Jas 5, 16b-20 The fervent prayer is very powerful

(Jas 5, 16b-20) The fervent prayer is very powerful

The fervent prayer of a righteous person is very powerful. [17] Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land. [18] Then he prayed again, and the sky gave rain and the earth produced its fruit. [19] My brothers, if anyone among you should stray from the truth and someone bring him back, [20] he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.

(CCC 2582) Elijah is the "father" of the prophets, "the generation of those who seek him, who seek the face of the God of Jacob" (Ps 24:6). Elijah's name, "The Lord is my God," foretells the people's cry in response to his prayer on Mount Carmel (1 Kings 18:39). St. James refers to Elijah in order to encourage us to pray: "The prayer of the righteous is powerful and effective" (Jas 5:16b-18). (CCC 543) Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations (Cf. Mt 8:11; 10:5-7; 28:19). To enter it, one must first accept Jesus' word: The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest (LG 5; cf. Mk 4:14, 26-29; Lk 12:32). (CCC 1443) During his public life Jesus not only forgave sins, but also made plain the effect of this forgiveness: he reintegrated forgiven sinners into the community of the People of God from which sin had alienated or even excluded them. A remarkable sign of this is the fact that Jesus receives sinners at his table, a gesture that expresses in an astonishing way both God's forgiveness and the return to the bosom of the People of God (Cf. Lk 15; 19:9). (CCC 1444) In imparting to his apostles his own power to forgive sins the Lord also gives them the authority to reconcile sinners with the Church. This ecclesial dimension of their task is expressed most notably in Christ's solemn words to Simon Peter: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Mt 16:19; cf. Mt 18:18; 28:16-20). "The office of binding and loosing which was given to Peter was also assigned to the college of the apostles united to its head" (LG 22 § 2).

Jas 5, 16a Therefore, confess your sins

(Jas 5, 16a) Therefore, confess your sins

[16] Therefore, confess your sins to one another and pray for one another, that you may be healed.

(CCC 1520) A particular gift of the Holy Spirit. The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death (Cf. Heb 2:15). This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God's will (Cf. Council of Florence (1439): DS 1325). Furthermore, "if he has committed sins, he will be forgiven" (Jas 515; cf. Council of Trent (1551): DS 1717). (CCC 1521) Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus. (CCC 1522) An ecclesial grace. The sick who receive this sacrament, "by freely uniting themselves to the passion and death of Christ," "contribute to the good of the People of God" (LG 11 § 2). By celebrating this sacrament the Church, in the communion of saints, intercedes for the benefit of the sick person, and he, for his part, through the grace of this sacrament, contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father. (CCC 1523) A preparation for the final journey. If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing) (Council of Trent (1551): DS 1698). The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house (Council of Trent (1551): DS 1694).

Jas 5, 15 The prayer of faith will save the sick person

(Jas 5, 15) The prayer of faith will save the sick person

[15] and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven.

(CCC 1516) Only priests (bishops and presbyters) are ministers of the Anointing of the Sick (Cf. Council of Trent (1551): DS 1697; 1719; CIC, Can. 1003; CCEO, Can. 739 § 1). It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention. (CCC 1517) Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration (Cf. SC 27), whether it takes place in the family home, a hospital or church, for a single sick person or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the celebration of the sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for "passing over" to eternal life. (CCC 1518) Word and sacrament form an indivisible whole. The Liturgy of the Word, preceded by an act of repentance, opens the celebration. The words of Christ, the witness of the apostles, awaken the faith of the sick person and of the community to ask the Lord for the strength of his Spirit. (CCC 1519) The celebration of the sacrament includes the following principal elements: the "priests of the Church" (Jas 5:14) - in silence - lay hands on the sick; they pray over them in the faith of the Church (Cf. Jas 5:15) - this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop. These liturgical actions indicate what grace this sacrament confers upon the sick.

