"Penance and the Anointing of the Sick" by Bernhard Poschmann

The anointing of the sick is undoubtedly the sacrament with the least number of books devoted to it. As I sat down to craft my own chapter on the subject, I came across a number of references to Poschmann's monumental historical study of the sacrament, Penance and the Anointing of the Sick (1951). Imagine my surprise when I discovered that Wipf and Stock reprinted it just ten months ago!

Poschmann does, indeed, give a far-reaching historical survey of the sacrament's celebration and its theology as explained by notable theologians such as Bonaventure and Aquinas; but this only accounts for 24 of the book's 257 pages. The first 209 pages are devoted to the sacrament of penance (with another 22 devoted to indulgences).

Professor Poschmann was an esteemed German theologian, active from 1910 - 1954. I am not a novice to reading theological tomes, but this one was especially dense and could only be taken in small doses. (The last three books I reviewed were all read after I had already started this one.) Most of the Latin texts quoted in the work were not translated into English, so that was a strike against this monolingual reader.

Poschmann's work research into the sacrament of reconciliation is so wide that I honestly need a great deal more study of the source documents to be able to offer an evaluation of Poschmann's work. As I flip back through it, I see a number of question marks that I placed in the margins. I was able to come to a few conclusions:
The history of the celebration of reconciliation is more involved than the majority of readers realize.
While the effectiveness of reconciliation was never in dispute, there were different theological theories as to how the sacrament functioned.
The Council of Trent illuminated the Church's faith by offering definitive clarification regarding various elements of reconciliation.
The same can be said for the anointing of the sick.

Poschmann advances a few theories of his own regarding advances in the Church's understanding of these two sacraments and the related element of indulgences. I do not believe that these have been embraced by the Church. Professor Poschmann was a towering scholar, and his Penance and the Anointing of the Sick is the work of a lifetime, a wonderful example of historical theology. It inspires me to go back to the Catechism and re-familiarize myself with what the Church does - and does not - teach, definitively, regarding the sacraments of healing.

That Scared the Hell Out of Me!

Even 20 years later, this is still embarrassing for me to recount:  

I was probably 17 years old.  When I became conscious I was in complete darkness, the pitch-black.  I had no idea where I was.  I pulled myself up on my knees and started groping with my hands, but they didn’t make contact with anything.  The only sound I could hear was my own breathing.   “Where am I?  Hello … HELLO ...”  

 

Nothing.  I felt absolute terror as the realization seized me that I was alone – utterly ALONE.  I don’t know how my mind jumped to it, but my next thought was, “I am dead; I'm in Hell!”  Alone, isolated – forever.  Without any forethought, I found myself screaming, “Help!  HELP me!  HEEEEELLLP me!”

The darkness and isolation was suddenly invaded by a thud and burst of light on my left -- my younger brother was silhouetted in the doorway of my bedroom, "Shane, what's wrong?"

Overwhelmed by embarrassment and adrenaline I shouted "Get out!" and threw myself back down on the bed.  (Talk about no good deed going unpunished!)  Snapped back to reality, I layed in the darkness of my basement-level bedroom - embarrassed but grateful.  "I'm not in Hell; I'm not in Hell.  Thank you God."

There it is - not the most embarrassing moment of my life, but hands-down the most frightening.  For the span of almost a minute I thought I would spend eternity alone; and there couldn't possibly be anything worse.  Most people are familiar with Jesus likening of Hell to the valley where trash was burned outside Jerusalem (Gehenna; see Mt. 5:22, 29; 10:28; 18:9; 23:33), but my understanding of Hell has clearly been shaped by another image used by Jesus - that of being "thrown into the outer darkness where there will be weeping and gnashing of teeth" (Mt. 8:12). 

My understanding of Heaven and Hell is grounded in that of relationship.  If I am united to God at the moment that my connection to this world is severed, then I will enjoy Him forever.  But if I am spiritually at a distance from God then once this world melts away ... I will be forever cut off.  I psychologically tasted that for a minute, and it was the most horrific experience of my life.

The reality is though, mortal (deadly) sin completely forces the life of God from our souls.  We can choose actions that, if we were to die without repenting, would leave us adrift forever.  What kind of sins are considered mortal?  St. Paul gave two lists, not meant to be exhaustive, in the New Testament.  As I look at them, objectively speaking, I think we as a culture should be concerned:

1 Corinthians 6:9-11	Galatians 5:19-21
Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived, neither the:	The acts of the flesh are obvious:
sexually immoral idolaters adulterers men who have sex with men thieves the greedy drunkards slanderers, nor swindlers	sexual immorality impurity debauchery idolatry witchcraft hatred discord jealousy fits of rage selfish ambition dissensions factions envy drunkenness orgies
will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified …	I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

 

Think about our divorce and remarriage rates – even among Christians  –  and listen to Jesus, “Anyone who divorces his wife and marries another woman commits adultery, and the man who marries a divorced woman commits adultery” (Lk.16:18).  (Read about annulments here) Or consider what we choose for entertainment and the topic of conversation and recall Jesus teaching, “But I say to you that everyone who looks at a woman lustfully has already committed adultery with her in his heart” (Mt.5:28).

Think about what is commonplace in our culture as you read these words from the Didache, Christianity's first catechism (written circa 70-120 A.D.), “You shall not murder. You shall not commit adultery. You shall not seduce boys. You shall not commit fornication. You shall not steal. You shall not practice magic. You shall not use potions [probably a reference to contraceptive potions]. You shall not procure abortion, nor destroy a newborn child.”

