These are the Sacraments
(Anointing of the Sick)

These are the Sacraments

as described by Archbishop Fulton J. Sheen
Ph.D., D.D., LL.D., Litt.D.

V. The Sacrament of the Anointing of the Sick

There are Two (2) Sacraments of Healing: One (1) for Spiritual Illness, which is the Sacrament of Penance; the Other, for Physical Illness, which is the Sacrament of the Anointing of the Sick. An Older Term for it was "Extreme Unction", which some Interpreted-as meaning that it was Administered only when Death was Inevitable. For that Reason, the Sacrament was sometimes Postponed until there was no Hope-of Recovery, so as not to Frighten the Recipient, or Unduly Sadden the Relatives and Friends.

This is a Misinterpretation-of the Sacrament which is directed-to the uncertainty which Sickness implies; the Sacrament looks-to Sickness as such. Two (2) Extremes are to be avoided, One (1) which would say it was destined only for Death; the Other, that it is Solely a Grace of Healing. It is rather, a Sacrament for the time-of Serious Sickness; that is why it may not be-given to those who are Facing-Death for any Reason, other-than Illness. If it were a Sacrament, Destined Solely-for those who are about to Die, it would be given to a Criminal on a Scaffold. But the Sacrament may not be given, in such a Case. It may be given Immediately-after Electrocution or Hanging, or any Violent Death, but not before. In those under Sentence of Death, there is no Hope-of Recovery, which this Sacrament implies.

It is not a Sacrament exclusively-for those at the Point-of Death. In the Liturgy of the Sacrament, the Priest does not mention Death, but Prays for a return-to Health-of, Body and Soul:

"Heal, O Redeemer, the Infirmities of the Sick Person; Heal his Wounds and Forgive him his Sins. Make all the Infirmities of his Body and Soul disappear, and by Thy Mercy, give him Full Spiritual and Corporal Health, that re-established by the Effect of Your Goodness, he can resume the Fulfillment-of his Duties.... Grant that Thy Servant, freed from Sickness and restored to Health, may be re-established by Thy Name and given back to Thy Holy Church".

Two (2) other Prayers follow, in which the Restoration-to Health is emphasized:

"We implore Thee, O Lord, look with Kindness on Thy servant [name] who is growing Weak, as his [her] Body Fails. Cherish and Revive the Soul which Thou didst Create, so that, Purified and made Whole by his [her] Sufferings, he [she] may find himself [herself] restored-by Thy Healing through Christ Our Lord. Amen".

"O Lord, Father Almighty, ... free Thy servant from Sickness. Restore to him [her] his [her] Health. Raise him [her] up by Thy Right Hand, Strengthen him [her] by Thy Power, Protect him [her] by Thy Might, and give him [her] back to Thy Holy Church, with all that is needed for his [her] Welfare, through Christ Our Lord. Amen".

The Oil-of-the-Sick, which is Consecrated-at the Pontifical Mass on Holy Thursday, contains no allusions-to Death or the Dying. The Words of the Bishop are:

"Pray that this Oil may serve to give Renewed Strength to God's Temple . . . that all who are Anointed with the Heavenly Remedy of this Oil, may find it a Medicine for Body and Soul, quick to remove all Suffering and to drive-away all Sickness and Infirmity of Soul and Body".

The Official Teaching of the Church Condemns those who Deny that it is a Sacrament of Healing. The Council of Trent stated:

"If anyone says that the Anointing of the Sick neither Confers any Grace nor Remits Sins, nor Comforts the Sick, but that it has already ceased, as if it had been a Healing Grace only in the Olden Days, let him be Anathema".

When the Salvation of the Person, under Providence, calls-for the Postponement-of Death, the Sacrament will bring about this Recovery. The Writer recalls giving the Sacrament of the Anointing of the Sick to a Woman who was given-to a Life-of Sin. She had been Poisoned. As the Poison infected the Brain, she had the impression-of losing each of the External Senses. She would reach for her Eye and say to her Mother: "Mother, here is my Eye. You keep it when I am gone". She would reach for her Ear and say to me, "Here, you keep this when I am gone". The Sacrament of the Anointing of the Sick was administered, and immediately she was Restored to Health. The next day she came to the Rectory, and began leading an Apostolic Life which continued for Many Years, until her Death. The Anointing was for her Death, but it happened to be for a Postponed Death.

