The Linacre Quarterly

Volume 42 | Number 3 Article 7

August 1975 The Anointing of the Sick in Historical Perspective Louis P. Rogge

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Recommended Citation Rogge, Louis P. (1975) "The Anointing of the Sick in Historical Perspective," The Linacre Quarterly: Vol. 42: No. 3, Article 7. Available at: http://epublications.marquette.edu/lnq/vol42/iss3/7 Father Rogge holds graduate degrees in theology and in Reli­ gious Studies. He is currently en­ rolled in a doctoral program at Union Theological Seminary in New York. He hopes to write his dissertation on the relation be­ tween the sacrament of anointing and the charism of healing.

The Anointing of the Sick in Historical Perspective

Louis P. Rogge, O. Carm.

The publication of the Apo­ understood to be closely allied stolic Constitution Sacram Unc­ with the proper goals of the medi­ tionem I nfirmorum and the re­ cal profession, and that profes­ vised Rite of Anointing and Pas­ sion itself is said to have "a par­ toral Care of the Sick l on Janu­ ticipation in Christ's healing min­ ary 18, 1973, was a signal that istry."2 the Church of Rome had arrived The purpose of the sacrament at yet another plateau in her un­ of the sick is to restore the sick derstanding of her ministry to the person to wholeness. Negatively Body of Christ, and more specif­ this is brought out in the docu­ ically to those suffering from sick­ ments by the deliberate omission ness or old age. Among the of all reference to "danger of doctrinal developments found in death" as a condition for receiv­ these documents, there is one of ing the sacrament, and positively particular interest to the medical by the statement that "those who profession- one who s e impact are dangerously ill due to sickness may become the most far-reach­ or old age"3 are to be anointed. ing of all-but which has as yet The following paragraphs,4 as received but scant attention: the though to emphasize the broad­ sacramental care of the sick is ened spectrum of those who may

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now be anointed, mention several deemed a necessary condition for specific instances: within one and the reception of the sacrament. the same illness anointing may be Even Vatican II retained this ex­ repeated should the danger be­ pression, although modified by come more serious, even when "certainly" so as to limit the doc­ there has been no partial recovery trinal implication of the phrase as previously required; before sur­ itself.6 The problem, therefore, is: gery if it is due to a dangerous how to explain the new direction illness (this would apparently in­ taken by the church as regards clude any m 0 raIl y justifiable the sacrament of anointing. major surgery apart from inter­ Given the desire of the church ventions of a purely cosmetic na­ for the medical profession-in­ ture); in cases of weakness due cluding nurses, technicians, and to old age even when there is no "all who are dedicated to helping dangerous illness; for children so the sick" as well as doctors-to long as they are capable of receiv­ participate in her ministry to the ing some comfort from the sacra­ sick, and in view of her directive ment; for those deprived of the to submit doubts to the judgment use of reason, whether due to of doctors, it may be useful to re­ mental disorder or to uncon­ view, albeit summarily, the his­ sciousness, when it can be pre­ tory of this sacrament. sumed that they would request Biblical scholars have provided the sacrament if able to do so. us with a growing recognition of An even more positive indica­ the New Testament concept of tion of the Church's desire for man. The contrast between body collaboration between clergy and and soul so common in Christian medical profession is found in the thought at least since the era of expression that "all who are dedi­ the early scholastics is not scrip­ cated to helping the sick should tural in origin but flows from consider it their duty to do what­ Greek dualism. In New Testa­ ever they judge will help the sick ment understanding man is not both physically and spiritually," constituted of opposing elements. and in the directive to sacrament­ In the Pauline trichotomy (1 al ministers to submit any doubt Thes 5:23) for example, spirit, as to the seriousness of a particu­ soul and body do not represent lar case to the judgment of the three distinct constitutive prin­ doctor.; ciples but each of them represents Roman Catholics whose reli­ man as understood from distinct gious education dates to the years points of view: "body" is man in before Vatican II may be inclined his relatedness to all material cre­ to think of the sacrament of the ation; "soul" is man in his sick in terms of "extreme unc­ particular living-ness or self­ tion" or "last sacrament." In line consciousness, in that which is with Can 0 n 940 "danger of the source of his superiority to death," howe v e r remote, was mere animals; "spirit" is man in

