope of Discussion Catholic Church
Also called Roman Catholic Church
“catholic” from Greek for “universal”
All come under the jurisdiction of the Pope, successor of Saint Peter, Bishop of Rome
Western Rite (Latin Rite)
Eastern Catholic Churches (comprised of 22 rites)
Byzantine, Coptic, Armenian, Maronite, Syriac and Chaldean
Scope of Discussion

5. What is a Sacrament?
The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions. (#1131)
A sacramental celebration is woven from signs and symbols. Their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant and fully revealed in the person and work of Christ. (#1145)
Signs taken up by Christ. In his preaching the Lord Jesus often makes use of the signs of creation to make known the mysteries of the Kingdom of God. (#1151)

6. Sacraments of Healing
Through the sacraments of Christian initiation, man receives the new life of Christ. Now we carry this life "in earthen vessels," and it remains "hidden with Christ in God. We are still in our "earthly tent," subject to suffering, illness, and death. This new life as a child of God can be weakened and even lost by sin. (#1420)
The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health, has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members. This is the purpose of the two sacraments of healing: the sacrament of Penance and the sacrament of Anointing of the Sick. (#1421)

7. Sacrament of Penance and Reconciliation
It is called the sacrament of conversion because it makes sacramentally present Jesus' call to conversion, the first step in returning to the Father from whom one has strayed by sin. (#1423)
It is called the sacrament of Penance, since it consecrates the Christian sinner's personal and ecclesial steps of conversion, penance, and satisfaction.
It is called the sacrament of confession, since the disclosure or confession of sins to a priest is an essential element of this sacrament. In a profound sense it is also a "confession" - acknowledgment and praise - of the holiness of God and of his mercy toward sinful man. (#1424)

8. Sacrament of Penance and Reconciliation
It is called the sacrament of forgiveness, since by the priest's sacramental absolution God grants the penitent "pardon and peace.“
It is called the sacrament of Reconciliation, because it imparts to the sinner the love of God who reconciles: "Be reconciled to God." He who lives by God's merciful love is ready to respond to the Lord's call: "Go; first be reconciled to your brother.“ (#1424)

9. Sacrament of Anointing of the Sick
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. (#1499)
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“ and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins; he has come to heal the whole man, soul and body; he is the physician the sick have need of. (#1503)

10. Signs and Symbols Reconciliation Anointing of the Sick
Liturgy of the Word
Prayer
Words of Absolution
Anointing of the Sick
Laying of Hands
Anointing with Oil of the Sick

11. The Healing Ministry of Jesus
Gospels are filled with stories of Jesus’ miraculous healings
Physical ailments and defects
Social sins
Behavioral issues
Outcasts and marginalized
Jesus accomplishes the healing through prayer and in response to faith of the person; used various earthly signs
Faith in Jesus as Messiah
Faith in God

12. The Early Church
Those who walked with Jesus, witnessed His healing power
Disciples followed His charge to them
Forgive sins
Heal sick
Early Church continued this ministry of Jesus to heal those in the community who were separated either because of sinfulness or sickness

13. The Early Church
For the early church, central action of their community life was their gathering as community to remember Jesus through the Eucharistic celebration
All actions and activities of the community were organized around the Eucharist
Community prayed for those who were absent or sick or in poor health
For those in attendance, important that all be at peace with one another - forgiveness

14. The Early Church - Penance
Early Church, confession and penance were public affairs
If a person committed a grave sin, ask bishop for penance
Publicly live the life of a penitent
Exclusion from communion
Strict course of prayer, fasting and almsgiving
After this period of penance, return to normal Christian life
Only be done once in a lifetime

15. The Early Church - Penance
Historical evidence suggests that if the sin was a secret sin, could be confessed in secret
Public sin, confessed in public, before whole community of believers
Penitent would proclaim his/her sin
Bishop would pass judgment about penance
Penitent walked out of church and remained there
Day of reconciliation was solemn event
Penitent knelt outside doors of church
Bishop provides absolution
Rejoin the community

16. The Early Church - Anointing
Both Gospel of Mark (Mk 6.13) and Letter of James (Jas 5:14-15) speak of disciples and elders carrying on the healing ministry
Prayer with and over the person
Anointing in the name of the Lord
Person’s faith plays key role

17. The Early Church
By year 150, the basic structure of the Sunday worship was already in place
As communities grew, became more difficult
2nd and 3rd Centuries
Absent the Apostles, began to reflect upon the writings of 1st generation leaders – Paul
313 A.D. Church no longer persecuted so many more followers came to join