Saint James, in describing the Sacrament of the Anointing of the Sick, puts the Emphasis-on the Healing:

"Is one of you Sick? Let him send for the Presbyters of the Church, and let them Pray over him, Anointing him with Oil and the Lord's Name. Prayer offered in Faith will Restore the Sick Man, and the Lord will give him Relief; if he is Guilty of Sins, they will be Pardoned" (James 5:14, 15).

Here it is to be noted that the People who are to Benefit, are not necessarily those at Death's Door, but the Sick. The Sick Man is described as One able to call-in the Priests of the Church. Saint James says also that the Prayer of Faith shall save the Sick Man, which is the Physical Side of the Sacrament; the Forgiveness of Sins being the Spiritual Side.

The Purpose of the Sacrament is clear from the fact that the 'Person' is Sick -- not the Body alone, nor the Soul alone. All the Sacraments are aimed at a Single (1) Whole, made up of Matter and Spirit. Even the Eucharist pertains-to the Body, as well as the Soul, for Our Lord said that He would "Raise up on the Last Day", those who would Receive it. Sickness has Spiritual Repercussions: no Person can be Sick in Body without having his Soul Disturbed. The Anointing of the Sick, therefore, is to some extent Psychosomatic.

Sickness and the Soul

A Serious Illness, cuts us off from the Occasion of Sin. The Will to Sin, is Weakened-by the Physical Inability to Sin. It is True that many a Man, Believes he has left the Passions behind, when it is really that the Passions have left him behind. This moment-of Enforced Detachment from the Allurements of the World, is always an Opportunity-for the Reception-of Grace.

The approach-to Death emphasizes the uniqueness-of 'Personality'. During Life, we lose ourselves in the Mob, in the anonymous "They", in the Masses, in "Togetherness". But the nearness-of Death confronts Self-with-Self: "I am I -- Unique -- Responsible for every Thought, Word, and Deed of Life". The Soul begins to see itself as it really is, and God in His Mercy prepares a Sacrament for this Dread Moment when 'Personality' is confronted-with its Load-of Sin.

Sickness breaks the Spell, that Pleasure is everything, or that we ought to go on Building bigger-and-bigger Barns, or that Life is Worthless unless it has a Thrill. Sickness enables us to 'Adjust' our Sense-of-Values, as an Actual Grace Illumines the Futility and Emptiness of many Ambitions: "What does it Profit a Man, if he Gain the whole World, and Lose his Soul"?

There is a World of Difference between the Christian in Serious Illness, and the Pagan. As Franz Werfel wrote:

"The Skeptic believes in nothing more than Death; the Believer believes in nothing less. Since the World to him is a Creation of Spirit and Love, he cannot be Threatened by Eternal Destruction in his Essential Being, as a Creature of the World".

A Man, who in Life, never prepares for Death, uses every means to Conceal it, to Render it Unobtrusive, to Disguise it, even feels Awkward in the Presence-of Death, and Knows not, how to-Console those who are Bereaved.

"The Ladder of Divine Ascent" - Souls climbing to the Kingdom of God - Icon of the Eastern Church

The Pagan Fears the Loss-of the Body; the Christian Fears the Loss-of the Soul, knowing that the Destiny-of the Body will be, the Destiny-of the Soul. To a Pagan, this World is everything, and Death deprives him of all there is; to the Christian, this World is only a Scaffolding (Ladder), through which Souls climb-to the Kingdom of God. When the Last Soul shall have climbed-up, through the Scaffolding, then it shall be Torn-down, and Burned with fervent Fire, not because it is Base, but simply because it has Done its Work -- it has brought us back-again to God. Hence, to the Christian, his Whole Being is never Threatened by Death. All during Life, the Pagan is moving-toward Death; but the Christian is moving-backward. He starts with the fact that he must Die and Render an Account-of his Stewardship; knowing that he will Die, he Plans his Life accordingly.

The Christian, having been Signed-with the Sign-of Death, the Sign-of the Cross at Baptism, is committed-to leading a Life-of Mortification, which means a Dying to the Ego, in order that the Christ-life may be more Manifest.

The Church is, therefore, constantly recommending a Daily Rehearsal for the Great Event, or tiny little Deaths, in preparation-for the Final One. No Masterpiece is ever Created-in a Day, and Death itself is a Masterpiece. The Sculptor who wishes to Carve a Figure out of a Block-of Marble, uses his Chisel; First cutting-away great Chunks of Marble, then smaller-Pieces; finally, he reaches a Point where only a brush-of the Hand is needed to-reveal the Figure. In the same way, the Soul at First, has to undergo Tremendous Mortifications, then more-refined Detachments and little Deaths, until finally, the Divine Image is Revealed. Because Mortification is recognized as a Practice-of Death, it was fittingly described on the Tomb of Duns Scotus: "Bis mortuus; semel sepultus" -- He died Twice, but was buried only Once.

