Examination of Conscience

Examination of Conscience

 

Based on the Seven Deadly Sins and the Seven Virtues

 

Each exam will be introduced by: - Lord let me reflect on those times when......

After which there will be a short period of quiet for reflection. This will be followed by a response said by all: “'Lord let me reject on those times when ...,..

 

Uncontrolled Anger has pushed me into behaving in a destructive and damaging manner. When my response is way beyond what the circumstances demanded

Resp: Forgive me Lord and help me to become more aware of Anger as it arises and to strive where I can to replace it with Patience.

 

My Greed in the pursuit of more, more and more material possessions more wealth more bowery more knowledge more spiritual prestige has interfered with relationships with my family, with my friends and all those I come into contact with.

Resp: Forgive me Lord and help me to become more aware of Greed as it arises and to strive where I can to replace it with Charity.

 

Idleness has prevented me from doing what is necessary both personally and in my responsibility towards others. Where through indolence I have not spent enough time and energy on spiritual and personal growth.

Resp. Forgive me Lord and help me to become more aware obliqueness as it arises and to strive where I can to replace it with Diligence.

 

Pride has reared its ugly head. Where I have felt superior to others either consciously or subconsciously. Where my actions to those I meet have been demeaning or condescending. Where I may even have thought that I have no need of God.

Resp: Forgive me Lord and help me to become more aware of Pride when  it arises and to strive where I can to replace it with Humility.

 

My intense Lust/Desire for others has resulted in destructive and non-life giving relationships.

Resp: Forgive me Lord and help me to become more aware of Lust as it arises and to strive where I can, to replace it with Chastity.

 

I have looked with Envy at others. Jealous and covetous of their beauty, their wealth, their luck, their charisma, their gifts..... especially where this discontent has resulted in actions that not only destroy others but also my own integrity.

Resp: Forgive me Lord and help me to become more aware of Envy as it arises and to strive where l can to replace it with Kindness

 

I have given into Gluttony and overindulged way beyond what my needs are - whether it be food, leisure activities, drink or any obsession that interferes with destroys my relationships with others or damages my own spiritual or physical welfare.

Resp: Forgive me Lord and help me to become more aware of Gluttony as it arises and to strive where l can to replace it with Temperance.

 

(From CIC 2014, Allison & Andrew)

Ritual of Anointing and Pastoral Care of the Sick

RITE OF ANOINTING AND PASTORAL CARE OF THE SICK

 

Decree

Apostolic Constitution

Introduction (1-41)

 

CHAPTER I

 

VISITATION AND COMMUNION OF THE SICK

 

I           Explanation: Visiting the Sick (42-45)

II         Explanation: Communion of the Sick (46-48)

III        Ordinary Rite of Communion of the Sick

 

A Greeting (49)

B Sprinkling with Holy Water (50)

C Penitential Rite (51-52)

D Reading from Scripture (53)

E Lord’s Prayer (54)

F Communion (55-57)

G Concluding Rite

Blessing (58)

 

IV        Short Rite of Communion of the Sick (59-63)

 

CHAPTER II

RITE OF ANOINTING A SICK PERSON

ORDINARY RITE

 

I           Explanation of Preparation for the Celebration (64-67)

II         The Ordinary Rite

A Introductory Rites (68-70)

B Penitential Rite (71

C Reading from Scripture (72)

D Litany (73)

F Laying on of Hands (74)

F Blessing of Oil (75)

Prayer of Thanksgiving (75b)

G Anointing (76)

Prayer after Anointing (77)

H Lord’s Prayer (78)

I Communion

J Blessing (79)

 

III        Rite of Anointing during Mass (80-82)

IV        Celebration of Anointing in a Large Congregation (83-85)

V         Celebration outside Mass (86-91)

VI        Celebration during Mass (92)

 

CHAPTER III

 

VIATICUM (93-96)

 

I Explanation of Viaticum During Mass (97-99)

II         Viaticum outside Mass (100)

A Introductory Rites (101-103)

Greeting

Sprinkling with Holy Water

B Penitential Rite (104- 105)

C Indulgence (106)

D Reading from Scripture (l07)

E Baptismal Profession of Faith (108)

F Litany (109)

G Viaticum (110-113)

H Concluding Rite (114)

Blessing

Sign of Peace

 

CHAPTER IV

RITE OF THE SACRAMENTS FOR THOSE NEAR DEATH

CONTINUOUS RITE OF PENANCE,

ANOINTING, AND VIATTCUM (115-117)

 

I Introductory Rites (118-119)

A Greeting

B Sprinkling with Holy Water

 

II         Penance (120-121)

III        Indulgence (122)

IV        Baptismal Profession of Faith (123-124) A Litany

V         Sacrament of Anointing (125-126)

A Prayer of Thanksgiving (127)

B Anointing (128)

C Lord’s Prayer (129)

 

VI        Viaticum (130-132)

VII      Concluding Rite (133)

A Blessing

B Sign of Peace

 

VIII     Rite of Anointing without Viaticum (134)

IX        Conditional Anointing (135)

 

CHAPTER V

CONFIRMATION OF A PERSON IN DANGER OF DEATH (136-137)

 

CHAPTER VI

RITE FOR THE COMMENDATION OF THE DYING (138-142)

(nos. 143-151 consist of prayers and scripture texts for the dying)

 

 

CHAPTER VII

TEXTS FOR USE IN RITES FOR THE SICK (152-258)

Decree ANOINTING AND CARE OF THE SICK 577

 

 

SACRED CONGREGATION FOR DIVINE WORSHIP

DECREE

 

When the Church cares for the sick, it serves Christ himself in the suffering members of his Mystical Body. When it follows the example of the Lord Jesus, who “went about doing good and healing” (Acts 10:38), the Church obeys his command to cure the sick (see Mark 16:18).

 

The Church shows this solicitude not only by visiting those who are in poor health but also by raising them up through the sacrament of anointing and by nourishing them with the eucharist during their illness and in danger of death. Finally, the Church offers prayers for the sick to commend them to God, especially in the last moment of life.

 

To make the meaning of anointing clearer and more evident, the Second Vatican Council decreed: “The number of the anointings is to be adapted to the occasion, and the prayers which belong to the rite of anointing are to be revised so as to correspond with the varying conditions of the sick who receive the sacrament.” The council also directed that a continuous rite be prepared according to which the sick man is anointed after he has made his confession and before he receives viaticum.

 

In the Apostolic constitution Sacram Unctionem infirmorum of November 30, 1972, Pope Paul VI established a new sacra­mental form of anointing and approved the Rite of Anointing and Pastoral Care of the Sick. The Congregation for Divine Worship prepared this rite and now issues it, declaring this to be the typical edition so that it may replace the pertinent titles which are now in the Roman Ritual.

 

Anything to the contrary notwithstanding.

 

Prom the Office of the Congregation for Divine Worship, December 7, 1972.

 

Aituro Cardinal Tabera

Prefect

 

+ Annibale Bugnini

Titular Archbishop of Diocletiana

Secretary

 

APOSTOLIC CONSTITUTION THE SACRAMENT OF ANOINTING OF THE SICK

 

PAUL, BISHOP

Servant of the Servants of God

For Everlasting Memory

 

The Catholic Church professes and teaches that the anoint­ing of the sick is one of the seven sacraments of the New Testament instituted by Christ and that it is “alluded to in Mark (6:13) and recommended and promulgated to the faithful by James the Apostle and brother of the Lord. He says: ‘Is there anyone sick among you? Let him call for the elders of the Church, and let them pray over him and anoint him in the name of the Lord. This prayer, made in faith, will save the sick man. The Lord will restore his health, and if he has committed any sins, they will be forgiven’ (James 5:14-15).”’

 

From ancient times testimonies of anointing of the sick have been found in the Church’s tradition, particularly in the liturgy, both in the East and in the West. The letter which Innocent I, our predecessor, addressed to Decentius, Bishop of Gubbio,² and the venerable prayer used for blessing the oil of the sick: “Send forth, Lord, your Holy Spirit, the Paraclete,” which was inserted in the eucharistic prayer³ and is still preserved in the Roman Pontifical,⁴ are worthy of special note.

 

In the course of centuries of liturgical tradition, the parts of the sick person’s body to be anointed with holy oil were

 

1          Council of Trent, Session XIV, Extreme unction, chapter 1 (cf. ibid., canon 1); CT, VII, 1, 355-356; Denz.-Schon. 1695.

²Ep. Si lnstituta Ecclesiastica, chapter 8: PL 20, 559-561; Denz.-Schon. 216.

³Liber Sacramentorum Romanae AEclesiae Ordinis Anni Circuli, ed. L.C. Mohb berg (Rerun EcclesiasticorLlfll Documenta, Eon tes, IV), Rome, 1960, p. 61; Le Sacramentaire Grègorien~ ed. J. Deshusses (Spicilegium Eriburgense, 16) Fribourg, 1971, p. 172; see La Tradition Apostolique de Saint Hippol~ite~ ed. B. Botte (LiturgiewissenschtlftliChe Quellen und Forschungen, 39), Monster in W.~ 1963, pp. 18-19; Le Grand Euchologe du Monastère Blanc, ed. E. Lanne (Patrologia Orientalis, XXVIII, 2), Paris, 1958, pp. 392-395.

⁴See Pantificale Romanum: Ordo benedicendi Oleum Catechu’nenorurfl et in fir­morum et conficiendi Chrisma, Vatican City, 1971, pp. 11-12.

 

more explicitly defined in different ways. Several formulas were added to accompany the anointings with prayer, and these are contained in the liturgical books of various churches. During the Middle Ages, in the Roman Church the custom prevailed of anointing the sick on the five senses with the formula: “Per istam Sanctam Unctionem, et suam piissimam misericordiam, indulgeat tibi Dominus quidquid deliquisti,” adapted to each sense.⁵ In addition, the teaching concerning anointing is expounded in the documents of the ecumenical councils, namely, Florence, Trent especially, and Vatican II.

 

After the Council of Florence had described the essential elements of the anointing of the sick,⁶ the Council of Trent declared its divine institution and explained what is taught in the Letter of James concerning the holy anointing, espe­cially with regard to the reality and effects of the sacrament:

“This reality is in fact the grace of the Holy Spirit, whose anointing takes away sins, if any still remain to be taken away, and the remnants of sin; it also relieves and strengthens the soul of the sick person, arousing in him a great confidence in the divine mercy; thus sustained, he may more easily bear the trials and hardships of his sick­ness, more easily resist the temptations of the devil ‘lying in wait’ (Genesis 3:15), and sometimes regain bodily health, if this is expedient for the health of the soul.”⁷ The same council also declared that these words of the Apostle state with sufficient clarity that “this anointing is to be adminis­tered to the sick, especially those who are in such a condi­tion as to appear to have reached the end of their life, whence it is also called the sacrament of the dying.”⁸ Fi­nally, it declared that the priest is the proper minister of the sacrament⁹

 

 

5          See M. Andrieu, La Pontifical Romain au Moyen-Age, t. 1, La Pontifical Romain du XIIe siècle (Studi e Testi, 86), Vatican City, 1938, pp. 267-268; t. 2, La Pontifical de Ia Curie Romaine au XIIle siècle (Studi e Testi, 87), Vatican City, 1940, pp. 491-492.

~Decr. pro Armenia G. Hofmann, Concilium Florentin urn, I-Il, p. 130; Denz.-Schon 1324 s.

⁷Councii of Trent, Session XX, Extreme unction, chapter 2: CT, VII, 1, 356; Denz.-Schon 1696.

