The Catholic bulletin. [volume] (St. Paul, Minn.) 1911-1995, 1915-10-23

temptations, of the devil. The other
two effects are also a part of its sacra-
mental grace.
The second effect, as given by the
Gatechism, is to remit venial sin and
to cleanse our souls from the remains
of sin. The second part of this effect
is considered in the following question.
In regard to the remission of sin, the
Catechism unduly restricts the efficacy
of this Sacrament. Most theologians
argue that Extreme JUNCTION also
RENTS mortal sins. First because the
Council of Trent and St. James in
his Catholic Epistle make no restric-
tions, and the form of the Sacrament
consists of words applying to all sins.
l"By this holy amounting and His most
bountifuI mercy may the Lord fdr.1
give thee whatsoever thou hast done
my thy senses of sight, hearing, touch.
ETC." No distinction is made of NOR.
tai or venial sin. Secondly, because
the word sin, unless otherwise
restricted, means mortal sin.
Thirdly, because if it RENTED only
venial sin and the remnants of sin,
| it was superfluous on the part of st.
James to all the condition: And If
he be in sins;" with very rare excep-
tions everyone is guilty of venial sin
and has on his soul the remains of
sin. The question, however, discussed
/ by theologians is, how Extreme Unc'
ton forgives mortal sin. Some claim
that Extreme Unction RENTS mortal
sin only Indirectly, like the other
Sacraments of the living; with this
difference only, that while other
Sacraments probably remit mortal
sins, this certainly does. Others
claim that mortal sins are forgiven
directly by the Sacrament not indeed
by virtue of its primary institution,
! because Baptism and Penance are
] specifically intended for that; but on
/ account of its secondary purpose, as
| it was chiefly and primarily intended
/ to remit the remains of sin, it cannot
remove these without renting sin
/ itself, which is the cause of the re-
mains. Hence Extreme Unctior and
attrition, if no confession is possible,
RENTS directly mortal sins. Whatever
4 we may argue about the manner in
which mortal sins are forgiven by
this Sacrament, great men, like st.
/ Charles Borromeo and Bellarmine,
think that many will be saved by this
Sacrament, who would otherwise be
i lost.
The third effect is to restore us to
i health If God sees fit. Restoration to
health is a part of the sacramento
grace conferred by this Sacrament
Whether restoration to health is con
/ ferred by the Sacrament itself, with.
out regard to the dispositions of the
II subject, or whether it presupposes
\ these dispositions and makes the
. effect dependent upon their presence
J in the receiver, is disputed ques
I ton among theologians. Restora
J ton to health does not result infalh
i bly,, but only when it is expedient
: for the welfare of the soul. st
Thomas gives us the following reason
i for this restrictions: Extreme Unc
ton does not restore bodily health
from any natural qualities of the
matter used; but in virtue of. Gods
power who acts reasonably AS Fea
son cannot procure secondary effect
hence the cure of the body does not
always follow from this Sacrament
but only when it is conducive to q
spiritual cure It would, when con
ducive to the spiritual welfare, most
probably produce that effect, unless
there would be an obstacle on the part
of the recipient; such as want OF
faith or confidence, or when it is de
layed too long, and would require q
! miracle. Extreme Unction does not
: generally produce its effects in 9
miraculous manner, but in an ordinary
way, assisting the natural causes; this
is the teaching of Benedict XIV.