206 Linacre Quarterly his relatedness to the beyond self, interpretation contrary not only to GodJ to the context but also "to the For modern man, steeped as he purpose of the apostolic ministry is in the thought patterns of an of healing ... , a ministry which extreme rationalistic for m of in some way prepares for our Aristotelianism, such New Testa­ sacrament"9-he must recognize ment conceptualizations are for­ it as a reference to physical heal­ eign. But for New Testament ing. Finally, in an environment authors they were normal. Thus that understood sickness as a J ames, writing of the situation of visible, palpable manifestation of sick brethren and encouraging the power of evil in man's life, it them to call upon the presbyters is not surprising to find "forgive­ to pray over them, certainly had ness" among the results expected more in mind than either bodily from the ritual anointing and healing or forgiveness of sin: prayer of the presbyters. It is thus the whole man-body, soul and spirit-who is the object of Is there anyone sick among you? He should ask for the presbyters of the community's concern. the church. They in turn are to Indeed, any explanation of pray over him, anointing him with James 5:14-16 that would ignore oil in the Name [of the Lordl . This any of these aspects of man's res­ prayer uttered in faith will reclaim the one who is ill, and the Lord toration to wholeness is doomed will restore him to health. If he has to frustration; any explanation committed any sins, forgiveness will that would exaggerate one or oth­ be his. Hence, declare yOUr sins er of them at the expense of the to one another, and pray for one others can result only in a dis­ another, that you may find healing. (James 5:14-16, New American tortion of its meaning. Bible) . . . the Epistle of James refers to an action to be performed by the "Reclaim," a contextually supe­ ministers of the church (presby­ rior translation to the "save" ters) for the benefit of sick Chris­ found in most English versions, tians . . . . The aim of the ministra­ tion is not simply eschatological or brings out the effect on the in­ spiritual, for this does not corre­ dividual as a member of the en­ spond to the context-namely. a tire community to be expected sick, not a dying Christian. Neither from the rite.8 "Restore" is used does James envision merely a in the New Testament at times in bodily-medicinal result. Rather the effects of anointing touch the reli­ reference to raising the dead (e.g., gious situation of the sick person: Mk 5:41-42; Jn 2:19-22; 1 Cor the threat to his salvation posed 15:15-17), and at other times in by religious powerlessness and reference to healing and whole­ weakness of soul, as well as the ness (e.g., Mt 9:5-7; Mk 1:31; temptation and burden to his faith and trust. The sick person shall be Acts 3:7); however, unless one is raised up from this weakness and prepared to restrict the meaning saved from the threat that sickness in this text to the parousia-an constitutes to his salvation. to

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There is but a sin g 1 e healing spiritual as well as physical heal­ causality, one that embraces the ing; moreover, the differences be­ whole man and whose purpose is tween thelamina and the text of man's restoration to wholeness. 11 James demonstrate that neither Yet there is no hint in James of depends on the other. Historical­ some "magical" power, whether ly, therefore, they are two inde­ in the presbyters who. are to be pendent witnesses attesting to the called in or in the oil itself. The existence of a first century Chris­ accent is on "the Name of the tian rite of anointing the sick. 16 Lord," the "prayer uttered in Few Early Writings Deal faith," and the power of the risen With Anointing Lord given to the Twelve and now understood to be at the disposi­ The discovery of this artifact tion of the presbyters. There is is all the more important due to no indication that death is to dis­ the fact that the extant writings appear; although the promise of of the early patristic era contain healing is unconditional, it is a relatively mea g e r information promise whose primary object is about the anointing of the sick. to aid man in achieving his ulti­ One reason for this may be that, mate perfection, a promise that since anointing was for the sick can be completely fulfilled only and since it was normally admin­ in the parousia. 12 On the other istered by priests rather than by hand the restoration to the com­ bishops, less was actually writ­ munity, the physical healing, the ten; as a matter of fact the ear­ forgiveness of sin, though sub­ liest liturgical texts that have ordinate to the primary objective come down to us were intended of anointing, are clearly under­ for the use of the bishops who stood as real and attainable. Like blessed the oil rather than for Jesus' own works, they are signs that of the ministers who applied it. Another explanation, some­ that the kingdom has already ar­ what related to the privacy due rived and is [being] realized in the the sick, is that much of patristic restoration of the sick to wholeness literature consists of sermons; and in the gift of eternal life of­ given the situation of the sick, fered now to all men who by wit­ the occasion of their anointing nessing these signs of the kingdom are led to faith and conversion.l.1 was not especially apt for formal sermons. I 7 Likewise, another com­ Early in 1963 L'Osseruatore mon form of patristic literature Romano announced the discovery is the commentary of the Bible; of a small silver lamina at The­ we are aware that several of the cua, south of Bethlehem.14 Dated Fathers did write commentaries between AD 70-90,1 5 the text pre­ on the epistle of James;lX how­ served on it confirms all the im­ ever, the earliest that we possess portant elements of James 5:14- is that of St. Bede the Venerable 16, including the expectation of from the eighth century.

