SZYMON DRZYŻDŻYK until the last minute, as it leads to the impoverishment of the liturgy and the word of faith, which is oratio fidei Therefore, the practice of anointing of the deceased should be ended as it is an expression magic and opposes the nature of the sacrament as an act of faith and encounter with Christ It continued to define the minister of the sacrament, in view of what has been established at the Council of Trent.112 In reference to what is needed for the sacrament, it mentioned olive oil or, if circumstances so require, other vegetable oil.113 The oil must be blessed by a bishop or a priest who has the authority under the law or privilege of the Holy See and is customarily blessed on Holy Thursday.114 Subsequently the fact is mentioned that the oil is to be stored in a suitable place with due reverence and constantly made sure that it is in a state fit for the anointing people, renewing it in a timely manner.115 The conciliar postulate to adjust the number of anointings has also been implemented As explained below, the sick are anointed on the forehead and hands, and in urgent cases only on the head or any other more appropriate parts of the body.116 However, nothing stands in the way to change the number or location anointings, depending on the prevailing traditions and customs In Poland it is accepted as valid as provided for in the Roman Ritual The sacramental formula also changed, which reads as follows: „Through this holy anointing may the Lord in his infinite mercy help you with the Holy Spirit (faithful responds: Amen) The Lord who frees you from sin, save you and raise you up (R Amen)“117 Four basic parts can Code of Cannon Law – Can 1003 §1.“Every priest and a priest alone validly administers the anointing of the sick.§2 All priests to whom the care of souls has been entrusted have the duty and right of administering the anointing of the sick for the faithful entrusted to their pastoral office For a reasonable cause, any other priest can administer this sacrament with at least the presumed consent of the priest mentioned above.” 113 cf SCh 20 114 cf Ordo benedicendi Oleum catechumenorum et infirmorum et conficiendi Chrisma, Watykan 1970, Praenotanda 3, 115 It is worth noting code of canon law 1003 §3 Any priest is permitted to carry blessed oil with him so that he is able to administer the sacrament of the anointing of the sick in a case of necessity 116 cf SCh 23 117 SCh 25 According to J Stefanski was not the only proposal for a new formula At the start of a draft proposed formula, which read: “Per istam sanctam unctionem et suam piissimam misericordiam indulgebat tibi Dominus quidquid delequisti In aegritudinem tua te alleviet et confirmet” This formula was, however, a remnant of the Tridentine formula that emphasized forgiveness of sins, and did not fully express the essence of the sacrament – it was not included because it spoke to the positive effect of the anointing, which is clearly present in the list of St Jacob 5, 15 also created difficulties in determining how to understand the forgiveness of sins (through the sacramental anointing) in the context of forgiveness of sins in the sacrament of penance As a result 112 42