As evidence-of how seriously the Church takes Grace or Divine Life in the Soul, in contrast to Physical Life, its Liturgy calls the Day on which Saints Die, their Birthday, or Natalitia. The World 'Celebrates' a Birthday on the Day a Person was born-to Physical Life; the Church 'Celebrates' it when a Person is born-to Eternal Life. There are Three (3) Exceptions to this in the Liturgy of the Church, and for very Good Reasons. The only Physical Birthdays in the Liturgy are those of Our Divine Lord (December 25th), the Blessed Mother (September 8th), and John the Baptist (June 24th). This is because each of these Births marked a Special Infusion of Divine Life into the World: Our Lord is Eternal Life; the Blessed Mother, through her Immaculate Conception, participated in that Eternal Life from the First Moment of her Conception; and Saint John the Baptist was Sanctified in his Mother's Womb, when he was visited-by his Lord, still Tabernacled-within the Blessed Mother.

This does not mean, even for the Christian, that Death has no Terrors. There is still something very Frightening about it. If Death were merely a Physical 'must', we would not Fear it; our Fear comes from the Moral Fact that we know we ought not to Die. We Fear Death because we Realize, it was not Part-of the Original Plan. The Dying Christian knows that the Personal Judgment (i.e. Particular Judgment) at the Moment of his Death, will be a Revelation-of the Meaning-of his Personal Life, just as the Cosmic Judgment (i.e. Final/Last Judgment) at the End-of-Time, will be a Revelation-of how he Lived-in Society.

Death is not just a mere Emancipation-of the Soul from the Limitations and Burdens of the Body, and a Passage-into a Purely Spiritual State, such as Plato conceived. This would completely forget the Resurrection of the Body. The Body has had a Share-in the Virtues or the Vices of the Soul; therefore, it will take-on a Quality after Death, corresponding-to the Quality-of the Soul. If a Green Liquid is poured-into a Glass, the Glass looks Green. If the Liquid poured-in is Red, the Glass looks Red. So too, when Evil is poured-into the Soul, the Body takes-on the Quality-of Evil, and is in a State-of Incorruptible Corruption, whereas the Body of the Person who Dies in the State of Grace, shares-in the Glory of the Soul.

What this Glorified Body will be like, we do not know, except that it will correspond-with the "New Heaven" and the "New Earth' of which the "Apocalypse" speaks. When the Soul leaves the Body, at Death, it does not leave the Body's Sphere altogether. The Soul still has a Tendency, to be Reunited-with the Body. We put our Hand on Warm Wax, and we leave the Imprint-of the Hand. So too, the Imprint-of the Soul is in some-Way, in the Body, and the Soul, to some extent, bears the Body within itself. In the Resurrection of the Dead, God will give the Soul its Body-forming Power, and the Opportunity-to Build-up the Body will be entrusted-to it, as it was meant to be.

To Understand the Sacrament, One must never lose hold of the fact, that there is a Double (2) Life: Biological and Spiritual. So there is a Double (2) Death, Death of Body, and Death of the Soul. Saint John states: "Thou dost pass for a living Man, and all the while, art a Corpse" (Revelation 3:1). A Body may be Physically Alive, but the Soul, Spiritually Dead. Such would be a Person in the State-of Serious Sin, and Alienation-from God. We see Corpses walking-on the Street every day; Biological Life is in them, but not Spiritual Life.

The Real Reason, Man Dies in his Flesh, is because his Soul, having turned-away from God, has Lost the Dominion it once Exercised-over the Body. One (1) of the Penalties of Original Sin, was that the Body should Die. When the Sinful Soul is Restored-to the State of Grace, it has its Power returned-potentially, to-effect the Quickening-of the Flesh and the Restoration-of the Body, but the Actual Rejuvenation is Deferred-until the Last-Day.

In its Present State, the Body often Depresses the Soul; it Restrains it in its Upward Flight. It is almost a Cage, which Prevents the Soul, as a Dove, from Flying-to God. A Sickness, accentuates this Weight, producing sometimes a Lethargy in the Soul. Herein is the Purpose-of the Anointing of the Sick: to enable the Soul to be Free in this Life, either through the Healing of the Body, or else to be eventually Free-from the Body in Death, with all the Traces-of Sin, Blotted-out.

