a healing of ailments, perhaps for the same reason that those who receive the sacrament of the eucharist, instead of saving fruits, only eat and drink damnation for themselves (1 Cor. xi. 29), that is, on account of their unworthiness, on account of an absence of a living faith in our Lord Jesus, or on account of hard-heartedness. Finally, (d) to wish or to demand that each time when a man is receiving unction with oil he should be cured of his diseases would be the same thing as demanding that he should never die; but that is contrary to the very plan of our regeneration, according to which it is necessary for us to depose this sinful, mortal body, in order to clothe ourselves in proper time, beyond the grave, in an immortal body. For this reason every man who approaches the sacrament of unction with oil, every sick person, ought entirely to abandon himself to the will of God, who knows better than we, to whom it is more useful to send down a cure and prolong his life, and whose life is to be cut short before its time.” (pp. 472 and 473.)
What use was there then of talking about the cure of diseases and of death? And so the first invisible action is the non-existing cure of diseases; the second is the cure of spiritual infirmities.
After that there is a refutal of the doctrine of the Catholics, which ascribed at least some meaning to the sacrament; what is refuted is that this sacrament is meant as a farewell action before death. Then follows the sixth sacrament, established by God.
233. Connection with what precedes. Marriage as a divine institution, and its aim; the conception of marriage as a sacrament, and its appellations. “Three sacraments of the Orthodox Church, baptism, unction with chrism, communion, are intended for all men, so that all may become Christians and then abide in Christian godliness and obtain everlasting salvation. Two other sacraments, repentance and unction with oil, are intended for all
