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Alternative Futures for Worship: Anointing of the Sick
These volumes provide creative and provocative analysis of each of the Church's seven sacraments.
160 pages, Paperback
First published May 1, 1987
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February 21, 2023
THE SEVENTH VOLUME OF A 7-VOLUME SERIES
Peter E. Fink (S.J.) wrote in the Introduction to this 1987 book, “This volume of ‘Alternative Futures for Worship’ is dedicated to the healing ministry of Christ as it is expressed and embodied in the sacrament of the anointing of the sick. The time frame is the second half of the twentieth century, and the projection of the volume is forward. Yet the ministry itself and the sacrament which is in focus have bene vital and vibrant forces throughout the history of the Church. It is true … that the shapes and forms of this sacramental ministry have not always been clear or well-targeted. Nonetheless the healing of the sick has remained a central concern of the Church from the very beginning.” (Pg. 12)
Orlo Strunk Jr. explains, “In this chapter, a few ideas for the understanding of this task will be presented, ideas which reflect only one small facet of the science technology zeitgeist, the human sciences… The Church in its compassion and comprehension is called to embrace and to learn from EVERY source of knowledge. Thus it is within the behavioral and social sciences themselves are perspectives, processes, and findings which might prove helpful in liturgical adaptations, specifically in this instance in a ritual of healing. The overarching question is then: what processes and knowledge need to be taken into account by anyone who would seek to develop this ritual in today’s world.” (Pg. 18)
Jennifer Glen (C.C.V.I.) observes, “We have watched the Christian imagination of the future articulated in works of cure and reconciliation against the backdrop of the reign of God, boldly proclaimed in the Gospel and in rites as the age to come now made present in Jesus Christ. We have discovered a new world of meaning offered for our appreciation in the name of the one in whom death is itself undone by life. So we continue to gather in ritual assembly to confront the destructive presence of sickness in our midst with the hope that enlivens us.” (Pg. 61)
Walter H. Cuenin explains, “the reason for looking… not this complicated history is to attempt to discern some clues which might be helpful in delineating future alternatives for the sacrament. Ini reflecting on the various changes that have taken place in the history of this sacrament and in trying to notice why those came about, one may be able to understand some of the significant aspects of the sacrament that could be critical to any planning for future directions.” (Pg. 65)
Gerald Calhoun (S.J.) and Peter E. Fink (S.J.) note, “The revised Roman Ritual ‘Pastoral Care of the Sick’ represents a wonderful recovery of the sacramental ministry of the Church toward the sick and the dying. The anointing of the sick as the Church’s prayer of healing is restored to all the sick, and no longer restricted to those alone whose sickness takes them close to death’s door. Restored too is the possibility of enacting this sacramental prayer several times during an illness, thus allowing the Church to be companion to the sick throughout the duration of their sickness. For the long-term, seriously ill, this frequent companionship is extremely important.” (Pg. 85)
Mary Frances Duffy (G.N.S.H.) states, “From its earliest times, the Christian community has addressed itself to God in prayer on behalf of the sick and the dying… Although in more event times this sacramental act had found itself restricted to those who were ‘in extremis,’ the post-Vatican II Church has once again expanded the scope of its sacramental pastoral care. In the restore rite of anointing, the Church’s concern reaches out to all who are sick, even where the illness does not necessarily lead them to the doorway of death. In addition, recognizing that a single illness can last a long time and can be served by such prayer on more than one occasion, the Church allows the anointing to be repeated within an illness over a period of time. Nevertheless, the focus of the sacrament has been and remains the sick and the dying. The action of the Church has not directly addressed those who attend the sick and dying … To the extent that the patient is strengthened, consoled, granted peace, or even restored to health, to that extent alone can the sacrament be said to be efficacious in a derivative way for those who are close to the patient.” (Pg. 103)
This book will interest Catholics interested in liturgy, and innovations in worship.
Peter E. Fink (S.J.) wrote in the Introduction to this 1987 book, “This volume of ‘Alternative Futures for Worship’ is dedicated to the healing ministry of Christ as it is expressed and embodied in the sacrament of the anointing of the sick. The time frame is the second half of the twentieth century, and the projection of the volume is forward. Yet the ministry itself and the sacrament which is in focus have bene vital and vibrant forces throughout the history of the Church. It is true … that the shapes and forms of this sacramental ministry have not always been clear or well-targeted. Nonetheless the healing of the sick has remained a central concern of the Church from the very beginning.” (Pg. 12)
Orlo Strunk Jr. explains, “In this chapter, a few ideas for the understanding of this task will be presented, ideas which reflect only one small facet of the science technology zeitgeist, the human sciences… The Church in its compassion and comprehension is called to embrace and to learn from EVERY source of knowledge. Thus it is within the behavioral and social sciences themselves are perspectives, processes, and findings which might prove helpful in liturgical adaptations, specifically in this instance in a ritual of healing. The overarching question is then: what processes and knowledge need to be taken into account by anyone who would seek to develop this ritual in today’s world.” (Pg. 18)
Jennifer Glen (C.C.V.I.) observes, “We have watched the Christian imagination of the future articulated in works of cure and reconciliation against the backdrop of the reign of God, boldly proclaimed in the Gospel and in rites as the age to come now made present in Jesus Christ. We have discovered a new world of meaning offered for our appreciation in the name of the one in whom death is itself undone by life. So we continue to gather in ritual assembly to confront the destructive presence of sickness in our midst with the hope that enlivens us.” (Pg. 61)
Walter H. Cuenin explains, “the reason for looking… not this complicated history is to attempt to discern some clues which might be helpful in delineating future alternatives for the sacrament. Ini reflecting on the various changes that have taken place in the history of this sacrament and in trying to notice why those came about, one may be able to understand some of the significant aspects of the sacrament that could be critical to any planning for future directions.” (Pg. 65)
Gerald Calhoun (S.J.) and Peter E. Fink (S.J.) note, “The revised Roman Ritual ‘Pastoral Care of the Sick’ represents a wonderful recovery of the sacramental ministry of the Church toward the sick and the dying. The anointing of the sick as the Church’s prayer of healing is restored to all the sick, and no longer restricted to those alone whose sickness takes them close to death’s door. Restored too is the possibility of enacting this sacramental prayer several times during an illness, thus allowing the Church to be companion to the sick throughout the duration of their sickness. For the long-term, seriously ill, this frequent companionship is extremely important.” (Pg. 85)
Mary Frances Duffy (G.N.S.H.) states, “From its earliest times, the Christian community has addressed itself to God in prayer on behalf of the sick and the dying… Although in more event times this sacramental act had found itself restricted to those who were ‘in extremis,’ the post-Vatican II Church has once again expanded the scope of its sacramental pastoral care. In the restore rite of anointing, the Church’s concern reaches out to all who are sick, even where the illness does not necessarily lead them to the doorway of death. In addition, recognizing that a single illness can last a long time and can be served by such prayer on more than one occasion, the Church allows the anointing to be repeated within an illness over a period of time. Nevertheless, the focus of the sacrament has been and remains the sick and the dying. The action of the Church has not directly addressed those who attend the sick and dying … To the extent that the patient is strengthened, consoled, granted peace, or even restored to health, to that extent alone can the sacrament be said to be efficacious in a derivative way for those who are close to the patient.” (Pg. 103)
This book will interest Catholics interested in liturgy, and innovations in worship.
Displaying 1 of 1 review