Art. 1: THE SACRAMENTS IN GENERAL; THE SACRAMENTALS
(_Summa Theologica_, III, qq. 60-65.)
2654. Nature of a Sacrament.—In the New Law a Sacrament is an outward sign instituted permanently by Christ to signify and convey grace.
(a) The internal cause or essence of a Sacrament is the outward sign, which has two parts. The indeterminate part or matter is a visible object (e.g., the water of Baptism, the chrism of Confirmation, the bread and wine of the Eucharist, the oil of Extreme Unction, the imposition of hands in Orders) or a perceptible act that looks to another act for its perfectionment (e.g., the confession, etc., of the penitent in penance; the giving of oneself as spouse in Matrimony). The determining part, or form, is either the sacred formula spoken over the material element (e.g., in Baptism the words “I baptize thee, etc.”) or an act that completes another act (e.g., the acceptance of another as spouse in Matrimony). As the matter must be visible or otherwise sense-perceptible, so the form must be audible or at least (in Matrimony) equivalently audible; for a Sacrament is a sensible sign. The words are audible when they are heard or are capable of being heard at least by the minister.
(b) The external efficient cause or instituter of the Sacraments is Christ, the founder of the New Testament religion and the productive and meritorious author of grace as our God and Saviour.
(c) The external final cause or purpose of the Sacraments is to symbolize outwardly by their rite and to work inwardly by their instrumental virtue the application of Christ’s redemption in the soul of properly disposed recipients. It is the nature of Baptism and Penance (Sacraments of the Dead) to produce first grace or forgiveness, of the others to produce second grace or increase of holiness (Sacraments of the Living). Furthermore, three of the Sacraments (Baptism, Confirmation, Orders) have a second effect, since they sign the soul with the indelible character of member or soldier or minister of Christ, and hence these Sacraments cannot be repeated.
2655. Rules on the Invalid Use of the Matter and Form of the Sacraments.—(a) Since the matter and form are essential constituents without which the Sacraments are not had, it is sacrilegious to invalidate a Sacrament by substantial changes in either of these parts. The matter is changed substantially when it is so modified as currently to be considered and called something different from the element appointed by Christ. Thus, wine is unfit for the Eucharist if corrupted into vinegar, or made unsuitable as a drink (e.g., probably as long as it remains frozen), or notably adulterated (e.g., when it is mixed half and half with water). The form is changed substantially when it is so modified that to a listener it no longer conveys the sense intended by Christ. This happens when the changed form does not express the chief ideas of the correct form, as when it does not determine who is the minister of Penance (e.g., “You are absolved”), or who is the subject of Baptism (e.g., “Ego baptizo in nomine, etc.”), or what is the effect of the Eucharist (e.g., “Hoc non est corpus meum,” “Hoc est corpus,” “Hic meum est corpus”), or the action of the minister of Penance (e.g., “Ego abluo te a peccatis”), or the profession in Baptism of faith in the Trinity (e.g., “Ego te baptizo, Amen”).
(b) Since the matter and form are parts of a single composite sign, it is sacrilegious to invalidate a Sacrament by substantial separations, which destroy the continuity or unity of signification. There is a substantial separation within the form when such long intervals occur between the pronunciation of its syllables or words that it is not in common estimation a united sentence or proposition; for example, if the celebrant says, “Hoc est cor-,” then sneezes two or three times, and (instead of repeating the words) concludes “-pus meum,” or says “Hoc est corpus” and after an interruption of several minutes (instead of repeating) finishes with: “meum.” There is substantial separation between the matter and form, if the former is applied by one minister and the latter is spoken by another, although the form declares that the matter is applied by the speaker of the form: for example, if Titus pours the water while Claudius says: “I baptize thee, etc.” Even when the same minister applies both matter and form, there is a substantial separation between these parts when the form is not spoken at the same time or for the same time that the matter is posited, and thereby, from the special character of the Sacrament, leaves the signification of the sacramental matter unsettled. This happens when the form is spoken too long before or too long after the presence or application of the matter, or when the form is limited by a future condition which will not be verified during the continuance of the matter (see 2668).
2656. Simultaneity of Matter and Form.—The simultaneity of matter and form which validity requires must be either moral or physical according to the character of the Sacrament.
