14c–15a anointing + save — Link between Anointing and Eschatological Salvation Two passages from the Iliad echo James’ allusions to eschatological salvation:

• →Homer Il. 16.677–680 “Immediately then he [i.e., Apollo] lifted up noble Sarpedon out of the range of the missiles and, carrying him far away, bathed him in the streams of the river, and anointed him with ambrosia (chrisen t' ambrosiêᵢ), and clothed him with immortal raiment (ambrota heimata), and gave him to swift conveyers, to the twin brothers Sleep and Death, to bring with them, and they set him down speedily in the rich land of wide Lycia” (Murray and Wyatt 1999, 2:212–213).
• →Homer Il. 23.184–187 “So he [i.e., Achilles] spoke threatening, but no dogs were busy with Hector [i.e., his body], but the daughter of Zeus, Aphrodite, kept dogs from him by day and by night alike, and with oil she anointed him (chrien elaiôᵢ), rose-sweet, ambrosial, so that Achilles might not tear him as he dragged him” (Murray and Wyatt 1999, 2:506–507).

14f Relationship between Penance, Anointing, and Viaticum Since the early Middle Ages, the Catholic tradition has emphasized the close relationship between the sacraments of penance, the anointing of the sick, and the viaticum (communion given to one about to die).

• →Rom. Rit. An.: Roman Catholic liturgy has a "Continuous Rite of Penance, Anointing, and Viaticum" in which a dying person receives the three sacraments in close succession (ICEL 1983, 202–219).

13–18 Isotopy of Prayer Every verse in this passage refers to prayer; however, the words used are not simple synonyms.

• The noun euchê ("prayer," v. 15a) and the corresponding verb euchomai ("to pray," v. 16b) are generic terms.
• The verb expressing the prayer of petition is proseuchomai (v. 13a, 14b, 17b, 18a) or proseuchê (v. 17b).
• More concretely, the noun deêsis (v. 16c) stands for a supplication or a particular request.
• As for psallô ("to chant," v. 13b), it applies to prayer in the form of a hymn (Vocabulary Jas 5:13b), in particular in the liturgical context.

13–20 Connection between Healing and Conversion Several biblical passages evince the connection between healing (Jas 5:14–16) and conversion from sin (Jas 5:19–20):

• G-Dt 30:2–3 "And return (epistrephô) to the Lord your God and obey his voice in all that I command you today…and the Lord will heal (iaomai) your sins."
• 2Chr 7:14 "if then my people…turn (M: šwb; G: apostrephô) from their evil ways, then I will hear from heaven, and will forgive their sin and heal (G: iaomai; M = rp’) their land."
• Is 6:10 "they turn (M: šwb; G: epistrephô) and be healed (M: rp’; G: iaomai)."
• Jer 3:22 "Return (M: šwb; G: epistrephô), rebellious children! I will heal (M: rp’; G: iaomai) your rebellions."
• Hos 6:1 "Come, let us return (M: šwb; G: epistrephô) to the Lord, For it is he who has torn, but he will heal (M: rp’; G: iaomai) us" (NAB).
• See also Prv 3:7; Ez 34:4,16.

14f Gifts of Healing in Paul

• In 1Cor 12:9,30, Paul speaks of community members who have been given the "gifts of healing" (charismata iamatôn).
• In this passage, the authority to heal is restricted to the presbyters (v. 14b).

15a prayer of faith will save Echo of the Jesus Tradition James echoes Jesus' teaching on prayer (e.g., Mt 21:21; Mk 11:24). The phrase may specifically echo Jesus' own characteristic teaching: "your faith has saved you" (e.g., Mk 5:34; Lk 7:50; 17:19). Compare also stories in the Jesus' tradition in which the faith of an intercessor leads to healing: Mk 2:1–12 (faith of the paralyzed man's friends); Mt 8:5–13 || Lk 7:1–10 (centurion's faith leads to healing of his son or servant); Mt 15:21–28 || Mk 7:24–30 (the Canaanite woman's faith leads to her daughter's healing).

15a will save Physically or Eschatologically?

• The Greek sôᵢzô, as also the Latin salvo, are ambiguous—they may refer to either physical healing or eschatological salvation.
• S opts for a translation (the ap‘el of ḥlm) that emphasizes physical healing or wholeness.

14f anointing him with oil Depictions of Anointing The sacrament of the anointing of the sick ("extreme unction"), which the Catholic Church considers to be defined in Jas 5:14–15, has been depicted artistically in many ways:

Paintings

• Rogier van der Weyden, "Extreme Unction," part of a The Seven Sacraments altarpiece (1445–1550). Koninklijk Museum, Antwerp. Accessed here→
• Hieronymus Bosch (?), "Four Last Things," part of The Seven Deadly Sins and the Four Last Things (ca. 1500). Museo Nacional del Prado, Madrid. Accessed here→
• Dutch School, "Last rites" (ca. 1600). Accessed here→

• Nicolas Poussin, "L'extrême-onction," part of Les Sept Sacrements (ca. 1636–1640). Fitzwilliam Museum, University of Cambridge. Set in ancient times, a priest anoints the dying man's eyes. Accessed here→. 
• Nicolas Poussin, "L'extrême-onction," part of another Les Sept Sacrements (ca. 1644–1648). Scottish National Gallery, Edinburgh. Set in ancient times, Poussin portrays a dying Christian soldier; a priest anoints his hands. Accessed here→. 
• Giuseppe Crespi, "Extreme Unction," part of The Seven Sacraments (ca. 1712). Gemäldegalerie Alte Meister, Dresden. Accessed here→.

Etchings

• Pietro Longhi, "Extreme Unction," part of The Seven Sacraments (ca. 1755). Los Angeles County Museum of Art. Accessed here→.

Tapestries

• South Netherlandish, "Extreme Unction," part of The Seven Sacraments (ca. 1435–1450). Metropolitan Museum of Art. Accessed here→.

15a prayer of faith Echo James' phrase euchê tês pisteôs echoes his earlier teaching on prayer in Jas 1:6, "Let him ask in faith" (en pistei).

15c if he should have committed any sins Association of Sin, Sickness, Healing, and Forgiveness of Sins

• →CCC 1502 on the view of illness in the OT: “The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing (cf. Ps 6:2[3]; Ps 38; Is 38). Illness becomes a way to conversion (cf. Ps 38:4[5]; Ps 39:8[9]; Ps 39:11[12]); God’s forgiveness initiates the healing (cf. Ps 32:5; 107:17–20). It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: ‘For I am the Lord, your healer’ (Ex 15:26). The prophet intuits that suffering can also have a redemptive meaning for the sins of others (cf. Is 53:11). Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offence and heal every illness (Is 33:24).”
• →CCC 1505 comments on the links between Jesus' mission as a healer and his redemptive sacrifice on the cross: “Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: ‘He took our infirmities and bore our diseases’ (cf. Mt 8:17; Is 53:4). But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover. On the cross Christ took upon himself the whole weight of evil and took away the ‘sin of the world’ (Jn 1:29; cf. Is 53:4–6), of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion."

15f Association of Sin and Illness

• →T. Reub. 1.7: "[God] struck me with a severe wound (plêgê megalê) in my loins for seven months [as punishment for Reuben's sexual sins]" (OTP 1:782; de Jonge 1978, 2).
• →T. Sim. 2.12–13 "for seven days my right hand became partly withered [as the Lord's punishment of Simeon for his desire to kill Joseph out of jealousy]" (OTP 1:785; de Jonge 1978, 16).
• →T. Zeb. 5.3 "For the sons of my brothers were sickly (astheneô) and died on account of Joseph (dia Iôsêph), because they did not act in mercy out of their inner compassion" (OTP 1:806; de Jonge 1978, 96).
• →T. Gad 5.9–11 "For God brought on me a disease (nosos) of the liver…For by whatever human capacity anyone transgresses, by that he is also chastised. Since my anger was merciless in opposition to Joseph, through this anger of mine I suffered mercilessly, and was brought under judgment for eleven months" (OTP 1:815; de Jonge 1978, 130–131).

15f Association between Forgiveness of Sin and Physical Healing

• →b. Ned. 41a "A sick person does not recover from his ailment before all of his sins are forgiven, 'Who forgives all your sins, who heals all your diseases' (Ps 103:3)" (Neusner 2005). Cf. Biblical Intertextuality Jas 5:15f.

15c it will be forgiven him Semiticism The phrase aphethêsetai autôᵢ is likely a Semiticism, indicating the divine passive, as in the Hebrew nslḥ lô. See →Allison 2013, 768.

15b raise Two Basic Meanings The Greek verb egeirô has two possible meanings:

• It may refer, as in the direct meaning of this passage, to raising up a person physically (e.g., Acts 3:7).
• It is also used for raising from the dead (e.g., Mt 10:8), especially in reference to Jesus’ resurrection (Mt 16:21; Acts 3:15; Rom 6:4). See also Christian Tradition Jas 5:15b.

15ab save + raise up — Syllepsis: Ambiguity between Literal and Metaphorical Meanings James likely has an intentional play on the literal and metaphorical meanings of the two verbs.

• The verb sôᵢzô can be used in freeing or saving someone from a disease; e.g., Jesus' instruction to the woman with the hemorrhage: Mk 5:34 "Your faith has saved (sôᵢzô) you. Go in peace and be cured of your affliction"; see also →Diodorus of Sicily Bibl. hist. 1.82.3 on the physicians' ability to save the patient (sôsai ton kamnonta; Oldfather 1933, 1:280–281). In the NT, it also frequently refers to eternal salvation; e.g., 2Tm 4:18 "The Lord will rescue me from every evil threat and will bring me safe (sôᵢzô) to his heavenly kingdom." Elsewhere in James sôᵢzô always refers to eternal salvation (Jas 1:21; 2:14; 4:12; 5:20).
• The verb egeirô is used with a similar ambiguity between literal and metaphorical; see Vocabulary Jas 5:15b. 

James may thus suggest an intimate connection between healing from a sickness and eternal salvation:

• perhaps the physical saving / raising is a sign or foreshadowing of eternal salvation / raising from the dead,
• or perhaps the physical saving / raising already participates in eternal salvation and raising in a proleptic manner.

See further Christian Tradition Jas 5:15a; Christian Tradition Jas 5:15b.

15f

Association of Sin and Illness

Different Scriptures witness to the various ways in which sin and illness are associated. 

• Illness, suffering, and death can be seen as the result of human sin (Gn 3:14–19; Rom 5:12).
• Disease is understood as a punishment for breaking God’s covenant Law in many OT books: Ex 15:26; Dt 7:15; 28:15–22. A connection between sin and disease is also evident in some NT passages: 1Cor 11:29–30; Jn 9:2 "Rabbi, who sinned, this man or his parents, that he was born blind?" See also Ps 38:3 (G-37:4), "There is no wholesomeness in my flesh because of your anger; there is no health in my bones because of my sin." Cf. Peritestamental Literature Jas 5:15f.
• The causal connection between sin and illness is questioned in the Book of Job (Jb 4:7–9; 7:20; 9:22–23). Jesus also questions the connection: Jn 9:3 "Neither he nor his parents sinned; it is so that the works of God might be made visible through him," although Jesus assumes there is still some connection between the two (see Mk 2:1–12).
• Illness is at times associated with demonic activity; see Mk 9:17: a boy possessed by a mute spirit; Lk 13:11: a woman "crippled by a spirit."
• Other passages also do not relate illness to sin, but instead promise salvation for the sick, e.g., Lazarus, a poor man covered with sores, who finds his eternal reward (Lk 16:19–31). See Theology Jas 5:15c.

James says significantly in Jas 5:15, "if he should have committed any sins," those sins will be forgiven to the sick person. Thus James sees no necessary, causal connection between sin and sickness.

Association of Forgiveness of Sin and Healing

Old Testament View

In its holistic view of the human being, several OT passages presuppose a close connection between forgiveness of sin and healing, just as some connection between sin and illness was assumed.

• Ps 103:2–3 (G-Ps 102:2–3) “Bless the Lord, my soul; and do not forget all his gifts. Who pardons all your sins, and heals (M: rp’; G: ioamai) all your ills." 
• Ps 107:17–20 (G-Ps 106:17–20) "Some fell sick from their wicked ways, afflicted because of their sins. They loathed all manner of food; they were at the gates of death. In their distress they cried to the Lord, who saved (M: yš‘; G: sôᵢzô) them in their peril, sent forth his word to heal them, and snatched them from the grave."
• In the eschatological age, both illness and sin will be removed: Is 33:24 "No one who dwells there will say, 'I am sick'; the people who live there will be forgiven their guilt." See further Theology Jas 5:14f.

Jesus' Holistic View of Healing

Jesus presumes the connection between sin and disability in his healing of the paralytic (Mt 9:1–8). In two further passages, however, Jesus denies a causal relation: those who suffer oppression or accident are no worse sinners than those who do not (Lk 13:1–5), and disability can be an opportunity to reveal God's works (Jn 9:3).

Jesus’ own healing is holistic. His healing of the paralytic is associated with forgiveness of sin in Mt 9:1–8 (cf. Mk 2:17 “It is not the healthy who need the doctor, but the sick. I came to call not the upright, but sinners).” His healings are regularly associated with a call for faith (cf. Mk 2:5; 5:34,36; 9:23), and are understood as signs that the kingdom of God has come near (cf. Mt 11:5). See also Theology Jas 5:15b and →Thomas 1993; →Albl 2002.

1:1–5:20 James Depictions of James

Western Catholic Tradition

Depictions of James, the author of the epistle, in paintings, statues, manuscript illustrations, engravings, woodcuts, and embroidery on liturgical vestments are particularly prominent in the Middle Ages. A common consensus of the artists is that the author of the epistle is James the Just, leader of the Jerusalem church; he is typically further identified with James, son of Alphaeus, one of Jesus' Twelve (Mk 3:18), and "James the Less" (Mk 15:40; →Jameses near Jesus). The iconography of James draws particularly on accounts of James recorded in →Eusebius of Caesarea Hist. eccl. 2.23 and →Jerome Vir. ill. 2, who in turn draw on accounts from Clement of Alexandria and Hegesippus (→Introduction). Several prominent features of these portrayals may be noted:

• Following the tradition that he was the first bishop of Jerusalem, James is often portrayed anachronistically in bishop's vestments.
• James is often portrayed holding a fuller's club, alluding to the tradition that James was beaten to death with a such a club. Variations show him holding different types of clubs. Another related tradition shows James holding a bow such as one used by hat-makers of the Middle Ages.
• James bears a striking physical resemblance to his brother Jesus.
• One artistic tradition, based on accounts found in the preface to the →Glossa ord. and →de Voragine Leg. aur., portrays the infant James as part of a large extended family. According to this legend, Anne, mother of the Virgin Mary, had three children named Mary with three different husbands. James and his brothers Joses (Joseph), Simon, and Jude (cf. Mk 6:3) are the sons of Mary (daughter of Anne and Cleophas; cf. Jn 19:25) and Alphaeus (cf. Mk 3:18). James and his brothers are thus cousins of Jesus (son of Mary, daughter of Anne and Joachim) and of John the Evangelist and James the Greater (sons of Mary, daughter of Anne and Salomas).

