Death and the Last Sacrament of Extreme Unction

 

Because this is so important in respect to the Four Last Things and dealing head on with the subject of death, we repeat this specific lesson for the greatest consolation of grace a Catholic can receive is the Last Sacrament, the Sacrament of Extreme Unction which has been so twisted by the modern conciliar church that it barely resembles, if at all, the true purpose and immense benefits that are accrued by receiving this Last Sacrament before meeting our Maker at our Particular Judgment. As St. Paul said, “Death, where is thy sting?” and indeed, when one is back in the state of Sanctifying Grace and ready to die the fear of death melts away. There is so much consolation in that and yet, the conciliar newchurch has seen fit to eliminate this with a hybrid version called ‘sacrament’ of the Sick which is stripped of so much, including being a valid sacrament. When it’s a question of dying, one wants to be sure they’re receiving the real thing because one’s eternal life is at stake.

Editor’s Note: This series is an effort to return to basics since too often we all make the holy Faith complicated, whereas in reality the truths and traditions of the Catholic Faith are quite simple. God doesn’t complicate things, man does. Realizing the fact that, for many generations indoctrinated by conciliar ambiguities, it all seems so confusing, we are introducing this series which is an adaptation of an earlier series titled “Appreciating the Precious Gift of the Faith” in utilizing a combination of the excellent compendium of the late

Bishop Morrow’s pre-Vatican II Manual of Religion My Catholic Faith and Dom Prosper Gueranger’s incomparable The Liturgical Year as well as the out-of-print masterpieces The

Catholic Church Alone The One True Church (1902) and the Cabinet of Catholic Information (1903). Through prayer and discussions, we’ve decided to employ this revised series to simplify the tenets of the Faith for those who continue to wallow in what they think is the ‘Catholic Church’ out of obedience to a man and his hierarchy who long ago betrayed Christ and His flocks. This then, is an affirmation of the basic truths the Spotless Bride of Christ has always taught and cannot change or evolve as “living documents” for truth is truth. As we say every day in the Act of Faith , “We believe these and all the truths which the holy Catholic Church teaches, because Thou hast revealed them, Who canst neither deceive nor be deceived.” If you have been deceived, and the vast majority have been, then realize what you’ve been indoctrinated with over the past 50 years cannot be from God but from His adversary. Our advice: flee the conciliar confines as well as other man-made religions which do not teach these truths without compromise. Seek out a traditional chapel nearest to you. There is a list of churches you can absolutely trust at Traditional Latin Masses

“The reason for the way the conciliar version of the Last Sacrament is performed is ridiculously attributed to the perception that such a sacrament will scare off the person it is intended for, frightening them that they are facing death. Well, duh, that is the whole reason for Extreme Unction so the person is aware that he is dying and must face his Particular Judgment soon. It prompts one to think of the Four Final Things: Death, Judgment, Heaven and hell if they have not already been taught and practiced such during their life. It is Extreme Unction that scares satan to death because he knows he’s lost another soul.”

1. The Sacrament of Extreme Unction remits temporal punishment due to our sins, whereas the conciliar sacrament of the Sick does not.

2. Extreme Unction emphasizes healing of the soul, whereas the modernist Sacrament of the Sick emphasizes healing of the body.

3. Extreme Unction is intended to comfort the soul with the realization that death is coming and one needs protection and forgiveness of one’s sins and should prepare with assurance for the recipient that he will have a Requiem Mass said and proper burial. The Last Sacrament of Extreme Unction also comforts the mind for satan will do all in his power to dissuade the soul, striving to convince the soul that he is not worthy nor will measure up to God’s expectations in the devil’s efforts to cause despair which, in one near death, is a very real possibility without the armor and graces of Extreme Unction.

While the Vatican II sacrament of the Sick is intended as a blessing for the purpose of asking healing of the body with a secondary purpose of preparing one for death and this is, of course, blurred with the celebratory white vestment celebration of the eucharist which has replaced the Requiem Mass and has, for the most part, muted the necessity of praying for the repose of the soul which we must assume is in Purgatory.

Now, as best I can in lay terms allow me to list the differences in more detail. The sources used, are Dr. Rama Coomeraswamy , “The Problems With The Other Sacraments Apart From The New Mass” , Hutton Gibson ‘s “Paul VI’s Legacy: Catholicism?” and Bishop Louis Laravoire Morrow ‘s “My Catholic Faith.”

Extreme Unction usually includes three sacraments – the Sacrament of Penance, Holy Viaticum

(the Holy Eucharist) and Extreme Unction (hence, the “Last Sacraments”), as well as the blessings signified for the person who is in danger of death. The sick person first makes his confession, then receives the Holy Eucharist in the Viaticum, and finally is given Extreme Unction. Extreme Unction is a remedy; and as medicine is for the living, not the dead, so those dead in sin will profit from this spiritual remedy.

