The sacrament of the
anointing of the sick is just one way priests and chaplains can minister
to the dying and their families. They -- along with others in pastoral
care ministry -- can also pray, sing, read Scriptures, counsel, help
with arrangements and mediate conflicts. They even grant final requests.
One patient at Our Lady of Mercy Life Center nursing home in
Guilderland, for example, expressed a lifelong desire to see a certain
play. Marie Venaglia, the Catholic chaplain, rented a DVD from the
library and played it for her. After residents die, the center holds a
service for family, staff and visitors. It also has periodic memorial
services. "It's another form of closure, another way to talk about how
(the bereaved are) doing," Venaglia told The Evangelist, newspaper of
the Albany Diocese. "Death is a natural process. We can speak freely
about it. It's not all medical. The pastoral ministry here is all
incorporated into the whole care." She and other Catholics who encounter
death on a regular basis recently reflected on pastoral care of the
dying, God's presence at a deathbed and their common experiences in
patients' final hours. The anointing of the sick -- which Venaglia
described as "a blessing showing that the whole church is united in
praying for this person at this time in their life, not just a death" --
is offered every six weeks and as needed.
I am just beginning to dive into the beautiful, ancient devotion to the Five Wounds of Jesus, and I wanted to share a bit of the journey with you. It can feel a little overwhelming at first to look at the Crucifix this closely, but I’ve found such a gentle guide in St. Bernard of Clairvaux . In his Jubilee Rhythm on the Passion, Bernard doesn't treat the wounds of Jesus as distant historical facts or sights to be avoided. Instead, he approaches them with the tenderness of a friend, speaking directly to the feet, hands, side, and face of our Lord. For someone like me who is just starting out, his rhythm teaches that prayer isn't just about reciting words; it’s a holy hide-and-seek. Bernard invites us to literally hide ourselves within these wounds, seeing them as clefts in the rock where we can find shelter when our own lives feel turbulent or heavy. As I start this process, I’ve been practicing what I call gazing and greeting. Following Bernard’s lead, I look at the Crucifix an...