Dist. 23, Art. 1, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/23/q/bon-sent-IV-d23-a1-q1
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### Article I. *On the institution of extreme unction.*
### Question I. *Whether the Sacrament of extreme unction is principally ordained to bodily illness, or to spiritual.*

As to the end it is asked, whether this Sacrament is *principally* ordained to bodily illness, or to spiritual. And that [it is ordained] to bodily [illness], it seems:

1. From its institution, James five: *Is any among you sick? let him bring in the priests* etc., and afterward he says, below: *The prayer of faith shall save the sick man*.

2. Likewise, Mark six: *They anointed with oil many sick, and they were healed*; if therefore they used this Sacrament, according to what is said in the Gloss, and this for the healing of those sick bodily: therefore it seems to be principally ordained to this.

3. Likewise, a Sacrament is finally ordained to that for the sake of which it is principally dispensed; but this is principally dispensed on account of bodily infirmity, since it is never given except to those existing in grave bodily infirmity: therefore it seems that it is principally for this.

4. Likewise, if it is against infirmity as a medicine, I ask, against which; either against *bodily* [infirmity] or against *spiritual*. If against *spiritual*; since it is not against actual mortal nor original [sin], it will be against venial; but venial [sin] is repeated every day: therefore this Sacrament also [would be]. But this Sacrament is not given frequently, but very rarely: therefore it is not against venial sin: therefore it is against bodily infirmity. If you should say that it is against the *sequelae* of sins; I ask: either against some determinately, or against all. If against some; why not likewise against the others? If against all; since they are diverse according to the diversity of diseases, it seems that there ought to be diverse Sacraments for this.

**On the contrary:** 1. That it is not for healing bodily disease *per se*, it seems: because the Sacraments of the new law in those worthily receiving [them] effect what they signify: if therefore holy men worthily receive the Sacraments, then anointing would always have in them the efficacy of healing: therefore holy men would never die.

2. Likewise, many are perfect men who, according to Paul's example, desire *to be dissolved and to be with Christ*: if therefore the Sacrament of anointing is ordained for preserving the life of the body, then by such [men] it ought in no way to be received.

3. Likewise, a Sacrament is a *spiritual* medicine: therefore just as a *bodily* medicine heals only bodily disease and to this it is principally and universally [ordained], so it seems that a *spiritual* medicine should heal only spiritual disease, so that it is [ordained] to this universally and totally and principally.

4. Likewise, if the anointing heals bodily disease, [it does so] either by *natural* power or by power *above nature*. Not by *natural* power; this is agreed, because the operation of the Sacraments is not according to the natural powers of the external elements: therefore by power *above nature*; but that [power] can equally [act] upon incurable infirmity as upon curable: therefore it seems that this Sacrament would free from leprosy; but this is false: therefore etc.

> **Conclusion.** *Extreme unction is principally for the healing and alleviation of spiritual infirmity, namely of venial sin, and per accidens for the healing and alleviation of bodily infirmity.*

**I respond:** It must be said that the opinion of some was that this Sacrament is principally ordained against the *sequelae* or relics of sin, which weigh [the soul] down, which are left behind both from original and from actual [sin]; which relics indeed are spiritual penalties, having nevertheless frequently bodily penalties annexed for their own purgation: and therefore this Sacrament is principally against *spiritual penalty*, but as a consequence it is for healing bodily disease. — But against this is

what is said in James five in the institution of this Sacrament: *If he be in sins, they shall be forgiven him*: therefore this Sacrament is ordained against some *disease of sin*; and this very thing is touched upon in the Gloss. And since it is not against original nor against mortal [sin], it remains that it is against *venial* sin. And this the common opinion holds.

But it must be noted that of *venial sin* one may speak in two ways: either as one is in the *state of the way*, or as [one is] in *departure*. If as one is in the *state of the way* or on the journey, thus venial disease is as it were inseparable and by a certain necessity repeatable, and through this in a certain way incurable. And therefore no medicine ought to have been specially and principally ordained against it; nay, in a certain way all the Sacraments avail for its healing according to more and less. — But if we speak as the soul is in the *state of departing*; thus it can be healed without *repetition*; and thus, since the soul can draw upon itself such combustible things as would draw [it] back from glory, divine mercy instituted a remedy by which the soul might be healed as to the remission of *fault* and even of part of the *penalty*; and this is the Sacrament of extreme unction.

Now the manner of healing venial sin in this Sacrament corresponds to the manner of the infirmity. Venial sin weighs the soul down, depressing it downward, so that it does not so attend to God through devotion and love, because there is there a disordered turning to changeable good, and because there is less love of God, as Augustine touches upon in the book of the Confessions; and therefore, since healing is directly by the contrary, it is healed by that which lifts the soul, weighed down, upward through devotion. And since *the body, which is corrupted, weighs down the soul*; since that Sacrament is for lifting up the soul through devotion, in which the soul receives a certain vigor, in which there is always the blotting-out of venial [sins], if they are in the soul, and consequently the repression of bodily troubles, if it is expedient for the soul itself: hence it is that this Sacrament is *principally* for the healing and alleviation of *spiritual* infirmity, namely of venial sin, and *per accidens* is for the healing and alleviation of *bodily* infirmity, in a certain way strengthening the soul, which rules the body.

And thus it is plain what in this Sacrament is *the reality only*, what *the sign*, and what *the reality and the sign*. *The sign only* is the exterior anointing, *the reality only* is the healing of venial [sin], *the reality and the sign* is the very arousal of devotion in the soul, which is nothing other than a certain spiritual anointing. — Therefore the reasons proving that this Sacrament avails for healing bodily infirmities are to be granted. Likewise the reasons proving that it does not avail principally against those [infirmities] are to be granted, since it avails only *per accidens* and *as a consequence*, as was shown before.

To that, then, which is objected, that it is not given except in a state of infirmity; it must be said that it is not on account of the infirmity, but on account of this, that [the soul] approaches departure, in which venial [sins] can be perfectly healed. And that this is true is plain, because however much one is infirm, this Sacrament is not given to him unless it is presumed that he will die, or that he is at the point of death. And if it were established to us concerning someone that he would be freed or is to be freed, this Sacrament ought not to be given to him, as will be plain below.

To that which is objected concerning venial [sin], that it is repeated daily; the response is already plain: because the Sacrament is not given against that kind of sin except in the state in which it is presumed that he will be freed both from fault and from the necessity of sinning.

To that which is objected, that it does not avail principally; it must be said that it is true, and this the very form of the prayer intimates, in which no mention is made except of the remission of sins.

But as to what is objected, that it ought in no way to avail, *from a likeness*, because bodily medicine does not heal spiritual disease; it must be said that it is not alike, because the spirit contains the body — whence the passions of the soul greatly redound upon the flesh, whence the Wise man says: *A sorrowful spirit dries up the bones* — therefore it is no wonder if the soul is calmed and invigorated and gladdened, [and] if this also redounds to the body. And thus this Sacrament has regard to the relieving of the body on account of the alleviation of the spirit.

To that which is asked: by what power does it do this? it must be said that [it does so] by power *above nature*; but that [power] operates according to the divine institution, which did not will through this Sacrament to betray

the secret of faith, and thus neither, according to the common law, to free from incurable infirmities. And *again*, in this Sacrament something is *natural*, something *above nature*. For the effect which is in the spirit is above nature, but that it redound into the flesh, this is natural, according to what the devout man says in the Psalm: *My soul has thirsted for thee* etc.; and again elsewhere: *My flesh has flourished again* etc.