The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. 241 Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. the corporal works of mercy consist eSpecially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the Sick and imprisoned, and burying the dead. 242 Among all these, giving alms to the Poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God: 243

Thus, just as the Sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the Sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.

In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day." 140 The Sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father. 141

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). 138 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. 139

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." 137 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.

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.

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. 134 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. 135 Furthermore, "if he has committed Sins, he will be forgiven." 136

The celebration of the Sacrament includes the following principal elements: the "priests of the Church" 132 - in silence - lay Hands on the Sick; they pray over them in the Faith of the Church 133 - this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop. These Liturgical actions indicate what Grace this sacrament confers upon the sick.

Goods of production - material or immaterial - such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the Sick and the Poor.

The dying should be given attention and care to help them live their last moments in dignity and peace. They will be helped by the Prayer of their relatives, who must see to it that the Sick receive at the proper time the Sacraments that prepare them to meet the living God.

Scientific, medical, or psychological experiments on human individuals or groups can contribute to healing the Sick and the advancement of public health.

Even if death is thought imminent, the ordinary care owed to a Sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a Special form of disinterested charity. As such it should be encouraged.

Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, Sick, or dying persons. It is morally unacceptable.

Those whose lives are diminished or weakened deserve Special respect. Sick or handicapped persons should be helped to lead lives as normal as possible.

The family should live in such a way that its members learn to care and take responsibility for the young, the old, the Sick, the handicapped, and the Poor. There are many families who are at times incapable of providing this help. It devolves then on other persons, other families, and, in a subsidiary way, society to provide for their needs: "Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction and to keep oneself unstained from the world." 12

Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the Sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her Sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver.

For the bishop, this is first of all a Grace of strength (“the governing spirit": Prayer of Episcopal Consecration in the Latin rite): 78 The grace to guide and defend his Church with strength and prudence as a father and pastor, with gratuitous love for all and a preferential love for the Poor, the Sick, and the needy. This grace impels him to proclaim the Gospel to all, to be the model for his flock, to go before it on the way of sanctification by identifying himself in the Eucharist with Christ the priest and victim, not fearing to give his life for his sheep:

Word and Sacrament form an indivisible whole. the Liturgy of the Word, preceded by an act of repentance, opens the celebration. the words of Christ, the witness of the apostles, awaken the Faith of the Sick person and of the community to ask the Lord for the strength of his Spirit.

Like all the Sacraments the Anointing of the Sick is a Liturgical and communal celebration, 131 whether it takes place in the family home, a hospital or Church, for a single sick person or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the celebration of the Sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for "passing over" to eternal life.

"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." 97

"Individual, integral confession and absolution remain the only ordinary way for the Faithful to reconcile themselves with God and the Church, unless physical or moral impossibility excuses from this kind of confession." 94 There are profound reasons for this. Christ is at work in each of the Sacraments. He personally addresses every sinner: "My son, your Sins are forgiven." 95 He is the physician tending each one of the Sick who need him to cure them. 96 He raises them up and reintegrates them into fraternal communion. Personal confession is thus the form most expressive of reconciliation with God and with the Church.

The Lord Jesus Christ, physician of our souls and bodies, who forgave the Sins of the paralytic and restored him to bodily health, 3 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.

When, in the Ordinary's judgment, a grave necessity arises, Catholic ministers may give the Sacraments of Eucharist, Penance, and Anointing of the Sick to other Christians not in full communion with the Catholic Church, who ask for them of their own will, provided they give evidence of holding the Catholic Faith regarding these Sacraments and possess the required dispositions. 238

The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the Sick and those absent outside of Mass. As Faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an eSpecially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament.

"Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us," is present in many ways to his Church: 195 in his word, in his Church's Prayer, "where two or three are gathered in my name," 196 in the Poor, the Sick, and the imprisoned, 197 in the Sacraments of which he is the author, in the sacrifice of the Mass, and in the person of the minister. But "he is present . . . most eSpecially in the Eucharistic species." 198

Anointing with oil has all these meanings in the Sacramental life. the pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the Sick expresses healing and comfort. the post-baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ." 104

Christ instituted the Sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. the seven Sacraments touch all the stages and all the important moments of Christian life: 1 they give birth and increase, healing and mission to the Christian's life of Faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.

The tabernacle is to be situated "in Churches in a most worthy place with the greatest honor." 61 The dignity, placing, and security of the Eucharistic tabernacle should foster adoration before the Lord really present in the Blessed Sacrament of the altar. 62 The sacred chrism (myron), used in Anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is traditionally reserved and venerated in a secure place in the sanctuary. the oil of catechumens and the oil of the Sick may also be placed there.

The whole Liturgical life of the Church revolves around the Eucharistic sacrifice and the Sacraments. 29 There are seven Sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. 30 This article will discuss what is common to the Church's seven sacraments from a doctrinal point of view. What is common to them in terms of their celebration will be presented in the second chapter, and what is distinctive about each will be the topic of the Section Two.

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. 98 Illness becomes a way to conversion; God's forgiveness initiates the healing. 99 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." 100 The prophet intuits that suffering can also have a redemptive meaning for the Sins of others. 101 Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness. 102

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" 103 and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive Sins; 104 he has come to heal the whole man, soul and body; he is the physician the sick have need of. 105 His compassion toward all who suffer goes so far that he identifies himself with them: "I was sick and you visited me." 106 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.

Often Jesus asks the Sick to believe. 107 He makes use of signs to heal: spittle and the laying on of Hands, 108 mud and washing. 109 The sick try to touch him, "for power came forth from him and healed them all." 110 and so in the Sacraments Christ continues to "touch" us in order to heal us.

Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. 130 It is the duty of pastors to instruct the Faithful on the benefits of this Sacrament. the faithful should encourage the sick to call for a priest to receive this sacrament. the sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a Special way through their Prayers and fraternal attention.

If a Sick person who received this Anointing recovers his health, he can in the case of another grave illness receive this Sacrament again. If during the same illness the person's condition becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious operation. the same holds for the elderly whose frailty becomes more pronounced.

The Anointing of the Sick "is not a Sacrament for those only who are at the point of death. Hence, as soon as anyone of the Faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived." 129

From ancient times in the Liturgical traditions of both East and West, we have testimonies to the practice of Anointings of the Sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name "Extreme Unction." Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation. 125

The Church believes and confesses that among the seven Sacraments there is one eSpecially intended to strengthen those who are being tried by illness, the Anointing of the Sick:

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." 122 Tradition has recognized in this rite one of the seven Sacraments. 123

"Heal the Sick!" 120 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. 121

The risen Lord renews this mission ("In my name . . . they will lay their Hands on the Sick, and they will recover." 115 ) and confirms it through the signs that the Church performs by invoking his name. 116 These signs demonstrate in a Special way that Jesus is truly "God who saves." 117

Christ invites his disciples to follow him by taking up their cross in their turn. 113 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." 114

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." 111 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," 112 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.

The hand. Jesus heals the Sick and blesses little children by laying Hands on them. 51 In his name the apostles will do the same. 52 Even more pointedly, it is by the Apostles' imposition of hands that the Holy Spirit is given. 53 The Letter to the Hebrews lists the imposition of hands among the "fundamental elements" of its teaching. 54 The Church has kept this sign of the all-powerful outpouring of the Holy Spirit in its Sacramental epicleses.