The priest was tied up with a Philoptochos meeting after Liturgy so I didn't get a chance to ask. My gut tells me its OK to give the sacraments to a Roman Catholic in extremis. My thought on this was prompted by Agrarian's question on what would happen in Greece. There, I have heard, priests have given the sacraments to Roman and Byzantine Rite Catholics and allegedly to Anglicans but no one else. This isn't apparently all that uncommon especially in times of war and today with the large numbers of Anglican and Roman Catholic tourists and business people.
I would add that even in the "stricter" background that I have had, the presumption in cases of doubt for an Orthodox priest caught in that situation would be to go ahead and confess and commune the non-Orthodox person in extremis who clearly would not die in peace without such a confession and communion.
The presumption for an Orthodox person (in my background) in extremis would be not to receive non-Orthodox sacraments. I honestly can't imagine anyone in my parish (a pretty diverse, and hardly "hard-line traditionalist" place) even having it cross their mind to call a Catholic priest for the sacraments if an Orthodox priest wasn't immediately available. The only exceptions I can think of would be a couple of people who were raised Catholic but converted to Orthodoxy after marrying an Orthodox spouse. There are also a couple of very old cradle Orthodox parishioners from the days when the local Greeks attended the Episcopalian church because there was no Orthodox church. I could see one of them possibly calling an Episcopalian priest.
And there, I think, is the heart of the matter. Most converts to Orthodoxy that I know are either Protestant or were previously unchurched. The older Orthodox (unless they intermarried with Catholics) were encouraged by the Orthodox churches of yesteryear to attend local Episcopalian churches if Orthodox parishes weren't available. Most of us simply don't think of the Catholic church as being any more Orthodox than our former Protestant denominations. I daresay this would even be true for our former Anglicans.
Kolokotronis has a Roman Catholic background in his family, so turning to the Catholic church for solace in a urgent and difficult situation would be as logical for him as it would be for me to ask a devout Protestant to pray with me should an Orthodox priest not be there. Again, I'm speaking based on my own personal experiences -- it could be that Greeks in other parts of the country have more affinity to the Catholic church than do Orthodox out here in the Wild West (again, unless there is some sort of personal or family connection.)
For that matter, Catholics around here are so used to their communion being given to them in the hospital by lay eucharistic ministers that I daresay they wouldn't think of calling an Orthodox priest.
There are only a few Orthodox priests in my very large state. They always notify each other when they are leaving town, and they drive hundreds of miles to visit sick or dying parishioners who live far from a church or who fall ill while their own priest is out of town.
If for some reason one simply couldn't make it because of someone rapidly dying or because of impassable roads, I would fully expect that I or my fellow reader would be called to put on our rason and come to the bedside to chant the prayers and give the person holy water and annoint them with holy oil (as any Orthodox layman can do.)
Ultimately, this is the responsibility of the bishops to decide local policy -- whether conveyed in a written form to their priests or in a verbal form. I think that it is terrible when bishops leave priests on their own to navigate these sorts of things.
The responsibility is a big one, since whether the priest is Roman Catholic or Orthodox, he is placing that person into communion with his church, and that person both receives grace but in a sense also incurs responsibilities before God. The priest (or authorizing bishop) also incurs responsibilities before God every time he administers the sacraments.
I think it is important to remember that Orthodox priests have many things at their disposal short of administering the sacraments. They can give antidoron (blessed bread that hasn't been consecrated), they can bless the person with holy water and give it to them to drink, they can bless with holy oil from any number of sources without performing the sacrament of Holy Unction, they can do all sorts of prayers surrounding the time of death, bring their censer and cense the patient, bless them with their cross and have them kiss icons, talk to the person and hear their final words of repentence before God without formally doing the sacrament of confession, etc...
I will ask my priest what he would do, but I would guess that he would do something like I have described in the last paragraph. If a priest in the OCA is instructed to deny an Orthodox funeral to an Orthodox Christian who has been cremated, I would expect that he would be even more cautious about administering the sacraments to non-Orthodox. But I may be wrong.
Again, as K. notes, it is interesting to see the variance of praxis on these "borderline" issues within Orthodoxy. But as he also notes, the faith shared is the same.