On the contrary, The Master says (Sent. iv, D, 1) that every sacrament of the New Law consists in things and words. Now the words are the sacramental form. Therefore, since this is a sacrament of the New Law, it seems that it has a form.
Further, this is confirmed by the rite of the Universal Church, who uses certain words in the bestowal of this sacrament.
I answer that, Some have held that no farm is essential to this sacrament. This, however, seems derogatory to the effect of this sacrament, since every sacrament signifies its effect. Now the matter is indifferent as regards its effect, and consequently cannot be determined to any particular effect save by the form of words. Hence in all the sacraments of the New Law, since they effect what they signify, there must needs be things and words. Moreover James (5:14,15) seems to ascribe the whole force of this sacrament to prayer, which is the form thereof, as we shall state further on (ad 2: AA[8],9). Wherefore the foregoing opinion seems presumptuous and erroneous; and for that reason we should hold with the common opinion that this, like all the other sacraments, has a fixed form.
Reply to Objection 1: Holy Writ is proposed to all alike: and so, the form of Baptism, which can be conferred by all, should be expressed in Holy Writ, as also the form of the Eucharist, which in regard to that sacrament, expresses faith which is necessary for salvation. Now the forms of the other sacraments are not contained in Holy Writ, but were handed down to the Church by the apostles, who received them from our Lord, as the Apostle declares ( 1 Cor. 11:23 ): "For I have received of the Lord that which also I delivered to you," etc.
Reply to Objection 2: The words which are essential to the form, viz. the prayer of deprecation, are said by all; but other words which pertain to the well-being thereof, are not said by all.
Reply to Objection 3: The matter of Baptism has a certain sanctification of its own from the very contact of our Saviour's flesh; but the form of words sanctifies it so that it has a sanctifying force. In like manner when the matter of this sacrament has been sanctified in itself, it requires sanctification in its use, so that it may sanctify actually.
Whether the form of this sacrament should be expressed by way of assertion or of petition?
Objection 1: It would seem that the form of this sacrament should be expressed by way of assertion rather than of petition. Because all the sacraments of the New Law have a sure effect. But sureness of effect is not expressed in the sacramental forms except by way of assertion, as when we say: "This is My body" or "I baptize thee." Therefore the form of this sacrament should be expressed as an assertion.
Objection 2: Further, the intention of the minister should be expressed in the sacramental forms because it is essential to the sacrament. But the intention of conferring a sacrament is not expressed except by an assertion. Therefore, etc.
Objection 3: Further, in some churches the following words are said in the conferring of this sacrament: "I anoint these eyes with consecrated oil in the name of the Father," etc., which is in keeping with the forms of the other sacraments. Therefore it seems that such is the form of this sacrament.
On the contrary, The form of a sacrament must needs be one that is observed everywhere. Now the words employed according to the custom of all the churches are not those quoted above, but take the form of a petition viz.: "Through this holy unction, and His most tender mercy, may the Lord pardon thee whatever sins thou hast committed, by sight," etc. Therefore the form of this sacrament is expressed as a petition.
Further, this seems to follow from the words of James, who ascribes the effect of this sacrament to prayer: "The prayer of faith," says he (5:15), "shall save the sick man." Since then a sacrament takes its efficacy from its form, it seems that the form of this sacrament is expressed as a petition.
I answer that, The form of this sacrament is expressed by way of a petition, as appears from the words of James, and from the custom of the Roman Church, who uses no other than words of supplication in conferring this sacrament. Several reasons are assigned for this: first, because the recipient of this sacrament is deprived of his strength, so that he needs to be helped by prayers; secondly, because it is given to the dying, who are on the point of quitting the courts of the Church, and rest in the hands of God alone, for which reason they are committed to Him by prayer; thirdly, because the effect of this sacrament is not such that it always results from the minister's prayer, even when all essentials have been duly observed, as is the case with the character in Baptism and Confirmation, transubstantiation in the Eucharist, remission of sin in Penance (given contrition) which remission is essential to the sacrament of Penance but not to this sacrament. Consequently the form of this sacrament cannot be expressed in the indicative mood, as in the sacraments just mentioned.
Reply to Objection 1: This sacrament, like the others mentioned, considered in itself, is sure of its effect. yet this effect can be hindered through the insincerity of the recipient (though by his intention he submit to the sacrament), so that he receives no effect at all. Hence there is no parity between this sacrament, and the others wherein some effect always ensues.
Reply to Objection 2: The intention is sufficiently expressed by the act which is mentioned in the form, viz.: "By this holy unction."
Reply to Objection 3: These words in the indicative mood, which some are wont to say before the prayer, are not the sacramental form, but are a preparation for the form, in so far as they determine the intention of the minister.
Whether the foregoing prayer is a suitable form for this sacrament?
Objection 1: It would seem that the foregoing prayer is not a suitable form for this sacrament. For in the forms of the other sacraments mention is made of the matter, for instance in Confirmation, whereas this is not done in the aforesaid words. Therefore it is not a suitable form.
Objection 2: Further, just as the effect of this sacrament is bestowed on us by the mercy of God, so are the effects of the other sacraments. But mention is made in the forms of the other sacraments, not of the Divine mercy, but rather of the Trinity and of the Passion. Therefore the same should be done here.
Objection 3: Further, this sacrament is stated in the text (Sent. iv, D, 23) to have a twofold effect. But in the foregoing words mention is made of only one effect, viz. the remission of sins, and not of the healing of the body to which end James directs the prayer of faith to be made ( James 5:15 ): "The prayer of faith shall save the sick man." Therefore the above form is unsuitable.
I answer that, The prayer given above (A[8]) is a suitable form for this sacrament, for it includes the sacrament by the words: "By this holy unction," and that which works in the sacrament, viz. "the mercy of God," and the effect, viz. "remission of sins."
Reply to Objection 1: The matter of this sacrament may be understood in the act of anointing, whereas the matter of Confirmation cannot be implied by the act expressed in the form. Hence there is no parity.
Reply to Objection 2: The object of mercy is misery: and because this sacrament is given when we are in a state of misery, i.e. of sickness, mention of mercy is made in this rather than in other sacraments.
Reply to Objection 3: The form should contain mention of the principal effect, and of that which always ensues in virtue of the sacrament, unless there be something lacking on the part of the recipient. Now bodily health is not an effect of this kind, as we shall state further on (Q[30], AA[1] ,2), though it does ensue at times, for which reason James ascribes this effect to the prayer which is the form of this sacrament.