Administration of Extreme Unction - by Poussin

How the Sacrament Is Administered

In speaking-of the Sacrament, Saint James said that the Priests of the Church were to be called-in -- not merely the Priest. Though it is One (1) Person who is Sick, and One (1) Organism that is Disordered, nevertheless, Sickness is not considered a Private Affair, any more than Sin is a Private Affair. Just as One (1) Sin in a Soul, diminishes the Sum or the Content-of Charity in the Mystical Body, so the Sickness of any One (1) of the Members-of the Church, Grieves, in some way, the Fellowship of the Saints. The Church, representing Our Lord, responds-to this Sickness in any One (1) of Her Members, by sharing Her own Corporate Wealth with the One who is Ill. Her Prayer is that the Sick Person be cured-of his Weakness, and if it be God's Will, be restored-to the Life of the Mystical Body.

The Unction of the Sick is a kind-of a Prolongation, both of Baptism and of Penance, in the sense that it is a Remedy-for Sin. It is not to be thought that the Sacrament Operates-in the Sick, in the Nature-of a Miracle, or takes the place-of Medical Science, any more than Baptism takes the place-of Birth, or Holy Communion takes the place-of Eating. The Council of Trent said that the Anointing of the Sick was a Consummation, not only of Penance, but of the Whole Christian Life, which ought to be a Continual Penance. The Anointing of the Sick is a Sacrament of the 'Living' and, therefore, normally-Presupposes the State of Grace, just as Medicine is given only to the Living, and Holy Oil is a Medicine.

As was pointed-out above, Physical Life may have either Wounds or Diseases. There is a difference between having a Finger Cut-by a Knife, and a Body Suffering from Smallpox or Cancer. Penance looks more-to the Wounds of the Soul; Anointing of the Sick more-to the Sickness of the Body, but never apart-from the Soul.

The Administration of the Sacrament, starts-with the Basic Psychological Fact, that we cannot think of a Single (1) Sin that ever got into our Soul, that did not come-through our Body. The Sin of Envy, for example, comes-through the Eyes; we may have seen how much more the Joneses have. The Sin of Pride, in like manner, often comes-from the Eyes, as One makes a comparison between how much Richer, Smarter, or more Beautiful, One Person is than another. Drunkenness, Adultery, Robbery, Blasphemy -- we often walk-into these Occasions of Sin. Even the Nose contributes-to Sin and to Vanity, either through the smell-of Good Food, leading-to Gluttony, or through Perfumes which, according-to Advertisements, are Allurements to Sin.

Just as Physical Diseases leave certain Marks on the Body -- Tuberculosis leaves Spots on the Lungs, Smallpox Marks on the Face, Leprosy Scars -- so too, Sin leaves-behind some Traces in the Senses and in the Body. The Spiritual Scar of every Sin, is evident from the fact that One feels Weaker after the Sin than before, and less resistant-to Wrong. Other Diseases or Viruses leave little Tails -- not speaking scientifically -- or Traces-of their Existence-in the Body. Just as Sewers become clogged, and Chimneys sooted, and Ships contract Barnacles, so too, the Germs-of Sin leave little Tails behind, which are Remnants or Relics of the Rebellion which Ravished the Soul and the Body. Though an Alcoholic may give-up his Alcohol and repent-for his Sin, Alcoholism may remain-in the Body, in Marred and Ruined Organs.

The Church now comes-along, in a Serious Illness, not only to blot-out the Sin, which is done primarily-in the Sacrament of Penance (also here if Penance cannot be received), but also to Cleanse-away the remains of Sin. Because Sin came into the Soul through the Eyes, Ears and Nostrils, Mouth, Hands and Feet, the Church lays-hold-of these Senses and Organs, which in some way cooperated-with the Soul in Sinning. It prepares the Soul, either for the Restoration-to the Mystical Body of Christ or for a Passage-to God. The Poor Member-of the Church is covered with the Dust-of Action and the Spatterings-of Life, with the Mire and Dregs of half-fought Battles, with the Weakness of Swords half-drawn; with One (1) Eye toward the World, and the Other toward Christ. That is why the Church Prays: "Remember not, then, his old Sins, nor the Excesses to which Anger or the Fervor of an Evil Will has led him. For, though he has Sinned, yet he has not denied Thee, O God".

