is, of the establishment of his church, an essential part of which is formed by the sacraments.” (pp. 465, 466.)
There are no other proofs. What is striking is that not only are there no foundations for any sacrament, but there is not even the slightest cause for this particular sacrament; none the less it is proved that this, too, was founded by God.
231. To whom and by whom the sacrament of unction with oil may be communicated. We are told that all the sick, and not merely the dying, as with the Catholics, may be anointed, and that the anointing may be done by priests, still better, by bishops. Best of all it is if seven priests do the anointing, but even three, or one, may do it.
232. The visible side of the sacrament of unction with oil, and its invisible actions of salvation.
The visible side consists in anointing and saying prayers, and the invisible side,—what do you suppose it is? The invisible side is the healing of bodily infirmities.
“The sacrament of unction with oil is established more particularly for those who are sick in body: consequently the healing of bodily ailments forms the very first saving fruit of this sacrament.” (p. 472.)
The healing is classed with the invisible side, because, of course, unction with oil does not produce it. The Theology is not embarrassed, but says outright that there is a cure, but it is invisible.
“This action does not always follow on unction with oil. That is true. But: (a) at times it actually takes place and the patient slowly gets well and rises from his sick-bed. More frequently, (b) the dangerously sick man receives, at least, temporary relief from disease or is strengthened or aroused to bear it, and that is also one of the aims of unction with oil, for the verb ἐγείρω signifies not only ‘raise up’, but also ‘to rouse, to encourage, to strengthen.’ At times, however, (c) those who receive the sacrament of unction with oil do not receive from it
