430 BzTtm UNOTmW. [Boo= II. has cened, as/f the ? of healinf existed onl? in pmst 8ges, let him be 8coursed. "3. Whoever s!?l uiilrm that the ri?e and practice of extreme une* tion observed by the holy Roman Church i8 repugnant to the doctrine of the bleased apostle James, and therefo. re that it may be alLsteal or despised by Chris.tiao8 without sin, let him be accursed. "4. Whoever shall s/F?rm th? the ' elders of the church,' whom 51eased James exhorts to be brought in to anoint the sick man, are not priests ordained by the bishop, but persons advanced in years, in any community, and therefore that the priest is not the only proper !plni?s, ter of extreme unction, let him be accursed."* In connection with the foregoing 8ccount of extreme unction, we will present it more 8ccurately by funfishing an extended view of this doctrine from the divines who treat it in form: and as Dens has very symtemat/ca]ly discusset) this as well as other doctrines, we will pr/n- tipally follow him, and occasionally collect from Ba/lly, Ferraris, &c. The technical divisions which they observe we will abe follow, as most convenient on the whole. II. In.vtittttion of ?tr?,r? ?.?ti?. Dens define,, it to be "A sacrament, by wAicla a sick person i8 an- ointed with sacred oil by a priest, under a prescribed form of words, for the purpose of healing both the mind anti body." Bailly defines it thus, "A sacrament of the new law for a sick man, conferring special aids for bearing pains, cleansing from sins and the remains of sin, and restorir?g health of body itself, when it conduces to the salvation of the soul."t They say it was/n,t/t?d by our Lord,/ntimate(/by Mark, chap. vi, 13, and afterward r? and/,ubl/.vA?d by Samos, v, 14, 1�The proofs for its being a s,?crament are, the passage from James, the decisions of the Councils of Florence and of Trent, anti tradition. The following curious account of its institution, and the ? when, is given by. Dens.?: "W? t/i/.v ?aertmFn. t/mned/atdy i?t/tut?d by C/tr/.?t ? Answer. St. Thomas (Supp. q. 29, s. 3) answers in the affirmative. This is col lected from the Council of Trent, (sess. 14, cap. 1, can. 1,) which teaches that it was promulgated by St. James; therefore he judges that it was not instituted by him, but immediately by Christ." "W/ass did CAri? in.vtimte it ? Ans. The time is uncerts/n; yet it is very likely that he institut? it after his resurrection, during the forty
- "C?m? 1. $i qub dixerit, extromam unctionera no? eme ver8 et proptit ncra-
menturn a Christo Domino nostro institutum, et i beato Jacobo apostolo promulgatum: .*md r/turn tantrim accepturn i pattibus, aut figmenturn h?2rnanum; anathema '* ?. Si quis dixorit, sacram infirmorum unctionera non con[erro gratiam; sec. remit* ter? peccata, nec alleviat*e infmnoo: oed jam ceres, quasi olim curationum; anathema 8it. "3. $i quis dixerit, extromm unct/onis ritum, et usum, quem oboerut nnct& mens Ecc,]es/a, repugnare sententire be?tti Jacob/ apostoli, ideSque sum mutandum, posseclue a Christianis abeque peccato contemni; anathema 8it. "4. Si quis dixerit, ?resbyteros occlesim, quo? beatus Jacobus adducesdos esse ad infirmurn inungendurn hortatur, non esso sacerdoteo at) episcopo ordinatos, Bed rotate .?eniores in qua, is comrnunittte; ob idque propr/um oxtremm unctionio m/nistrum non eose solurn 8acerdotem; anathema ? De Ex. Unc., e. 1, tom. v, p. ? De Extrenm Unctions, No. I. 1
�
