The old formalisms of the law have become transformed into the new law.
ON THE NUMBER OF THE SACRAMENTS OF THE NEW LAW
1 However, since the spiritual remedies of salvation (as was said) have been given to men under sensible signs, it was suitable also to distinguish the remedies provided for the spiritual life after the likeness of bodily life.
2 Now, in bodily life we find a twofold order: for some propagate and order the bodily life in others; and some are propagated and ordered in the bodily life.
3 Now, in a bodily and natural life three things are necessary of themselves, and a fourth incidentally. For first, by generation or birth a thing must receive life; second, by growth it must arrive at its due size and strength; third, both for the preservation of life acquired by generation and for growth nourishment is necessary.
And these are of themselves necessities for natural life, because without these bodily life cannot be perfected; wherefore, one assigns to the vegetative soul which is the principle of life the three natural powers: that of generation, that of growth, and that of nourishment.
But, since there can be an impediment to natural life from which the living thing grows weak, a fourth thing is incidentally necessary; this is the healing of the sick living thing.
4 Thus, then, in the spiritual life, also, the first thing is spiritual generation: by baptism; the second is spiritual growth leading to perfect strength: by the sacrament of confirmation; the third is spiritual nourishment: by the sacrament of the Eucharist.
A fourth remains, which is the spiritual healing; it takes place either in the soul alone through the sacrament of penance; or from the soul flows to the body when this is timely, through extreme unction. These, therefore, bear on those who are propagated and preserved in the spiritual life.
5 Now, those who propagate and order in the bodily life are marked by two things: namely, natural origin, and this refers to parents; and the political regime by which the peaceful life of man is conserved, and this refers to kings and princes.
Notes Kings and princes, you will note.
6 It is, then, also like this in the spiritual life. For some propagate and conserve the spiritual life in a spiritual ministry duly, and this belongs to the sacrament of orders; and some belong to the bodily and spiritual life simultaneously, which takes place in the sacrament of matrimony where a man and woman come together to beget offspring and to rear them in divine worship.
If there were to have been an 8th Sacrament, it would have been kingly anointing. The door was definitively closed on this at Trent. It was providential, as the end of Catholic monarchies would have meant the end of a Sacrament.
“3 Now, in a bodily and natural life three things are necessary of themselves, and a fourth incidentally. For first, by generation or birth a thing must receive life; second, by growth it must arrive at its due size and strength; third, both for the preservation of life acquired by generation and for growth nourishment is necessary. ”
?But allowing for the extreme lack of science … for we now know that generation … a euphemisim for conception?? … is when life begins … and it is not before then … so there is no “a thing” to receive life prior to conception … at which moment … life is. And, life is not received at birth.
What ever was Aquinas thinking …. Jesus was conceived in Mother Mary’s womb … He did not have a human nature before His human nature was created in her womb.
And again, due to lack of scientific knowledge at the time … for some believed that life in the womb was not, until the mother felt movement in her womb. And we know that belief was in error.
“And these are of themselves necessities for natural life, because without these bodily life cannot be perfected; wherefore, one assigns to the vegetative soul which is the principle of life the three natural powers: that of generation, that of growth, and that of nourishment.”
We know there is no vegetative soul life which possesses “natural powers” of generation.
God bless, C -Marie
So glad they changed the usage of the Sacramento of Extreme Unction, which was only given at Aquinas’ time and up to not so long ago, only when one was dying (which is what Aquinas meant by “when this is timely) to the Anointing of the Sick.
Now, if the expectation when this Sacrament is given, would be the same as James wrote, how very exciting that would be. Even the reading from Acts 5 at today’s Mass was filled with the healings and casting out of evil spirits which were causing mental and emotional anguish, plus more.
Here is James: “14 Is one of you sick? Let him send for the presbyters of the church, and let them pray over him, anointing him with oil in the Lord’s name. 15 Prayer offered in faith will restore the sick man, and the Lord will give him relief; if he is guilty of sins, they will be pardoned. 16 Confess your sins to one another, and pray for one another, for the healing of your souls. When a just man prays fervently, there is great virtue in his prayer. James 5: 14-16.