Jas 5, 13-14 Anyone sick should summon the presbyters

(Jas 5, 13-14) Anyone sick should summon the presbyters

[13] Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise. [14] Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint (him) with oil in the name of the Lord,

(CCC 1514) The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived" (SC 73; cf. CIC, Cann. 1004 § 1; 1005; 1007; CCEO, Can. 738). (CCC 1512) From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name "Extreme Unction." Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation (Cf. Council of Trent (1551) DS 1696). (CCC 1513) The Apostolic Constitution Sacram unctionem infirmorum (Paul VI, November 30, 1972), following upon the Second Vatican Council (Cf. SC 73), established that henceforth, in the Roman Rite, the following be observed: The sacrament of Anointing of the Sick is given to those who are seriously ill by anointing them on the forehead and hands with duly blessed oil - pressed from olives or from other plants - saying, only once: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up" (Cf. CIC, Can. 847 § 1). (CCC 1515) If a sick person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again. If during the same illness the person's condition becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more pronounced.

Jas 5, 12 Do not swear, either by heaven or by earth

(Jas 5, 12) Do not swear, either by heaven or by earth

[12] But above all, my brothers, do not swear, either by heaven or by earth or with any other oath, but let your "Yes" mean "Yes" and your "No" mean "No," that you may not incur condemnation.

(CCC 2153) In the Sermon on the Mount, Jesus explained the second commandment: "You have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' But I say to you, Do not swear at all.... Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one" (Mt 5:33-34, 37; cf. Jas 5:12). Jesus teaches that every oath involves a reference to God and that God's presence and his truth must be honored in all speech. Discretion in calling upon God is allied with a respectful awareness of his presence, which all our assertions either witness to or mock. (CCC 2154) Following St. Paul (Cf. 2 Cor 1:23; Gal 1:20), the tradition of the Church has understood Jesus' words as not excluding oaths made for grave and right reasons (for example, in court). "An oath, that is the invocation of the divine name as a witness to truth, cannot be taken unless in truth, in judgment, and in justice" (CIC, can. 1199 § 1).

Jas 5, 7-11 Be patient, until the coming of the Lord

(Jas 5, 7-11) Be patient, until the coming of the Lord

[7] Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. [8] You too must be patient. Make your hearts firm, because the coming of the Lord is at hand. [9] Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates. [10] Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord. [11] Indeed we call blessed those who have persevered. You have heard of the perseverance of Job, and you have seen the purpose of the Lord, because "the Lord is compassionate and merciful."

(CCC 2822) Our Father "desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:3-4). He "is forbearing toward you, not wishing that any should perish" (2 Pet 3:9; cf. Mt 18:14). His commandment is "that you love one another; even as I have loved you, that you also love one another" (Jn 13:34; cf. 1 Jn 3; 4; Lk 10:25-37). This commandment summarizes all the others and expresses his entire will. (CCC 1048) "We know neither the moment of the consummation of the earth and of man, nor the way in which the universe will be transformed. The form of this world, distorted by sin, is passing away, and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, in which happiness will fill and surpass all the desires of peace arising in the hearts of men" (GS 39 § 1). (CCC 524) When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Saviour's first coming, the faithful renew their ardent desire for his second coming (Cf. Rev 22:17). By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease” (Jn 3:30).

Jas 5, 4-6 You have lived on earth in luxury and pleasure

(Jas 5, 4-6) You have lived on earth in luxury and pleasure
[4] Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. [5] You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter. [6] You have condemned; you have murdered the righteous one; he offers you no resistance.

(CCC 2409) Even if it does not contradict the provisions of civil law, any form of unjustly taking and keeping the property of others is against the seventh commandment: thus, deliberate retention of goods lent or of objects lost; business fraud; paying unjust wages; forcing up prices by taking advantage of the ignorance or hardship of another (Cf. Deut 25:13-16; 24:14-15; Jas 5:4; Am 8:4-6). The following are also morally illicit: speculation in which one contrives to manipulate the price of goods artificially in order to gain an advantage to the detriment of others; corruption in which one influences the judgment of those who must make decisions according to law; appropriation and use for private purposes of the common goods of an enterprise; work poorly done; tax evasion; forgery of checks and invoices; excessive expenses and waste. Willfully damaging private or public property is contrary to the moral law and requires reparation. (CCC 2434) A just wage is the legitimate fruit of work. To refuse or withhold it can be a grave injustice (Cf. Lev 19:13; Deut 24:14-15; Jas 5:4). In determining fair pay both the needs and the contributions of each person must be taken into account. "Remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level, taking into account the role and the productivity of each, the state of the business, and the common good" (GS 67 § 2). Agreement between the parties is not sufficient to justify morally the amount to be received in wages.