The following images are noteworthy:

• A painting of James in the Armenian St. James Cathedral, Jerusalem: James is dressed in episcopal robes, wears a miter, and holds a crozier (→Gowler 2014, 54).
• Blessed James Apostle. In the Stavelot Bible (1093–1097, British Museum Add. MS. 28106–28107) illuminations of the apostle James are at the introduction to the Catholic epistles (f. 197 r→) and at the beginning of his epistle (f. 197 v→). The apostle stands, holding a book.
• Apostle James the Less, statue, south portal of Chartres Cathedral, early 13^th century.

James holds a club.

• Leonardo da Vinci, The Last Supper (1495–1498), Santa Maria delle Grazie, Milan. 

James, who resembles his brother Jesus, is second from his left. This full-scale copy was the main source for the—unfortunate—twenty-year restoration of the original (1978–1998). It includes several lost details such as Christ's feet, the transparent glass decanters on the table, and the floral motifs of the tapestries that decorate the room's interior. It was first mentioned in 1626 by the author Bartolomeo Sanese as hanging in the Certosa di Pavia, a monastery near Pavia, Italy, but it is unlikely that it was intended for this location. At some point, the upper third of the picture was cut off, and the width was reduced. Giampietrino is thought to have worked closely with Leonardo when he was in Milan. A very fine, full-size copy of this painting, before it was cut down, is installed at Tongerlo Abbey in Westerlo, near Antwerp, Belgium. 

• Lucas Cranach the Elder, The Holy Kinship (1509), a triptych in the Städelsches Kunstinstitut, Frankfurt, Germany. The infant Jesus, his mother Mary, and Mary's mother Anne are portrayed in the center. To the right is Anne's other daughter Mary, her husband Zebedee, and sons John the Evangelist and James the Greater. To the left is another of Anne's daughters named Mary with her husband Alphaeus; their children James, Joses (Joseph), Simon, and Jude are in the left and center panels.

The side and central panels describe a great hall with blue grey walls and three-colored tiles. In the side panels are depicted the half-sisters of the Virgin Mary —called after their fathers Mary Cleophas (left) and Mary Salome (right)—together with their husbands.

Left panel: Mary Cleophas and Alphaeus (with the features of Frederick the Wise) with their two sons, the Apostles James the Less (at her breast) and Joseph Justus, called Barnabas, depicted with a book as annunciator of the Gospel according to Matthew.

Central panel: Joseph, who seems to seems to sleep, the Virgin dressed in blue with yellow lining, Anna and the Christ Child on her knee, who is stretching out his hand towards an apple given to him by the Virgin Mary. Anna's three husbands following →de Voragine Leg. aur. are shown in the background in the matroneum: on the left Joachim, who is attracted by the holy women in front of him and whose relation is also shown by the corresponding blue and yellow color of his dress, Cleophas (with the physiognomy and chain of Emperor Maximilian I), and Salomas (with the physiognomy of Sixtus Oelhafen von Schöllenbach, secretary of Frederick III, Maximilian I, and Charles V), who are talking to each other. There is an architectural structure by a great stone bench in the foreground of the central panel with two marble columns on the sides, over which is stretched a cloth of gold. On the right column is a tablet with date and signature: LVCAS CHRONVS FACIEBAT ANNO MDIX (1509). The parapet of the matroneum is decorated by a sculptured frieze with dancing putti holding six escutcheons with the six fields of the electorate of Saxony. In the hall are shown the 17 members of the The Holy Kinship. In the central panel are shown two more children of Mary Cleophas and Alpheus: the Apostles Simon, patron saint of weavers, dyers, tanners, and saddlers, and Jude, who went on mission. They suffered their martyrdom together and therefore are regularly depicted together.

Right panel: Mary Salome and Zebedee (with the features of Frederick III, Elector of Saxony, and his brother Herzog Johann der Beständige). Mary Salome, dressed in gold with dark red lining, is combing her son James the Greater, while John the Evangelist is hiding in her dress.

• Paolo Veronese (Caliari), James as Bishop (ca. 1578), Burghley House Collection, Lincolnshire, UK. James with crozier and miter, holding a book.

• El Greco, Saint James the Less (1610–1614), Museo del Greco, Toledo, Spain. 

James is shown holding a Bible, symbolizing his status as a scriptural writer, in one hand. James is depicted in the Mannerist style with elongated form and without any of the traditional iconographic symbols

• Niccolò Bambini, The Communion of the Apostle James the Less→ (1722–1723).

The risen Jesus appears to James and breaks bread with him (based on an account recorded in →Jerome Vir. ill. 2, said to be drawn from the Gospel according to the Hebrews).

• Angelo de Rossi, James the Less→ (1705–1711), Saint John Lateran, Rome.

James holds a book and club.

• James Tissot, Saint James the Less→ (1886–1894), Brooklyn Museum, New York.

James, resembling Jesus, prays on his knees with outstretched arms. It perhaps reflects Hegesippus' statement that James spent so much time in prayer that his knees were as hard as a camel's.

Eastern Orthodox Traditions

• Martyrdom of James the Just, illustration from the Menologion of Basil II (late 10^th/early 11^th c., PG 117:9–614), Vatican Library, Vat. gr. 1613: image 131→.
• James the Just, Russian icon, 16^th c., Novgorod. James is depicted in episcopal robes and holds a book.

The inscription bearing the name of the saint has disappeared, but the iconography—facial features and beard shape—suggest that the icon is of James. Byzantine art places him among the founding fathers of the Church. As the creator of the first liturgy containing memorial services and the author of the message that speaks of the healing power of prayer (Jas 5:14–16), he was worshipped in ancient times as a healer. In Novgorod, James is prayed for the end of the epidemics. In sacred iconography, the representations of James alone are very rare. On icons he is represented with other saints: James the brother of the Lord, Nicholas the Thaumaturgist, and Ignatius the God-Bearer (end of the 15^th c.); James the brother of the Lord, Cosmas, and Damian (2^nd quarter of the 16^th c.).

For discussion of visual depictions, see →Bedford 1911; →Gowler 2014, 53–62.

14c,15b the Lord Ambiguous Reference of the Divine Name James has two references to "the Lord" in this section on healing:

• v. 14c "anointing him with oil in the name of the Lord";
• v. 15b "and the Lord will raise him up."

