http___transfigurationpp.org_anointing-of-the-sick_.xml
http___franjevacki-samostan-knin.hr_Bolesnicko_pomazanje.php_1.xml
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The Catholic Church has always taught that the anointing of the sick is one of the seven sacraments of the New Testament that was instituted by Christ. We hear in Our Gospels how many times Jesus healed the sick so that they could continue return to their former ways and spread the Good News of Jesus Christ as Lord and Savior. The idea of turning to the sacraments of the church for healing, continued on for many years, however, along the way, the sacrament of healing took a tone of being a sacrament for the dying, especially by using the terms, “last rites” or “extreme unction.” The sacrament was no longer one that hoped in the healing powers of the Great Physician, Jesus, to return one to good health, but one that prepared one for death. In the early 1980’s the theology of this sacrament returned to be one for healing and not preparing for death. The terms “last rites” and “extreme unction” are no longer used when referring to this sacrament for the sick. The theological understanding and precepts for the celebration of this sacrament are given in the introduction to the rite. Vatican II documents say,”…’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 fitting time for that person to receive this sacrament has already arrived.” Therefore, the best time to seek this sacrament is as soon as one finds that they are seriously ill and they should not delay for sending for the priest. This sacrament gives the grace of the Holy Spirit to those who are sick: by this grace the whole person is helped and saved, sustained by trust in God, and strengthened against the temptations of the Evil One and against anxiety over death. Thus, the sick person is able not only to bear suffering bravely, but also to fight against it. A return to physical health may 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. Recipients of the Anointing of the sick The Letter of James states that the sick are to be anointed in order to raise them up and save them. Great care and concern should be taken to see that those of the faithful whose health is seriously impaired by sickness or old age receive this sacrament. The sacrament may be repeated if the sick person recovers after being anointed and then again falls ill or if during the same illness the person’s condition becomes more serious. A sick person may be anointed before surgery whenever a serious illness is the reason for the surgery. Elderly people may be anointed if they have become notably weakened even though no serious illness is present. Sick children are to be anointed if they have sufficient use of reason to be strengthened by this sacrament. When a priest has been called to attend those who are already dead, he should not administer the sacrament of anointing. Instead, he should pray for them, asking that God forgive their sins and graciously receives them into the kingdom. “Last Rites” The “last rite” of the Church is called viaticum. Once a person’s illness becomes so severe, and hope for recovery seems slight, but not impossible, the sick person or the family of a sick person may call the church to administer viaticum. However, for the sick person to receive “last rites” he or she must be able to receive Holy Communion; food for the journey. So there should not be a delay in asking for this rite of the church. Viaticum can be administered by any trained minister, whether ordained or lay. Because a Catholic is baptized into the parish community, it is most appropriate when possible, that the sick person be anointed with at least some of the faithful present. Therefore, our parish normally celebrates Anointing at various Saturday and Sunday’s throughout the year particularly for those preparing for surgery or is suffering from chronic illness, disease, or prolonged pain. In addition, anyone who has become suddenly ill or been in a serious accident should contact parish office immediately. If someone is near death, our priest should be called so that the priest will come and commend the dying person to God in a rite the church has for this purpose.
