oil at the time of administration, but one may act alone in case of need.

The tide Untu extreng, used by Peter Lombard, means only the last of the ancintings used in the Church. It is a mere Mander to infer from the name that the anointing is intended only for those in extremis. The Rituale Romanum orders it more especially for those periculise aegrotantibus, without confining it to them; but forbids its repetition in the same sickness, unless it be long continued, or unless after partial recovery the peril of death recurs. The Office includes the prayer: "Plenamque interius et exterius sanitatem misericorditer redde: ut ope misericordiae tuae restitutus, ad pristina reparetur officia." Of the effect, St. Thomas Aq, in Opuse. iv., says simply, "effectus huius sacramenti est sanatio mentis et corporis."

R (p. 287).

St. Thom. Aq. (S. 7., 1–2. 108. 4) adopts the distinction in this form: "Haec est differentia inter consilium et praeceptum, quod praeceptum importat necessitatem, consilium autem in optione ponitur eius cui datur." But he is here thinking of the three general heads of counsels "simpliciter proposita," viz. poverty, chastity, and obedience, theologically understood. He recognizes, passim, that a particular counsel may be obligatory on a particular person. The question is whether, if it be not obligatory, it applies to the person at all. He says (ibid.), “Cum homo dat aliquam eleemosynam pauperi, quando dare non tenetur, consilium sequitur quantum ad factum illud." It seems safer to say that in every given case a man either ought or ought not to give alms, the determination often being very difficult. If he does it when he ought not, he is not following the counsel, but missing his way.

S (p. 289).

The Greek Téλos, unlike the Latin finis, or the English end, seems in classical writers never to be connected with the idea of cessation; it always signifies completion. In LXX. the word has acquired the other meaning, and so in N.T., e.g. Luke i. 33; Heb. vii. 3. The meaning of Téλetos however is fixed exclusively by the original sense of Téλos; it signifies that which has

attained the end or completion of its being and so continues. In the Latin and English versions of the N.T. perfectus and perfect are used also to represent such words as ἀκριβὴς and κατηρτισμένος, the latter of which varies from Téλeios only as not introducing the idea of the end or purpose of being. The passages in which the reader of the English Bible must be on his guard are Luke i. 3; vi. 40; Acts iii. 16; xviii. 26; xxii. 3; xxiii. 15, 20; xxiv. 22; 1 Cor. i. 10; 2 Cor. xiii. 9, 11; Eph. iv. 12 (cp. 13); Heb. xiii. 21; 1 Pet. v. 10; In none of these do the words τέλειος oι τελειότης

I Thess. iii. 10; v. 2; 2 Tim. iii. 17;
Rev. iii. 2.
Occur.

INDEX

NUMBERS refer to pages, LETTERS to the Notes in the Appendix

Browning, Robert, on Original Corruption of nature, 121, 124