In James, the title "Lord" refers to both God and Jesus: →Kurios in James. Given the close association of Jesus with the power of healing in Christian belief (including calling on the name of Jesus in healing; cf. Biblical Intertextuality Jas 5:14c), a reference to Jesus is likely here. It is also possible that James is intentionally ambiguous in order to suggest that Jesus and God share the divine name ("Lord"), and thus the divine power of healing.

13–18 Exhortations on Prayer, Proper Speech, and Physical and Spiritual Healing The passage focuses on prayer (Literary Devices Jas 5:13–18). After warning the reader that he must ask God in faith, not doubting (Jas 1:5–8), and that he must not ask wrongly (Jas 4:2–3), James here gives examples of proper, effective prayer.

The passage also relates to James' concern with proper speech: after giving many admonitions against improper speech (e.g., Jas 5:9,12), James here gives example of the proper use of speech in praying and singing. See also →Speech in James.

The passage presents a holistic view of illness and healing: here, these two elements are closely associated: physical illness and “spiritual illness” (sin) on the one hand, and physical healing and forgiveness of sin on the other, are closely linked. There is also a strong link between understanding the anointing ritual as providing healing (both spiritual and physical) in this life, and understanding the anointing and prayer as preparation for ultimate healing in the resurrection and eternal life. This holistic emphasis reflects the theme of wholeness and integrity found throughout the letter. See further →Perfection / Wholeness in James.

Catholic tradition has drawn out the meaning of Jas 5:14–15 in various ways, primarily through the development of the teaching on the sacrament of the anointing of the sick. The tradition has at various times emphasized the different aspects of James’ integral vision: spiritual healing (Origen, John Chrysostom, Council of Trent), physical healing (an early tradition of anointing by the laity, Vatican II’s emphasis on a broader understanding of healing), and the eschatological dimension (the traditional emphasis on “extreme unction” as preparation for eternal life). See also Christian Tradition Jas 5:14f; Theology Jas 5:14f.

Following this section, the letter’s final section is James’ exhortation to community members to turn back a straying fellow-believer (Jas 5:19–20). James thus reiterates his characteristic concern for harmony within the community. The history of interpretation generally interpreted this ambiguous passage to mean that a person who converted another from sin would in turn receive pardon of his own sins; this interpretation then took its place in a traditional list of ways in which one could seek pardon for one’s sins. See also Christian Tradition Jas 5:20c.

15a wearied Range of Meanings The Greek verb kamnô has a broad array of meanings:

• "to be weary"; e.g., →4 Macc. 3.8: David is "very tired" (sphodra kekmêkôs) after a battle with the Philistines (OTP 2:547; Rahlfs and Hanhart 2006, 735);
• "to die"; e.g., Ws 4:16; 15:9.
• a general term for illness; e.g., →Strabo Geogr. 8.6.15: at Epidaurus, the temple of Asclepius, "who is believed to cure diseases (nosous) of every kind and always has his temple full of the sick (kamnontôn)" (Jones 1927, 4:176–177).

14c–15a anointing + save — Anointing and Salvation in Second Temple Judaism James' link between the anointing ritual and eschatological salvation (Literary Devices Jas 5:15ab) reflects the Second Temple Jewish connection between anointing with oil and final salvation.

• →Apoc. Mos. 9.3; 13.1–2 (cf. Latin →L.A.E. 36.2 [oil of life = oleum vitae; Meyer 1878, 233]; 40–42; 40.1 [oil of mercy = oleum misericordiae; Meyer 1878, 25]): Adam, ill because of his sins, will receive a healing anointing with oil (Greek: elaion) from a tree in Paradise at the final resurrection (Levison 2023, 157–158; Tromp 2005, 130, 134; cf. other references to an olive tree in Paradise: →2 En. 8.4 [shorter recension]; →Gen. Rab. 33.6 ad Gn 8:11).
• →2 En. 22.8–10; cf. 56.2: Enoch’s anointing with "delightful oil" marks his transition from his earthly existence into becoming “like one of the glorious ones, and there was no observable difference" (OTP 1:138–139; Macaskill 2013, 102–103). See also →3 Bar. 15 (Greek): baskets of oil (elaion) as eschatological reward (OTP 1:677; Picard 1967, 95).
• →Jos. Asen. 8.5 (cf. 15.5): anointing with a “blessed ointment of incorruptibility (chrietai chrismati eulogêmenôᵢ aphtharsias)" (OTP 2:212; Philonenko 1968, 154); cf. →T. Adam 1.7 (OTP 1:993; Robinson 1982, 54–55).

15b will raise him up "Relieve" or "Comfort" Instead of "Raise Up" Much of the Latin tradition (e.g., →Glossa ord., →C; →Suarez Disp. 41 sect. 1.11 [Berton 1861, 22/2:831]) reads alleviabit (instead of adlevabit), which, in addition to "raise up," can also be translated as "relieve" or "comfort."

13–20 Connection between Conversion and Healing As part of the generally assumed connection between illness and sin, conversion and health, many texts parallel James in linking healing (Jas 5:14–16) with references to repentance or conversion from sin (Jas 5:19–20).

• →Test. Dom. 1.24 (prayer over the oil for healing): “send on this oil (mšḥ’), which is the type of your fatness, the delivering [power] of your good compassion, that it may deliver those who labour and heal those who are sick, and sanctify those who return (mtpnyn), when they approach to your faith; for you are mightily and [to be] praised for ever and ever" (Cooper and MacLean 1902, 78; Rahmani 1899, 48)
• →Polycarp Phil. 6.1 identifies caring for the sick (episkeptomenoi pantas astheneis) and "turning back those who have gone astray (epistrephontes ta apopeplanêmena)" as duties of the presbyters (presbuteroi; Ehrman 2003, 1:340–341).

The language of physical healing can be used to describe repentance and conversion:

• →Const. ap. 2.14.11 "Now we ought to assist those who are with us (variant reading: 'those who are sick') and are in danger, and fall, and, as far as lies in our power, to reduce them to sobriety by our exhortations, and so save them from death (hugiazein autous kai ruesthai ek thanatou)" (ANF 7:401; Metzger 1985, 1:176–177).

13–18 Parallel with 1 Clement Several themes and some specific vocabulary occurring in Jas 5 appears in a prayer recorded in →1 Clem. 59.4 (Ehrman 2003, 1:142–143):

• "Save (sôᵢzô) those of us who are in affliction" (cf. Jas 5:15a: sôᵢzô);
• "raise (egeirô) those who have fallen" (cf. Jas 5:15b: egeirô);
• "heal (iaomai) those who are sick (astheneis)" (cf. Jas 5:14a: astheneô; Jas 5:16b: iaomai);
• "set straight (epistrephô) those among your people who are going astray (planaô)" (cf. Jas 5:19: planaô, epistrephô);
• "raise up (anistêmi) the weak (astheneis)" (cf. Jas 5:14a: astheneô; Jas 5:15b: egeirô).

Some scholars posit that 1 Clement is dependent on James, but the relationship may also be seen as a common reliance on early Christian vocabulary and concerns (see Bemmerl 2023, 34–35).

14f Foundational Text for the Sacrament of the Anointing of the Sick? →Trent Extr. unct. taught that James "recommended to the faithful and promulgated (fidelibus commendatum ac promulgatum)" the sacrament of "extreme unction" in Jas 5:14–15 (→DzH 1695; cf. Theology Jas 5:14f). The exact relationship between this passage and the sacrament, however, has been a subject of controversy within the tradition.