208 Linacre Quarterly Limitation of space prevents a tions to which he was addressing detailed analysis even of those himself did not require it-he texts that have been preserved; does so implicitly by citing the however, the conclusions of An­ entire text of James 5:14-16, in­ toine Chavasse's studyl9 can pro­ cluding the section about forgive­ vide us with some surprising in­ ness of sins. Similarly there are sights into the mentality of the references to forgiveness to be patristic era. found in the writings of Caesar of Arles (+ 543) and Eligius of In the first place, there is no evidence whatsoever during the Noyon (+ 659). But Bede, who cites Innocent as his authority, first eight centuries of the life of fails to connect anointing with the church that the sacrament of forgiveness. At the very least we anointing was understood to be the "last sacrament" or intended must conclude that in this very solely to prepare a sick person for early period far less attention was paid to the spiritual effects of death. Indeed what is envisaged in the vast majority of the litera­ anointing than to physical heal­ ture of the period-whether the ing. writings of the Fathers, liturgical A second facet of the Fathers' texts, or the lives of the saints­ understanding of the sacrament as the principal effect of anoint­ of the sick that may surprise us ing is physical healing. When is the importance of the blessed mentioned at all, with very rare oil. It is no exaggeration to state exceptions, spiritual effects are that, although both blessing and considered only secondarily. Oc­ application of the oil were con­ casionally, it is true, in the lives sidered necessary, it was in the of saints who lived during the pe­ blessing or consecration of the oil riod one finds indications that that the sacrament was confect­ anointing was considered as a ed. Somewhat analogously to the rite for the dying; but invariably Eucharist-but with no sense of this type of account dates from a any sort of "transubstantiation" later period, and one may con­ -the power of the Holy Spirit clude that the opinion is that of was thought to bestow on the oil the ninth or tenth century author an enduring energy for healing rather than that of the sixth or and restoration. Whoever made seventh century saints.2'O use of this consecrated oil to The first relatively complete anoint the sick played a relative­ treatment of the sacrament of ly minor role, for although he was anointing that we possess is found to pray for the sick, he contribut­ in the letter of Pope Innocent I ed nothing to the power of the to Decentius in AD 417.21 Al­ oil. The consecrator of the oil was though Innocent does not ex­ always a bishop, or at least a plicitly refer to the spiritual priest; the blessing of oil by some­ effects of anointing-the ques- one who lacked sacerdotal power

