ception has some plausibility only in the case of baptism; in the other cases there is not even any cause for deception, and the hierarchy has to invent the cause itself, as it has done in the present case. Because Christ has said, “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water,” it follows that all have to be anointed with oil, and that Christ. promises a special advantage from it. Then follows the exposition of the dogma.
209. The visible side of the sacrament of unction with chrism. The visible side consists in this, that the anointing is done in the form of a cross and certain words are pronounced. Proofs from Holy Scripture.
210. The invisible side of unction with chrism, and its unrepeatedness. The invisible action consists in this, that the Holy Ghost enters into him who is being anointed, and there enters grace, (1) which enlightens in the truth of faith, (2) confirms in godliness. Mention is made that in former days they began to prophesy and speak in various tongues after it, but now that does not happen,—the Holy Ghost merely enters.
211. To whom the sacrament of unction with chrism belongs, and when it is to be performed. A priest, and not the bishop only, may anoint with chrism, and so the Catholics are wrong, and that is proved at great length.
212. Connection with the preceding. Conception of the sacrament of the eucharist. Its superiority and different appellations.
“Through the sacrament of baptism we enter Christ’s kingdom of grace pure, justified, regenerated for spiritual life. In the sacrament of unction with chrism we receive in ourselves the powers of grace, which are necessary for our strengthening and growth in the spiritual life. Finally, in the sacrament of the eucharist we are made worthy for the same high purpose of partaking of the food and drink which gives salvation,—the pure flesh