⁸lbid cap. 3: CT, ibid.; Denz.-Schon, 1698.

9          Ibid., cap. 3, canon 4: CT, ibid.; Denz.-Schon. 1697-1719.

 

The Second Vatican Council adds the following:” ‘Extreme Unction,’ which may also and more fittingly be called ‘anointing of the sick,’ is not a sacrament for those only who are at the point of death. Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age, the appropriate time for him to receive this sacrament has certainly already arrived.”’⁰ The use of this sacrament is a concern of the whole Church: “By the sacred anointing of the sick and the prayer of her priests, the whole Church commends the sick to the suffering and. glorified Lord, asking that he may lighten their suffering and save them (see James 5:14-16). The Church exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves freely with the passion and death of Christ (see Romans 8:17; Colossians 1:24; 2 Timothy 2:11-12; I Peter 4:13).””

 

All these considerations had to be weighed in revising the rite of anointing, in order better to adapt to present day conditions those elements which were subject to change.’²

 

We thought fit to modify the sacramental formula in such a way that, in view of the words of James, the effects of the sacrament might be more fully expressed. Since olive oil, which had been prescribed until now for the valid adminis­tration of the sacrament, is unobtainable or difficult to obtain in some parts of the world, we decreed, at the request of numerous bishops, that from now on, according to the circumstances, another kind of oil could also be used, pro­vided that it be obtained from plants and thus similar to olive oil.

 

As regards the number of anointings and the parts of the body to be anointed, it has seemed opportune to simplify the rite.

 

Therefore, since this revision in certain points touches upon the sacramental rite itself, by our apostolic authority we lay down that the following is to be observed for the future in the Latin Rite:

 

The sacrament of anointing of the sick is administered to

 

10        Second Vatican Council, constitution Sacrosanctum Concilium 73: AAS 56

(1964) 118-119.

11        Ibid., constitution Lumen Gentium 11; AAS 67 (1965) 15.

¹² See ibid., constitution Sacrosanctum Concilium 1: AAS 56 (1964) 97.

 

 

those who are dangerously ill by anointing them on the forehead and hands with blessed olive oil or, according to the circumstances, with another plant oil and saying once only these words: “Per istam Sanctam Unctionem et suam piissimam misericordiam adiuvet te Dominus gratia Spiritus Sancti, ut a peccatis liberatum te salvet atque propitius allevet.”

 

In case of necessity, however, it is sufficient that a single anointing be given on the forehead or, because of the particular condition of the sick person, on another more suitable part of the body, the whole formula being pro­nounced.

 

This sacrament may be repeated if the sick person, recovers after anointing and then falls ill or if, in the course of the same illness, the danger becomes more serious.

 

Having established and declared all these elements of the essential rite of the sacrament of anointing of the sick, by our apostolic authority we also approve the Rite of Anointing and Pastoral Care of the Sick, which has been revised by the Congregation for Divine Worship. At the same time, where necessary we derogate from the prescriptions of the Code of Canon Law or other laws hitherto in force or we abrogate them; other prescriptions and laws, which are neither abro­gated nor changed by the above mentioned rite, remain valid and in force. The Latin edition of the rite containing the new form will come into force as soon as it is published; the vernacular editions, prepared by the episcopal conferences and confirmed by the Apostolic See, will come into force on the dates to be laid down by the individual conferences. The old rite may be used until December 31, 1973. From January 1, 1974, however, only the new rite is to be used by those Concerned.

 

We intend that everything we have laid down and prescribed should be firm and effective in the Latin Rite, notwithstanding, where relevant, the apostolic constitutions

and ordinances issued by our predecessors and other prescriptions, even if worthy of special mention.

 

Given in Rome at Saint Peter’s on November 30, 1972, the tenth year of our pontificate

 

PAUL PP. VI

 

I. HUMAN SICKNESS AND ITS MEANING IN THE MYSTERY OF SALVATION

 

1.         Sickness and pain have always been a heavy burden for man and an enigma to his understanding. Christians suffer sickness and pain as do all other men; yet their faith helps them to understand better the mystery of suffering and to bear their pain more bravely. From Christ’s words they know that sickness has meaning and value for their own salvation and for the world’s; they also know that Christ loved the sick and that during his life he often looked upon the sick and healed them.

 

2. Sickness, while it is closely related to man’s sinful condi­tion, cannot be considered a punishment which man suffers for his personal sins (see John 9:3). Christ himself was sinless, yet he fulfilled what was written in Isaiah: he bore all the sufferings of his passion and understood human sorrow (see Isaiah 53:4-5). Christ still suffers and is tor­mented in his followers whenever we suffer. If we realize that our sufferings are preparing us for eternal life in glory, then they will seem short and even easy to bear (see 2 Corinthians 4:17).

 

3. It is part of the plan laid down by God’s providence that we should struggle against all sickness and carefully seek the blessings of good health, so that we can fulfill our role in human society and in the Church. Yet we should always be prepared to fill up what is lacking in Christ’s sufferings for the salvation of the world as we look forward to all creation being set free in the glory of the sons of God (see Colossians 1:24; Romans 8:19-21).

 

Moreover, the role of the sick in the Church is to remind others not to lose sight of the essential or higher things and so to show that our mortal life is restored through the mystery of Christ’s death and resurrection.

 

4. Not only the sick person should fight against illness; doctors and all who are dedicated to helping the sick should consider it their duty to do whatever they judge will help the sick both physically and spiritually. In doing so they fulfill the command of Christ to visit the sick, for Christ implied that they should be concerned for the whole man and offer both physical relief and spiritual comfort.

 

II. CELEBRATION OF THE SACRAMENTS OF THE SICK

 

A.        ANOINTING OF THE SICK

5.         The sacrament of anointing prolongs the concern which the Lord himself showed for the bodily and spiritual welfare of the sick, as the gospels testify, and which he asked his followers to show also. This sacrament has its beginning in Christ and is spoken of in the Letter of James: the Church, by the anointing of the sick and the prayer of the priests, commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them (see James 5:14-16). Moreover, the Church exhorts them to contribute to the welfare of the people of God’ by associating them­selves freely with the passion and death of Christ² (see Romans 8:17). The man who is seriously ill needs the special help of God’s grace in this time of anxiety, lest he be broken in spirit and subject to temptations and the weaken­ing of faith.

 

Christ, therefore, strengthens the faithful who are afflicted by illness with the sacrament of anointing, providing them with the strongest means of support.³

 

The celebration of this sacrament consists especially in the laying on of hands by the presbyters of the Church, their offering the prayer of faith, and the anointing of the sick With oil made holy by God’s blessing. This rite signifies the grace of the sacrament and confers it.

 

6. This sacrament provides the sick person with the grace of the Holy Spirit by which the whole man is brought to

 

 

1          See Council of Trent, Session XIV, Extreme unction, chapter 1: Denz.-Schon 1695; Second Vatican Council, constitution Lumen Gentium, no. 11: AA5 57 (1965) 15.

²See also Colossians 1:24; 2 Timothy 2:11-12; Peter 4:13.

3          See Council of Trent, Session XIV, loc. cit. Denz.-Schon. 1694.

 

 

health, trust in God is encouraged, and strength is given to resist the temptations of the Evil One and anxiety about death. Thus the sick person is able not only to bear his suffering bravely, but also to fight against it. A return to physical health may even follow the reception of this sacrament if it will be beneficial to the sick person’s salvation. If necessary, the sacrament also provides the sick person with the forgiveness of sins and the completion of Christian penance.4

 

7 The anointing of the sick, which includes the prayer of filth (see James 5:15), is a sacrament of faith. This faith is important for the minister and particularly for the one who receives it. The sick man will be saved by his faith and the faith of the Church which looks back to the death and resurrection of Christ, the source of the sacrament’s power (see James 5: 1 5),5 and looks ahead to the future kingdom which is pledged in the sacraments.

 

a) Subject of the Anointing of the Sick

8. The Letter of James states that the anointing should be given to the sick to raise them up and save them.⁶ There should be special care and concern that those who are dangerously ill due to sickness or old age receive this sacrament.⁷

 

A prudent or probable judgment about the seriousness of the sickness is sufficient;⁸ in such a case there is no reason for scruples, but if necessary a doctor may be consulted.

 

9. The sacrament may be repeated if the sick person recov­ers after anointing or if, during the same illness, the danger becomes more serious.

 

10. A sick person should be anointed before surgery whenever a dangerous illness is the reason for the surgery.

 

⁴See Council of Trent, Session XIV, foreword and chapter 2: Denz.-Schon

1694 and 1696.

5          See St. Thomas, In IV SentefltiarUm, d.1.q.1,a.4.qc³.

⁶See Council of Trent, Session MV, chapter 2: Denz.-Schon. 1698.

⁷See Second Vatican Council, constitution Sacrosanctum Concilium, no. 73:

AAS 56 (1964) 118-119.

⁸See Pius Xl, Letter Explorata res, February 2, 1923.

 

 

11. Old people may be anointed if they are in weak condi­tion although no dangerous illness is present.

 

12. Sick children may be anointed if they have sufficient use of reason to be comforted by this sacrament.

 

13. In public and private catechesis, the faithful should be encouraged to ask for the anointing and, as soon as the time for the anointing Comes, to receive it with complete faith and devotion, not misusing this sacrament by putting it off.

All who care for the sick should be taught the meaning and purpose of anointing.

 

14.       Anointing may be conferred upon sick people who have lost consciousness or lost the use of reason, if, as Christian believers, they would have asked for it were they in control of their faculties.⁹

 

15.       When a priest has been called to attend a person who is already dead, he should pray for the dead person, asking that God forgive his sins and graciously receive him into his kingdom. The priest is not to administer the sacrament of anointing. But if the priest is doubtful whether the sick person is dead, he may administer the sacrament condition­ally (no. 135).10

 

b) Minister of Anointing

 

16.       The priest is the only proper minister of the anointing of the sick.¹¹

 

This office is ordinarily exercised by bishops, pastors and their assistants, priests who care for the sick or aged in hospitals, and superiors of clerical religious institutions.”

 

17.       These ministers have the pastoral responsibility, with the assistance of religious and laity, first of preparing and helping the sick and others who are present, and then of Celebrating the sacrament.

 

9          :see Canon 943, C.I.C.

¹⁰             See Canon 941, C.I.C.

11        See Council of Trent, Session XIV, Extreme unction, chapter 3 and canon 4:

D-S, 1697 and 1719; canon 938, C.I.C,

12        See canon 938, C.I.C.

 

The local ordinary has the responsibility of supervising celebrations at which sick persons from various parishes or hospitals come together to receive the anointing.

 

18. Other priests, with the consent of the ministers men­tioned in no. 16, may confer the anointing. In case of necessity, a priest may presume this consent, but he should later inform the pastor or the chaplain of the hospital.

 

19. When two or more priests are present for the anointing of a sick person, one of them says the prayers and performs the anointings, saying the sacramental form. The others take various parts such as the introductory rites, readings, invo­cations or explanations; they may each lay hands on the sick person.

 

c) Requirements for Celebrating the Anointing of the Sick

 

20. The matter proper for the sacrament is olive oil, or according to circumstances, other plant oil.”

21. The oil used for anointing the sick must be blessed for this purpose by the bishop or by a priest who has this faculty, either from the law or by special concession of the Apostolic See.