When the Eyes are Anointed, the Priest says: "By this Holy Anointing and with His Holy Loving Mercy, may the Lord Forgive you whatever Wrong you may have done by the use of your Sight. Amen".

When the Ears are Anointed, the Priest says: "By this Holy Anointing and His Most Loving Mercy, may the Lord Forgive you whatever Wrong you have done by the Sense of Hearing. Amen".

When the Nose is Anointed, the Priest says: "By this Holy Anointing and His Most Loving Mercy, may the Lord Forgive you whatever Wrong you have done by your use of the Sense of Smell. Amen".

When the Mouth, with closed lips, is Anointed, the Priest says: "By this Holy Anointing and His Most Loving Mercy, may the Lord Forgive you whatever Wrong you may have done by the use of the Sense of Taste and the Power of Speech. Amen".

When the Hands are Anointed, the Priest says: ";By this Holy Anointing and His Most Loving Mercy, may the Lord Forgive you whatever Wrong you may have done by the use of the Sense of Touch. Amen". The Priest, on Dying is Anointed on the back-of his Hands, his Palms having been Anointed in Holy Orders. The Lay Person is always Anointed on the Palms.

When the Feet are Anointed, the Priest says: "By this Holy Anointing and His Most Loving Mercy, may the Lord Forgive you whatever Wrong you may have done, by the use of your Power of Walking. Amen".

In the following Prayer, which the Church Recites, there is no mention-of Death:

"Cure, we beseech Thee, our Redeemer, by the Grace of the Holy Sacrament, the Ailments of this Sick Man [Woman]; Heal his Wounds and Forgive his Sins. Deliver him from all Miseries of Body and Mind; Mercifully Restore him to Perfect Health, inwardly and outwardly, that having recovered-by an Act of Kindness, he may be able to take up his former duties. Thou, Who with Father and the Holy Spirit, Liveth and Reigneth God, World without End. Amen".

If the Illness is to last for some-time, the Sacrament gives to the Sick Person, the necessary Grace to endure his Sickness in the Spirit of Holiness; it also Remits, to some extent, the Temporal Punishment that is due to Sin. There have not been wanting, some Theologians in the past, who have held that, if received with Great Faith, it Remits all Temporal Punishment due to Sin, and in-case-of Death, prepares the Soul for Heaven.

In this Sacrament, Sins are not Remitted in-virtue-of an Act-of-Jurisdiction, or by Judicial-Sentence, as they are in the Sacrament of Penance. Why? Because with Serious Illness, there is the possibility-of passing-into another Community; that is, from the Church Militant to the Church Suffering, or the Church Triumphant. The Soul particularly-in Danger of Death, is about to go-before the Throne of the Eternal Judge and, therefore, to Him alone, is Reserved the Jurisdiction, or the Judgment-of the Sacrament of the Anointing of the Sick. That too is why, in the Administration of this Sacrament, there is more of the Imprecatory Form of Prayer, than in Penance. The Priest puts the Prayer in the Form-of a Petition, because he is exercising his Power, only as a Delegate-of the Church Militant. In the Sacrament of Penance, the Priest said: "I Absolve you from your Sins"; in the Sacrament of the Anointing of the Sick, "May the Lord Forgive you any Sins, etc". The Measure of the distribution-of Grace, here is left entirely-to the Merciful Love of God.

Two-Fold Results of Anointing Anointing of the Sick 1 'Strengthening' 2 'Illumination'/ 'Enlightenment'

Because Oil is used in the Sacrament, it must not be forgotten that Oil has a Double (2) Purpose -- 'Strengthening', and 'Illumination' or 'Enlightenment'. The aspect-of 'Strengthening' has already been mentioned, but 'Enlightenment' also comes with this Sacrament: it sheds a new Outlook-on the meaning-of Death. Many who receive this Sacrament, have the Fear-of Death, taken-away-from them, and may even Desire it, as Saint Paul said: "I desire to be Dissolved, and be with Christ".