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would have been inconceivable. wine are consecrated only by Had the scholastic concept of bishop or priest but may be dis­ "minister" been available to these tributed by others, so the oil of ancient authors, there is no doubt the sick was blessed by bishop or but that they would have applied priest but could be used by oth­ it primarily not to the one who ers, and in its use its latent power applied the oil but to him who would be activated.2.l Moreover blessed it. the use of the consecrated oil was considered an official rite of the This leads us to a third surprise in our brief survey of patristic lit­ church and as such subject to the regulation of the hierarchy.24 erature: lay anointing was not only permitted but encouraged. Beginning with the ninth cen­ We read, for example, in the let­ tury there were several develop­ ter of Innocent I to Decentius: ments: not only did the actual consecration of the oil become Now there is no doubt that these both more solemn and more re­ words [i.e., James 5:14-16J are to stricted- eventually it was re­ be understood of the faithful who are sick, and who can be anointed served to the bishop on Holy with holy oil in chari sm. which has Thursday-but also the applica­ been prepared by the bishop, and tion of the oil became associated which not only priests, but all the both with final death-bed pen­ faithful may use for anointing. ance and with Viaticum. Finally, when their own needs or thos<' of their family demand.22 by the twelfth century, the focus of the sacrament had shifted from Various attempts have been made its previous emphasis on physical to force this and similar state­ healing to an almost exclusive in­ ments of the Fathers into closer terest in its spiritual effects.2 ; agreement with the Tridentine The causes of this change are ex­ teaching that only a priest is the tremely complicated, but among "proper" minister of anointing: the contributing factors must be some have claimed that Innocent numbered at least the following: is referring to two types of anoint­ a growing consciousness of class ing, one sacramental the other and privilege among both clergy merely charismatic; others that and laity; the greed of a now he was making a distinction be­ privileged clergy; the mass "con­ tween ordinary and extraordinary versions" resulting all too often ministers of the sacrament. All more from expediency than from such attempts ignore the basic conviction; the superstitious ig­ fact: as understood by the early norance of poorly instructed con­ church, the confection of the sac­ verts; the confusion of anointing rament took place not in the use with final death-bed penance, of the oil but in its consecration. which in turn gave rise to the im­ The analogy with the Eucharist position of such penances as pro­ is consistent: as the bread and hibition of the use of meat, of the

210 Linacre Quarterly marriage bed, of the right to sign than its consecration to be con­ contracts, all to last for the re­ sidered as the confection of the mainder of one's life. Neverthe­ sacrament. less, at least until the mid-twelfth Decrees of the Council of Trent century the effects of anointing were understood to include physi­ The decrees of the Council of cal as well as spiritual healing.26 Trent reflect their scholastic heri­ tage, but they are not subject to Many early scholastics con­ it. The purpose of the Council at tinued to teach the importance of this particular point is clear: to not putting off anointing until reply to the accusation of the re­ the very last moment: Peter Can­ formers that the Roman practice tor <+ 1197) for example favors of anointing the dying was in­ early anointing because he feels compatible with the text of there would be more opportunity James. Far from defining anoint­ for a bodily cure; and he claims ing as the sacrament of the dying, to be but one of many who hold the Council Fathers were very this viewY Yet by the time of careful to pick their way between William of Auvergne <+ 1249) the scholastic stress on the spirit­ the sacrament was understood to ual effects of the sacrament and be a preparation for death, to be the Reformation insistance that administered to the dying only; anointing was but a temporary William even goes so far as to charismatic g if t to the early hint that a recovery of health church and that it no longer ex­ would frustrate the true purpose isted. The Council teaches that of the sacrament!28 And it was anointing is a true sacrament, this doctrine that was adopted in that it is intended for all the sick, one form or another by the later and especially for those sick who scholastics both Franciscan and are in danger of death.3o Likewise Dominican. Marcotte's explana­ where Trent con cl u des that tion is no doubt correct: their priests alone are the " proper" arguments were based not on the ministers of anointing, the Fa­ teachings of the Fathers or even thers are doing no more than de­ on Scripture, but only on the ac­ fending the propriety of the tual practice of the church they current practice of the church knew, a practice that went un­ against the objections of the re­ questioned from the twelfth cen­ formers; they had no intention of tury on.2<) even discussing whether a non­ Corresponding to the changed priest might apply the consecrat­ emphasis regarding the effects of ed oil to the sick. That this in­ the sacrament, both the blessing terpretation is not simply one and the administration of the sac­ more attempt by a faithful son rament came to be reserved to of the church to theologize her those with sacerdotal power, and current practice is confirmed by the application of the oil rather the understanding of con tempo-