 

The law itself permits the following to bless the oil of the sick:

a) those whom the law equates with diocesan bishops; b) in case of true necessity, any priest.^t4

The oil of the sick is ordinarily blessed by the bishop on Holy Thursday.’⁵

 

22. If a priest, according to no. 21b, is to bless the oil during the rite, he may bring the unblessed oil with him, or the family or the sick person may prepare the oil in a suitable vessel. If any of the oil is left after the celebration of the sacrament, it should be absorbed in cotton and burned.

 

If the priest uses oil that has already been blessed (either by the bishop or by a priest), he brings it with him in the vessel

 

13        See Ordo benedicendi Oleum catechumenorum et infirmorutn et cotificienda

Chrisma, Praenotanda, no. 3, Vatican Press, 1970.

14        lbid., introduction, no. 8

15        Ibid.,, introduction, no. 9

 

in which it is kept. This vessel, made of a suitable material, should be clean and should contain sufficient oil (soaked in cotton for convenience). In this case, after the anointing the priest returns the vessel to the place where it is reverently kept. He should make sure that the oil remains fit for use and should obtain fresh oil from time to time, either yearly when the bishop blesses the oil on Holy Thursday or more frequently if necessary.

 

23. The sacrament is conferred by anointing the sick person on the forehead and on the hands. The formula is divided so that the first part is said while the forehead is anointed, the latter part while the hands are anointed.

 

In case of necessity, however, a single anointing on the forehead is enough. If the condition of the sick person prevents anointing the forehead, another suitable part of the body is anointed. In either case, the whole formula is said.

 

24. Depending on the culture and traditions of different peoples, the number of anointings and the place of anoint­ing may be changed or increased. Provision for this should be made in the preparation of particular rituals.

 

25. The following is the formula with which the anointing of the sick is conferred in the Latin Rite:

 

Through this holy anointing

may the Lord in his love and mercy help you with the grace of the Holy Spirit.

R. Amen

May the Lord who frees you from sin save you and raise you up. R. Amen

 

 

B.        VIATICUM

26.       When the Christian, in his passage from this life, is strengthened by the body and blood of Christ, he has the pledge of the resurrection which the Lord promised: “He who feeds on my flesh and drinks my blood has life eternal, and I will raise him up on the last day” (John 6:54).

 

Viaticum should be received during Mass when possible so that the sick person may receive communion under both kinds. Communion received as viaticum should be consid­ered a special sign of participation in the mystery of the death of the Lord and his passage to the Father,¹⁶ the mystery which is celebrated in the eucharist.

 

27.       All baptized Christians who can receive communion are bound to receive viaticum. Those in danger of death from any cause are obliged to receive communion. Pastors must see that the administration of this sacrament is not delayed, but that the faithful are nourished by it while still in full possession of their faculties.¹⁷

 

28. It is also desirable that, during the celebration of viat­icum, the Christian should renew the faith he professed in baptism, which made him an adopted son of God and a coheir of the promise of eternal life.

 

29. The ordinary ministers of viaticum are the pastor and his assistants, the priest who cares for the sick in hospitals₁ and the superior of clerical religious institutes. In case of necessity, any other priest₁ with at least the presumed permission of the competent minister, may administer viaticum.

 

If no priest is available, viaticum may be brought to the sick by a deacon or by another of the faithful, either a man or a woman who by the authority of the Apostolic See has been appointed by the bishop to distribute the eucharist to the faithful. In this case, a deacon follows the rite prescribed in the ritual; other ministers use the rite they ordinarily follow for distributing communion, but with the special formula given in the rite for viaticum (no. 112).

 

C.        CONTINUOUS RITE

30. For special cases, when sudden illness or some other cause has unexpectedly placed one of the faithful in danger of death, a continuous rite is provided by which the sick person may be given the sacraments of penance₁ anointing, and the eucharist as viaticum in one service.

 

If death is near and there is not enough time to administer the three sacraments in the manner described above, the

 

16        See S.R.C., instruction Eucharist WUtU M,,iat en Ut”, May 25, 1967, nos. 36, 39, 41: AAS 56 (1967) 561, 562, 563; Paul VI, apostolic letter Pastorale ~iUflUS, November 30, 1963, no. 7: AAS 56 (1964) 7; canon 822, 4, C.I.C.

17        See S.R.C., EucIwr~5tiCuto Mysteniuttl no. 39: AAS 59 (1967) 562.

 

sick person should be given an opportunity to make a sacramental confession, which of necessity may be a generic confession. Then, he should be given viaticum immediately, since all the faithful are bound by precept to receive this sacrament if they are in danger of death. Afterwards, if there is sufficient time, the sick person is to be anointed.

 

If because of his illness the sick person cannot receive communion, he should be anointed.

 

31.       If the sick person is to receive the sacrament of confir­mation, nos. 117, 124, and 136-137 of this ritual should be consulted.

 

In danger of death, provided a bishop is not easily available or is lawfully impeded, the law gives the faculty to confirm to the following: pastors and parochial vicars; in their ab­sence, their parochial associates; priests who are in charge of special parishes lawfully established; administrators, substi­tutes, and assistants; in the absence of all of the preceding, any priest who is not subject to censure or canonical penalty. 18

 

 

III.       OFFICES AND MINISTRIES FOR THE SICK

 

32.       If one member suffers in the body of Christ, which is the Church, all the members suffer with him (1 Corinthians 12:26). For this reason, kindness shown toward the sick and works of charity and mutual help for the relief of every kind of human want should be held in special honor.²⁰ Every scientific effort to prolong life” and every act of heartfelt love for the sick may be considered a preparation for the gospel and a participation in Christ’s healing ministry. 22

 

 

18        “See Ordo Confirmationzs, Praenotanda, no. 7c. Vatican Press, 1971.

19        See Second Vatican Council, constitution Lumen Gentium, no. 7: AAS 57

20        Second Vatican Council, decree Apostolicam actuositatem, no. 8: AAS 58

(1966) 845.

21‘¹See Second Vatican Council, constitution Caucbium et Spes, no. 18: AAS 58

(1966)1038.

22        See Second Vatican Council, constitution Lumen Gentium. no. 28: AAS 57

(1965) 34.

590 ANOINTING AND CARE OF THE SICK 33-37

 

33.       It is thus fitting that all baptized Christians share in this ministry of mutual charity within the body of Christ: by fighting against disease, by love shown to the sick, and by celebrating the sacraments of the sick. Like the other sacra­ments, these too have a communal aspect, which should be brought out as much as possible when they are celebrated.

 

34.       The family and friends of the sick and those who take care of them have a special share in this ministry of comfort. It is their task to strengthen the sick with words of faith and by praying with them, to commend them to the Lord who suffered and is glorified and to urge the sick to unite themselves willingly with the passion and death of Christ for the good of God’s people.²³ If the sickness grows worse, the family and friends of the sick and those who take care of them have the responsibility to inform the pastor and by their kind words prudently to dispose the sick person for the reception of the sacraments at the proper time.

 

35.       Priests, particularly pastors and those mentioned in no. 16, should remember that they are to care for the sick, visiting them and helping them by works of charity.²⁴ Espe­cially when they administer the sacraments, priests should stir up the hope of those present and strengthen their faith in Christ who suffered and was glorified. By expressing the Church’s love and the consolation of faith, they should comfort believers and raise the minds of others to God.

 

36.       The faithful should clearly understand the meaning of the anointing of the sick so that these sacraments may nourish, strengthen, and express faith. It is most important for the faithful in general, and above all for the sick, to be aided by participating in it, especially if it is to be carried out communally. The prayer of faith which accompanies the celebration of the sacrament is supported by the profession of this faith.

 

37.       When the priest prepares for the celebration of the sacraments, he should ask about the condition of the sick person. He should take this information into account when he arranges the rite, in choosing readings and prayers in

 

 

²³See ibid., no. 21.

²⁴See Canon 468, 1, C.I.C.

 

deciding whether he will celebrate Mass for viaticum, and the like. As far as possible he should plan all this with the sick person or his family beforehand, while he explains the meaning of the sacraments.

 

 

IV.       ADAPTATIONS BY THE CONFERENCES OF BISHOPS

 

38.       According to the Constitution on the Liturgy (no. 63b), it is for the conferences of bishops to prepare a title in particular rituals corresponding to this title of the Roman Ritual. It should be accommodated to the needs of the region so that, after the decisions have been reviewed by the Apostolic See, the ritual can be used in the region for which it was prepared.

 

The following pertains to the episcopal conferences:

a)         to specify adaptations, as mentioned in no. 39 of the Constitution on the Liturgy;

b)         carefully and prudently to consider what can properly be accepted from the genius and the traditions of each nation; to propose to the Apostolic See further adaptations which seem useful or necessary and to introduce them with its consent;

c)         to retain elements in the rites of the sick which now exist in particular rituals, so long as they are compatible with the Constitution on the Liturgy and with contemporary needs; or to adapt any of these elements;

d)         to prepare translations of the texts so that they are truly accommodated to the genius of different languages and Cultures, with the addition of melodies for singing when this is appropriate;

e)         to adapt and enlarge, if necessary, the introduction given in the Roman Ritual so as to encourage the conscious and active participation of the faithful;

f)          to arrange the material in the editions of liturgical books prepared under the direction of the episcopal conferences so that they will be suitable for pastoral use.

 

39        Wherever the Roman Ritual gives several optional for­mulas, particular rituals may add other texts of the same kind.

 

V.        ADAPTATIONS BY THE MINISTER

 

40.       The minister should be aware of particular circum­stances and other needs, as well as the wishes of the sick and of other members of the faithful, and should freely use the different options provided in the rite.

a)         He should be especially aware that the sick tire easily and that their physical condition can change from day to day and even from hour to hour. For this reason he may shorten the rite if necessary.

b)         When the faithful are not present, the priest should remember that the Church is already present in his own person and in the person of the one who is ill. For this reason he should try to offer the sick person the love and help of the Christian community both before and after the celebration of the sacrament, or he may ask another Chris­tian from the local community to do this if the sick person will accept this help.

c)         If the sick person regains his health after being anointed, he should be encouraged to give thanks for the favors he has received, for example, by participating in a Mass of thanksgiving or in some other suitable manner.

 

41.       The priest should follow the structure of the rite in the celebration, while accommodating it to the place and the people involved. The penitential rite may be part of the introductory rite or take place after the reading from scrip­ture. In place of the thanksgiving over the oil, the priest may give an instruction. This is particularly appropriate when the sick person is in a hospital and the other sick people in the room do not take part in the celebration of the sacrament.

 

CHAPTER I

VISITATION AND COMMUNION OF THE SICK

 

 

I. VISITING THE SICK

42.       All Christians should share in the care and love of Christ and the Church for the sick and should show their concern for them, as much as each one is able, by visiting them and comforting them in the Lord, offering them fra­ternal help in their need.

 

43.       Pastors especially and others who care for the sick should offer them words of faith and explain the significance of human suffering in the mystery of salvation. They should also urge the sick to realize that through their faith they are united with Christ’s suffering and that with prayer they can sanctify their sickness and draw strength to bear their suffering.

 

It is the special task of priests to lead the sick step by step to the sacraments of penance and the eucharist, which they should receive often if their condition permits, and, in particular, to the sacraments of anointing and viaticum at the appropriate times.

 

44.       The sick should be encouraged to pray when they are alone or with their families, friends, or those who care for them. Their prayer should draw primarily upon the scrip­tures, by meditating on those parts which speak of the mystery of human suffering in Christ and in his works or by using prayers drawn from the psalms and other texts. The Sick should be helped in making this sort of prayer, and priests Should always be ready to pray with them.

