Why can't young children receive Anointing of the Sick?

Nearly all priests, and even the majority of moderately catechized lay persons, know that the sacrament of Anointing of the Sick cannot be given to young children who have not yet acquired the use of reason. Such is the clear teaching of the Church: “The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger of death by reason of illness or old age.” (Canon 1004.1)

In previous articles, we have discussed whether Anointing can be given before surgery and also how sick one must be in order to receive Anointing of the Sick, we now offer a final article on why young children who have not yet reached the use of reason cannot receive this sacrament. Indeed, although most priests know this fact, it is likely that many do not understand why this is the case. In my own experience of seminary formation, I was shocked to discover that (at what is supposed to be a conservative and academically rigorous seminary) the priests on faculty entrusted with teaching the seminarians about Anointing of the Sick could not explain why this sacrament is not given to young children.

We will say this: If a priest cannot explain why Anointing of the Sick is not given to children who lack the use of reason, he has not yet come to even a most rudimentary understanding of the sacrament – such a priest really knows nothing at all about Anointing of the Sick. Conversely, a careful consideration of this question will lead us to the very heart of the sacrament of Anointing.

The primary effect of this sacrament: Spiritual healing

As we have discussed in previous articles, the sacrament of Anointing effects a spiritual healing by means of the sacramental sign of a physical healing (recalling that oil has traditionally been understood to possess a medicinal quality). And, just as it matters nothing at all if the waters of Baptism do not literally wash the body, or if the Eucharistic species does not provide any substantial physical nourishment to the body, so too it makes no difference whatsoever if the oil of Anointing not produce a physical healing of the body.

Still, if the person does not suffer from loss of bodily health (i.e. if they are in danger of death due to serious illness or old age), they are not able to receive the sacrament of Anointing. And, if physical sickness is a necessary quality in the recipient of this sacrament, how much more is spiritual sickness necessary! Unless a person be spiritually sick – unless he be weighed down by the weakness of actual sins, in particular – he is not able to receive this sacrament.

The primary effect of Anointing of the Sick is spiritual healing, therefore one who has no need of spiritual healing (i.e. one who has not sinned) has no need of this sacrament. And, since the sacraments are not to be given without effect, only those who have committed some actual sin are able to receive this sacrament.

Anointing and Confession

While it is certainly true that the sacrament of Anointing will forgive any sins which continue to weigh upon the soul of the recipient (including even mortal sins, if the man is unable to confess them), the primary spiritual healing which Anointing produces is to strengthen the individual against despair, doubt and discouragement as he faces the possibility of death and the particular judgment (cf. Catechism of the Catholic Church, 1520).

The difficulties which the individual faces as death approaches stem from the wounds which his actual sins have caused. One who has not sin has no need at all to doubt or be afraid; once his original sin is forgiven in baptism, heaven is certain until he fall again to sin. Therefore, the theologians tell us the Anointing is given to strengthen men against the “remnants” of sin and the heal the wounds which sin has caused – particularly when an individual begins to be in danger of death, special graces are needed to confirm the soul in the grace of Christ.

In this sense, Anointing of the Sick may be characterized as a quasi-completion of the sacrament of Reconciliation. The sins have already been forgiven through Confession, but the remnants of sin (which cause doubt in the soul which faces death) still remain. By a certain analogy, we may say that, as Confirmation “completes” Baptism, Anointing of the Sick “completes” Reconciliation. And, just as one who has not received Baptism cannot receive Confirmation, so too only those who have had a need for Confession (and who have at least desired to receive absolution through the sacrament of Reconciliation) can receive Anointing of the Sick.

From this, we can see why the Church has always maintained a connection between Reconciliation and Anointing. It is recommended that those who receive Anointing of the Sick receive also the sacrament of Penance, at least some time relatively close to the reception of Anointing. And, moreover, any who neglect to participate in the sacrament of Reconciliation are unfit to receive the sacrament of Anointing.

Why young children cannot receive Anointing of the Sick

It should now be quite clear why children who do not yet have the use of reason cannot receive Anointing of the Sick – since they have not committed any actual sin (and are, therefore, not spiritually sick),  they have no need of the spiritual healing. Just as the physically healthy cannot receive Anointing, so too children who are spiritually healthy cannot receive this sacrament. In other words, it is a good thing that young children cannot receive Anointing: They have not sinned!

Nor can any say that such children have need of Anointing on account of original sin, for this has already been remitted through Baptism – in this regard, the children ought to receive Confirmation rather than Anointing. Children who lack the use of reason and who are in serious danger of death should be given both Confirmation (obviously, preceded by Baptism when necessary) and even first Communion (when able).

When will Anointing of Sick cause physical healing?

Finally, we may consider a possible objection: It would seem that the sacrament should be given to young children in danger of death, because they still have need of physical healing (which is an effect of this sacrament).

In response to the objection, we reply that the physical healing which may be caused by the sacrament is not given for its own sake, but rather as a means to assist in the salvation of the individual. Thus, if the sacrament effects a physical healing of the body, it is only insofar as that healing is conducive to the spiritual healing of the soul. “The special grace of the sacrament of the Anointing of the Sick has as its effects: […] the restoration of health, if it is conducive to the salvation of [the sick person’s] soul.” (CCC 1532)

As infants and children under the age of reason who have been baptized have most certainly not committed any actual sin, it is quite certain that they have not lost the indwelling of the Holy Spirit which was given through Baptism. Therefore, their salvation is not in jeopardy and a physical healing would in no way contribute to their spiritual healing.

Here we must note a serious error in the way many persons (including priests) approach the sacrament of Anointing: Many people reduce this sacrament to a matter of bodily and psychological health. They act as though the primary purpose of the sacrament were to make the sick person feel better (both physically and psychologically). Such an approach radically distorts the nature of the sacrament, which was instituted by Christ as a means unto eternal salvation, not worldly benefit. Indeed, the naturalization of the sacrament of Anointing reveals just how secular many in the Church have become.


UPDATE: Because some have questioned whether this teaching is truly from the Church (as though the clear teaching of the current Catechism and the Code of Canon Law were not enough), I will add a citation from the Catechism of the Council of Trent: "Furthermore, all those who have not the use of reason are not fit subjects for this Sacrament; and likewise children who, HAVING COMMITTED NO SINS, do not need the Sacrament as a remedy against the remains of sin."