August, 1975 211 raries of the Council. Thus, to must agree with Fathey Gy32 who provide but a single example, has pointed out that, given the shortly after the Council, the De emphasis in the documents on the Sacramentis of the Carmelite anxiety caused by any serious ill­ theologian Thomas Netter was less and on the wholeness of man, republished, once in 1557 and and granting that the sacrament again in 1571; Netter clearly is not intended for just any sick­ taught that at least in cases of ness, real or imaginary, but only necessity lay anointing was per­ for those that involve some spirit­ missible. It was only some 200 ual crisis; it would appear that years later that an editor noted the anointing of the chronically what he considered a discrepancy ill is justified, even in cases where between the doctrine of Trent and they are able to continue their that of Netter; the contempo­ normal activities. This also ap­ raries of the Council found none. pears to be an interpretation in Clearly the documents of the complete accord with the general magisterium need careful study, tenor of the provision for the old not only in what they say-or do who are weak although not dan­ not say-and not only in at­ gerously ill. Fundamental to any tempting to discover the intent understanding of the revised rite of those who compose them, but is its concentration on the well­ also in their relation to Scripture being of the whole man, for the and to Tradition and to the pre­ consecration of his weakened con­ vious documents of the magis­ dition so that he may receive terium, and even to those that whatever graces he may need in come after them. his weakness. The plateau reached on Janu­ A comparison of the new ritual ary 18, 1973, is not a goal; it is with the old not only confirms but a place to rest a moment, to all this but also demonstrates recuperate one's strength, and to that the revised rite is truly a prepare to set out for the next development rather than a re­ plateau. The current Rite of versal: in the earlier ritual-based Anointing represents a great step on the Tridentine reform-al­ forward, but it is not the last though the accompanying prayers word. Indeed it leaves many ques­ dealt with healing, the form dealt tions unanswered. with forgiveness; in the present One very practical question ritual the form itself brings out that comes to mind, one that both healing and forgiveness, and should be submitted to doctors the accompanying prayers are to frequently: what about a chroni­ be varied according to circum­ cally ill patient? Should such a stances. Yet the older rite's peni­ patient be anointed? Neither the tential aspect has not been over­ Apostolic Constitution or the looked, nor has its relation to Rite of Anointing makes any pro­ resurrection. In the newer rite the vision. Nevertheless, this author eschatological situation of the

212 Linacre Quarterly sick man-redeemed indeed by are ill to the suffering and glorified the life, death and resurrection of Lord, asking that H e may lighten Christ, yet still looking forward their suffering and save them . . She exhorts them , moreover , to con­ to the coming of the Kingdom in tribute to the welfare of the whole its fullness-is made even · more P eople of God by associating them ­ clear. Thus, selves freely with the passion and death of Christ.3 4 . The benefits of anointing are di­ rected not m erely towa rds an es­ If the sick are indeed to "con­ cha tological-spiritual s a I vat ion tribute to the welfare of the whole achieved in death, nOr towards an People of God" it is only fitting earthly-bodily h ealing resulting in that the sacrament of the sick complete health and recovery in every instance. R a ther, the sacra­ should involve the Christian com­ mental ministry to the sick ex­ munity. This is of course fully in pressed in anointing a ims at over­ accord with the general principles coming the specific obstacles to for liturgical and ecclesial re­ grace a nd salvation arising from. the newal; given the situation of the situation of sickness itself. As a re­ sult the inward a nointing with the sick, it is the medical profession Holy Spirit will either remove the that is being called upon to ex­ outward cause of this danger to ercise a most important ministry, salvation. namely sickness, or, as in the Name of the Lord and of may be expected in every case His Church. where this sacrament is received in faith. the inner body-soul personal constitution of the sick Christian REFERENCES will be healed by the grace of Christ 1. Both documents are easily avail­ through a special strengthening of able from the Liturgical Press, Col­ his entire being.3·1 legeville, Minnesota. 2. Rite of Anointing No. 32, with The two extremes have been reference to Lumen Gentium No. 28; avoided: on the one hand, by cf. also Rite of Anointing N o.4. recognizing man's need for heal­ 3. Gp. cit., No.8. ing in his entire being-body, 4. Gp. cit., No. 9-14. soul and spirit-the revised rite 5. Gp. cit., No.4 and 8. rejects a definition of anointing 6. McReavy, L. L., "Degree of In­ firmity R equired for Anointing of the as a sacrament of the dying; on Sick," The Clergy R eview 51 (1966), the other, by recognizing the 888-890. Christian situation in relation to 7. Montague, George T., S.M., Rid­ the Paschal mystery it has safe­ ing the Wind: Learning the Ways of guarded the evangelical doctrine. the Spirit (Ann Arbor: Word of Life, of redemptive suffering. It has 1974), 22-35; also "Body, Soul, and Spirit," New Covenant 3:5 (Novem­ underlined the teaching of the ber, 1973), 18-19; cf. also Robert Vatican Council's Dogmatic Con­ Jewett, Paul's Anthropological T erms: stitution on the Church: A Study of their Use of Conflict S et­ tings (Leiden: E. J . Brill, 1971) , esp. By the sacred a nointing of the sick pp. 448-456. and the prayer of her priests, the 8. The communal connotation of this whole Church commends those who tenu is confinued in Mt 9:21-22 where