This comes from a Higher Wisdom of the Soul, because it has been Purified of the Remains-of Sin. Just as we see what is outside a Window, more clearly when the Window has been Washed; so too, our Soul more-clearly sees the Purpose-of-Life, once the Senses and Soul have been Purified. Saints very often undergo in Life, through a Great Penance, what is called a "Dark Night of the Soul". Thanks to this Dark Night, they then arrive-at a kind-of Mystical Union with God, or even a Mystical Espousal. Thanks to the Anointing of this Sacrament, One may also pass-through a Dark Night of the Soul, but in a much Shorter Period-of-Time, and One looks-forward-to Mystical Union with Christ. Therefore, there can take-place in the Soul, in a very Short Space-of Time, both the Purgative and Illuminative Way, at the Last moments-of Life: a Cleansing-of the Soul and a Greater Vision-of the Glory and Beauty of God.

Soul carried to Heaven - by Adolphe William Bouguereau

The Spiritual Life would be Terrible, if the Good Lord had not Instituted this Sacrament for an Illness, which is a Rehearsal-for the Final Battle-of-Life. Thanks to it, the Church takes us in Her Maternal Arms, and shows us Heaven, saying:

"My children, here is your Fatherland. Come with me. If it be God's Will, we will cross over this Arid Desert of Life together, and we will Confide you to the Angels, who will carry you through to your Eternal Repose".

The Viaticum

The Sacrament of the Anointing of the Sick, is not the Sacrament of the Dying or, in the Strict Sense of the Term, the "Last Sacrament". In the Liturgy of the Church, the Sacrament of the Anointing is given before the Eucharist; when the Latter is Administered-to the Dying, it becomes the "Last Sacrament". This is very fitting, for the Sacrament of the Eucharist has reference-to the Body, as-well-as to the Soul. Our Blessed Lord said that those who Received Him in the Eucharist, would be Assured-of the Resurrection of the Body. Furthermore, in the Mass, there is a Prayer immediately before Communion, which 'Begs' that the Eucharist "may be to me a Safeguard for Body and Soul, and a Remedy".

When given to those who are Dying, the Eucharist is called Viaticum, which means "Going with you", on the Way-to Eternity. The Eucharist deposits-in our Body "a Seed of Immortality". It is a Provision for the Journey-to Eternity, when One is at the Door-of Death. The Church makes its Reception at this Moment, a Matter-of Grave Obligation, even more-strict-than the Anointing of the Sick.

The Viaticum, Received-in danger-of Death, just as the Eucharist Received-in Life, is Social in its Implications. There is not merely the Union-of Christ and the Soul, but there is also the Union-of the Sick with the Whole Church. The Dying Person, if he is in a State of Grace, is leaving the Church Militant on Earth, for either the Church Triumphant in Heaven or the Church Suffering in Purgatory. Hence, when a Priest places the Eucharist on the Tongue of the Recipient, he says: "Receive, Brother, [or Sister] the Viaticum of Our Lord Jesus Christ that He may Preserve thee from the Malignant Enemy and bring thee to Everlasting Life". The reference-to "Brother" or "Sister", refers-to the Family and the Fellowship-of the Church and the Saints. There should even be a Solemnity about the Last Communion, as there is about the First Communion. The Family should gather about the One who receives the Viaticum, and its Solemnity is increased, when Administered-by the Pastor himself, who is the Head of the Parochial Community.

The Catholic who is Dying is never-Lonely, because there is another Rite connected-with the Viaticum; namely, the Commending-of the Soul to God. The Priest gives him a Crucifix to Kiss, while an Invocation is said to the Cross: "We adore Thee, O Christ, and we Bless Thee, because by Thy Holy Cross, Thou has Redeemed the World". As the Moment-of Death approaches, there is the Official Discharge to the Dying:

"Go forth, Christian Soul, out of this World, in the Name of God, the Father Almighty, Who created thee; in the Name of Jesus Christ, the Son of the Living God, Who Suffered for thee; in the Name of the Holy Spirit, Who has Poured-forth upon thee .... May thy place be this Day in Peace and thy Abode in Holy Sion".

Then the Church calls-on the Angels and the Saints:

"May the Angels lead thee into Paradise. At thy coming, may the Martyrs receive thee and lead thee into the Holy City, Jerusalem. May the Choir of Angels receive thee, and with Lazarus, who was once Poor, mayst thou have Eternal Rest".

Death is One (1) of the Penalties for Sin, but, when accepted, it becomes an Atonement also for Sin. Every Christian knows that it is not just a Happy Life that One must seek-for, but also a Happy Death. Hence, he Prays that he may be Fortified by the Sacraments, and that he may be fully-Conscious when he receives the Last Rites, in order that he may, as it were, peer-through the Door-of Heaven, to his Eternal Reward.

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