2772. Sacerdos reus delicti sollicitationis in confessione intra mensem denuntiandus est a poenitente loci Ordinario vel S.C.S. Officii (Canon 904).
(a) Delictum sollicitationis est provocatio, etiam inefficax, poenitentis eujuscumque ut actum quemcumque gravem contra castitatem committat. Provocatio fit vel per verba (e.g., declarationes amoris, invitationes, laudes), per facta (e.g., dona), per sermones (e.g., colloquia de turpibus a poenitente confessis), per tractatus (scil. colloquia de re turpi agenda), per consensum internum-externum sollicitationi poenitentis datum.
(b) Delictum sollicitationis est provocatio quae ordinem habet ad confessionem, i.e., quae fit tempore factae confessionis (i.e., inter, immediate ante, immediate post confessionem), vel tempore confessionis faciendae (i.e., occasione confessionis petitae a poenitente, praetextu confessionis falso allegatae a confessario, in loco confessionis cum confessionis simulatione).
2773. Confessarius debet, graviter onerata ejus conscientia, de onere denuntiationis poenitentem monere.
(a) Obligatio confessarii gravis est. Sed antequam moneat, serio consideret utrum poenitens persona fide digna sit, utrum certo constet de facto, de turpitudine, de gravitate, de ordine ad confessionem, utrum detur causa excusans (e.g., mors sollicitantis; probabiliter, ejus plena emendatio per plures annos manifestata; grave damnum poenitentis quoad vitam, famam, fortunam, nisi gravius damnum simul immineat bono communi). Si de delicto sollicitationis et de obligatione poenitentis nullum dubium est, confessarius moneat, etiamsi poenitens in bona fide sit et praevideatur certo non obtemperaturus, mortis periculo autem excepto. Si poenitens irrationabiliter renuat denuntiare, absolvi non potest, sed confessarius de casu consulere debet Ordinarium.
(b) Obligatio poenitentis etiam gravis est. Denuntiatio facienda est intra mensem a cognita obligatione., Ordinario sollicitantis, vel loci delicti, vel poenitentis, personaliter et judicialiter. Poenitens qui nec comparere nec scribere potest, interea excusatur; sed ille qui justa causa exemptionis carens scienter omittit denuntiare intra terminum unius mensis incurrit in excommunicationem latae sententiae nemini reservatum, non absolvendus nisi postquam obligationi satisfecerit aut se satisfacturum serio promiserit (Canon 2368, n. 2). Confessarius non tenetur in se suscipere onus denuntiationis, nisi secus gravissimum damnum bono publico inferretur.
2774. The Sacrament of Extreme Unction.—As Confirmation perfects Baptism by bringing to maturity the new life of grace, so Extreme Unction perfects Penance by strengthening against the spiritual debility that remains after sin itself has been wiped away. Confirmation makes ready for the battle of life, Extreme Unction assists during the struggle of death. The fifth Sacrament is defined: “A Sacrament of the New Law in which through the anointing with oil and the prayer of the priest adult persons who are in danger of death receive health of soul, and also at times health of body.”
(a) The remote matter or element of the Sacrament is oil (James, v, 14, 15). For validity it is required that this be olive oil, blessed by a bishop or by a priest having special papal delegation, with the special blessing for the oil of the sick (O. I.); for lawfulness, _sub gravi_ that it be oil blessed the previous Holy Thursday (Canon 734), _sub levi_ at least that it be blessed by the bishop of the diocese, or, in case of vacancy, by the neighboring bishop. In necessity the old oils may be lawfully used, while chrism and the oil of the catechumens may be used as doubtful matter. Unblessed oils and oils blessed by an unauthorized priest do not suffice for validity.
(b) The proximate matter is the anointing of the sick man with blessed oil. In urgent necessity it suffices to anoint one sense, or rather the forehead; in other cases the various senses should be anointed in the order given in the Ritual. Each anointing of a double sense should begin with the right organ (e.g., the right eye) and should be given with the right thumb in the form of a cross. If one organ is missing (e.g., a hand amputated), the anointing should be made, if possible, near to its place (e.g., on the wrist); if there is danger of contagion, the anointing may be made by means of an instrument, such as a brush or small stick. The anointing of the reins should always be omitted and the anointing of the feet may be omitted for any good reason, such as inconvenience to the dying person.
(c) The form of the Sacrament is the prayer used by the priest. In the Latin Church the ordinary form is contained in the words: “_Per istam sanctam unctionem_, etc. By this holy anointing and His most tender mercy may the Lord forgive thee whatever sin thou hast committed by sight (by hearing, by smell, by taste and speech, by touch, by thy steps). Amen.” The extraordinary rite for use when there is not time to give all the anointings is bestowed on the forehead in the words: “Per istam sanctam unctionem et suam piissimam misericordiam indulgeat tibi Dominus quidquid deliquisti. Amen.” The essential words of the form are: “Per istam unctionem indulgeat tibi Dominus quidquid deliquisti,” because they express the intercession and the effect of the rite. It would probably be a grave sin to omit the reference to the senses in the ordinary form, as that seems to be a notable part of the form; but it would be a light sin, apart from contempt or scandal, to omit an unimportant word such as “Amen.” If there is doubt about the recipient’s capacity (i.e., whether he has reached the use of reason, whether he is in danger of death, whether he is already dead, whether he is impenitent and unwilling to receive the Sacrament), the form should be conditional. The condition should be “_si es capax_,” not “_si es dispositus_,” even in the last-mentioned case. For the Sacrament is given validly even to one who is not well disposed (i.e., who lacks repentance) and there is thus the possibility, when validity is not made dependent on the condition of good disposition, that sacramental fruitfulness will follow later when impenitence, the obstacle to the Sacrament’s activity, shall have been removed.