EXSUPERIUS (EXUPERIUS), SAINT: Bishop of Toulouse; d. Sept. 28 (?), year not known. His early life is unknown, but from allusions in Jerome's letters (liv. 11, cxix., cxxiii. 16, cxxv. 20) it has been conjectured that in 394 he was a presbyter at Rome; he was bishop of Toulouse in 404, and in 411 was still living. In 406 Jerome dedicated his commentary on Zechariah to him. Jerome pays a glowing tribute to his self-sacrificing charity during the disturbances in that part of France in 411. From the letters of Pope Innocent I. (Epist., vi.) it appears that in Feb., 405, Exsuperius applied to the pope for advice respecting Biblical and episcopal matters. He completed the basilica of St. Saturninus, begun by his predecessor, Silvius.
Bibliography: ASB, Sept., vii. 623-630; Tillemont, Ml;- moires, Vol. x.
EXTREME UNCTION.
I. In the Roman Catholic Church.
Extreme unction is one of the minor sacraments of both the Roman and the Greek Churches.
I. In the Roman Catholic Church: Extreme
unction is mentioned as the fifth sacrament by
Peter Lombard who brings it into close connection
with the sacrament of
penance. He
r. History. uses two passages as Biblical authori
ties,
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Extreme unction was instituted according to
Peter Lombard by the apostles, according to Alexander Hales by Christ, according to Bonaventura
by the Holy Spirit through the apos
2.
Doctrine. tles, according to Thomas Aquinas by
Christ, but was promulgated by the
apostles. The Council of Trent declares that,
according to
The Council of Trent repeated all the positive doctrines of the theologians, and added the doctrine of unction with the Holy Spirit as the specific effect. These differences concerning the effect and purpose of extreme unction were unsatisfactory, and attempts were made at greater precision. The Roman Catechism assumes two effects, the remission of venial sins, and the removal of spiritual weakness and of any remaining traces of sin. BelIarmine,finally, attempts a precise definition of the " remnants of sin "; they are mortal or venial sins which man might commit, after penance and the Eucharist; or sins which were not atoned for properly, because sick persons had unwittingly received in an improper manner, and, therefore, without the due effect.
The olive-oil used in extreme unction is consecrated during the mass on 11laundy Thursday. Each deanery receives a certain amount for distribution among the parishes. The oil which is not used up within a year, is burned in
3· Prepara- the sanctuary lamp; if there be danger tion and that the supply will be exhausted
Athninis- before the end of the year, small quan- tration. titles of unconsecrated oil may be added. Only a priest or higher dig nitary may administer this sacrament. Even the pope can not authorize deacons and laymen to do so, although Innocent I. implies that they may in case of necessity. The administrator acts as a representative of the whole Church; and for this reason it is desirable that several priests be present to take part in the ceremony. The regulations concerning the degree of sickness which entitles a person to receive the sacrament vary, but agree in the particular that the probability of recovery is excluded, and that the recipient must be conscious. The oil is to be applied to the eyes, ears, hands, nose, and mouth, and to the abdomen and the feet of males, but not of females. The sacraments of penance and of the Eucharist should as a rule precede extreme unction.II. In the Greek Church: The usage of the Greek Church differs widely from that of Rome both in methodsof administration andindoctrine. Thereit is simply an anointing of the sick, and its purpose is the restoration of health, physical and spiritual. The place of administration is the church, if possible. The ritual is elaborate, and requires seven priests if they are procurable. The oil is consecrated on each occasion by the senior priest, and each priest repeats the full ceremony while seven selections are read each from the Epistles, Gospels, and collects. On Maundy Thursday the feast of euchelaion (" oil of prayer ") is observed, in which the whole congregation joins and is anointed. The frequent use of the sacrament is recommended.
The Neatorians never use extreme unction; the Armenian Church has discontinued l ~it.Bibliography: On the Roman sacrament consult: RL, ix. 712-725: E. Martbne De antiqau ecekaia·, ritibus i.. chap.
7, Antwerp, 1738; A. J. Binterim, DenkvxArdig,~n, vi.3, pp. 217 sqq., Mains, 1831; J. C. N. Augusti, i)enk_ %OkeLfen. ix. 455 sqq., Leipsic, 1828; J. H. Blunt,
Sacraments and Sacramental Ordinances London, 1867; idem. Dictionary of _al and Historical Theology, pp
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For the Greek Church consult: W. Gass, Svmbolik der priechiechen Kirche, pp. 292 sqq., Berlin, 1872; F. Kattenbusch, Lehrbuch der verglefichenden Kunleaeionakunde, i. 434 sqq., Freiburg, 1892; A. von Maltzew, Die Sakramente der orthodox-kalholischen Kirche, pp. eoexxtiii. sqq.,,. 450-553, Berlin, 1898; K. Beth, Die orientalische Chria-
tenheit der Mittelmeerldnder, pp. 316 sqq., Berlin, 1902.![]() | Calvin College. Last modified on 08/11/06. Contact the CCEL. | ![]() |