BUT WE CAN TURN AROUND.

So long as we are on this earth, we can turn back to God - the infinite source of life, Who loves us -  and we can be forgiven and renewed.  Mortal sin and the Hell that puts us in jeopardy of is nothing to flirt with.  If you find yourself engaging in any of the behaviors listed above, then please stop.  If you find yourself encouraging or enabling loved ones to live a life apart from God, then that must stop too.  "But whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea" (Mt.18:6).

Nothing in this world can compete with living as a friend of God, and nothing in this world is worth the lonely agony of Hell.  Come on, let some good come out of me telling that embarrassing story! 

The Sacrament of Reconcilation - Right There at Jesus' Crucifixion

I reread Luke's account of Jesus' crucifixion last night and found my attention captured by the "Good Thief," the man tradition calls St. Dismas.  Mark's Gospel depicts both criminals crucified alongside Jesus as mocking Him. That means that at some point, while suffering on his cross, Dismas underwent a conversion.  Under those circumstances I do not see any possible explanation other than the direct action of the Holy Spirit.  Dismas was endowed with the ability to look at the Man hanging and dying beside him, and recognize Him as the Messiah!  I don't know how many people were praying for Dismas, but there prayers were answered; and it is a lesson that you and I should never - that we can never - despair of another's salvation.  God can bring literally anyone to faith.  That's the first lesson I took away from Luke's Gospel last night.

The second lesson was one that actually came back to my mind from over twenty years ago - and it is in regard to the Scriptural foundation for the Sacrament of Reconciliation.  Yes, the obvious places we see it in Scripture remain John 20:21-23 and James 5:14-16; but as my high school theology teacher, Joseph Burns, taught me, it is in Luke's account of the crucifixion that we see Jesus celebrate Reconciliation:

One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!"
But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said, "Jesus, remember me when you come into your kingdom."
And [Jesus] said to him, "Truly, I say to you, today you will be with me in Paradise." (Lk.23:39-43)

The Catechism of the Catholic Church tells us that the Sacrament of Reconciliation consists of four elements (#1448):  contrition, confession, and satisfaction on the part of the penitent, and absolution of sin on God's part.  And yes, Dismas did display contrition, or sorrow for his sin, by asking Jesus to do no more than remember him.  He confessed that he had sinned (making a "general confession") and acknowledged the justice of the (temporal) punishment he was undergoing as a result of breaking the law.  And Jesus absolved his sin in the promise that Dismas would be with Him in Paradise.

We have this same encounter with Jesus, through His priests, when we celebrate the Sacrament of Reconciliation!  It doesn't get more intense than that.

What is "Divine Mercy Sunday"?

It is the Second Sunday of Easter.

The Feast of the Lord’s Resurrection is so great that eight of our calendar days are folded into one, great liturgical day!  That’s right, we celebrate the Octave of Easter; the preface of the Eucharistic prayer on the “following” Sunday is exactly the same as that for Easter morning, “We praise you with greater joy than ever on this Easter day…”  Just as Jesus stood up “on the last day of the feast [of Tabernacles], the great day,” and promised that the living water of the Spirit would flow from his heart to ours; so the Church recognizes the fulfillment of his promise on the last day of its octave.  To help us understand the significance of the Easter Octave, Pope John Paul II declared that the Second Sunday of Easter would be known throughout the Church as Divine Mercy Sunday.

When he did so, at the canonization Mass of St. Mary Faustina Kowalska, he invited each of us to “accept the whole message that comes to us from the word of God on this Second Sunday of Easter ... In the various readings, the liturgy seems to indicate the path of mercy which, while re-establishing the relationship of each person with God, also creates new relationship of fraternal solidarity among human beings.”  He continued:

"The Church sings. . .as if receiving from Christ’s lips these words of the Psalm. . . 'Give thanks to the Lord for he is good; is steadfast love endures for ever' (Ps.118:1) ... Jesus shows his hands and his side.  He points, that is, to the wounds of the Passion, especially the wound in his heart, the source from which flows the great wave of mercy poured out on humanity ... [He] bears the great message of divine mercy and entrusts it to the ministry of the Apostles in the Upper Room: 'Peace be with you.  As the Father has sent me, even so I send you ... Receive the Holy Spirit.  If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained'” (Jn.20:21-23).[1]  

As an incentive for the faithful’s special celebration of the day, John Paul also made it an opportunity for gaining a plenary indulgence.  His reasons for doing so are quite moving: “so that the faithful might receive in great abundance the gift of the consolation of the Holy Spirit. In this way, they can foster a growing love for God and for their neighbor, and after they have obtained God's pardon, they in turn might be persuaded to show a prompt pardon to their brothers and sisters.” [2]   

To obtain the indulgence a person must: 

a) “take part in the prayers and devotions held in honor of Divine Mercy,” or 

b) “recite the Our Father and the Creed, adding a devout prayer to the merciful Lord Jesus (e.g. ‘Merciful Jesus, I trust in you!’)” 

These are of course in addition to the usual requirements: sacramental Confession, detachment from affection for even venial sin, receiving the Eucharist, and praying for the intentions of the Pope.          

Divine Mercy Sunday is now one of the Church’s great treasures, an opportunity for all of us to appropriate the graces won by our Lord’s Passover.  Tied as it is to the very heart of the Gospel, it is an unassailable development of the liturgical year.  The impetus for John Paul to recognize the value in such a development however, was a matter of private devotion, the Divine Mercy Devotion.

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 [1] Homily for The Canonization of Sr. Mary Faustina Kowalska, April 30, 2000,