46. We shall not speak in this letter of the institution of this sacrament by Christ or of its effect. Nor shall We deal with the rules to be observed in administering it, namely that it should be conferred not on those who are in good health but only on the faithful who are seriously ill while they are still fully conscious. We shall not treat, either, of certain rites of the Greek church, such as the blessing of the oil of the sick by a priest and not only by a bishop as is the Latin practice, or the administering of the sacrament of extreme unction by many priests rather than by one only. For We have given a detailed account of all these matters in Our treatise de Synodo Diocesana, bk. 8, chaps. 1-8 of the latest edition. But simply to cast light on the first part of the third admonition, We will add that both in the time of Urban VIII and in the earlier years of Our pontificate, a lengthy dispute took place concerning whether words should be struck from the Greek Euchologion which apparently suggested that it was permissible to confer this sacrament even on those in good health. In the assembly on September 3, 1747, the Congregation decided that no changes should be made in the text, but that necessary points of observance should be mentioned in an admonition placed at the start of the Euchologion. We then approved this decision. This has been done in the words quoted above which warn Greek priests not to confer the sacrament of extreme unction on those in good health, but only on those who are seriously ill. There was clearly no need to alter the text of the Euchologion at this point, since the words could be interpreted correctly. For it does not state that the sacrament may be conferred on those in good health, but that persons who come to the church may also be anointed. This can be easily understood of those who, though grievously ill, are still able either to walk to the church or to be brought there by the assistance of others to ask for the sacrament of extreme unction. Examples of this kind can be found even in the western church as can be seen in Martene, de antiquis Ecclesiae Ritibus, bk. 2, chaps. 7, art. 2, no. 7-8, and in Mabillon's preface to the first century in Acta Sanctorum Ordinis Benedictini, sec. 9, no. 101.