 

45.       When visiting the sick, the priest may choose, together with the sick person and those present, suitable elements of common prayer in the form of a brief liturgy of the word. As the Occasion permits, prayer drawn from the psalms or from Other prayers or litanies should be added to the word of God. At the end the sick person should be blessed, and, depending on his condition, the laying on of hands may be added.

 

II.        COMMUNION OF THE SICK

 

46.       Pastors should see to it that the sick and aged, even if not seriously sick or in imminent danger of death, be given every opportunity to receive the eucharist frequently and even daily, if possible, especially during the Easter Season. They may receive communion at any hour.

 

A sick person who is unable to receive the eucharist under the form of bread may receive communion under the form of wine alone, in accord with no. 95.

 

Those who care for the sick may also receive communion with them, the requirements of the law being observed.

 

47. In bringing the eucharist for communion outside the church, the sacred species should be carried in a pyx or other small closed container; the attire of the minister and the manner of carrying the eucharist should be appropriate to the local circumstances.

 

48. Those who live with or take care of the sick person should be instructed to prepare a table covered with a linen cloth in the bedroom, upon which the sacrament is to be placed. If customary, a vessel of holy water and a sprinkler or a small branch should be provided, as well as candles.

 

 

ORDINARY RITE OF COMMUNION OF THE SICK

 

 

GREETING

 

49.       Wearing the appropriate vestments, the priest ap­proaches the sick person and greets him and the others present in a friendly manner. He may use this greeting:

 

Peace to this house and to all who live in it.

Or:

The peace of the Lord be with you.

Or:       greeting no. 230 or 231 may be chosen.

Then he places the sacrament on the table and all adore it.

 

SPRINKLING WITH HOLY WATER

50.       According to the circumstances, the priest may sprinkle the sick person and the room with holy water, saying the following words or those given in a particular ritual:

 

Let this water call to mind your baptismal sharing in Christ’s redeeming passion and resurrection.

 

PENITENTIAL RITE

51.       When necessary, the priest hears the sick person’s sacramental confession.

 

52.       When sacramental confession is not part of the rite or if there are others to receive communion, the priest invites the sick person and all present to join in the penitential rite:

 

My brothers and sisters, to prepare ourselves for this celebration, let us call to mind our sins.

After a brief silence, all say:

 

I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault

 

They strike their breast.

 

in my thoughts and in my words, in what I have done, and in what I have failed to do; and I ask blessed Mary, ever Virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God.

 

The priest concludes:

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

 

All answer:

 

Amen

 

Or:       penitential rite no. 232 or 233 may be chosen.

 

READING FROM SCRIPTURE

53.       A text from the scriptures may then be read by one of those present or by the priest. For example

 

John 6:54-55

John 6:54-59

John 14:6

John 14:23

John 15:4

1 Corinthians 11:26

John 14:27

John 15:5

1 John 4:16

 

The priest may then briefly explain the text.

 

LORD’S PRAYER

54.       The priest introduces the Lord’s Prayer in these or similar words:

 

Now let us pray to God as our Lord Jesus Christ

taught us.

 

All continue:

 

Our Father....

 

COMMUNION

55.       Then the priest shows the holy eucharist to those

present, saying:

 

This is the Lamb of God who takes away the sins of the world.

Happy are those who are called to his supper.

 

The sick person and all who are to receive communion say once:

Lord, I am not worthy to receive you, but only say the word and I shall be healed.

 

56.       The priest goes to the sick person and, showing him the sacrament, says:

 

The body of Christ (or: The blood of Christ). The sick person answers: Amen, and receives communion.

 

Others present then receive communion in the usual manner.

 

57.       After communion the minister washes the vessel as usual. Then a period of sacred silence may be observed.

 

CONCLUDING RITE

The priest says the concluding prayer:

 

Let us pray.

God our Father, almighty and eternal, we confidently call upon you, that the body [and blood of Christ which our brother (sister) has received may bring him (her)

lasting health in mind and body.

 

We ask this through Christ our Lord.

R Amen.

 

Or another concluding prayer no. 234, 235, or 236, may be chosen.

 

BLESSING

58.       The priest then blesses the sick person and the others present, either by making the sign of the cross over them with the pyx, if any of the sacrament remains, or by using one of the forms of blessing given in the rites for the

sick (nos. 79, 237, or 238) or the blessing at the end of the

Mass.

 

SHORT RITE OF COMMUNION OF THE SICK

59.       This shorter rite is to be used when communion is given in different rooms of the same building, such as a hospital. Elements taken from the ordinary rite may be added accord­ing to circumstances.

 

60.       If the sick persons wish to confess, the priest hears their confessions and absolves them at a convenient time before he begins the distribution of communion.

 

61.       The rite may begin in the church or chapel or in the first room, where the priest says the following antiphon or one given in a particular ritual:

 

How holy this feast in which Christ is our food: his passion is recalled. Grace fills our hearts, and we receive a pledge of the glory to come.

 

62.       The priest may be escorted by a person carrying a candle. He says to all the sick persons in the same room or to each communicant individually:

 

This is the Iamb of God who takes away the sins of the world. Happy are those who are called to his supper.

 

The one who is to receive communion then says once:

 

Lord, I am not worthy to receive you, but only say the word and I shall be healed.

 

He receives communion in the usual manner.

 

63.       The concluding prayer may be chosen from no. 57, 234,

235, or 236, and may be said either in the church or chapel

or in the last room; the blessing is omitted.

 

 

CHAPTER II

 

RITE OF ANOINTING A SICK PERSON

 

ORDINARY RITE

 

PREPARATION FOR THE CELEBRATION

64.       Before he anoints a sick person, the priest should inquire about his condition in order to plan the celebration properly and to choose the biblical readings and the prayers. If possible he should make this preparation with the sick person or his family, while explaining to them the significance of the sacrament.

 

65.       Whenever it is necessary, the priest should hear the sacramental confession of the sick person, if possible, before the celebration of the anointing. If the person confesses at the time of the anointing, this takes place during the introductory rite. Otherwise the penitential rite should be celebrated.

 

66.       The sick person who is not confined to bed may receive the sacrament of anointing in the church or some other appropriate place. A suitable chair or place should be prepared, and there should be room for his relatives and friends to take part.

 

In hospitals the priest should consider the other sick people: whether they are able to take part in the celebration, whether they are very weak, or, if they are not Catholics, whether they might be offended.

 

67.       The rite described below may also be used for anointing Several sick persons at the same time. In this case, the priest ~ hands on each one individually and anoints each one, Using the appointed form. Everything else is done once for all, and the prayers are recited in the plural.

 

INTRODUCTORY RITES

68.       Wearing the appropriate vestments, the priest approaches the sick person and greets him and the others present in a friendly manner. He may use this greeting:

 

Peace to this house and to all who live in it.

 

Or:

 

The peace of the Lord be with you.

Or greeting number 230 or 231 may be chosen.

 

Then he places the sacrament on the table, and all adore it.

 

69.       According to the circumstances, the priest may sprinkle the sick person and the room with holy water, saying the following words or those given in a particular ritual:

 

Let this water call to mind your baptismal sharing m Christ’s redeeming passion and resurrection.

 

70.       Then he addresses those present in these or similar words:

 

Dear brothers and sisters.

 

We have come together in the name of our Lord Jesus Christ, who restored the sick to health, and who himself suffered so much for our sake. He is present among us as we recall the words of the apostle James:

“Is there anyone sick among you? Let him call for the elders of the Church, and let them pray over him and anoint him in the name of the Lord. This prayer, made in faith, will save the sick man. The Lord will restore his health, and if he has committed any sins, they will be forgiven.”

 

Let us entrust our sick brother (sister) N. to the grace and power of Jesus Christ, that the Lord may ease his (her) suffering and grant him (her) health and salvation.

 

Or prayer no. 239 may be chosen.

 

PENITENTIAL RITE

71.       If there is no sacramental confession, the penitential rite then follows. The priest continues as described in no. 52.

 

READING FROM SCRIPTURE

72.       Then a brief text from scripture is read by one of those present or by the priest:

 

Brothers and sisters, listen to the words of the gospel according to Mathew.

(Mathew 8:5-10.13)

 

Or some other suitable reading may be used, for example nos. 153-229. Depending on circumstances, the priest may give a brief explanation of the text.

 

LITANY

73.       The following litany may be said here or after the anointing or even, according to circumstances, at some other point. The priest may adapt or shorten the text.

 

My brothers and sisters, with faith let us ask the Lord to hear our prayers for our brother (sister) N.

 

Lord, through this holy anointing, come and comfort N. with your love and mercy.

R Lord, hear our prayer.

 

Free N. from all harm.

R Lord, hear our prayer

 

Relieve the sufferings of all the sick [here present].

R Lord, hear our prayer.

 

Assist all those dedicated to the care of the sick.

R. Lord, hear our prayer

 

Free N. from sin and all temptation.

R. Lord, hear our prayer.

 

Give life and health to our brother (sister) N.,

On whom we lay our hands in your name.

R. Lord, hear our prayer.

 

Or another litany may be chosen, no. 240 or 241.

 

LAYING ON OF HANDS

74.       The priest then lays his hands on the head of the sick person in silence.

 

BLESSING OF OIL

75.       When the priest is to bless the oil during the rite, in accord with no. 21, he continues:

 

Let us pray.

Lord God, loving Father, you bring healing to the sick through your Son Jesus Christ. Hear us as we pray to you in faith, and send the Holy Spirit, man’s Helper and Friend, upon this oil, which nature has provided to serve the needs of men. May your blessing +

come upon all who are anointed with this oil, that they may be freed from pain and illness and made well again in body, mind, and soul. Father, may this oil be blessed for our use in the name of our Lord Jesus Christ who lives and reigns with you for ever and ever. R. Amen.

 

Or blessing no. 242, may be chosen.

 

PRAYER OF THANKSGIVING

75b. If the oil is already blessed, the priest says the prayer of thanksgiving over it:

 

Praise to you, almighty God and Father.

You     sent your son to live among us and bring us salvation.

R Blessed be God.

 

Praise to you, Lord Jesus Christ, the Father’s only Son.

You humbled yourself to share in our humanity, and you desired to cure all our illnesses.

R.        Blessed be God.

Praise to you, God the Holy Spirit, the Consoler.

You heal our sickness, with your mighty power.

R. Blessed be God.

 

Lord God, with faith in you our brother (sister)

will be anointed with this holy oil.

Ease his (her) sufferings and strengthen him (her) in his (her) weakness.

We ask this through Christ our Lord.

R Amen.

 

ANOINTING

76.       Then the priest takes the oil and anoints the sick person on the forehead and the hands, saying once:

 

Through this holy anointing

may the Lord in his love and mercy help you with the grace of the Holy Spirit.

R.        Amen.

 

May the Lord who frees you from sin save you and raise you up.

R.        Amen.

 

PRAYER AFTER ANOINTING

77.       Afterwards the priest says one of the following prayers:

 

Let us pray.

Lord Jesus Christ, our Redeemer, by the power of the Holy Spirit, ease the sufferings of our sick brother (sister) and make him (her) well again in mind and body. In your loving kindness forgive his (her) sins and grant him (her) full health So that he (she) may be restored to your service.

You are Lord for ever and ever.

R. Amen.

 

Or:

Lord Jesus Christ, you shared in our human nature to heal the sick and save all mankind. Mercifully listen to our prayers for the physical and spiritual health of our sick brother (sister) whom we have anointed in your name.

 

May your protection console him (her) and your strength make him (her) well again. [Help him (her) find hope in suffering, for you have given him (her) a share in your passion.]

