ANOINTING OF THE SICK. Sacrament of the New Law, instituted by Christ to give the sick spiritual aid and strength and to perfect spiritual health, including, if need be, the remission of sins. Conditionally it also restores bodily health to Christians who are seriously ill. It consists essentially in the anointing by a priest of the forehead and the hands, while pronouncing the words “Through this holy anointing and His most loving mercy, may the Lord assist you by the grace of the Holy Spirit, so that, freed from your sins, He may save you and in His goodness raise you up.” In case of necessity, a single anointing of the forehead or of another suitable part of the body suffices. Olive oil, blessed by a bishop, is normally used for the anointing, but any vegetable oil may be substituted in case of emergency.

The institution of anointing by Christ is an article of the Catholic faith, defined by the Council of Trent (Denzinger 1716). The Church further teaches that this sacrament is implied in Gospel reference to Christ sending out the disciples, who “anointed many sick people with oil and cured them” (Mark 6:13); moreover that the sacrament was promulgated by the Apostle James when he wrote, “Is anyone among you sick? Let him bring in the presbyters of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick man and the Lord will raise him up and if he be in sins, they shall be forgiven him” (James 5:14-15).

BAPTISM. The sacrament in which, by water and the word of God, a person is cleansed of all sin and reborn and sanctified in Christ to everlasting life. (Etym. Latin baptisma; from Greek baptisma, a dipping.)

CONFESSION. The voluntary self-accusation of one's sins to a qualified priest in order to obtain absolution from him. This accusation must be an external manifestation. It must be objectively complete in that the penitent confesses every mortal sin according to number and kinds that he has committed since his last worthy reception of the sacrament of penance. In extraordinary circumstances a subjectively complete confession is sufficient, that is, when circumstances prevent a person from accusing himself of all his grave sins. He is nevertheless obliged to confess all his mortal sins in a later reception of the sacrament.

When there are no mortal sins to confess, it is sufficient to confess any previous sins from one's past life or any present venial sins of which a person has been guilty, in order to obtain absolution and the grace of the sacrament of penance. (Etym. Latin con-, thoroughly + fateri, to acknowledge: confessio, confession.)

CONFIRMATION. The sacrament in which, through the laying on of hands, anointing with chrism, and prayer, those already baptized are strengthened by the Holy Spirit in order that they may steadfastly profess the faith and faithfully live up to their profession. Confirmation is not strictly necessary for salvation, but it is eminently important in contributing to Christian perfection and there is a grave obligation to receive it in due time. (Etym. Latin con-, thoroughly + firmare, to make firm: confirmatio, fortification, strengthening.)

EUCHARIST. The true Body and Blood of Jesus Christ, who is really and substantially present under the appearances of bread and wine, in order to offer himself in the sacrifice of the Mass and to be received as spiritual food in Holy Communion. It is called Eucharist, or "thanksgiving," because at its institution at the Last

Supper Christ "gave thanks," and by this fact it is the supreme object and act of Christian gratitude to God.

Although the same name is used, the Eucharist is any one or all three aspects of one mystery, namely the Real Presence, the Sacrifice, and Communion. As Real Presence, the Eucharist is Christ in his abiding existence on earth today; as Sacrifice, it is Christ in his abiding action of High Priest, continuing now to communicate the graces he merited on Calvary; and as Communion, it is Christ coming to enlighten and strengthen the believer by nourishing his soul for eternal life. (Etym. Latin eucharistia, the virtue of thanksgiving or thankfulness; from Greek eucharistia, gratitude; from eu-, good + charizesthai, to show favor.) See also SACRAMENT OF THE ALTAR.

FREEMASONRY. The teachings and practices of a secret international organization whose modern origins date from the first quarter of the eighteenth century. Free-masonry began as a fraternity of Deists in Europe, and its basic orientation has been naturalistic, i.e., anti-supernatural, ever since. Its hostility to the Catholic Church has evoked numerous declarations of the Holy See, notably of Popes Clement XII (1738), Pius IX (1864) and Leo XIII (1884). The Code of Canon Law (1918) decreed that no Catholic may join "Masonic sects or any other similar associations which plot against the Church" (Canon 2335). The most recent statement is the translation from The Latin Document from the Sacred Congregation for the Doctrine of the Faith, under Cardinal Prefect Joseph Ratzinger, of November 26, 1983: "It has been asked whether there has been any change in regard to Masonic associations since the new Code of Canon Law does not mention them expressly, unlike the previous code. This Sacred Congregation is in a position to reply that this circumstance is due to an editorial criterion which was followed also in the case of other associations likewise unmentioned inasmuch as they are contained in wider categories. Therefore, the Church's negative judgment in regard to Masonic associations remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church, and therefore, membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion. It is not within the competence of local ecclesiastical authorities to give a judgment on the nature of Masonic associations which would imply a derogation from what has been decided above, and this in line with the Declaration of this Sacred Congregation issued February 17, 1981."

