Anointing by the Anointed

One of the minor results of the Vatican II conference was that a Roman Catholic ceremony formerly known as Extreme Unction became officially known as the Special Sacrament of the Anointing. Its name was changed, but not its purpose. Usually associated with the deathbed, this ceremony is an insurance that the guardians of the Pearly Gates will recognize the applicant’s commitment to the faith—a last-minute rededication. In a Catholic publication titled Anointing of the Sick and Elderly, author Sister Marie Roccapriore outlines the official aim of the rite, and gives the official point of view concerning suffering:Two particular states of life which are difficult to face are sickness and old age. Especially in our nuclear society, the sick and the aged seem to disrupt the normal pattern of everyday living. Too often the burdensome responsibilities of those who must care for them are accentuated by an almost callous disregard for their suffering. A lack of sensitivity to the basic needs of the sick and the elderly who yearn for companionship and loving attention, frequently leads to setting them apart from the normal gatherings of family, local functions of community or other forms of involvement in society.

In this statement—to this point at least—1 can agree with Sister Marie. Then she continues:But faith-filled people are able to sustain themselves in the face of such painful experiences. Moreover, by fighting the physical evil which threatens to overwhelm them, by accepting their sufferings with resignation, and by becoming an inspiration for others in their patient surrender to God’s will, they participate actively in the Church’s mission in the world.

Here, I strongly disagree with all but the part about “fighting the physical evil.” It is interesting to see that the magazine U.S. Catholic tells its readers: “[The Special Sacrament of the Anointing] is crucial for allaying fears and putting to rest skepticism.” How it can possibly accomplish that, I cannot tell. But note that “skepticism” is designated as a fearsome attitude—perhaps because it leads to realization of a real world. Healthy, rational, and informed skepticism is not an enemy. The Catholic church has leapt aboard the fast-moving—though rickety-faith-healing bandwagon by officially endorsing certain priests as healers. I will discuss this in detail in Chapter 13. Faith-healer/evangelist W. V. Grant disagrees with the official Roman Catholic view of fate and duty. He denies that the faithful are expected to suffer endlessly in submission to divine will. He preaches that suffering is not prescribed by the Bible, and that God must fulfill His scriptural promise to grant any asked-for favor, including the right to receive divine healing, and Grant can quote scripture by the hour to prove it. He points out what a great friend he is to have brought this contractual obligation of the deity to the attention of the ailing who seek him out. And payment for all of this requires only endless paeans of unceasing praise—and financial support of God’s ministers. W. V. Grant constantly reminds his TV flock that he is one of God’s ministers. Grant is fond of the idea of anointing and has turned it into a commercial gimmick. On his television programs he offers tiny vials of “holy olive oil” from “Iza-rull” to his followers in return for a certain minimum donation by mail. We learned, through former employees of the Grant organization, that at least the oil that he sends out is real olive oil, though it is from Italy, not Israel. Peter Popoff, being more imaginative, was sending to his correspondents common olive oil scented with Old Spice Shaving Lotion. I have several vials of pink-tinted oil that managed to find their way out of the Popoff stronghold in Upland, California.