18. Changes in the Celebration
With the growing numbers of faithful, public penance became more difficult to administer
Although penance was still public in nature, confessors (priests) started issuing absolution in advance – before the penance was fulfilled
Believe this is the earliest beginnings of order of confession, absolution, then penance

19. Changes in the Celebration
7th C, Pope Gregory the Great declared that the Latin Mass in Rome
An inevitable evolution due to social acceptance, organizing an empire-size Church and, indeed, ecclesial prosperity
Rituals held is grand basilicas
Structure of sacraments became more important during this time

20. Changes in the Celebration
The sacrificial aspect of the Eucharist grew in importance while the meal symbolism faded into the background
The theology stressed Christ's divinity
Led to the people feeling less worthy to approach the Lord, the creator and judge of the universe
As a result, there was a decline in the reception of communion
Set the stage for changes in the theology of the sacraments of healing

21. “The Ages of Faith” (9th – 15th C)
The resurgence of the faith across Europe had its impact on sacraments
Decline in active participation in the Mass
Emphasis on the sacrificial nature of the mass
Growing sense that the laity were spectators to a drama unfolding on the altar
Led to a feeling that the consecration was the high point of the Mass
Theology that emphasized Christ’s divinity and mankind’s unworthiness impacted other sacraments

22. “The Ages of Faith” Many Catholics had ceased receiving Communion
Had long since moved to using “the host” at Mass (sacrificial nature of the term)
Lateran Council IV (1215) also mandated Communion at least once a year at Easter time
Also made it mandatory to go to confession at least once per year; celebrate sacrament of Penance
Now common practice of confession, absolution and penance; no longer public

23. “The Ages of Faith”
Healing had now become known as Sacrament of Extreme Unction
Unction = anointing
Last of the anointings: 1st = baptism, nd = confirmation
Emphasis was no longer on healing (seeking strength) but on death
Extreme Unction was combined with Penance and Viaticum (Eucharist) as “The Last Rites”
Extreme Unction was only administered once; typically at the point of death

24. The Reformation to Pre-Vatican II
Council of Trent (1545) to deal with the Reformation and its challenges
Re-affirmed “Real Presence” and theology of Transubstantiation
Upheld “sacrificial nature” of the Mass
In 1570, Pius V decreed a standard book for the celebration of Mass for the West

25. The Reformation to Pre-Vatican II
Mid 1800’s liturgical change had begun
Pope Pius X ( ) encouraged frequent Communion and lowering the age for First Communion
In order to be prepared to celebrate First Communion, children had to make First Penance in advance of this
Liturgical reformers were already beginning the return to ancient practice of reconciliation; members being reconciled with God and the entire Christian community

26. Vatican Council
First document approved by Vatican II was Sacrosanctum Concilium (1963)
Little debate and very small opposition, the Constitution on the Liturgy was approved by the Council Fathers vote 2,147 to 4 opposed “The liturgy is the summit to which the activity of the Church is directed; it is also the fount from which all her power flows” (10).
The celebration of the Eucharist is the celebration of the entire community

27. Post-Vatican II - Reconciliation
A number of changes were introduced
Renewed focus on “conversion” and reconciliation
Theology of a loving Father; like the parable of the Prodigal Son in the teaching of Jesus in the Gospels
Sacrament of Healing: faithful and God but also faithful with the entire faith community
Celebration of the sacrament; open room, face-to-face, liturgy of the word, sign of peace
Option for the communal celebration of the sacrament
Key: joy in the merciful love of God

28. Post-Vatican II – Anointing of the Sick
Renewed focus to see Anointing of the Sick as providing grace and help through time of sickness
Holy Spirit renews confidence and faith in God and gives us hope in the face of suffering
Celebrated within context of Liturgy of the Word
Laying on of Hands by minister (priest)
Anointing Oil of the Sick, blessed annually by the Bishop
Anointing on head and hands
Celebrated privately or in a communal setting within celebration of the Eucharist
Celebrated multiple times, not only at the end of life

29. Concluding Thoughts
The ministry of Jesus was filled with healings; physical, emotional, and social
Healings were one way that Jesus reminded the people of His time, and reminds us still, of God’s loving care for His people
Through the sacraments of healing, Reconciliation and Anointing of the Sick, the faithful have the opportunity to be renewed by God’s grace as they face separation from the community, whether through suffering, illness or another form of separation

30. Sacraments of Healing
Through the sacraments of Christian initiation, man receives the new life of Christ. Now we carry this life "in earthen vessels," and it remains "hidden with Christ in God. We are still in our "earthly tent," subject to suffering, illness, and death. This new life as a child of God can be weakened and even lost by sin. (#1420)
The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health, has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members. This is the purpose of the two sacraments of healing: the sacrament of Penance and the sacrament of Anointing of the Sick. (#1421)