MAGIC. The art of making use of the forces of nature by certain occult observances that have a religious appearance, or of courting the secret influences of the invisible world. Magic may be either natural or preternatural.

Natural magic is based on the theory that nature is full of many objects whose hidden, protective or curative, properties can satisfy practically every need or drive away a host of evils. The problem is to find these objects. With their uncritical mind and animistic prejudice, tribal worshipers easily turn from a valid exploitation of the physical forces of nature to a superstitious cult of the unknown, in the form of charms, philters, auguries, omens, the art of divination, and respect for scores of sacred prohibitions and taboos.

Preternatural magic is a kind of antireligion that has its own orders of worship, incantations, evocations, rites, fetishes, sacrifices, priests, and meeting places. It is black magic when the purpose is malevolent, and white magic when the intention is to obtain some benefit for oneself or another. The basis of preternatural magic is some form of animism, which believes that material objects or nonhuman living creatures possess preternatural powers that can be invoked or appeased by hidden or occult means. (Etym. Greek magikos, magician, magical, from magos, Magus, magician.)

MARRIAGE. As a natural institution, the lasting union of a man and a woman who agree to give and receive rights over each other for the performance of the act of generation and for the fostering of their mutual love.

The state of marriage implies four chief conditions: 1. there must be a union of opposite sexes; it is therefore opposed to all forms of unnatural, homosexual behavior; 2. it is a permanent union until the death of either spouse; 3. it is an exclusive union, so that extramarital acts are a violation of justice; and 4. its permanence and exclusiveness are guaranteed by contract; mere living together, without mutually binding themselves to do so, is concubinage and not marriage.

Christ elevated marriage to a sacrament of the New Law. Christian spouses signify and partake of the mystery of that unity and fruitful love which exists between Christ and his Church, helping each other attain to holiness in their married life and in the rearing and education of their children.

ORDERS, SACRAMENT OF. The sacrament that, by the imposition of a bishop’s hands, confers on a man the grace and spiritual power to sanctify others. There are three forms of this sacrament, also called sacramental orders, namely diaconate, priesthood and episcopate. They are not, however, three sacraments, but only one sacrament that is separately administered with three successively higher sacramental effects. It is certain that every baptized male can be validly ordained, although it would be highly illicit to ordain him before the age of reason. It is likewise certain that every baptized male can be validly ordained a priest without previously being ordained a deacon. However, the more probable teaching is that a baptized male cannot be validly consecrated a bishop unless he has previously been ordained a priest.

SACRAMENT. A sensible sign, instituted by Jesus Christ, by which invisible grace and inward sanctification are communicated to the soul. The essential elements of a sacrament of the New Law are institution by Christ the God-man during his visible stay on earth, and a sensibly perceptible rite that actually confers the supernatural grace it symbolizes. In a broad sense every external sign of internal divine blessing is a sacrament. And in this sense there were already sacraments in the Old Law, such as the practice of circumcision. But, as the Council of Trent defined, these ancient rites differed essentially from the sacraments of the New Law, they did not really contain the grace they signified, nor was the fullness of grace yet available through visible channels merited and established by the Savior. (Etym. Latin sacramentum, oath, solemn obligation; from sacrare, to set apart as sacred, consecrate.)

SUPERSTITION. The unseemly or irreverent worship of God, or giving to a creature the worship that belongs to God. Rendering unbecoming worship to God may stem either from false devotion or from a tendency toward magic. Giving divine worship to a creature is either idolatry, divination, or vain observance. The term "superstition" more commonly means unbecoming worship to God.

When superstition arises from false devotion, it is really superfluous worship of God, which may take on a variety of forms. Their common denominator is an excessive concern that unless certain external practices, such as multiplication of prayers, are performed God will be displeased.

When superstition stems from a tendency toward magic, it reflects a false mentality that may or may not be the root of false devotion. Behind the false mentality is the notion that certain ritual practices, such as chain prayers or veneration of unapproved objects, carry with them an efficacy that is contrary to sound reason or the teaching of the Church.

Modern Catholic Dictionary by Fr. John A. Hardon, S.J.