Dist. 23, Art. 2, 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-a2-q1
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### Article II. *On the dispensing of this Sacrament.*

Next, with regard to the second article of the question, inquiry is made concerning the dispensing of this Sacrament. And concerning this, four things are asked. First it is asked, who ought to administer this Sacrament. Second, to whom it ought to be dispensed. Third, in what member or place. Fourth and last, how often.

### Question I. *Who ought to administer this Sacrament.*

Concerning the first, one proceeds thus. It seems that the administration of this Sacrament belongs to bishops alone:

1. *First, by a similitude.* The Sacrament of confirmation, which has consecrated matter, is conferred by bishops alone: therefore by parity of reasoning also this Sacrament.

2. Likewise, in *moral matters* it belongs to the nobler craftsman to use the finished instrument rather than to make it — whence the soldier who uses the sword is nobler than the smith who makes it — therefore if the bishop alone consecrates the oil, it seems that he alone ought to anoint with this oil.

3. Likewise, in *natural things* we see that the same power which prepares the matter induces the form, and this pertains to the right order of operating: if therefore grace and power are conformed to nature; since the bishop prepares the matter, it seems that he alone should complete the Sacrament; and this is in the anointing itself: therefore etc.

**But on the contrary** it is shown that it extends to *all*:

4. Because word and element constitute the Sacrament; but consecrated oil *can* be administered by a simple layman, and the word can be spoken: therefore the Sacrament also can be administered.

5. Likewise, that it *ought to be* so seems [true]: because it is the Sacrament of those who are in the extreme article of death; but such persons frequently cannot be assisted by a priest: therefore it seems that at least by a layman they may be assisted.

6. Likewise, this is shown by an *example*, because it is read in the legend of St. Genevieve that she anointed the sick with oil and cured them: therefore it seems that this at least pertains to holy men.

> **Conclusion.** *The minister of extreme unction is the priest, both by reason of the matter, which is consecrated oil, which ought not to be touched except by consecrated hands, and by reason of the form, which is by way of praying, which is the office of priests.*

**I respond:** It must be said that the dispensing of this Sacrament by office pertains to *priests*; and this both *authority* and *reason* confirm: authority, because in the last [chapter] of James it is said: *Let him bring in the presbyters, and let them pray over him*; reason, because, since the *matter* of this Sacrament is consecrated oil, it ought not to be administered nor touched except by one who has consecrated hands; and such is the priest: therefore it does not extend to *all*. — Nor to *bishops* alone: because, since this is the Sacrament of those in peril, who cannot approach prelates, but rather the reverse, it would be necessary that many should perish, if it had to be given by bishops alone. Therefore the Holy Spirit disposed that the *ointment* should be not only *on the head*, or *on the beard of Aaron*, but should also *run down to the hem of the garment*, namely down to the lower priests. — Nor is the reason taken only from the side of the *anointing*, but also from the side of the *prayer*. For since the office of mediation

belongs to priests; just as it belongs [to them] to offer gifts and sacrifices for sins neither to bishops alone nor also to laymen; so also the dispensing of this Sacrament, whose efficacy consists principally in the prayer of faith, of which the priest is minister by reason of his office.

*To the first,* then, that which is objected concerning confirmation: it must be said that it is in no way similar: first, because those to be confirmed can approach a bishop, but not so those to be anointed. Moreover, the imposition of hands belonged to the Apostles alone, but the curing of the sick descended even to the other disciples; and the Sacrament of confirmation is the Sacrament of the imposition of hands, [while] the Sacrament of unction is ordained to healing.

*To the second,* that which is objected, that in moral matters it is nobler to use the instrument, etc.: it must be said that this holds true for the most part in moral matters. And the reason for this is that the degree of dignity in them is according to ordination to the *end*, and the one using the instrument is nearer to the end than the one making it; but in these works of the Church there is a degree according to comparison to the *first principle*, from which flows the whole governance and operation in the body of the Church: and therefore the prior power is superior. Whence the bishop, who ordains the priest to celebrate, is superior to the priest himself, who celebrates; so it must be understood in the matter at hand. *Moreover*, it is not of such [great] servitude to consecrate oil as to anoint the sick; for the first could sufficiently be done by one, but the second by no means: therefore the Holy Spirit rather willed the second to be shared than the first.

*To the third,* that which is objected, that it belongs to the same [agent] to induce the form whose it is to prepare the matter: it must be said that this is true of the form which perfects that preparation; just as the smith by forging the iron induces the form of the sword, so the bishop, when he blesses, induces the consecration; but on account of this it is not necessary that he use that oil, just as neither [does] the smith [use] the sword.

*To the fourth,* that which is objected, that word and element make the Sacrament: it must be said that this is true in some Sacraments, whose dispensing is committed to all; but it is not true in all, as in the Eucharist; and so it is to be understood of extreme unction.

*To the fifth,* that which is objected concerning the extreme article of death: it must be said that devotion can supply the absence of a priest; and therefore it is not necessary that it be committed to all, especially since a priest can readily enough be present, unless he be absent through the negligence of the sick person.

*To the sixth,* that which is objected concerning St. Genevieve: it must be said that, as was held above, some absolve by *merit*, some by *office*; so it is to be understood in the matter at hand. Whence just as it belongs to priests alone to absolve, yet holy men frequently obtain by the merit of [their] life what others do by office; so it is to be understood in unction.