 

You are Lord for ever and ever.

 

R Amen.

 

Or other prayers suited to various conditions of the sick nos.

 

243, 244, 246, may be chosen.

 

LORD’S PRAYER

78. The priest introduces the Lord’s Prayer in these or similar words:

 

Now let us pray to God as our Lord Jesus Christ taught us.

 

All continue:

Our Father....

 

COMMUNION

If the sick person is to receive communion, this takes place after the Lord’s Prayer and according to the rite of communion of the sick (numbers 55-58):

 

BLESSING

79. The rite concludes with the blessing of the priest, using no. 79 or 237.

 

RITE OF ANOINTING DURING MASS

80.       When the condition of the sick person permits and especially when holy communion is to be received, the anointing may be celebrated during Mass, in the church or, with the consent of the ordinary, in a suitable place in the home of the sick person or the hospital.

 

81.       When-anointing is to be administered during Mass, white vestments are used, and the Mass for the sick is celebrated. On the Sundays of Advent, Lent, and the Easter season, on solemnities, Ash Wednesday, and the days of Holy Week, the Mass of the day is celebrated, but the special form for the final blessing is used (nos. 79-237).

 

The readings for Mass are taken from the Lectionary for Mass (nos. 871-875) or from the rite of anointing (nos. 153-229) unless the priest believes that it would be better for the sick person and those present to choose other readings.

 

When the Mass for the sick is prohibited, one of the readings may be taken from the texts indicated above, except during the Easter Triduum, on Christmas, Epiphany, Ascension, Pentecost, Corpus Christi, or a solemnity which is a holy day of obligation.

 

82.       Anointing is administered after the gospel and homily:

a) In the homily the celebrant should show how the sacred text speaks of the meaning of illness in the history of Salvation and of the grace given by the sacrament of anointing. He Should also take into consideration the condition of the sick person and other personal circumstances

b) The celebration of anointing begins with the litany (no 73) or, if the litany or general intercessions follow the anointing, with the laying on of hands (no. 74). This is followed with the blessing of oil, if it is to take place in accord with no. 21, or by the prayer of thanksgiving over the oil (no. 75) and the anointing itself (no. 76).

C) Unless the litany has preceded the anointing, the general intercession₅ are then said, concluding with the Prayer after anointing (nos. 234-246) The Mass then with continues with the presentation of the gifts. The sick person and all present may receive communion under both kinds.

 

CELEBRATION OF ANOINTING IN A LARGE CONGREGATION

 

83.       The rite described below may be used for pilgrimages or other large gatherings of a diocese, city, parish, or society for the sick. If desired, the same rite may be used, on occasion, in hospitals.

 

If, according to the judgment of the ordinary, many sick are to be anointed at the same time, either he or his delegate should see to it that all the disciplinary norms concerning anointing (nos. 8-9) as well as norms concerning pastoral preparation and liturgical celebration (nos. 17, 84, 85) are observed.

 

If necessary, it is for the ordinary to designate the priest who will take part in the administration of the sacrament.

 

84.       The communal celebration of the anointing of the sick should take place in a church or in some other suitable place, where the sick and others can easily gather.

 

85.       Suitable pastoral preparation should be given beforehand to the sick who are to receive the sacrament, to any other sick persons who may be present, and to those in good health.

 

The full participation of those present should be encouraged by the use of appropriate songs to foster common prayer and manifest the Easter joy proper to this sacrament.

 

CELEBRATION OUTSIDE MASS

86.       It is preferable that sick persons who are to be anointed and wish to confess their sins receive the sacrament of penance before the celebration of anointing.

 

87.       The rite begins with the reception of the sick. The priest should manifest to them the concern of Christ for human illness and for the role of the sick in the people of God.

 

88.       The penitential rite may then be celebrated if desired (no. 71).

 

89.       The celebration of the word of God follows. It may consist of one or more readings from Scripture, together with song. Readings may be taken from the lectionary for the sick (nos. 153-229) or, if the sick persons and others present would be better served by different readings, others may be chosen. A brief period of silence may follow the homily.

 

90.       The celebration of the sacrament begins with the litany (no. 73) or with the laying on of hands (no. 74). After the prayer of anointing has been heard at least once by those present, suitable songs may be sung while the sick are being anointed. The general intercessions, if they follow the anointing, are concluded with the prayer after anointing (no. 77) or with the Lord’s Prayer which may be sung by all.

 

If there are several priests present, each one lays hands on some of the sick and anoints them, using the sacramental form. The principal celebrant recites the prayers.

 

91.       Before the rite of dismissal the blessing is given (nos. 79 and 237), and the celebration may conclude with an appropriate song.

 

CELEBRATION DURING MASS

92.       The reception of the sick takes place at the beginning of Mass after the greeting and introductory words.

 

The liturgy of the word and the rite of anointing are celebrated as indicated in nos. 89-91.

 

CHAPTER III

 

VIATICUM

93.       The pastor and other priests who are entrusted with the spiritual care of the sick should do everything they can to insure that those in danger of death receive the body and blood of Christ in viaticum. A time should be chosen when the necessary pastoral preparation can be given to the sick person and also to his family and those who take care of him; the circumstances and individuals involved should be taken into consideration.

 

94.       Viaticum may be given during Mass, if the ordinary allows the celebration of the eucharist for that purpose (no. 26), or outside Mass, according to the rites and norms below.

 

95.       Those who are unable to receive under the form of bread may receive the eucharist under the form of wine alone.

 

If Mass is not celebrated in the presence of the sick person, the blood of the Lord should be kept in a properly covered chalice which is placed in the tabernacle after Mass. The precious blood should be carried in a vessel which is closed in such a way as to eliminate all danger of spilling. The priest should choose the manner of giving communion under both kinds which is suitable in the individual case. If some of the precious blood remains, it should be consumed by the minister; he will also wash the vessel.

 

96.       All who take part in the celebration may receive communion under both kinds.

 

VIATICUM DURING MASS

97.       When viaticum is administered during Mass, the Mass of the Holy Eucharist or the Mass for Viaticum may be celebrated. White vestments are used. On the Sundays of Advent, Lent, and the Easter Season, on solemnities, Ash Wednesday, and the days of Holy Week, the Mass of the day is celebrated. Either the special form of the final blessing (nos. 79, 237) or the usual blessing at the end of the Mass may be used.

 

The readings may be taken from the Lectionary for Mass (nos. 904.909) or from nos. 247-258 or 153-229. If the sick and the others present would be better served by different readings, others may be chosen.

When a votive Mass is prohibited, one of the readings may be taken from the texts indicated above, except during the Easter Triduum and on Christmas, Epiphany, Ascension, Pentecost, Corpus Christi, or a solemnity which is a holy day of obligation.

 

98. If necessary, the priest should hear the sacramental confession of the sick person before the celebration of Mass.

 

99. Mass is celebrated in the usual way. The priest should note the following:

a)         According to circumstances a short homily on the sacred text should be given after the gospel. It should take Into account the condition of the sick person and explain the importance and meaning of viaticum (see nos. 26-28) to the sick person and to the others present.

b)         If the sick person is to renew his baptismal profession of faith (no. 108), the priest should introduce this at the conclusion of the homily. This renewal takes the place of the Usual profession of faith in the Mass.

c)         The general intercessions may be adapted to the particular celebration or may be taken from no. 109. The general intercessions may be omitted if the sick person has made the profession of faith and it appears that they will tire him too much.

d)         The priest and those present may give the sick person the sign of peace at the appointed time during Mass.

e)         The sick person and all present may receive Communion under both kinds. When the priest gives to the sick person, he uses the form for viaticum (no. 112).

f) At the end of Mass the priest may use the special form of blessing (nos. 79, 237) and may also add the form for the Plenary indulgence for the dying (no. 106).

 

VIATICUM OUTSIDE MASS

100.     The priest should inquire whether the sick person wishes to confess and, if possible, he should hear his confession before the administration of viaticum. If the sacramental confession is made during the celebration, it takes place at the beginning of the rite. If the confession of the sick person does not take place during the rite or if there are others to receive communion, the penitential rite should be celebrated.

 

INTRODUCTORY RITES

101.     Wearing the appropriate vestments, the priest approaches the sick person and greets him and the others present in a friendly manner. He may use the greeting as described in no. 49, or greeting no. 230 or 231.

 

102. According to the circumstances, the priest may sprinkle the sick person and the room with holy water, saying the following words or those given in a particular ritual:

Let this water call to mind your baptismal sharing in Christ’s redeeming passion and resurrection.

 

103.     Afterwards the priest addresses those present, using the following instruction or one better suited to the sick person’s condition:

 

My brothers and sisters:

Before he left this world to return to the Father, our Lord Jesus Christ gave us this sacrament of his body and blood, so that when the hour comes for us to pass from this life to join him, we may be reassured and strengthened by this pledge of our own resurrection, this food for our journey, the Lord’s own body and blood. Now let us pray for our brother (sister), one with him (her) in Christian love.

 

PENITENTIAL RITE

104.     If necessary, the priest then hears the person’s sacramental confession. This may be, in case of necessity, a generic confession.

 

105.     When sacramental confession is not part of the rite or if there are others to receive communion, the priest invites the sick person and all present to join in the penitential rite as described in no. 52 or a penitential rite, no. 232 or 233, may be chosen.

 

INDULGENCE

106.     At the conclusion of the Sacrament of penance or the penitential rite the priest may give the plenary indulgence for the dying:

By the power the Apostolic See has given me, I grant you a plenary indulgence and pardon for all your sins, in the name of the Father, and of the Son, + and of the Holy Spirit.

R Amen.

 

Or:

Through the suffering, death, and resurrection of Jesus Christ, may almighty God free you from all punishments in this life and in the life to come.

May he open paradise to you and welcome you to the joy of eternal life.

R. Amen.

 

READING FROM SCRIPTURE

107.     It is most fitting that one of those present or the priest read a brief text from scripture, as described in number 53.

 

BAPTISMAL PROFESSION OF FAITH

108.     It is desirable that the sick person renew his baptismal profession of faith before he receives viaticum. The priest 8ves a brief introduction and then asks the following questions:

you believe in God, the Father almighty, creator of heaven and earth?

R. I do

 

You believe in Jesus Christ, his only Son, our Lord, who was born of the Virgin Mary, was crucified, died, and was buried, rose from the dead, and is now seated at the right hand of the Father?

R. I do.

 

Do you believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlast­ing?

R. I do.

 

LITANY

109.     If the condition of the sick person permits, a brief litany is recited in these or similar words. The sick person, if he is able, and all present respond:

 

My brothers and sisters, with one heart let us pray to the Lord Jesus Christ.

You loved us, Lord, to the very end of your life, and you willingly accepted death that we might have life:

listen to our prayer for our brother (sister).

R. Lord, hear our prayer.

 

You told us: “He who eats my flesh and drinks my blood has eternal life”:

listen to our prayer for our brother (sister).

R. Lord, hear our prayer.

 

You invited us to join in that banquet where pain and sorrow, death and separation will be no more listen to our prayer for our brother (sister). R~ Lord, hear our prayer.

 

VIATICUM

110-111.          The priest introduces the Lord’s Prayer and the rite continues as described in nos. 54 and 55.

 

112.     The priest goes to the sick person and, showing him the sacrament, says:

The body of Christ (or: The blood of Christ).

 

The sick person answers: Amen.

Immediately, or after giving communion, the priest adds:

 

May the Lord Jesus Christ protect you and lead you to eternal life.