Witness of the Carolingian Councils

Several decrees from the Carolingian era seek to regulate the practice of anointing the sick, perhaps as a response to the custom of lay anointing. Reference is made to Jas 5:14–15:

• →Chalon (813 AD) can. 48: "According to the example (secundum…documentum) of the blessed apostle James, with whom the decrees (decreta) of the fathers agree, the sick should be anointed by the priests (presbyteris) with oil which is blessed by the bishops (oleo, quod a episcopis benedicitur). [Quotation of Jas 5:14–15]. Medicine (medicina) of this kind, which heals the weaknesses of body and soul (quae animae corporisque medetur languoribus) is not to be taken lightly" (Werminghoff 1906, 283).
• →Pavia (850 AD) ch. 8 states that Jas 5:14–15 commends (commendat) the sacrament (sacramentum) (Hartmann 1984, 223).

An Early Reference to Anointing as a Sacrament

• →Peter Damian Serm. 69 cites Jas 5:14 when he lists the anointing of the sick (unctio infirmorum) as the third sacrament (sacramentum) (PL 144:899). Peter lists a total of twelve sacraments. The →Glossa ord. ad loc. reproduces Peter's quotation (1603, 6:1302).

Instituted by Christ or the Apostles?

Instituted by the Apostles

• →Peter Lombard Sent. 4.23.3(129).1 "We read that this sacrament of anointing of the sick was instituted by the Apostles" (Hoc sacramentum unctionis infirmorum ab Apostolis institutum legitur) [quotation of Jas 5:14–15 follows] (Silano 2010, 4:136; Brady 1981, 2:391). So too →Hugh of Saint Victor Sacr. 2.15.2; →Bonaventure Comm. Sent. 4.23.1.2). Bonaventure clarifies his view that the apostles did not institute the sacrament on their own, but were led by the Holy Spirit, referring to Jn 16:12–13, "But when he comes, the Spirit of truth, he will guide you to all truth" (Helllmann et al. 2016, 362–365; Collegium S. Bonaventurae 1889, 4:590–592).

Instituted by Christ

• →Aquinas ST Suppl. 29.3 (= →Aquinas Comm. Sent. 4.23.1.2.3): On the question, "Whether this sacrament was instituted by Christ (institutum a Christo)," Thomas responds that there are two opinions. "For some hold that this sacrament and Confirmation were not instituted by Christ Himself, but were left by Him to be instituted by the apostles; for the reason that these two sacraments, on account of the plenitude of grace conferred in them, could not be instituted before the mission of the Holy Ghost in perfect plenitude…others hold that Christ himself instituted all the sacraments, but that He Himself published some, which present greater difficulties to our belief, while he reserved some to be published (promulganda) by the apostles, such as Extreme Unction and Confirmation." Thomas, following his teacher Albert the Great, holds to this latter opinion, explaining, "The Master [Peter Lombard] says it was instituted by the apostles because its institution was made known to us (promulgata) by the teaching of the apostles" (English Dominicans 1981, 5:2655).

Orthodox Views

• →Jeremias II Rep. Aug. Conf. 7 "The anointing of oil, perhaps, is spoken of by some other apostles, but it is clearly handed down (prodêlôs…paradedotai) by St. James the apostle in his catholic epistle where he says: [quotation of Jas 5:13–15 follows]" (CCFCT 1:415; Karmires 1968, 1:460). Jeremias II was patriarch of Constantinople.
• →Critopoulos Conf. 13.1–2 (Peri euchelaiou "On Holy Unction"): Critopoulos, later Patriarch of Alexandria, teaches that this sacramental rite (teletê mustikê) takes its origin from Jesus' commandment (Mk 6:13). "And this rite was entrusted (epetrapê) by the apostles to the whole church," quoting Jas 5:14–15. →Conf. 13.3 cites Jas 5:15c in support of his view that sickness is often caused by sin (CCFCT 1:528; Karmires 1968, 2:543–544).
• →Mogila Orth. Conf. 117: The seventh mystery of the church is the holy oil. "This was instituted (diatetagmenon) by Christ himself [referencing Mk 6:13]…The same was afterwards received by the universal church (holê hê Ekklêsia), as a solemn custom, as appears from the Epistle of James" (referencing Jas 5:14–15; CCFCT 1:609; Karmires 1968, 2:643).

• →Dositheus Conf. 15 "the holy oil or sacrament of unction is spoken of in Mark, and is expressly witnessed to by the Lord's brother" (CCFCT 1:625; Karmires 1968, 2:758).

Catholic Denials that James Refers to the Sacrament

• →Cajetan Ep. Pauli al. ap. ad loc. "Neither from the words nor from the effect (nec ex verbis, nec ex effectu) do these words speak of the sacramental anointing (sacramentali unctione) of Extreme Unction: but rather of the anointing (unctione) which the Lord Jesus instituted (instituit) in the Gospel to be used by the disciples for the sick. For the text does not speak of one who is sick unto death (infirmatur quis ad mortem), but one who is sick absolutely, and says that the effect is the alleviation of the sick person, and speaks of the remission of sins only conditionally (conditionaliter), while Extreme Unction is given only at the moment of death (articulum mortis) and tends directly (directe tendit) (as its form implies) to the remission of sins. Besides this, James orders that many presbyters be called to pray and then to anoint one sick person, which is foreign (alienum) to the rite of Extreme Unction" (1639, 5:370).

Reformation Denials That James Refers to a Sacrament

• →Luther Capt. Bab.: After noting that the apostolic authorship of James is disputed, Luther writes, "But even if the apostle James did write it, I still would say, that no apostle has the right on his own authority to institute a sacrament (sua autoritate sacramentum instituere), that is, to give a divine promise (divina promissio) with a sign (signum) attached. For this belongs to Christ alone" (LW 36:118; WA 6:568).
• →Calvin Inst. rel. 4.19.18, while denying that this passage establishes the sacrament of extreme unction, argues that even if James referred to a sacramental rite in apostolic times, that rite would no longer apply after the time of the apostles. A sacrament must be "a ceremony appointed by God (caeremonia a Deo instituta), and have a promise from God" that is clearly applied to later generations. Thus extreme unction is not a sacrament (4.19.20; Beveridge 1994, 2:636; Baum et al. 1864, 1080).
• →Melanchthon Apol. Conf. Aug. 13.3 defines a sacrament as "rites which have the command of God (ritus, qui habent mandatum Dei) and to which the promise of grace (promissio gratiae) has been added." →Apol. Conf. Aug. 13.6 "Confirmation and Extreme Unction are rites received from the Fathers which not even the Church requires as necessary to salvation, because they do not have God's command" (Bente and Dau 1921, 308–311).

