23. Oil was a remedy in constant use, notably for wounds (Isaiah 1:6; Luke 10 : 34), but also for the most extended variety of diseases. Its medicinal qualities are commended by Philo (Somn. M., I, 666), Pliny (N. H., 23 : 34-5°), and Galen (Med. Temp., Bk. II). Compare the note of J. B. Mayor, The Epistle of James,1 1892, p. 158. John Lightfoot gives (vol. Ill, p. 315) some apposite passages from the Talmud. His comment seems to be thoroughly justified (p. 316) : "Now if we take the apostle's counsel to be refer- ring to this medicinal practice, we may construe it that he would have this physical administration to be improved to the best ad- vantage; namely that, whereas 'anointing with oil' was ordinarily used to the sick, by way of physic — he adviseth that they should send for the elders of the church to do it; not that the anointing was any more in their hands than in another's, as to the thing itself, for it was still but a physical application — but that they with the apply- ing of this corporeal physic, might also pray with and for the pa- tient, and supply the spiritual physic of good admonition and com- forts to him. Which is much the same as if in our nation, where this physical anointing is not so in use, a sick person should send
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for the minister at taking of any physic, that he might pray with him, and counsel and comfort him."
24. The sacrament of extreme unction, grounded on this text on the understanding that the anointing was intended in a cere- monial sense, has oddly enough (since the primary promise of the text is bodily healing) become in the church of Rome, the sacra- ment of the dying. According to the Council of Trent (14th ses- sion) it is to be esteemed as totius Christianae vita? consumma- tivum; according to Thomas Aquinas, it is the ultimum et quod- ammodo consummativum totius spiritualis curationis (Cont. Gent., 14, c. 73). It is according to the Council of Trent to be given especially to those who seem to be in peril of death, unde et sacra- mentum exeuntium nuncupatur. Its effects are described (re- versing the implications of the passage in James) as primarily spiritual healing, and only secondarily and solely in subordination to the spiritual healing, bodily healing. Bodily healing, therefore, only very occasionally results from it. As J. B. Heinrich explains (Dogmatische Theologie, X, 1904, p. 225): "Since it is generally more profitable, and more in accordance with the divine disposi- tions, for Christians in articulo or periculo mortis to take the last step, than to resume the battle of life again for a time, there ordi- narily follows no healing." See in general the exposition of the doc- trine by Heinrich as cited, pp. 197 ff. The popular expositions fol- low the scientific, but often with some ameliorations. "Extreme Unction," we read in one of the most widely used manuals for the instruction of English Catholics, "was instituted by our Lord to strengthen the dying, in their passage out of this world into an- other" (A Manual of Instructions in Christian Doctrine, published by the St. Anselm's Society, London, and having the imprimatur of Cardinals Wiseman and Manning, p. 363). Even in this Manual, however, the provision of the passage in St. James is not wholly forgotten. We read (p. 365) : "If God sees it expedient, this sacra- ment restores bodily health. . . . Some persons are anxious to put off the reception of Extreme Unction to the last moment, be- cause they seem to regard it as a prelude to certain death; while in truth, if it had been received earlier it might have led to their recovery. It cannot be doubted that miraculous cures are some- times effected by Extreme Unction; but the beneficial effects which it generally exercises on bodily health are produced in an indirect way. The grace of the sacrament soothes the soul, lessens the fear of death, and brings on such calm and peace of mind as often to lead to the restoration of health. If God be pleased to work a direct miracle it is never too late for Him to do so; but if the sacra-
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