 

The sick person answers: Amen.

 

Others present then receive communion in the usual man­ner.

 

113.     After communion the minister washes the vessel as usual. Then a period of sacred silence may be observed

 

CONCLUDING RITE

 

114.     The priest says the concluding prayer:

 

Let us pray.

 

Father, your son, Jesus Christ, is our way, our truth, and our life.

Our brother (sister) N., entrusts himself (herself) to you with full confidence in all your promises. Refresh him (her) with the body and blood of your Son

and lead him (her) to your kingdom in peace.

We ask this through Christ our Lord.

R. Amen.

 

Or prayer no. 57 or 259 may be chosen.

 

He then blesses the sick person and those present:

 

May almighty God bless you, the Father, and the Son, + and the Holy Spirit.

R. Amen.

The form of blessing in nos. 79, 237-238 may be used or, if any of the sacrament remains, the priest may bless the sick person with it by making the sign of the cross over him.

 

 

SIGN OF PEACE

The priest and the others present may then give the sick person the sign of peace.

 

 

CHAPTER IV

 

RITE OF THE SACRAMENTS FOR THOSE NEAR DEATH

 

CONTINUOUS RITE OF PENANCE, ANOINTING, AND VIATICUM

115.     The priest should inquire whether the sick person wishes to confess and, if possible, he should hear his confession before the administration of anointing and viaticum. If the sacramental confession is made during the celebration, it takes place at the beginning of the rite, before the anointing. Otherwise, the penitential rite should be celebrated.

 

116. In cases where the sick person is in imminent danger of dying, he should be anointed immediately with a single anointing and then given viaticum. In more urgent cases, according to the norm of no. 30, he should be given viaticum immediately, without the anointing, so that in his passage from this life, he may be strengthened by the body of Christ, the pledge of the resurrection. The faithful in the danger of death are obliged by the precept of receiving holy Communion

 

117. If possible, confirmation in the danger of death and anointing of the sick should not be celebrated in a Continuous rite, lest the two anointings create confusion between the two sacraments. If necessary, however, confirmation is celebrated immediately before the blessing of the oil of the sick; the imposition of hands which is a part of the rite of anointing is then omitted.

 

INTRODUCTORY RITES

118. Wearing the appropriate vestments, the priest approaches the sick person and greets him and the others present in a friendly manner as described in numbers 49 and 50.

 

119. If necessary, the priest prepares the sick person in a kindly manner for the celebration of the sacraments.

 

Depending on the circumstances, he reads a brief gospel text to move the sick person to penance and the love of God. Or he may use the following instruction or one better adapted to the sick person’s condition:

 

Dear brothers and sisters:

The Lord Jesus is always with us, renewing the life of his people through the power of the sacraments. He forgives the sins of the repentant through the ministry of his priests; he comforts the sick through the sacra­ment of anointing. To all who await his return, he gives his body and blood as food to sustain them on their journey and to strengthen them in the hope of eternal life. So now let us offer these sacraments to our brother (sister), and assist him (her) with our loving prayers.

 

PENANCE

120. If necessary, the priest then hears the person’s sacramental confession. This may be, in case of necessity, a generic confession.

 

121. When sacramental confession is not part of the rite or if there are others to receive communion, the priest invites the sick person and all present to join in the penitential rite, as described in number 52.

 

INDULGENCE

122. At the conclusion of the sacrament of penance or the penitential rite the priest may give the plenary indulgence for the dying; as described in no. 106.

 

BAPTISMAL PROFESSION OF FAITH

123. If the condition of the sick person permits, the baptismal profession of faith and a brief litany follow.

 

The priest gives a brief introduction and then asks the following questions.

Do you believe in God, the Father almighty, creator of heaven and earth?

R. I do.

Do you believe in Jesus Christ, his only Son our Lord, who was born of the Virgin Mary, was crucified, died, and was buried, rose from the dead, and is now seated at the right hand of the Father?

R. I do.

Do you believe in Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting? [108]

R. I do.

 

LITANY

The following may be adapted to express the prayer of the sick person and those present. The sick person, if he is able, and all present respond.

 

Let us pray, dear friends, for our brother (sister) N.,

that the Lord may now strengthen him (her) with his sacraments.

God     our Father, see in our brother (sister) the patient suffering of your own Son.

R. Lord, hear our prayer.

 

Watch over him (her) always and keep him (her) in your love.

R. Lord, hear our prayer.

 

Give him (her) your strength and your peace.

R. Lord, hear our prayer.

 

124.     If the sacrament of confirmation is celebrated in the same rite, the priest continues as indicated in nos. 136-137. In this case the laying on of hands (no. 125) is omitted, and the priest then blesses the oil, if this is to be done, and performs the anointing (nos. 126-128).

 

SACRAMENT OF ANOINTING

125.     The priest lays his hands on the head of the sick person in silence.

 

126.     If oil is to be blessed, in accord with no. 21, the priest says:

 

Lord, bless this oil + and bless our sick brother (sister) whom we will anoint with it.

 

Or blessing no. 242, or 75 may be chosen.

 

PRAYER OF THANKSGIVING

127.     If the oil is already blessed, the priest says the prayer of thanksgiving over it as described in no. 75b.

 

ANOINTING

128.     Then the priest takes the oil and anoints the sick person on the forehead and the hands, as described in no. 76.

 

LORD’S PRAYER

129.     The priest introduces the Lord’s Prayer, as described in no. 54.

 

VIATICUM

130-132.          Then the priest shows the holy eucharist to those present and the rite continues as described in nos. 54-57.

 

CONCLUDING RITE

133.     The priest says the concluding prayer:

 

Let us pray.

Father, your son, Jesus Christ, is our way, our truth, and our life.

Our brother (sister) N., entrusts himself (herself) to you with full confidence in all your promises. Refresh him (her) with the body and blood of your Son and lead him (her) to your kingdom in peace.

We ask this through Christ our Lord.

R.        Amen.

 

Or another concluding prayer, no. 259 or 57, may be chosen.

 

BLESSING

He then blesses the sick person and those present:

 

May almighty God bless you, the Father, and the Son, + and the Holy Spirit.

R7. Amen.

 

Or blessing number 79 or 237, may be chosen.

 

SIGN OF PEACE

The priest and the others present may then give the sick person the sign of peace.

 

RITE OF ANOINTING WITHOUT VIATICUM

134.     If a sick person who is near death is to be anointed but not given viaticum, the rite in nos. 119-129 is used with the following changes:

 

a)         The initial instruction (no. 119) is adapted in this manner:

 

My brothers and sisters:

 

Our Lord Jesus Christ has told us through his apostle James: “Is there anyone sick among you? Let him call for the elders of the Church, and let them pray Over him and anoint him in the name of the Lord. This prayer, made in faith, will save the sick man. The Lord will restore his health, and if he has committed any sins, they will be forgiven.”

 

Let us entrust our sick brother (sister) to the power and strength of Jesus Christ, that Christ may ease his (her) sufferings and grant him (her) health and salvation.

 

b) After the anointing the priest says a prayer corresponding to the sick person’s condition; (nos. 243-244, and 246).

 

CONDITIONAL ANOINTING

135. If the priest doubts whether a sick person is still living, he may anoint him in this manner:

He goes to the sick person and, if time allows, first says:

 

Let us pray with faith for our brother (sister) N. May the Lord come to him (her) with his mercy and love, and renew his (her) strength through this holy anointing.

R. Lord, hear our prayer.

 

He immediately anoints him (her), saying this form:

 

If you are alive, we pray: through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit.

R. Amen.

 

May the Lord who frees you from sin save you and raise you up.

R. Amen.

 

The priest may add a prayer corresponding to the condition of the sick person, no. 244 or 246.

 

 

CHAPTER V

 

CONFIRMATION OF A PERSON IN DANGER OF DEATH

 

136.     Whenever the circumstances permit, the entire rite is to be used. In the case of urgent necessity, the rite is as follows:

The priest lays hands upon the sick person as he says:

 

All-powerful God, Father of our Lord Jesus Christ, by water and the Holy Spirit

you freed your son (daughter) from sin and gave him (her) new life.

Send your Holy Spirit upon him (her) to be his (her) Helper and Guide. Give him (her) the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence.

Fill him (her) with the spirit of wonder and awe in your presence.

We ask this through Christ our Lord.

R. Amen.

 

Then he dips his right thumb in the chrism and makes the sign of the cross on the forehead of the one to be confirmed, as he says:

 

N., be sealed with the Gift of the Holy Spirit.

 

The newly confirmed answers, if he (she) is able:

R. Amen.

Other parts of the preparatory and concluding rites in the rite of confirmation may be added in individual cases, depending on the circumstances.

 

137.     In the case of extreme necessity, it is sufficient for the priest to sign the sick person with the chrism while saying the sacramental form:

 

N., be sealed with the Gift of the Holy Spirit.

 

CHAPTER VI

 

RITE FOR THE COMMENDATION OF THE DYING

 

138.     Charity toward one’s neighbor urges Christians to express fellowship with a dying brother or sister by praying with him or her for God’s mercy and for confidence in Christ.

 

139.     Prayers, litanies, aspirations, psalms, and readings from scripture are provided in this chapter for the commen­dation of souls. Thus the dying person, if still conscious, may imitate Christ in the face of the anxiety about death that is common to all men and may accept suffering and death in the hope of heavenly life and resurrection, for Christ, by his power, destroyed our death by his own dying.

 

Those who are present may also draw consolation from these prayers even if the dying person is not conscious and so come to a better understanding of the paschal character of Christian death. This may be visibly expressed by making the sign of the cross on the forehead of the dying person, who was first signed with the cross of baptism.

 

140.     Prayers and readings may be chosen freely from those which follow, and others may be added if the situation demands. They should always be adapted to the spiritual and physical condition of the person as well as to other circumstances. They should be recited in a slow, quiet voice, alternated with periods of silence. Often it may be desirable to recite one or more of the brief formulas given below with the dying person and, if necessary, they may be softly repeated two or three times.

 

141.     Immediately after death has occurred, all may kneel and one of those present or a priest or deacon, if present, recites the prayer in no. 151.

 

142.     It is the responsibility of priests and deacons, whenever possible, to assist the dying person and those who are with him and to recite the prayers of commendation and the prayer after death. The presence of these ministers clearly shows the Christian the meaning of death in the fellowship of the Church. When a priest or deacon is unable to be present because of other serious pastoral obligations, he should instruct the laity to assist the dying by reciting the prayers contained in this chapter or other prayers; texts of these prayers and readings should be made readily available to them.

 

143.     SHORT TEXTS

Romans 8:35

What can come between us and the love of Christ?

 

Romans 14:8

Whether we live or die we are the Lord’s.

 

2 Corinthians 5:1

We have an everlasting home in heaven.

 

1 Thessalonians 4:17

We shall be with the Lord for ever.

 

1John3:2

We shall see God as he really is.

 

1John 3:14

We have passed from death to life because we love the brothers.

 

Psalm 25:1

To you I lift up my soul.

 

Psalm 27:1

The Lord is my light and my salvation.

 

Psalm 27:13

I believe that I shall see the goodness of the Lord in the land of the living.

 

Psalm 42:3

My soul thirsts for the living God.

 

Psalm 23:4

Though I walk in the shadow of death, I will fear no evil for you are with me.

 

Matthew 25:34

Come, blessed of my Father, says the Lord Jesus, and take possession of the kingdom prepared for you.

 

Luke 23:43

Truly I say to you: Today you will be with me in paradise, says the Lord Jesus.