Catholic Responses

• →Eck Ench. 12 "It does not seem unsuitable (non videtur absonum) for an apostle, with the authority of Christ (authoritate Christi) and the command of the Holy Spirit, to institute a sacrament. Yet even if Christ instituted it, still James published it (At si etiam Christus illud instituit, tamen Iacobus promulgavit)" (Fraenkel 1979, 144).
• →Trent Extr. unct. ch. 3 "On no account, then, should any attention be paid to those who, contradicting the plain and lucid doctrine (apertam et dilucidam sententiam) of the apostle James, teach that this anointing is a human invention (figmentum humanum) or a rite received from the Fathers that has no mandate from God and no promise of grace (nec mandatum Dei nec promissionem Dei); or to those who assert that this anointing has already ceased, as if it referred only to the gift of healing in the primitive Church (primitiva Ecclesia); or to those who maintain that the rite and usage observed in the holy Roman Church in the administration of this sacrament are contrary to the doctrine of the apostle James (Iacobi Apostoli sententiae repugnare) and, therefore, must be changed" (→DzH 1699).
• →Trent Extr. unct. can. 1 "If anyone says that extreme unction is not truly and properly a sacrament instituted by Christ our Lord (sacramentum a Christo Domino nostro institutum) and promulgated (promulgatum) by the blessed apostle James but only a rite received from the Fathers or a human invention, let him be anathema" (→DzH 1716). Cf. cans. 2–3 (→DzH 1717–1718).

15 Effect of the Anointing: Physical and Spiritual Healing Two major interpretations of the effect of the anointing ritual in Jas 5:14–15 are evident in the tradition:

• a holistic view, emphasizing both spiritual and physical healing;
• an emphasis on spiritual healing (forgiveness of sin).

Reference to Both Spiritual and Physical Healing

Caesarius of Arles

• →Caesarius of Arles Serm. 13.3 "he will merit to receive both bodily health (corporis sanitatem) and the remission of his sins (peccatorum indulgentiam)" (Mueller 1956, 1:77; Morin 1953, 1:66).
• Compare the similar discussion: →Serm. 184.5 "to receive, not only bodily health, but also the forgiveness of sins (remissionem peccatorum)" (Mueller 1973, 3:482; Morin 1953, 2:751). 
• →Caesarius of Arles Serm. 19.5 "If he does this, he will receive not only bodily health (sanitatem corporis), but also the forgiveness of his sins (indulgentiam peccatorum)." Qualifications, however, are added: "Bodily sickness is related to health of heart (sanitatem cordis), and God scourges (flagellat) in this world those whom he loves. Even if health returns rather slowly (tardius) to the infirm, let us not murmur against God, but give thanks to Him. He deigns so to chastise (castigare) us by sickness in this world, in order that He may give us eternal rewards (praemia aeterna) in the future life. Many are sick without harm to themselves, for, while they are well in body (sani sunt corpore), they do not cease to think about robberies and riotous living, but as often as we are ill we do penance (paenitentiam) more, give alms (elimosinas), and attain to eternal rewards. Therefore, whether health comes to the sick quickly or slowly (aut cito aut tarde), let us always be grateful, because He knows what is necessary for us—when it is better for us to be sick and when healthy (quando aegrotare aut sanos esse conveniat)" (Mueller 1956, 1:101–102; Morin 1953, 1:90–91).

All three of the above passages are in the context of Caesarius' admonishing of people to attend church regularly; he closely links anointing with the reception of the Body and Blood of Christ.

More Authors

• →Ouen Vita Elig. 2.16 “And he will not only receive health for the body but for the soul (non solum corporis, sed etiam animae sanitatem) and what the Lord promised in the Gospel will be fulfilled saying: ‘For whatever you ask in prayer, you will receive if you have faith’ (Mt 21:22)" (McNamara 2000, 158; Krusch 1902, 707).
• →Bede Ep. cath. ad loc. "the custom of the Church (ecclesiae consuetudo) holds that those who are sick be anointed with consecrated oil by the presbyters (infirmi oleo consecrato ungantur a presbiteris), with the prayer that goes with this, and they may be cured (sanentur)." In his discussion, Bede also notes the connection between physical illness and sin, citing 1Cor 11:30 (Hurst 1985, 61–62; Hurst 1983, 221).
• →Glossa ord. ad loc.: The interlinear gloss to "will raise him up" (alleviabit; Comparison of Versions Jas 5:15b) is "from the sickness of the body (ab infirmitate corporis)" (1603, 6:1303). →Glossa ord. adds marginal glosses, including →Origen Hom. Lev. 2.4.5 and →John Chrysostom Sac. 3.6, which focus on forgiveness of sin.

Spiritual Healing / Forgiveness of Sins Is Primary

• In the earliest known quotation of our passage, →Origen Hom. Lev. 2.4.5 comments only on spiritual healing (albeit using a medical allusion), referring to the passage as an example of forgiveness of sin: “And there is still a seventh remission of sins through penance (per poenitentiam remissio peccatorum)…when the sinner washes 'his couch in tears' (Ps 6:6 [G-6:7])…when he is not ashamed to make known his sin to the priest of the Lord (sacerdoti Domini indicare peccatum) and to seek a cure (et quaerere medicinam)…What the Apostle James said is fulfilled in this: [quotation of Jas 5:14–15, including the addition 'they will place their hands on him']" (Barkley 1990, 47–48; Borret 1981, 1:110–111).
• →John Chrysostom Sac. 3.6 cites the passage to support the authority of priests to forgive sins after baptism: "They have authority to remit sins (sugchôrein echousin exousian hamartêmata), not only when they make us regenerate (hotan hêmas anagennôsi), but afterwards too" (Neville 1964, 74; Malingrey 1980, 154).
• →Cassian Coll. 20.8.4 cites this passage as a witness to the belief in the pardoning of sins through the intercession of the saints (intercessione sanctorum; Ramsey 1997, 699; Petschenig 1886, 562).
• →Aquinas ST Suppl. 30.1 (on Extreme Unction): "Each sacrament was instituted for the purpose of one principal effect (principaliter ad unum effectum). And since a sacrament causes what it signifies, the principal effect of a sacrament must be gathered from its signification (significatione). Now this sacrament is conferred by way of a kind of medicament (secundum modum cuiusdam medicationis), even as Baptism is conferred by way of washing, and the purpose of a medicament (medicina) is to expel sickness (ad pellendum infirmitatem). Hence the chief object of the institution of this sacrament is to cure the sickness of sin (principaliter hoc sacramentum est institutum ad sanandum infirmitatem peccati)…so Extreme Unction is a spiritual healing or cure (spiritualis sanatio vel medicatio). Therefore just as Baptism is a spiritual regeneration, and Penance, a spiritual resurrection, so Extreme Unction is a spiritual healing or cure (extrema unctio est quaedum spiritualis sanatio vel medicatio)…Consequently, we must say that the principal effect of this sacrament is the remission of sin (principalis effectus huius sacramenti est remissio peccatorum), as to its remnants, and consequently, even as to its guilt, if it find it." Jas 5:15c is cited as a proof of the argument: "If he be in sins, they shall be forgiven him" (English Dominicans 1981, 5:2659–2660).
• →Bonaventure Comm. Sent. 4.23.1.1 "this sacrament is principally for the cure and alleviation of spiritual illness, namely of venial sin (principaliter est ad curationem et alleviationem infirmitatis spiritualis, scilicet peccati venialis) and per accidens for the cure of bodily illness, by strengthening the soul which directs the body" (Hellman et al. 2016, 359–360; Collegium S. Bonaventurae 1889, 4:588).

