The Council of Trent (Sess. XIV, cap. i, De Extr. Unct.) teaches that “this sacred unction of the sick was instituted by Christ Our Lord as a sacrament of the New Testament, truly and properly so called, being insinuated indeed in Mark [6:13] but commended to the faithful and promulgated” by James [Ep., v, 14, 15]; and the corresponding canon (can. i, De Extr. Unct.) anathematizes anyone who would say “that extreme unction is not truly and properly a sacrament instituted by Christ Our Lord, and promulgated by the blessed Apostle James, but merely a rite received from the fathers, or a human invention”. Already at the Council of Florence, in the Instruction of Eugene IV for the Armenians (Bull “Exultate Deo”, 22 Nov., 1439), extreme unction is named as the fifth of the Seven Sacraments, and its matter and form, subject, minister, and effects described (Denzinger, “Enchiridion”, 10th ed., Freiburg, 1908, no. 700–old no. 595). Again, it was one of the three sacraments (the others being confirmation and matrimony) which Wycliffites and Hussites were under suspicion of contemning, and about which they were to be specially interrogated at the Council of Constance by order of Martin V (Bull “Inter cunctas”, 22 Feb., 1418.–Denzinger, op. cit., no. 669–old no. 563). Going back farther we find extreme unction enumerated among the sacraments in the profession of faith subscribed for the Greeks by Michael Palæologus at the Council of Lyons in 1274 (Denzinger, no. 465–old no. 388), and in the still earlier profession prescribed for converted Waldenses by Innocent III in 1208 (Denzinger, no. 424–old no. 370). Thus, long before Trent–in fact from the time when the definition of a sacrament in the strict sense had been elaborated by the early Scholastics— extreme unction had been recognized and authoritatively proclaimed as a sacrament; but in Trent for the first time its institution by Christ Himself was defined. NEW ADVENT, Extreme Unction.
Extreme Unction has been practised by the Roman Catholic Church since ancient times. It is universally accepted today by all Catholics and is routinely practised by those who are knocking at death’s door. Moreover, the Roman Catholic brethren earnestly contend that biblical references prove that this practice originated with Christ and the apostles. No authoritative or convincing Bible references can be found to authenticate such claims. The open-minded scholar is, therefore, constrained to conclude that this practice, more than anything else, is based upon tradition.
Christian pilgrimages were first made to sites connected with the birth, life, crucifixion and resurrection of Jesus. Aside from the early example of Origen in the third century, surviving descriptions of Christian pilgrimages to the Holy Land date from the 4th century, when pilgrimage was encouraged by church fathers including Saint Jerome, and established by Saint Helena, the mother of Constantine the Great.[citation needed]
The purpose of Christian pilgrimage was summarized by Pope Benedict XVI this way:
To go on pilgrimage is not simply to visit a place to admire its treasures of nature, art or history. To go on pilgrimage really means to step out of ourselves in order to encounter God where he has revealed himself, where his grace has shone with particular splendour and produced rich fruits of conversion and holiness among those who believe. Above all, Christians go on pilgrimage to the Holy Land, to the places associated with the Lord’s passion, death and resurrection. They go to Rome, the city of the martyrdom of Peter and Paul, and also to Compostela, which, associated with the memory of Saint James, has welcomed pilgrims from throughout the world who desire to strengthen their spirit with the Apostle’s witness of faith and love.[1]
Pilgrimages are made to Rome and other sites associated with the apostles, saints and Christian martyrs, as well as to places where there have been apparitions of the Virgin Mary. A popular pilgrimage journey is along the Way of St. James to the Santiago de Compostela Cathedral, in Galicia, Spain, where the shrine of the apostle James is located. Also a combined pilgrimage is held every seven years in the three nearby towns of Maastricht, Aachen and Kornelimünster where many important relics could be seen (see: Pilgrimage of the Relics, Maastricht). WIKIPEDIA: Christian Pilgrimage
Pilgrimages have a long historical tradition within Roman Catholicism. They are considered of great importance within Catholic theology and worship. However, when the bible is studied there are no records in scripture of anyone. Either The Master Himself or any of the apostles making any pilgrimage to any holy site. To advance his own spirituality. Or to strengthen his claims to salvation. The bible plainly teaches the doctrine of sola fide (by faith alone), in the merits (righteousness) of Christ our Saviour. The bible plainly teaches that human nature is totally depraved. Therefore it is impossible for man to do anything to facilitate his own salvation. In fact all such efforts are classified as human works which are futile and avail us nothing in the court of God’s jurisprudence.
“But we are all like an unclean thing, And all our righteousnesses are like filthy rags; We all fade as a leaf,
And our iniquities, like the wind, Have taken us away.” Isaiah 64:6 (NKJV)As it is written:
“There is none righteous, no, not one; There is none who understands;
There is none who seeks after God. They have all turned aside;
They have together become unprofitable; There is none who does good, no, not one.” “Their throat is an open tomb; With their tongues they have practiced deceit”; “The poison of asps is under their lips”;
“Whose mouth is full of cursing and bitterness.”
“Their feet are swift to shed blood; Destruction and misery are in their ways; And the way of peace they have not known.” “There is no fear of God before their eyes.” Romans 3:10-18 (NKJV)(TO BE CONTINUED)
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