 

John 14:2

In my Father’s home there are many dwelling places, says the Lord Jesus

 

John 14:2-3

The Lord Jesus says, I go to prepare you a place, and I will take you with me.

 

John 17:24

I wish that where I am, they also may be with me, says the Lord Jesus.

 

John 6:40

All who believe in the Son, will have eternal life.

 

Psalm 31:6

Into your hands, Lord, I commit my spirit.

 

Acts 7:59

Lord Jesus, receive my spirit.

Holy Mary, pray for me.

St. Joseph, pray for me.

Jesus, Mary, and Joseph assist me in my last agony.

 

144. BIBLICAL READINGS

Some of the readings from scripture may be chosen from those given in nos. 153-229 or from the following:

 

Isaiah 35; 3-4. 6c-7. 10.

Job 19:23-27a.

Psalm 23.

Psalm 25:1, 5-11.

Psalm 91

Psalm 114.

Psalm 115:3-5.

Psalm 121:14.

Psalm 123.

 

NEW TESTAMENT READINGS

1 Corinthians 15; 1-4

1 John 4:16.

Revelation 21:1-5a, 6-7.

Matthew 25:1-13.

Mark 15:33-37.

Mark 16:1-8.

Luke 22:39-46.

Luke 23:4243.

Luke 24:1-8.

John 6:37-40.

John 14:1-6; 23; 27.

 

145.     If the dying person is not able to bear lengthy prayers it is recommended that, according to the particular circum­stances, those present pray for him by reciting the litany of the saints, or at least some invocations from it, with the response “pray for him (her).” Special mention may be made of the patron saint or saints of the dying person or his family. Those present may also recite other customary prayers.

 

When the moment of death seems to be near, someone may say some of the following prayers which are in accord with the Christian disposition for death.

 

146.     PRAYERS

In the name of God the almighty Father who created you,

in the name of Jesus Christ, Son of the living God, who suffered for you,

in the name of the Holy Spirit, who was poured out upon you,

go forth, faithful Christian. May you live in peace this day, may your home be with God in Zion, with Mary the virgin Mother of God, with Joseph, and all the angels and saints.

 

147.

My brother (sister) in faith, I entrust you to God who created you. May you return to the one who formed you from the dust of this earth. May Mary, the angels, and all the saints come to meet you as you go forth from this life.

May Christ who was crucified for you bring you freedom and peace. May Christ, the Son of God, who died for you take you into his kingdom.

May Christ, the Good Shepherd, give you a place within his flock. May he forgive your sins

and keep you among his people. May you see your Redeemer face to face and enjoy the sight of God for ever.

R. Amen.

 

148.

Accept your servant, Lord,

into the place of salvation for which he (she) hopes.

R Amen.

 

Free your servant, Lord, from every pain and suffering.

R. Amen.

 

Free your servant, Lord, as you freed Noah from the flood.

R. Amen.

 

Free your servant, Lord, as you freed Abraham from his enemies.

R. Amen.

 

Free your servant, Lord, as you freed Job from his sufferings.

R. Amen.

 

Free your servant, Lord, as you freed Moses from the hand of the Pharaoh.

R. Amen.

 

Free your servant, Lord, as you freed Daniel from the den of lions.

R. Amen.

 

Free your servant, Lord,

as you freed the three young men from the burning fire.

R. Amen.

 

Free your servant, Lord, as you freed Susanna from false witness.

R. Amen.

 

Free your servant, Lord,

as you freed David from the attacks of Saul and Goliath.

R. Amen.

 

Free your servant, Lord, as you freed Peter and Paul from prison.

R. Amen.

 

Free your servant, Lord, through Jesus our Savior, who suffered death for us and gave us eternal life.

R. Amen.

 

149.

Lord, Jesus Christ, Savior of the world, we commend your servant N. to you and pray for

him (her).

In mercy you came to earth for his (her) sake accept him (her) into the joy of your kingdom. Though he (she) has failed and sinned, he (she) has not denied the Father, the Son,

and the Holy Spirit, but has believed and has worshipped God the Creator:

accept him (her) into the joy of your kingdom. W Amen.

 

150.     The following antiphon may be said or sung.

 

Hail, holy Queen, mother of mercy, our life, our sweetness, and our hope. To you do we cry, poor banished children of Eve. To you do we send up our sighs, mourning and weeping in this vale of tears. Turn then, most gracious advocate, Your eyes of mercy toward us, and alter this exile show to us the blessed fruit of your womb, Jesus.

O clement, 0 loving,

O sweet Virgin Mary.

 

151. Immediately after death, the following should be said:

Saints of God, come to his (her) aid!

Come to meet him (her), angels of the Lord!

R. Receive his (her) soul and present him (her) to God the Most High.

 

May Christ, who called you, take you to himself; may angels lead you to Abraham’s side.

R. Receive his (her) soul and present him (her) to God the Most High.

 

Give him (her) eternal rest, 0 Lord, and may your light shine on him (her) for ever. Receive his (her) soul and present him (her) to God the Most High.

 

Let us pray.

We commend our brother (sister) N. to you, Lord. Now that he (she) has passed from this life, may he (she) live on in your presence.

In your mercy and love, forgive whatever sins he (she) may have committed

through human weakness.

We ask this through Christ our Lord.

R. Amen.

 

Or another text from the rite of funerals may be used.

 

CHAPTER VII

 

TEXTS FOR USE IN THE RITES FOR THE SICK

 

I.          BIBLICAL READINGS

152. The following readings may be used in the Mass for the sick, in the visitation of the sick (the rite for one person or for several), or when praying for the sick whether they are present or absent. The selection should be made accord­ing to pastoral need, and special attention should be given to the physical and spiritual condition of the sick persons for whom the readings are used. Certain readings are indicated as more suitable for the dying.

 

READINGS FROM THE OLD TESTAMENT

153.     1 Kings 19:1-8: Elijah was comforted and protected on his journey, by the Lord.

 

154.     Job 3:1-3, 11-17, 20-23: Why should the sufferer be born to see the light?

 

155.     Job 7:1-4, 6-11: Remember that my life is like the wind.

 

156.     Job 7:12-21: What is man, that you make much of him?

 

157.     (For the dying) Job 19:23-27a: I know that my redeemer lives.

 

158.     Wisdom 9:9-11, 13-18: Who could know your counsel unless you had given him wisdom?

 

159.     Isaiah 35:1-10: Strengthen the feeble hands.

 

160.     Isaiah 52:13-53:12: He bore our sufferings himself.

 

161.     Isaiah l6:1-3a: The spirit of the Lord is upon me to comfort all who mourn.

 

READINGS FROM THE NEW TESTAMENT

162. Acts 3:1-10: In the name of Jesus arise and walk.

 

163.     Acts 3:11-16: Faith in God has given this man perfect health.

 

164.     Acts 4:8-12: There is no other name by which we are saved.

 

165.     Acts 13:32-39: The one whom God raised from the dead will never see corruption of the flesh.

 

166.     Romans 8:14-17: If we suffer with him, we will be glorified with him.

 

167. Romans 8:18-27: We groan while we wait for the re­demption of our bodies.

168.     Romans 8:31b-35, 37-39: Who can come between us and the love of Christ?

 

169.     1 Corinthians 1:18-25: God’s weakness is stronger than man’s strength.

 

170.     1 Corinthians 12:12-22, 24b-27: If one member suffers, all the members suffer with him.

 

171. (For the dying:) 1 Corinthians 15:12-20: If there is no resurrection from the dead, Christ himself has not risen.

172.  172. 2 Corinthians 4:16-18: Though our body is being destroyed, each day it is also being renewed.

 

173.     (For the dying:) 2 Corinthians 5:1, 6-10: We have an everlasting home in heaven.

 

174.     Galatians 4:12-19: My bodily sickness enabled me to bring the gospel to you.

 

175.     Philippians 2:25-30: He was sick but God took pity on him.

176. Colossians 1:22-29: In my flesh I fill up what is lacking in the sufferings of Christ for the sake of his body.

 

177. Hebrews 4:14-16, 5:7-9: We do not have a high priest who does not understand our sickness.

 

178. James 5:13-16: This prayer, made in faith, will save the sick man.

 

179.     1 Peter 1:3-9: You will rejoice even though for a short time you must suffer.

 

180. 1 John 3:1-2: What we shall be has not yet been disclosed.

 

181.     Revelation 21:1-7: There will be no more death or mourning, crying or pain.

 

182.     (For the dying:) Revelation 22:17, 20-21: Come, Lord Jesus.

 

RESPONSORIAL PSALMS

 

183.     Isaiah 38:10, 11, l2abcd, and 16. (R. 17b)

R7. You saved my life, 0 Lord; I shall not die.

 

184.     Psalm 6:2-4a, 4b-6, 9-10. (R7. 3a)

R7. Have mercy on me, Lord; my strength is gone.

185. Psalm 25:4bc-5ab, 6-7bc, 8-9, 10 and 14, 15-16. (R; 16)

 

R. To you, 0 Lord, I lift my soul.

 

186.     Psalm 27:1, 4, 5, 7-8b-9ab, 9cd-10. (R 14)

R Put your hope in the Lord; take courage and be strong.

 

187.     Psalm 34:2-3, 4-5, 6-7, 10-11, 12-13, 17 and 19. (R. 19a)

R. The Lord is near to broken hearts.

Or:      R. Taste and see the goodness of the Lord.

 

188. Psalm 42:3, 4bcd; Psalm 43:3, 4. (R. 2)

R. Like a deer that longs for running streams, my soul longs for you, my God.

 

189.     Psalm 63:1-2, 3-5, 6-8. (R’ 2b)

R. My soul is thirsting for you, 0 Lord my God.

 

190.     Psalm 71:1-2, 5-6ab, 8-9, 14-l5ab. (R. 12b or23)

R My God, come quickly to help me.

Or:

R. My lips, my very soul will shout for joy; you have redeemed me!

 

191.     Psalm 86:1-2, 34, 11, 12-13, 15-l6ab. (R. 1a or 15a and 16a)

R. Listen, Lord, and answer me.

Or:

R God, you are merciful and kind; turn to me and have mercy.

 

192. Psalm 90:2, 3-4, 5-6, 9-l0ab, 10cd and 12, 15 and 16. (R. 1)

R. In every age, 0 Lord, you have been our refuge.

 

193. Psalm 102:1-2, 23-24, 25-27 and 22. (R. 2)

R. 0 Lord, hear my prayer, and let my cry come to you.

 

194.     Psalm 103: 1-2, 3-4, 11-12, 13-14, 15-16, 17-18. (R la or 8)

R. Oh, bless the Lord, my soul.

Or:

R. The Lord is kind and merciful;

slow to anger, and rich in compassion.

 

195.     Psalm 123:1-2a, 2bcd. (P7. 2)

R. Our eyes are fixed on the Lord, pleading for his mercy.

196.     Psalm 143:1-2, 5-6, 10. (P7. la or 11a)

R. 0 Lord, hear my prayer.

Or:

R For the sake of your name, 0 Lord, save my life.

 

ALLELUIA VERSE AND VERSE BEFORE THE GOSPEL

 

197.     Psalm 33:22.

Lord, let your mercy be on us, as we place our trust in you.

 

198. Matthew 5:4 Happy are they who mourn; they shall be comforted.

 

199.     Matthew 8:17.

He took our sickness away, and carried our diseases for us.

 

200.     Matthew 11:28.

Come to me, all you that labor and are burdened, and I will give you rest, says the Lord.

 

201. 2 Corinthians 1:3b-4a.