Physical Healing Only Occurs If It Aids the Spiritual Healing

• →Peter Lombard Sent. 4.23.3(129) "We read that this sacrament of anointing of the sick was instituted by the Apostles (Hoc sacramentum unctionis infirmorum ab Apostolis institutum legitur) [quotation of Jas 5:14–15 follows]. In this passage, it is shown that this sacrament was instituted for a double cause (duplici ex causa institutum), namely, for the remission of sins (ad peccatorum remissionem) and for the relief of bodily infirmity (ad corporalis infirmitatis alleviationem). And so it is established that someone who receives this anointing with faith and devotion is relieved in body and soul (et in corpore et in anima alleviari), so long as it is expedient (expedit) that he should be relieved in both. But if perhaps it is not expedient that he should have bodily health (corporis valetudinem), he acquires in this sacrament that health which pertains to the soul (animae sanitatem)" (Silano 2010, 4:136; Brady 1981, 2:391). 
• →Aquinas SCG 4.73.1 "Now, the body is the instrument of the soul (corpus est animae instrumentum), and an instrument is for the use of the principal agent: therefore, the disposition of the instrument necessarily must be such as becomes the principal agent. Hence, the body is disposed in harmony with the soul (corpus disponitur secundum quod congruit animae). Therefore, from the infirmity of the soul which is sin (peccatum) infirmity sometimes flows into the body (derivatur ad corpus), when the divine judgment so disposes. To be sure, this bodily infirmity is at times useful for the soundness of the soul (utilis est ad animae sanitatem): so far as a man bears bodily infirmity humbly and patiently, and so far as it is reckoned as satisfying punishment (poenam satisfactoriam computatur) for him. At times, also, it tends to hinder spiritual health: so far as bodily infirmity hinders the virtues. Therefore it was suitable to employ some spiritual medicine (spiritualis medicina) against sin, in accord with the fact that bodily infirmity flows out of sin (ex peccato derivatur infirmitas corporalis); indeed, this spiritual medicine cures the bodily infirmity at times, namely, when this is helpful to salvation (expedit ad salutem). And for this a sacrament was established—extreme unction, about which James says [quotation of Jas 5:14–15a]" (Pegis et al. 1957, 4:282–283).
• →Palamas Hom. 31.17 writes that anyone who turns to God and his saints is healed physically: "if this would be beneficial for him (ei sumpherei toutôᵢ)" but "always finds healing for his soul and forgiveness of sin (tês de kata psuchên hugeias kai tês tôn hamartêmatôn apheseôs aei epitugchanei)" (Veniamin 2009, 250).

Scholastic Debate on the Type of Sins Forgiven

• In the scholastic tradition, theologians debated on whether the sacrament was oriented towards the forgiveness of venial sins (e.g., →Bonaventure Comm. Sent. 4.23.1.1 [Hellman et al. 2016, 357–361; Collegium S. Bonaventurae 1889, 4:588] or the more general "remnants of sin (reliquias peccati)" (e.g., →Aquinas ST Suppl. 30.1 [English Dominicans 1981, 5:2659–2660]). See →Suarez Disp. 41.1.1–10 (Berton 1861, 22:827–831).

Part of a Traditional List of Ways in Which Sins Are Forgiven

• In →Origen Hom. Lev. 2.4.5, Jas 5:14–15 is cited as the seventh in a list of ways to attain remission of sins. The others are baptism, martyrdom, giving alms, forgiving those who sin against us (referencing Mt 6:14–15), turning a fellow sinner back to the right path (referencing Jas 5:20), loving much (referencing Lk 7:47 and 1Pt 4:8), and "remission of sins through penance (per poenitentiam remissio peccatorum)," citing the penitential Psalms and quoting Jas 5:14–15 (omitting Jas 5:15b; Barkley 1990, 46–47; Borret 1981, 1:110–111).
• →Eck Ench. 8 quotes →Origen Hom. Lev. 2.4.5 (although attributing it to Cyril of Alexandria) as a testimony for the sacrament of penance (Fraenkel 1979, 122).

Origen's list is found in an adapted and expanded form in →Cassian Coll. 20.8. Cassian's list in turn forms the basis for a list in a 7^th-century Irish work used in the Merovingian Empire, The Penitential of Cummean, an influential manual for confessors that details penances for various sins (cf. →Poen. Big. pref.). Another list virtually identical to Cummean's is found in →Ps.-Caesarius of Arles Hom. 13. All these works quote Jas 5:14–15, but cite it as an example of the efficacy of intercessory prayer.

• →Cassian Coll. 20.8.4 "Sometimes pardon of sins is also won through the intercession of the holy ones (impetratur venia delictorum intercessione sanctorum)", followed by quotations of 1Jn 5:16 and Jas 5:14–15 (Ramsey 1997, 699; Petschenig 1886, 562).
• →Poen. Cumm. prol. "The eighth is the intercession of the saints (intercessio sanctorum), as this text states, [quotation of Jas 5:14–15, adding Jas 5:16c: 'Powerful indeed is the effective (V: 'persistent') prayer of a righteous person']" (McNiell and Gamer 1938, 100; Zettinger 1902, 506).
• →Ps.-Caesarius of Arles Hom. 13 "The eighth is the intercession of the saints, as the text states [abbreviated quotation of Jas 5:14, adding Jas 5:16c]" (PL 67:1075).
• A version of the traditional list appears in →CCC 1434: "Alongside the radical purification brought about by Baptism or martyrdom they [i.e., Scripture and the Fathers] cite the following as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the salvation of one's neighbor, the intercession of the saints, and the practice of charity 'which covers a multitude of sins' (1Pt 4:8; cf. Jas 5:20)."

15a the prayer of faith will save Centrality of the Prayer Many interpretations focus on the efficacy of prayer.

• →Bonaventure Comm. Sent. 4.23.1.4 "in the institution of the sacrament James would seem to locate the greatest power (maximam vim) in the prayer and attribute all of its efficacy (totam efficaciam) to it when he says, 'the prayer of faith will save the sick.' He does not say that anointing will do this" (Hellmann et al. 2016, 371; Collegium S. Bonaventurae 1889, 4:595). 
• →Luther Capt. Bab. "James made careful and diligent provision in this case by attaching the promise of healing and the forgiveness of sins not to the unction, but to the prayer of faith" (LW 36:121; WA 6:570).
• →Zwingli Exp. Jac. ad loc. attributes any regaining of health in this ritual to the prayer of faith, not to the anointing with the oil. Zwingli notes that James here refers to the ancient practice of anointing, practiced also by Christ's disciples, and comments that oil is beneficial for many ailments as a medicine (pharmacum) (1533, 49).

15b the Lord will raise him up Oil and Eschatological Salvation / Resurrection Several early Christian texts connect olive oil with the tree of life in the Garden of Eden, and thus with future eternal life:

• →Gosp. Phil. 73.16–18 “The tree of life, however, is in the middle of the garden (paradeisos). It is an olive tree, and from it comes chrism, and from chrism comes resurrection (anastasis)" (Meyer 2007, 178; Layton 1989, 188).
• →Origen Cels. 6.27: Report of a group whose members profess, “I have been anointed with white ointment (chrismati leukôᵢ) from the tree of life” (Chadwick 1965, 342; Borret 1969, 3:244).
• →Ps.-Clement Recogn. 1.45.5 “Him [i.e., Christ] first God anointed with oil which was taken from the wood of the tree of life (hunc primum pater oleo perunxit, quod ex ligno vitae fuerat sumptum): from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil (simili oleo perunguet) every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality (inmortalitate donentur) (ANF 8:89; Rehm and Strecker 1994, 34).
• →Gosp. Nic. B 19: Adam sends Seth in search of oil from Paradise in order to anoint and heal Adam, but he will not receive it until Christ descends to the underworld after his crucifixion (Ehrman and Pleše 2011, 478–479); cf. →Apoc. Mos. 9.3.

