The effect of extreme unction is stated by the Coun- cil of Trent (sess. xiv, ch. ii) as follows : " The power and effect of this sacrament are explained in the words ' and the prayer of faith shall save the sick man, and the Lord shall raise him up ; and if he be in sins, they shall be forgiven him.' For this power is fhe grace of the Holy Spirit, whose unction cleanses away sins, if any remain to be expiated, even the last traces of sin , and relieves and confirms the soul of the sick man, exciting in him strong confidence of the divine mercy ; by which strengthened, he bears far better the inconveniences and pains of his disorder ; resists more easily the temptations of the devil, who does, as it were, lie in wait at his heels ; and sometimes ob- tains the restoration of his bodily health, if the same shall further the salvation of his soul."
V. The Greek Church. — The Greek Church uses anointing with oil [see Edchelaion] as one of its " nn-steries," but does not limit it to cases of supposed mortal illness. She counts it as the seventh of the sacraments, and regards it as instituted by Christ (Mark vi, 13), and introduced into practice by the Church (James v, 11). The oil may be consecrated by common priests, and is consecrated for evcrj' particular case. The anointment is generallj' performed hj seven priests, but it may validly be performed hy one. Those who are well enough go to church for the purpose of being anointed, after previously receiving absolution and the Eucharist. On tlie Thursday of the Passion AVeek in particular, many sufferers go to church for that purpose. The aim of the rite is to aid the recovery of the sick person, as is seen from tlie form of prayer used in applying the oil: " O holy Father, the physi- cian of our souls and bodies, wlio didst send thy only begotten Son, our Lord Jesus Christ, to heal all dis- eases, anil to deliver us from death, heal this thy serv- ant M. from the l)odily inflrmiT:y under which he now L;bors, and raise him up by the" grace of Christ" (Per-
ceval, Roman ScMstn; King, Greek Church). In the Confession of Metrophanes Critopulos (ed. bj' Kimmel Jena, 1850), p. 152, it is farther stated that, as many bodily diseases depend on sin, it is proper (c(jXor) that prayer should be oflfered at the same time for the re- mission of the sin for which the disease is a penalty. He adds that this Euchelaion is not extreme unction (pvK laxiir)] xP'C'c)- ^^ can be administered whenever a person is ill, and hence to the same person many times. For a description of this ceremony as per- formed in the Greek Church, see Schmidt, Darstellung der fjriechisch-russlschen Kirche (Mentz, 182G, p. 220 sq.). VI. Extreme Unction and Protestantism.^-As the an- cient Waldenses recognised the seven sacraments of the Roman Catholic Church, there is no doubt that thej' also accepted extreme unction. Wycliffe doubt- ed many points of the doctrine of the Church of Rome concerning extreme unction, but was willing to regard it as a sacrament for the physical cure of the sick, pro- vided the priests could obtain this eflpect by their pray- er. Luther had no objection to the anointing of the sick if the priests praj'ed with them and exhorted them, but he denied the anointment to be a sacrament. Like Luther, all the other Protestant Churches reject extreme unction altogether. The 25th article of the Church of England puts it among the five so-called saci-aments of Rome which "are not to be counted for sacraments of the Gospel." Bishop Forbes (who rep- resents the Romanizing tendencj' in the Church of England) calls " the unction of the sick the lost pleiad of the Anglican firmament," and recommends its res- toration (Oft 39 Articles, Art. xxv adjfn.'). Among the High-Church Lutherans tliere are also some who urge the introduction of the anointing of the sick. On the general subject, see, besides the authors already cited, Siegel, christl.-kirchl. Alterthumer, iv, 119 sq. ; Cramp, Text-book of Popery, eh. ix; Riddle, Christian Antiquities, bk. vii, ch. ii ; Burnet, On 39 Articles (Art. xxv) ; Herzog, Real-Encykl, x, 551 ; and the article Sacraments.
Eyck, Hubert Van. See Paixtixg.
Eye ("i"""! a'yin, from the idea oi flowing [see be- low] ; o(pibu\j.i6c'). In most languages this important organ is used b}' figurative application, as the symbol of a large number of objects and ideas. In the East such applications of the word " eye" have always been uncommonly numerous, and they were so among the Hebrews. It may Ije serviceable to distinguish the following uses of the word, few of which are common among-us except so far as they have become so through the translation of the Bible. (See Gesenius, Heb. Lex. ; Wcmj-ss's Symbol. Diet.)
(1.) A fountain. This use of the word has already been indicated. See Ain. It probably originated from the e^'e being regarded as the fountain of tears.
(2.) Color, as in the phrase "and the e3'e (color) of the manna was as the eye (color) of bdellium" (Num. xi, 7). This originated, perhaps, in the ej-e being the part of the body which exhibits different colors in dif- ferent persons.