Blessed be the Father of mercies and the God of all comfort,

who consoles us in all our afflictions.

 

202.     Ephesians 1:3.

Blessed be God, the Father of our Lord Jesus Christ, for he has blessed us with every spiritual gift in Christ.

 

203.     James 1:12.

Happy the man who stands firm when trials come; be has proved himself, and will win the crown of life.

 

GOSPELS

204.     Matthew 5:1-12a: Rejoice and be glad, for your reward is great in heaven.

 

205.     Matthew 8:1.4: If you wish to do so, you can cure me.

 

206.     Matthew 8:5-17 (longer) or 5-13 or 14-17 (shorter): He bore our infirmities.

 

207.     Matthew 11:25-30: Come to me, all you who labor,

 

208.     Matthew 15:29-31: Jesus heals large crowds.

 

209.     Matthew 25:31-40: As often as you did it to the least of my brothers you did it to me.

210.     Mark 2:12: Seeing their faith, Jesus said: your sins are forgiven.

 

211.     Mark 4:35-50: Why are you so fearful? Why do you not have faith?

 

212.     Mark 10:46-52: Jesus, Son of David, have mercy on me.

 

213.     Mark 16:15-20: He laid hands on the sick and they were cured.

214.     Luke 7:19-23 (Greek l5b-23): Go tell John what you have seen.

 

215.     Luke 10:5-6, 8-9: Heal the sick.

 

216.     Luke 10:25-37: Who is my neighbor?

 

217.     Luke 11:5-13: Ask and it will be given to you.

 

218. Luke 12:35-44: Happy are those whom the master finds watching when he returns.

 

219.     Luke 18:9-14: 0 God, be merciful to me a sinner.

220.     John 6:35-40: It is the will of my Father that what he has given me will not perish.

 

221.     John 6:54-59 (Greek 53-58): He who eats this bread has eternal life. (For the dying)

 

222. John 9:1-7: He has not sinned; it was to let God’s work show forth in him.

 

223. John 10:11-18: The good shepherd lays down his life for his sheep.

 

224.     If desired, readings may also be taken from the pas­sion of the Lord as read on Passion Sunday (Lectionary for Mass, no. 38), Good Friday (ibid., no. 903), or the following.

 

225. Matthew 26:36-46: If this cup cannot pass from me, then your will be done.

 

226.     Mark 15:33-39; 16:1-6: The death and resurrection of the Lord.

 

227.     Luke 23:44-49; 24:1-6a: The death and resurrection of the Lord.

 

228. Luke 24:13-35: Was it not necessary for Christ to suffer and so to enter into his glory?

 

229.     John 20:1-10: He saw and he believed.

 

 

II. FORMS OF GREETING

230.

V.        The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

R. And also with you.

 

231.

V.        The grace and peace of God our Father and the Lord Jesus Christ be with you.

R. Blessed be God the Father of our Lord Jesus Christ.

Or:

R.        And also with you.

 

III. FORMS OF THE PENITENTIAL RITE

 

232. The priest invites the people to repent of their sins:

My brothers and sisters, to prepare ourselves for this celebration, let us call to mind our sins.

 

After a brief silence, the priest says:

Lord, we have sinned against you

Lord, have mercy.

 

All answer:

Lord, have mercy.

 

Priest:

Lord, show us your mercy and love.

All answer:

And grant us your salvation.

 

The priest concludes:

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

All answer: Amen.

 

233.     The priest invites the people to repent of their sins:

My brothers and sisters, to prepare ourselves for this celebration, let us call to mind our sins.

 

After a brief silence, the priest or one of the others present says the following or other invocations with the Kyrie:

 

You brought us to salvation by your paschal mystery:

Lord, have mercy.

All answer: Lord, have mercy.

 

Priest:

You renew us by the wonders of your passion

Christ, have mercy.

All answer: Christ, have mercy.

Priest:

You make us sharers in your paschal sacrifice

by our partaking of your body

Lord, have mercy.

All answer: Lord, have mercy.

 

The priest concludes:

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

All answer: Amen.

 

 

IV.       PRAYERS AFTER COMMUNION

234.

Father, you brought to completion the work of our redemption

through the paschal mystery of Christ your Son. May we who faithfully proclaim his death and resurrection in these sacramental signs experience the constant growth of your salvation in our lives.

We ask this through Christ our Lord.

R Amen.

 

235.

God our Father, you give us a share in the one bread and the one cup and make us one in Christ. May our lives bring your salvation and joy to all the world.

We ask this through Christ our Lord.

R. Amen.

 

236.

Lord, in the eucharist we share today

you renew our life. Through your Spirit, make your life grow strong within us and keep us faithful to you. We ask this in the name of Jesus the Lord.

R. Amen.

 

V.        BLESSINGS

237.

May the Lord Jesus Christ be with you to protect you.

R. Amen.

 

May he go before you to guide you and stand behind you to give you strength.

R. Amen.

May he look upon you, to keep you and bless you.

R Amen.

 

[And may almighty God, the Father, and the Son, + and the Holy Spirit, bless you all.

R. Amen]

 

238.

May the blessing of almighty God,

the Father, and the Son, + and the Holy Spirit,

come upon you and remain with you for ever.

R. Amen.

 

 

VI. FOR THE ANOINTING OF THE SICK

239.     Opening prayer for the rite of anointing. This prayer may take the place of the instruction at the beginning of the anointing of the sick.

 

Lord God,

you have told us through your apostle James:

“Is there anyone sick among you? Let him call for the elders of the Church, and let them pray over him and anoint him in the name of the Lord. This prayer, made in faith, will save the sick man. The Lord will restore his health, and if he has committed any sins, they will be forgiven.”

Gathered here in your name, we ask you to listen to the prayer we make in faith:

in your love and kindness, protect our brother (sister) N. in his (her) illness rand all the sick here present].

Lead us all to the peace and joy of your kingdom where you live for ever and ever.

R. Amen.

 

240. Other litanies for use before the anointing.

 

You bore our weakness and carried our sorrow:

Lord, have mercy.

R. Lord, have mercy.

 

You felt compassion for the crowd, and went among them doing good and healing the sick Christ, have mercy.

R. Christ, have mercy.

 

You commanded the apostles

to lay their hands on the sick in your name

Lord, have mercy.

R. Lord, have mercy.

 

241.

Let us pray to the Lord for our sick brother (sister) and for all those dedicated to serving and caring for him (her).

Look kindly on our sick brother (sister).

R. Lord, hear our prayer.

 

Give new strength to his (her) body and mind.

R. Lord, hear our prayer.

 

Ease our brother’s (sister’s) sufferings.

R. Lord, hear our prayer.

 

Free him (her) from sin and temptation.

R. Lord, hear our prayer.

 

Sustain all the sick with your power.

R. Lord, hear our prayer.

 

Assist all who care for the sick.

R. Lord, hear our prayer.

 

Give life and health to our brother (sister), on whom we lay our hands in your name.

R. Lord, hear our prayer.

 

242.     Another blessing of the oil for the sick.

Praise to you, almighty God and Father.

You sent your Son to live among us and bring us salvation.

R. Blessed be God.

 

Praise to you, Lord Jesus Christ, the Father’s only Son.

You humbled yourself to share in our humanity, and desired to cure all our illnesses.

R. Blessed be God.

 

Praise to you, God the Holy Spirit, the Consoler.

You heal our sickness with your mighty power.

R. Blessed be God.

 

Lord, mercifully listen to our prayers

and bless this oil intended to ease the sufferings of your people.

May those for whom we pray in faith and who are anointed with this holy oil, be freed from the illness that afflicts them.

We ask this through Christ our Lord.

R. Amen.

 

PRAYERS AFTER ANOINTING

243.     When the illness is the result of advanced age.

Lord, look kindly on our brother (sister)

who has grown weak under the burden of his (her) years.

In this holy anointing he (she) asks for the grace of health in body and soul. By the power of your Holy Spirit, make him (her) firm in faith and sure in hope, so that his (her) cheerful patience may reveal your love to us. We ask this through Christ our Lord.

R. Amen.

 

244. When the sick person is in great danger.

Lord Jesus Christ, you took our weakness on yourself

and bore our sufferings in your passion and death.

 

Hear this prayer for our suffering brother (sister). You are his (her) redeemer.

strengthen his (her) hope for salvation and in your kindness sustain him (her) in body and soul. You live and reign for ever and ever.

R. Amen.

 

245.     When anointing and viaticum are given together.

Lord God, merciful Father, comforter of the suffering, look kindly on your son (daughter) N. who trusts in you.

May this anointing ease his (her) sufferings, and may the food he (she) has received for his (her) journey, the body and blood of your Son Jesus Christ, refresh him (her) and lead him (her) to life.

We ask this through Christ our Lord.

R. Amen.

 

246. For those about to die.

Lord God, loving Father, you are the source of all goodness and love, and you never refuse forgiveness to those who are sorry for their sins.

 

Have mercy on your son (daughter) N., who is about to return to you. May this holy anointing and our prayer made in faith assist him (her):

relieve his (her) pain, in body and soul, forgive all his (her) sins,

and strengthen him (her) with your loving protection.

 

We ask this, Father, through your son Jesus Christ, who conquered death

and opened for us the way to eternal life, and who lives and reigns for ever and ever.

R. Amen.

 

VII.     MASS FOR VIATICUM BIBLICAL READINGS

 

 

FIRST READING

247. 1 Kings 19:4-8: Strengthened by that food, he walked to the mountain of God.

 

248.     1 Corinthians 11:23-26: When you eat this bread and drink this cup, you proclaim the death of the Lord.

 

RESPONSORIAL PSALMS

249.     Psalm 23:1-3a, 3b-4, 5, 6. (R. 4a or 1)

 

R. Though I walk in the valley of darkness,

I fear no evil, for you are with me.

 

Or:

R. The Lord is my shepherd; there is nothing I shall want.

 

250.     Psalm 34:2-3, 4-5, 6-7, 10-11. (R. 9a)

R. Taste and see the goodness of the Lord.

 

251. Psalm 42:2, 3, 5bcd; Psalm 43:3, 4, 5. (R. Psalm 42:3)

R. My soul is thirsting for the living God when shall I see him face to face?

 

252.     Psalm 116:12-13, 15 and l6bc, 17-18. (R 115:9 or 13)

R. I will walk in the presence of the Lord, in the land of the living.

 

Or:

R. I will take the cup of salvation and call on the name of the Lord.

 

Or:

R. Alleluia.

 

ALLELUIA VERSE AND VERSE BEFORE THE GOSPEL

 

253.

I am the living bread from heaven, says the Lord;

if anyone eats this bread, he will live for ever. John 6:51.

 

254.

He who eats my flesh and drinks my blood has eternal life, says the Lord;

and I will raise him up on the last day. John 6:54.

 

255.

I am the gate, says the Lord;

he who enters through me will be safe and find pasture. John 10:9.

 

256.

I am the resurrection and the life, says the Lord

no one comes to the Father except by me.

John 11:25; 14:6

 

GOSPEL

 

257.     John 6:41-52 (Greek 41-51a): I am the bread of life that comes down from heaven.

 

258.     John 6:51-59 (Greek 51-58): If anyone eats this bread he will live for ever and I will raise him up on the last day.

 

ANOTHER PRAYER AFTER VIATICUM

 

Lord,

you are the source of eternal health

for those who believe in you. May our brother (sister) N., who has been refreshed with food and drink from heaven, safely reach your kingdom of light and life. We ask this through Christ our Lord.

R. Amen.