Objection 2: Further, Baptism is a greater sacrament than this. Now Baptism is conferred on mad people as stated above (TP, Q[68], A[12]). Therefore this sacrament also should be given to them.
On the contrary, This sacrament should be given to none but such as acknowledge it. Now this does not apply to madmen and imbeciles. Therefore it should not be given to them.
I answer that, The devotion of the recipient, the personal merit of the minister, and the general merits of the whole Church, are of great account towards the reception of the effect of this sacrament. This is evident from the fact that the form of this sacrament is pronounced by way of a prayer. Hence it should not be given those who cannot acknowledge it, and especially to madmen and imbeciles, who might dishonor the sacrament by their offensive conduct, unless they have lucid intervals, when they would be capable of acknowledging the sacrament, for then the sacrament should be given to children the same in that state.
Reply to Objection 1: Although such people are sometimes in danger of death; yet the remedy cannot be applied to them, on account of their lack of devotion. Hence it should not be given to them.
Reply to Objection 2: Baptism does not require a movement of the free-will, because it is given chiefly as a remedy for original sin, which, in us, is not taken away by a movement of the free-will. On the other hand this sacrament requires a movement of the free-will; wherefore the comparison fails. Moreover Baptism is a necessary sacrament, while Extreme Unction is not.
Whether this sacrament should be given to children?
Objection 1: It would seem that this sacrament ought to be given to children. Because children suffer from the same ailments sometimes as adults. Now the same disease requires the same remedy. Therefore this sacrament should be given to children the same as to adults.
Objection 2: Further, this sacrament is given in order to remove the remnants of sin, whether original or actual, as stated above (Q[30], A[1]). Now the remnants of original sin are in children. Therefore this sacrament should be given to them.
On the contrary, This sacrament should be given to none but those to whom the form applies. But the form of this sacrament does not apply to children, since they have not sinned by sight and hearing; as expressed in the form. Therefore this sacrament should not be given to them.
I answer that, This sacrament, like the Eucharist, requires actual devotion in the recipient. Therefore, just as the Eucharist ought not to be given to children, so neither ought this sacrament to be given to them.
Reply to Objection 1: Children's infirmities are not caused by actual sin, as in adults, and this sacrament is given chiefly as a remedy for infirmities that result from sins, being the remnants of sin, as it were.
Reply to Objection 2: This sacrament is not given as a remedy for the remnants of original sin, except in so far as they gather strength, so to speak, from actual sins. Hence from the very form it appears that it is given chiefly as a remedy for actual sins, which are not in children.
Whether the whole body should be anointed in this sacrament?
Objection 1: It would seem that the whole body should be anointed in this sacrament. For, according to Augustine (De Trin. vi, 6), "the whole soul is in every part of the body." Now this sacrament is given chiefly in order to heal the soul. Therefore the whole body ought to be anointed.
Objection 2: Further, the remedy should be applied to the part affected by the disease. But sometimes the disease is general, and affects the whole body, as a fever does. Therefore the whole body should be anointed.
Objection 3: Further, in Baptism the whole body is dipped under the water. Therefore in this sacrament the whole body should be anointed.
On the contrary, stands the rite observed throughout the Church, according to which in this sacrament the sick man is anointed, only in certain fixed parts of the body.
I answer that, This sacrament is shown to us under the form of a healing. Now bodily healing has to be effected, by applying the remedy, not to the whole body, but to those parts where the root of the disease is seated. Consequently the sacramental unction also ought to be applied to those parts only in which the spiritual sickness is rooted.
Reply to Objection 1: Although the whole soul is, as to its essence, in each part of the body, it is not as to its powers which are the roots of sinful acts. Hence certain fixed parts have to be anointed, those, namely, in which powers have their being.
Reply to Objection 2: The remedy is not always applied to the part affected by the disease, but, with greater reason, to the part where the root of the disease is seated.
Reply to Objection 3: Baptism is given under the form of washing: and a bodily washing cleanses only the part to which it is applied; for this reason Baptism is applied to the whole body. It is different with Extreme Unction for the reason given above.
Whether the parts to be anointed are suitably assigned?
Objection 1: It would seem that these parts are unsuitably assigned, namely, that the eyes, nose, ears, lips, hands, and feet should be anointed. For a wise physician heals the disease in its root. Now "from the heart come forth thoughts . . . that defile a man" ( Matt. 15:19 , 20 ). Therefore the breast ought to be anointed.
Objection 2: Further, purity of mind is not less necessary to those who are departing this life than to those who are entering therein. Now those who are entering are anointed with chrism on the head by the priest, to signify purity of mind. Therefore in this sacrament those who are departing should be anointed on the head.
Objection 3: Further, the remedy should be applied where the disease is most virulent. Now spiritual sickness is most virulent in the loins in men, and in the navel in women, according to Job 40:11 : "His strength is in his loins, and his force in the navel of his belly," as Gregory expounds the passage (Moral. xxxii, 11). Therefore these parts should be anointed.