Summa Theologica Suppl, q. 30: Of the Effect of this Sacrament
Article 2. Whether bodily health is an effect of this sacrament?
Objection 1It would seem that bodily health is not an effect of this sacrament. For every sacrament is a spiritual remedy. Now a spiritual remedy is ordained to spiritual health, just as a bodily remedy is ordained to health of the body. Therefore bodily health is not an effect of this sacrament.
Objection 2Further, the sacraments always produce their effect in those who approach them in the proper dispositions. Now sometimes the recipient of this sacrament does not receive bodily health, no matter how devoutly he receives it. Therefore bodily health is not its effect.
Objection 3Further, the efficacy of this sacrament is notified to us in the fifth chapter of James. Now healing is ascribed there as the effect, not of the anointing, but of the prayer, for he says: "The prayer of faith shall save the sick man." Therefore bodily healing is not an effect of this sacrament.
On the contraryThe operation of the Church is more efficacious since Christ's Passion than before. Now, before the Passion, those whom the apostles anointed with oil were healed (Mk. 6:13). Therefore unction has its effect now in healing bodies.
Further, the sacraments produce their effect by signifying it. Now Baptism signifies and effects a spiritual washing, through the bodily washing in which it consists outwardly. Therefore Extreme Unction signifies and causes a spiritual healing through the bodily healing which it effects externally.
I answer thatJust as Baptism causes a spiritual cleansing from spiritual stains by means of a bodily washing, so this sacrament causes an inward healing by means of an outward sacramental healing: and even as the baptismal washing has the effect of a bodily washing, since it effects even a bodily cleansing, so too, Extreme Unction has the effect of a bodily remedy, namely a healing of the body. But there is a difference, for as much as the bodily washing causes a bodily cleansing by a natural property of the bodily element, and consequently always causes it, whereas Extreme Unction causes a bodily healing, not by a natural property of the matter, but by the Divine power which works reasonably. And since reasonable working never produces a secondary effect, except in so far as it is required for the principal effect, it follows that a bodily healing does not always ensue from this sacrament, but only when it is requisite for the spiritual healing: and then it produces it always, provided there be no obstacle on the part of the recipient.
Reply to Objection 1This objection proves that bodily health is not the principal effect of this sacrament: and this is true.
The Reply to the Second Objection is clear from what has been said above (Q[29], A[8]).
Reply to Objection 3This prayer is the form of this sacrament as stated above (Q[29], AA[8],9). Hence, so far as its form is concerned, this sacrament derives from it its efficacy in healing the body.
Article 3. Whether this sacrament imprints a character?
Objection 1It would seem that this sacrament imprints a character. For a character is a distinctive sign. Now just as one who is baptized is distinguished from one who is not so is one who is anointed, from one who is not. Therefore, just as Baptism imprints a character so does Extreme Unction.
Objection 2Further, there is an anointing in the sacraments of order and Confirmation, as there is in this sacrament. But a character is imprinted in those sacraments. Therefore a character is imprinted in this one also.
Objection 3Further, every sacrament contains something that is a reality only, something that is a sacrament only, and something that is both reality and sacrament. Now nothing in this sacrament can be assigned as both reality and sacrament except a character. Therefore in this sacrament also, a character is imprinted.
On the contraryNo sacrament that imprints a character is repeated. But this sacrament is repeated as we shall state further on (Q[33]). Therefore it does not imprint a character.
Further, a sacramental character causes a distinction among those who are in the present Church. But Extreme Unction is given to one who is departing from the present Church. Therefore it does not imprint a character.
I answer thatA character is not imprinted except in those sacraments whereby man is deputed to some sacred duty. Now this sacrament is for no other purpose than a remedy, and man is not deputed thereby to do or receive anything holy. Therefore it does not imprint a character.
Reply to Objection 1A character marks a distinction of states with regard to duties which have to be performed in the Church, a distinction which a man does not receive by being anointed.
Reply to Objection 2The unction of orders and Confirmation, is the unction of consecration whereby a man is deputed to some sacred duty, whereas this unction is remedial. Hence the comparison fails.
Reply to Objection 3In this sacrament, that which is both reality and sacrament is not a character, but a certain inward devotion which is a kind of spiritual anointing.