August, 1975 213 the same verb is used three times in A. Luff, "The Sacrament of the Sick describing the healing of the woman -A First-Century Text," The Clergy with a hemorrhage; since this afflic­ Review 52 (1967), 56-60. tion involved ritual impurity, the heal­ 17. Cf. Paul F . Palmer, S .J ., Sacl'a­ ing also effected her restoration to the ments of Healing and of Vocation full life of the community. (Englewood Cliffs, N ew Jersey: Pren­ 9. Palmer, Paul F., S.J., "The Pur­ tice-Hall, Inc., 1963) , 44-45. pose of Anointing the Sick: A R eap­ 18. E.g., Clement of Alexandria, praisal," Theological Studies 19 Didymus, Augustine, Cyril of Alex­ (1958) , 314. andria; cf. Adrian Jerome Kilker, 10. Gusmer, Charles W., " Liturgical Extreme Unction (St. Louis: B. Her­ Traditions of Christian Illness: Rites der Book Co., 1927) , 20. of the Sick," Worship 46 (1972) , 53l. 19. Chavasse, Antoine, Etude sur 11. Alszeghy, Zoltan, S.J., " L 'effetto l' onction des infirmes dans l' eglise corporale dell'Estrema Unzione," Gre­ latine du Ille au XIe siecie, Tome I: gorianum 38 (1957) , 397-399. Du Ille siecle a la reforme Carolin­ 12. Condon, K evin, "The Sacrament gienne (Thouars: Imprimerie Nou­ of H ealing (Jas. 5:14-15) ." Scripture velle, J. Gamon, Dr, 1942) ; although 11:14 (April, 1959) , 40-41; Bo Reicke, never published, the contents of Vol. " L 'Onction des malades d'apres Saint II of Chavasse's work have been pro­ Jacques," La Maison-Dieu No. 113 vided in Placid Murray, OB.B., "The (1973), 55-56. Liturgical History of Extrem e Unc­ 13. Bishops' Coqunittee on the Lit­ tion," The Furrow 11 (1960) , 572-593. urgy, Study Text II: Anointing and Cf. a lso Palmer, "The Purpose of Pastoral Care of the Sick (Washing­ Anointing the Sick: A Reappraisal" ton: United States Catholic Confer­ where the author claims to ha ve ar­ e nce, 1973) , 17. rived at many of Chavasse's conclu­ 14. T esta, Emmanuele, "Scoperta sions independently. del primitivo rito della Estrema Un­ 20. Chavasse, op. cit., 164-196; and zione in una laminella del primo se­ Palmer, op. cit., 321-322. colo," L'Osservatore Romano, (,Jan. 21. Cf. Paul F. Palmer, S.J., editor. 31, 1963) , 5. Sacraments and Forgiveness: History 15. Milik, J. T., " Une amulette and Doctrinal Development of Pen­ j udeo-arameennee" Biblica 48 (1967) , ance, Extreme Unction a.nd lndulg­ 450-451, has challenged this dating; ences (Westminster, Md.: The Npw­ however, Emmanuele Testa, "Ancora man Press, 1959) II: 283. sulla laminella giudeo-cristiana" Bib­ 22. Ibid. lica 49 (1968) , 249-253, appears to 23. Chavasse, up. cit., 139-152; cf. have adequately responded to the ob­ Paul F . Palmer, S.J., " Who Can jections; to the best of the author's Anoint the S ick?" Worship 48 (1974). knowledge there has been no further 83. attack on the first century dating. 24. Chavasse, op. cit .. 181 -182. 16. Testa, Emmanuele, L'Huile de la 25. Egan, James M ., O.P ., " Extreme Foi (Jerusalem: Imprimerie des PP. Unction: Sacrament of the Sick or of Franciscains, 1967), 212-213; "De­ the Dying?" Proceedings of the S ev­ couverte d'un texte sur I'Extreme­ enteenth Annual Convention, Th" Onction," Ami du clerge 73 (1963) , Catholic Theological Society of Ameri­ 490; Prudent DeLetter, "Anointing of ca (Pittsburgh, 1962) , 200-201, and the Sick," Sacramentum Mundi 1:37- note 15; Charles F. Ward, Two Re­ 40; Eugene Marcotte, O.M.I., Revue cent Theories on the Finality of of L'Huile de la Foi, Revue de l'Uni­ Extreme Unction. The Catholic Uni­ versite d'Ottawa 38 (1968), 556; and versity of American Studies in Sacred the best treatment in English, S . G. Theology (Second Series) No. 144

214 Linacre Quarterly (Washington: The Catholic University (1970), 127-172; Pierre-Marie Gy, of America, 1963), 57-63. O.P., "Le nouveau Rituel Romain des 26. Palmer, "The Purpose of Anoint· Malades" La Maison-Dieu No. 113 ing the Sick: A Reappraisal" 342; (1973), 32; Charles George Renati, Condon, op. cit., 33; and H. B. Porter, The Recipient of Extreme Unction, "The Origin of the Medieval Rite for The Catholic University of America Anointing the Sick or Dying," The Canon Law Studies No. 419 (Wash­ Journal of Theological Studies 7 ington: The Catholic University of (1956), 220. America Press, 1961), 29-31. 27. Ward, op. cit., 73-77. 31. de Guibert, P., Bulletin de lit­ 28. Palmer, op. cit., 331-332. terature ecclesiastique (1919), 86; cit­ 29. Mar cot t e, Eugene, O.M.l., ed in Duval, op. cit., 152-157. "L'Extreme-onction et la mort d'apres 32. Gy, op. cit., 42, 44; also "Le Saint Thomas." Revue de l'Universite Nouveau Rituel des Malades." No­ d'Ottawa 30 (1960), 85*·88'* titiae: Sacra Congregation pro Cultu 30. Duval, Andre, O.P., "L'Extreme­ Divino 9 (1973), 115, 117. onction au Concile de Trente: SaCre­ 33. Bishops' Committee on the Lit· ment des mourants ou sacrement des urgy, op. cit., 24-25. malades?" La Maison-Dieu No. 101 34. Lumen Gentium, No. 11.

Committee on Philosophy and Medicine The American Philosophical Association has established a Com­ mittee on Philosophy and Medicine, which will develop special pro­ grams at meetings of the Association. The Committee will distribute a newsletter containing bibliographic and pedagogic information, an­ nouncements of conferences, and other materials. Persons wishing to be on the Committee's mailing list should pro­ vide the following information: name, address, institutional affiliation, professional field, primary interests in philosophy and medicine, and relevant teaching experience. Enclose $2 to cover mailing costs. Send this material to Professor John Ladd, Committee on Philosophy and Medicine, Department of Philosophy, Brown University, Providence, Rhode Island 02912.