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Sakrament bolesničkoga pomazanja Sveto bolesničko pomazanje, kako ispovijeda i uči Katolička crkva, jedan je od sedam sakramenata Novoga zavjeta, ustanovljen od Krista, našega Gospodina. Evanđelja govore da se Isus često susretao s bolesnicima i da ih je liječio. Dao je svojim učenicima vlast da na bolesnike polažu ruke, da ih mažu uljem, liječe i ozdravljaju. Sakrament bolesničkog pomazanja podjeljuje se onima koji su opasno bolesni tako da se mažu na čelu i na rukama maslinovim uljem propisano blagoslovljenim, izgovarajući samo jedanput ove riječi: Po ovome svetom pomazanju i po svome preblagom milosrđu neka te Gospodin milošću Duha Svetoga pomogne; neka te oslobođena od grijeha spasi i milostivo podigne. Može se dijeliti pod misom i izvan mise, u kući, u bolnici, itd. Prikladno vrijeme za njegovo primanje je zacijelo već kada vjernik zbog bolesti ili starosti počinje biti u smrtnoj pogibelji. Svetim pomazanjem bolesnika i molitvom prezbitera cijela Crkva preporučuje bolesnike trpećemu i proslavljenomu Gospodinu da ih pridigne i spasi. Ovaj se sakrament može ponoviti ako bolesnik poslije primljenoga pomazanja prizdravi pa opet zapadne u bolest ili ako tijekom iste bolesti nastupi veća pogibao. Prije kirurškoga zahvata može se bolesniku podijeliti sveto pomazanje kad god se zahvat poduzima uslijed koje opasne bolesti. Sveta se pomast može podijeliti starima kojima su snage znatno popustile i kad nije posrijedi opasna bolest. Neka se sveto pomazanje podijeli bolesnicima koji su možda izgubili svijest ili uporabu razuma ako bi ga kao vjernici barem uključno bili zatražili dok su bili pri zdravom razumu. Bude li svećenik pozvan k bolesniku koji je već umro, neka se za nj pomoli Bogu da mu otpusti grijehe i dobrostivo ga primi u svoje kraljevstvo, a pomasti neka mu ne daje. Bolesničko pomazanje neka se ne podjeljuje onima koji tvrdokorno ustraju u očitom teškom grijehu. Samo je svećenik služitelj bolesničkog pomazanja. Blagoslov bolesničkog ulja obično obavlja biskup na Veliki četvrtak. Ovaj sakrament daje bolesniku milost Duha Svetoga, koja pomaže spasu svega čovjeka, pridiže ga pouzdanjem u Boga, jača protiv napasti Zloga i tjeskobe smrti, tako da može ne samo nevolje hrabro podnositi nego i boriti se protiv njih, pače i da postigne ozdravljenje ako mu je to od koristi i za duhovno spasenje; pomazanje daje također, ako je potrebno, oprost grijeha i dovršenje kršćanske pokore. Bolesničko pomazanje nije jedini sakrament umirućih. Crkva nudi i pokoru (ispovijed) i euharistiju, tj. popudbinu. Bolesniku se daju sakramenti ovim redom: ispovijed, pomazanje, euharistija. Ukućani bolesnoga dužni su obavijestiti župnika ako se bolest pogorša, a samoga bolesnika uljudnim riječima uviđavno će raspoložiti da pravodobno primi sakramente Učinci bolesničkoga pomazanja: - duševno okrepljenje i utjeha bolesnika, jača nemoćnika u njegovima duševnim i tjelesnim kušnjama; - sjedinjenje s mukom Kristovom; - oproštenje svih grijeha, koji nisu mogli biti ispovjeđeni, ako se bolesnik za njih kaje. Prije bolesničkog pomazanja, dakako, ako je moguće, treba ispovjediti teške grijehe. Osim grijeha opraštaju se i vremenite kazne; - opće poboljšanje bolesti i tjelesno zdravlje ako je to na korist duši. Priređeno prema: Sveti zbor za bogoštovlje, Rimski obrednik. Red bolesničkog pomazanja i skrbi za bolesne, Kršćanska sadašnjost, Zagreb, 2009.; don A. Čondić: Pastoral sakramenata (skripta). Ne tražimo od Isusa da nas oslobodi patnje, već oholosti i grijeha. Marija od Propetog Petković) Bolesničko pomazanje trebaju primiti bolesnici čije je zdravlje ozbiljno ugroženo, osobito oni u smrtnoj opasnosti, starije osobe, oboljeli pred težu operaciju i bolesna djeca ako su došla do dobi rasuđivanja. Može se ponoviti ako je tijekom bolesti došlo do pogoršanja. Ako je bolesnik u besvjesnom stanju treba i tada primiti ovaj sakrament ako je bio uvjereni kršćanin. Tada mu je to naknada za ispovijed. Ne smije se davati kada je bolesnik već umro. Samo u slučaju sumnje je li osoba umrla, može se sakrament podijeliti uvjetno. Dakle, ovdje nisu uključene bolesti poput: zubobolje, glavobolje, prehlade i drugih manjih bolesti. Članovi obitelji bolesnika i starijih osoba moraju se pobrinuti da takav član njihove obitelji ovaj sakrament primi pri punoj svijesti. Također je preporučljivo da obitelj bude nazočna i sudjeluje u molitvama pri podjeljivanju ovoga sakramenta njihovu bolesnom članu, osim u trenutku dok traje ispovijedanje. Ako bolesnik svjesno odbije ovaj sakrament i u takvu raspoloženju umre, svećenik ili drugi službenik Crkve ima zabranu voditi spovodne obrede. Prema: Žarko Vladislav Ošap, Rastimo u vjeri, nadi i ljubavi, Drvar, 2009.