LXIV 1-2 (2005) 89-100

27-558.4

The Faculty of St Vladimirs Orthodox Theological Seminary, New York

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* Paul Meyendorff, The Anointing of the Sick: Some Pastoral Consideration, St.Vladimirs Theological Quarterly 35 (1991), 241-255.

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. Goar, Euchologion, sive Ritual graecorium, (Venice, 1730). [ :
Graz: Akademische DruckU.Vrelagstanstalt, 1960], 335.
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lancient Euchologe byzantin des defunts in Confereces Saint-Serge: XXIIe Semaine dEtudes Liturgiques
1974 [= Bibliotheca Ephemerides Liturgicae, Subsidia 1 (Rome: Edizione liturgiche, 1975], 31-82.
12 Goar, Euchologion, 337-8; Hapgood, Service Book, 344-5, . , , 62.
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31 Goar Euchologion, 335; Hapgood, Service Book, 340-341, A., , 58.
32 Goar, Euchologion, 338; Hapgood, Service Book, 345, ., , 63.
33 , , 106-110.
. : , ibid., 103-124; M.A, .
(-, 1895); A. , O . , 83 (Jul, 1903), 4459; , 5, 397-415; (),
. , 1917; J. Dauviller, Extreme-onction dans les eglises orientales,
Dictionnaire du droit canonique, 5 (Paris: Letouzey, 1953), 725-789; E. Melia, The Sacrament of the
Anointing of the Sick: Its Historical Development and Current Practice, Temple of the Holy Spirit:
Sickness and Death of the Christian in the Liturgy, M. J. O Connell, trans. (New York:Pueblo, 127-160;
A, ., , ., , G. Wagner).
, A. M. Triacca, Per una rassegna sul sacramento
dellUnzione degli infermi, Ephemerides liturgicae 89 (1975), 397-467, 429-433.

96

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37 Robert Taft, The Great Entrance (= Orientalia Christiana Analecta, 2000) (Ro
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45 . Stanley Harakas, Health and Medicine in the Eastern Ortho
dox Tradition (New York: Crossroad, 1990)
46 D. Constantelos, Byzantine Philanthropy and Social Welfare (New Brunswick,NJ: Rutgers Univer
sity Press, 1968); T. Miller, The Birth of the Hospital in the Byzantine Empire (Baltimore: Johns Hopkins
University Press, 1985).
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St.Vladimirs Seminary Press, 1973), 102-3.

100

Summary. The text points out the great importance of the sacrament of the anointing
of the sick (which is nowadays almost absent from the actual practice) and instigates
its correct performing. With reference to the relevant manuscripts which give us the
description of the rite from the earliest centuries, it shows us the differences between
the modern rite and the original one. The sacrament of healing had two important attributes. The first one was its ecclesiastical character. The anointing was celebrated in
a eucharistic context, following the instructions of St. James, with the necessary participation of several presbyters and the whole church that prayed over the sick. On the
contrary, the modern rite has almost become the private ceremony. The second characteristic is the incorporation into the eucharistic community which emphasizes the
great care for the social issue. The patient should still feel a member of the Church and
the community opposite to the contemporary impersonalized relation to a man, either
a believer or a patient. Beside this emphasis on performing the rite in connection with
the eucharist and in church, the indecision is cleared up by the conviction that the primary goal of this sacrament is not the physical healing itself which, of course, would
be accepted with gratitude but the restoration of fallen, sickly and mortal humanity
into communion with Christ and with the Church, which is the Kingdom.