See also Vocabulary Jas 5:15b; Peritestamental Literature Jas 5:14c–15a; Theology Jas 5:15c.

14f SACRAMENTOLOGY

Promulgation of the Anointing of the Sick

Roman Catholic doctrine teaches that Jesus instituted the sacrament of the Anointing of the Sick (traditionally known as “Extreme Unction”), and that James "promulgated" the sacrament (Jas 5:14–15).

• →Trent Extr. unct. “This sacred anointing of the sick was instituted (instituta est) by Christ our Lord as a true and proper sacrament (vere et proprie sacramentum) of the New Testament. It is alluded to indeed (quidem insinuatum) by Mark [cf. Mk 6:13], but it is recommended to the faithful and promulgated (fidelibus commendatum ac promulgatum) by James the apostle and brother of the Lord” (→DzH 1695).
• →Inquisition Lament. 48 condemns the "modernist" teaching that "In his Epistle (Ch. 5:14–15) James did not intend to promulgate a Sacrament of Christ but only commend a pious custom (non intendit promulgare aliquod sacramentum Christi, sed commendare pium aliquem morem)" (→DzH 3448).
• →CCC 1510 “the apostolic Church has its own rite for the sick, attested (testatur) by St. James: [quotation of Jas 5:14–15]. Tradition has recognized in this rite (i.e., Jas 5:14–15) one of the seven sacraments” (cf. →CCC 1499–1532).

The Recipient of the Anointing

Development of the Sacrament

The Church recognizes a historical development in the understanding of this sacrament:

• →CCC 1512 "From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name 'Extreme Unction.' Notwithstanding this evolution (evolutione) the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation" (referencing →Trent Extr. unct. 2 [→DzH 1696]).

Extreme Unction

By the Middle Ages, the Roman Catholic Church tended to understand the “sick” as referring exclusively to those who were dying; the ritual based on this passage was thus called “Extreme Unction” (extrema unctio), that is, the last anointing.

• →Florence Exs. Deo "This sacrament may not be given except to a sick person whose life is feared for (de cuius morte timetur)" (→DzH 1324).
• →Trent Extr. unct. ch. 3 "this anointing is to be administered to the sick, especially (praesertim) to those who are so dangerously ill that they seem near to death (qui tam periculose decumbunt, ut in exitu vitae constituti videantur); hence it is called the sacrament of the dying (sacramentum exeuntium)" (→DzH 1698). Trent argues that the sacrament is a strong safeguard against the attacks of the devil, which are particularly strong at the end of a person's life (→Trent Extr. unct. pref.; →DzH 1694).

Vatican II

The Second Vatican Council sought to return to a broader understanding and use of the sacrament.

• →Vatican II SC 73 “’Extreme unction,’” which may also and more fittingly be called ‘anointing of the sick’ (unctio infirmorum), is not a sacrament for those only who are at the point of death (in extremo vitae). Hence, as soon as any one of the faithful begins to be in danger of death from sickness or old age (in periculo mortis propter infirmitatem vel senium), the fitting time (tempus opportunum) for him to receive this sacrament has certainly already arrived" (quoted in →CCC 1514).
• →CCC 1515 specifies that a person may receive the sacrament more than once if; for example, he recovers after an anointing and then again becomes seriously ill. “It is fitting to receive the Anointing of the Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more pronounced.”

15c they will be forgiven him Sacramentology: Effects of the Anointing of the Sick.

Traditional Teaching

• →Florence Exs. Deo "The effect is the healing of the mind and, as far as it is good for the soul, of the body as well (effectus vero est mentis sanatio et, in quantum animae expedit, ipsius enim corporis)" (→DzH 1325).
• →Trent Extr. unct. 2 quotes Jas 5:15 to identify "the reality (res) and effect (effectus) of this sacrament." The Council adds the explanation, "For the reality is the grace (gratia) of the Holy Spirit, whose anointing takes away the sins, if there be any still to be expiated, and also the remains of sin (pecatti reliquas); it comforts and strengthens the soul (animam alleviat et confirmat) of the sick person by awakening in him great confidence in the divine mercy (fiduciam excitando); supported by this, the sick bears more lightly the inconveniences and trials of his illness, and resists more easily the temptations of the devil, who lies in wait for his heel [cf. Gn 3:15]; at times it also restores bodily health (sanitatem corporis), when it is expedient for the salvation of the soul (ubi saluti animae expedierit)" (→DzH 1696).

Vatican II Reform

Reflecting a changed emphasis after Vatican II, →CCC 1520–1523 speaks of four effects:

• →CCC 1520: A particular gift of the Holy Spirit. "The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness (aegritudinis gravis) or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death. This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God's will (si talis est Dei voluntas). Furthermore, 'if he has committed sins, he will be forgiven' (Jas 5:15)."
• →CCC 1521: Union with the Passion of Christ. "By the grace of this sacrament the sick person receives the strength and gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated (consecratur) to bear fruit by configuration to the Savior's redemptive Passion. Suffering (dolor), a consequence of original sin, acquires a new meaning; it becomes a participation (participatio) in the saving work of Jesus." Cf. →Vatican II LG 11 "By the sacred anointing of the sick and the prayer of her priests the whole Church commends the sick to the suffering and glorified Lord, asking that He may lighten their suffering and save them (ut eos alleviet et salvet) [cf. Jas 5:14–16]; she exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves freely (libere sociantes) with the passion and death of Christ" (1965, 15).
• →CCC 1522: An ecclesial grace. "The sick who receive this sacrament, 'by freely uniting themselves to the passion and death of Christ,' 'contribute to the good of the people of God (→Vatican II LG 11). By celebrating this sacrament the Church, in the communion of the saints, intercedes for the benefit of the sick person, and he, for his part, through the grace of this sacrament, contributes to the sanctification of the Church (ad Ecclesiae confert sanctificationem) and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father."
• →CCC 1523: A preparation for the final journey. "If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing) [referencing →Trent Extr. unct. 3 (→DzH 1698)]. The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthens us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart (firmo praesidio) for the final struggles before entering the Father's house."

10–20 Use in Lectionary

• →BL: Special and General Feasts: Prophets; one of three reading options.
• →BL: For the sick (or Jas 5:10–16).
• →BL: For rain (or Jas 5:16–20).
• →BL: For oil for the sick.

13–20 Use in Lectionary

• →BL: For confession.
• →BL: Julian June 14, Feast of the Prophet Elisha. 
• →RML: Saturday, Week 7, Year 2.
• →RCL: Proper 21, Year B.

13–16 Use in Lectionary

• →RML (1570): Votive Mass for the sick.

12–20 Use in Lectionary

• →BL: Julian October 29, Saints Abramios and Mary of Edessa.