However, if the patient is physically unable to confess, the Church accepts the intention and administers Extreme Unction without confession. When a person is dangerously sick, we should call a true priest to administer the Last Sacraments to him. It is very wrong to delay calling a real priest until the person is already on the point of death. While his mind is clear, he can prepare for Extreme Unction, i.e. Last Sacraments better, profit more from them. Even if one is in a coma or has just died, a true priest can still administer Extreme Unction sans Confession and Holy Viaticum as long as it is within three hours of dying since we do not know theologically when exactly the soul leaves the body and God acknowledges the intent and knows the soul’s disposition.

Whereas with the diluted sacrament of the Sick it involves their form of confession or absolution, often delivered communally to anyone sick, not necessarily always in danger of death. Yes, they may hear a confession or bring the eucharist, but we know that if the priest was ordained after 1968 he is not a true priest – c.f. Pope Pius XII ‘s Sacramentum Ordinis – and therefore has not the power to absolve sins nor confect the sacrament of the Holy Eucharist, which is null and void anyway according to Pope Leo XIII ‘s decree in Apostolicae Curae in light

of the drastic changes the VaticantwoArians made to the Mass in direct contradiction to Pope St. Pius V ‘s infallible decree Quo Primum and De Defectibus .

Per the decree by Giovanni Montini on November 30, 1972 “Sacrum Unctionem Infirmorum” as recorded in AAS 65 in 1973, Paul VI dared to alter the sacrament by changing matter and form which are vital for a sacrament since we know that a sacrament not only confers the graces, but signifies the grace which it effects.

It is vital to realize that the Modernist rite did change the form and matter of the sacrament and by so doing, nullifies the sacrament.

First, in form, the Novus Ordo ‘sacrament’ of the Sick omits directly invoking the Holy Ghost and also omits the the critical phrase used in the Sacrament of Extreme Unction: “indulgeat tibi Dominus..quidquid…deliquisti” (“May the Lord (God) heal you whatever sins you have committed”) which emphasizes forgiveness of sins whereas the conciliar ‘sacrament’ of the Sick emphasizes healing of an illness, hence the “‘sacrament’ of the Sick” with additional emphasis of assuring the recipient and those in attendance of the “support of the community in these trying times.”

It might also be noted that the Vatican II version has shortened all prayers and allows for the presbyter to ad lib, if you will, depending on the circumstances and illness and what those in attendance might want to hear to console them, not what they need to hear.

An interesting side note here, is that Benedict XVI has authorized the elimination of the Scriptural words in St. Matthew 17: 20, “But this kind is not cast out but by prayer and fasting” in referencing casting out demons. He has altered Christ’s Own words by downplaying sacrifice, prayer and penance! One wonders what part of St. John ‘s words in chapter 22, verse 19 Ratzinger doesn’t get: “And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from these things which are written in this book.” Now back to Extreme Unction vs. the conciliar ‘sacrament’ of the Sick.

If the person is conscious, they must give their consent and be of the right disposition to receive Extremee Unction, whereas with the ‘sacrament’ of the Sick it is governed by the climate of the current political correctness, and therefore, if say it would be offensive to Protestants to call a priest or pray over the person, then it would not be performed or, if so, altered to please those present rather than the recipient. This is especially true with non-Catholic relatives who try to pooh-pooh such “superstition” as they call it.

In respect to matter, there are three things that have been altered. First of all, Extreme Unction calls for pure olive oil blessed by a true bishop. In contrast, the conciliar ‘sacrament’ of the Sick allows any kind of oil and it only has to be blessed by a priest or ‘priest’ (aka presbyter).

Secondly, the newchurch version calls for only anointing the forehead and hands, encouraging the recipient, if conscious and able, to rub both hands together to allow Jesus “to penetrate the body”; whereas the priest administering the Sacrament of Extreme Unction, applies six cotton balls with the pure oil on them, anointing the eyes, nose, mouth and ears, both hands and both

feet (one cotton swab for the hands, one for the feet) for all the senses.

Thirdly, the Sacrament of Extreme Unction remits temporal punishment of sins whereas ordinary Confession cannot; again in contradiction to that, the ‘sacrament’ of the Sick used in Novus Ordo churches does not remit any sins, but, as stated earlier, is merely a blessing. Consider the differences:

In preparation for Extreme Unction, the recipient should be properly prepped of what will occur (if conscious) and the one closest to the person near death should, beside sponging or with a damp towel washing the person’s face, hands and feet, lay out a table, set on the side of the bed near the foot of the bed, which is large enough to hold a white cloth to cover the top on which is placed a crucifx, two lighted candles (preferably beeswax), six cotton balls, a fresh glass of water, a teaspoon, a small wash basin with a folded napkin, preferably white linen, and a small plate with two lemon slices. The latter five items will be used by the priest to wash his hands after anointing. These should be placed on the edges so there is room for the priest to unfold the corporal which he brings, along with oil and the Holy Viaticum in a pyx.

When the priest arrives, someone should meet him at the door with one of the lighted candles and remain silent. All should genuflect as he enters and then kneel while the Blessed Sacrament is present. It is left to the priest’s discretion whether once he has administered the Holy Viaticum whether he will say a few words to those assisting the recipient though it is more often the tradition for the priest to quietly exit while the others remain in prayer both in petition for the recipient’s soul and in thanksgiving that he has just received the Sacrament that remits temporal punishment.