And here is Acts:
“13 No one else dared to join them, although the people held them in high honour,
14 and the number of those who believed in the Lord, both men and women, still increased;
15 they even used to bring sick folk into the streets, and lay them down there on beds and pallets, in the hope that even the shadow of Peter, as he passed by, might fall upon one of them here and there, and so they would be healed of their infirmities.
16 From neighbouring cities, too, the common people flocked to Jerusalem, bringing with them the sick and those who were troubled by unclean spirits; and all of them were cured. Acts 5: 13-16.
So, if our Bishops did as the Apostles did, and let go and put down the burden of all worry of those who oppose Jesus Christ, and realize they might get arrested … but trusted Jesus wholly …. for just after those verses in Acts 5 … the Apostles got arrested … but Jesus let them out of the gaol and they immediately went on with their witnessing to Him. Holy Spirit courage for certain. So we will see.
God bless, C-Marie
Extreme Unction: Catechism of Perseverance;
Its Definition. Extreme Unction is defined a Sacrament in-
stituted by Our Lord Jesus Christ for the support of the divine life,
and for the spiritual and corporal relief of the sick. A sensible sign,
the anointing and words of the Priest; a sign instituted by Our
Lord; a sign which has tits virtue of producing grace, the spiritual
and corporal relief of the sick : this is what we find in Extreme
Unction. Justly therefore have the last eighteen Christian
centuries transmitted it to us as a Sacrament of the New Law. The
Catholic Church, the infallible organ of truth, only gave expres-
sion to their sentiments when it pronounced the following anathema :
” If any one say that Extreme Unction is not a true Sacrament,
instituted by Our Lord Jesus Christ and proclaimed by the Apostle
St. James, let him be anathema.” 1
It is called Extreme Unction (a) because it is the last unction
that we receive through the Sacraments,* and (b) because it is
usually administered at the close of life, being given by unctions
on the sick person’s senses, accompanied with prayers…
We see hereby that the sick did not always receive it lying on
their beds; and that, even in their houses, they often received it on
their knees. To this practice, so respectful and so conformable to
the spirit of the Church, were joined other ceremonies, which
breathed all the sentiments of a truly contrite and humble heart.
It was believed with reason that the best manner of preparing to
appear before the dreadful tribunal of Jesus Christ was penance.
When, therefore, the sick person had received the last Sacra-
ments, a hair-cloth or a kind of coarse rough carpet was stretched
out on the ground. The Priest sprinkled some ashes over it in the
form of a cross, and added some holy water. Then the sick person
was laid on it, and the Priest made the sign of the cross on his
breast, followed by an aspersion of holy water, with the following
words : ” Remember, man, that thou art dust, and into dust thou
shalt return !” This was the ordinary practice.4
Already, in the fifth century, St. Martin, who wished to die
thus, said to his disciples, ” It is not permitted a Christian to die
otherwise.” Persons of all conditions, kings themselves, conformed
to this affecting usage. The lives of St. Louis and Louis the Great,
Kings of France, and Henry III., King of England, leave no doubt
on the matter. This practice lasted in some churches till the six-
teenth century. ..
…it is much more probable that it was intended originally to mean “the unction of those in extremis”, i.e. of the dying, especially as the corresponding name, sacramentum exeuntium, came into common use during the same period…The text of St. James reads: “Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save [sosei] the sick man: and the Lord shall raise him up [egerei]: and if he be in sins, they shall be forgiven him.” It is not seriously disputed that there is question here of those who are physically ill, and of them alone; and that the sickness is supposed to be grave is conveyed by the word kamnonta and by the injunction to have the priests called in; presumably the sick person cannot go to them..
Owing to the New Theology (modernism) many novus ordo churches have “healing services” every week that all are invited to attend
So glad prayer for healing goes on all of the time. There are lots of different kinds of needs for healings ….
mental … emotional …. physical …. interpersonal …. plus removal of spirits of oppression with healing from the experience … and more. Granted, the official Sacrament of the Anointing of the Sick appears to be for those who are very ill, but Jesus nor His Apostles limited healing in that way …. the lame were healed … those held in demonic power were freed … the blind were healed …. the dead were raised … the leprous were healed … the emotionally and mentally ill were healed.
Here is hoping the hierarchy will remove the limitations of the Sacrament of the Anointing of the Sick to include all who are in need of the gifts of healing.
God bless, C-Marie
Pingback: Summary Against Modern Thought: Baptism – William M. Briggs