In contrast, there is little if any preparation for the conciliar version of the ‘sacrament’ of the Sick. Often times it is in a parish hall and the people are wheeled in for a communal blessing of the sick which the Modernist church often terms it.

When not communal, but individual attention cotton is normally still used along with oil, again any oil they can find even peanut oil or Wesson oil as long as the ‘priest’ blesses it there. Candles and a crucifix may be used and they may even have the lemon slices, but it is all so informal and lacking in the sacred and seriousness of the moment and purpose. In addition, it is usually the norm that following the ‘blessing’, those in attendance share cake and cookies and much laughter in speaking of the temporal benefits of the ‘sacrament’ of the Sick in hopes it will heal the person physically. In this philosophy, they miss entirely the purpose of what a Sacrament’s main purpose is because it is lacking in form and matter and ergo cannot be a sacrament, but only a blessing; albeit a valid blessing, but nevertheless only a blessing that cannot remit temporal punishment. That is the biggest difference.

The reason for the way the conciliar version of the Last Sacrament is performed is ridiculously attributed to the perception that such a sacrament will scare off the person it is intended for, frightening them that they are facing death. Well, duh, that is the whole reason for Extreme Unction so the person is aware that he is dying and must face his Particular Judgment soon. It prompts one to think of the Four Final Things: Death, Judgment, Heaven and hell if they have not already been taught and practiced such during their life. It is Extreme Unction that scares

satan to death because he knows he’s lost another soul.

Conversely, how can satan be scared when he knows the newchurch blessing is not a sacrament and therefore has not conferred the sacramental grace to protect a soul from his wiles. That soul is still prey. This is not to say the one receiving Extreme Unction is safe for no one is safe until they die in the state of Sanctifying Grace. However the latter has a much better chance of dying in that state by receiving Extreme Unction and those near him doing all in their power to, beside praying, keep him free of any temptations that would cause sin of any kind and to encourage him to offer whatever he is suffering up to our Lord in reparation for his own sins and those of others.

Finally, as Dr. Rama P. Coomeraswamy writes in a recently released book published by Reviviscimus Press in Petaluma, California, titled “The Problems wi th the Other Sacraments Apart from the New Mass” on page 136, on ‘The Demise of Extreme Unction’, following is this most poignant paragraph:

“If we are to believe in the ‘effects’ of the Sacrament, then it behooves us also to believe in the need for its ‘validity’. Validity in turn demands a certain integrity in matter and form and hence it is our right to have this integrity retained by the Church that claims to be founded by Christ and the Apostles. no traditional Catholic admitted to the emergency room ‘in extremis’ and asking for a priest, would settle for a Baptist minister – even if he should say the proper words of the form. Yet, in fact, of what more use is a priest who uses an incorrect and doubtful form? One must further express great wonderment at the new breed of priests who feels free to ‘play around’ with such a powerful Sacrament. The bestowal of Extreme Unction must be one of the paramount and most satisfying aspects of a priest’s life, and is moreover something which in charity and in justice he is bound to provide. And what is one to think of a ‘Church’ that would dupe its obedient and faithful followers, rob them of this pearl, and pay them off with a facile blessing? Indeed, we live in dangerous times and the world itself is in extremi s. Unless we take a stand on such issues, we will have little grounds for complaint when on our own death beds we prepare to face our Lord and Judge without the assistance of these necessary graces.”

That should be a wake-up call to everyone and if one is still attending the newchurch Novus Ordo services or if one is concerned about their soul and might think of their plight when death comes knocking, and it most definitely will, you must ask yourself which one you feel comfortable with:: ‘sacrament’ of the Sick or the Sacrament of Extreme Unction administered by a true priest who has the power to absolve sins as Christ empowered him through the Sacrament of Holy Orders which, as we know, unless one was ordained before 1968 and not ordained in the new ri te ushered in by Paul VI, the conciliar ‘priest’ cannot for he is merely a presbyter, not a true priest. Really, if one is serious about the welfare of his soul and the souls of his or her loved ones, that question is really a no-brainer, but one has to make that decision for the welfare of one’s eternal soul, for that will be the most vital decision one will ever make it in their life. Maybe that’s why holy Mother Church in her wisdom of this grace-giving unction calls it Extreme.

Next: Step Thirty-Two: The Commandments

About The Voice Of Bombay's Catholic Laity

Bombay Laity Ezekiel’s Chapter 3 Task as Watchman 17 “Son of man, I have made you a watchman for the people of Israel; so hear the word I speak and give them warning from me. 18 When I say to a wicked person, ‘You will surely die,’ and you do not warn them or speak out to dissuade them from their evil ways in order to save their life, that wicked person will die for[b] their sin, and I will hold you accountable for their blood. 19 But if you do warn the wicked person and they do not turn from their wickedness or from their evil ways, they will die for their sin; but you will have saved yourself.
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One Response to Death and the Last Sacrament of Extreme Unction

  1. An eye opener. any response from our clergy?

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