(a) There is physical simultaneity when matter and form are present in the same instants of time. This kind of union is demanded in the Eucharist, for it has the character of a transubstantiation of bread and Wine present at the moments the words of consecration are said over them. There would be no Sacrament if the bread were absent even during a part of the consecration.
(b) There is a moral simultaneity like to the physical contemporaneousness when the matter and form are partly present in the same instants of time, and perhaps also (as some hold) when one follows the other with such close succession that not more than a Pater or Ave could be said between them. This kind of union is the maximum in Penance and Matrimony, for absolution must follow after confession, and conjugal acceptance must follow after conjugal offer. It suffices in Baptism, Confirmation, Extreme Unction, and Orders; for these four Sacraments do not consecrate the matter (and hence some little separation is allowed), but they do signify in the present tense the bestowal of grace through the application of the matter (and hence any separation must be of the slightest).
(c) There is a purely moral simultaneity when the form follows the matter after a somewhat considerable interval of time has elapsed, but with a connection between the two based on human usage which carries the matter on in human estimation over to the time the form is employed. This suffices in Penance and Matrimony. Penance has the character of a judicial process, whose unity is not destroyed by some little delay between the discussion and the sentence; and hence it seems that absolution could be given validly an hour after confession. Matrimony has the character of a contract, whose unity is preserved even in spite of a long interval between the date of consent of the first party and the date of consent of the second party.
2657. Lawfulness of Moral Simultaneity in the Sacraments Other than the Eucharist.—(a) In Baptism, Confirmation, Extreme Unction, and Orders, it would seem on account of the danger of nullity to be a serious sin to exclude all physical simultaneity between matter and form (e.g., to pour all the water and then to begin the words: “I baptize thee, etc.,” or vice versa). In practice the Rubrics should be followed.
(b) In Penance and Matrimony it is more or less sinful to make needless, though not invalidating, delays. In ordinary practice the confessor should absolve as soon as the confession has been heard and the penance accepted, and the bride should express her consent immediately after the bridegroom has expressed his.
2658. Accidental Changes or Separations as to Matter and Form.—(a) These administrations are not invalid, for they preserve the essence of the elements or the sense of the words appointed by Christ. Examples of accidental change of matter are baptismal water to which a relatively very small quantity of wine has been added, or wine for the Eucharist to which a relatively trifling amount of water has been added. The form is accidentally modified if translated into the vernacular or rendered by synonymous words (e.g., “Ego abluo te, etc.”), or if an unimportant word (e.g., “enim”) is added or subtracted, or if the words are transposed or partially repeated or unintentionally mispronounced without detriment to sense (e.g., “Hoc est meum corpus,” “Hoc, hoc, est, est, etc.,” “Hoc est copus meum”). There is accidental separation when slight pauses are made between words, or when an interval not destructive of the sense falls between the use of the matter and the use of the form (see 2655, 2656).
(b) These administrations are unlawful and from their nature mortally sinful, since they are transgressions of a precept of the Church meant to safeguard respect for the Sacraments of Christ, and they are therefore opposed to the virtue of religion (2147). But the sin may be venial by reason of lightness of matter (e.g., omission of the word “enim”), or of imperfection of the act. Scandal, danger of invalidity, contempt, and bad intention would make even a small change a serious sin. In practice the rule to follow is to observe exactly the prescribed matter and form and entire rite, to pronounce the words clearly and slowly, to repeat the form when any involuntary interruption happens between its essential parts, and to unite the matter and form as closely as possible.
2659. Substantial Changes or Separations.—Substantial changes or separations _a fortiori_ are grave sins. They offend against religion (since they make a mockery of the sacred signs appointed by Christ), against obedience (since they disregard a most serious precept of the Church), against charity (since they deprive the recipient of sacramental grace), and against justice (at least when the minister is bound _ex officio_ to confer the Sacrament, since there is then a quasi-contract with the recipient to administer the Sacrament correctly).
2660. Doubtful Matter.—It is sometimes probable but not certain that an element suffices for the matter of a Sacrament (e.g., coffee or tea for Baptism, chrism for Extreme Unction). Hence the question: “Is it lawful to use probable matter in the administration of a Sacrament?”
(a) If certain matter cannot be had and the Sacrament is urgently necessary or very useful, probable matter may be used. For the Sacraments were instituted by Christ to benefit man (“The Sacraments are for men”), and hence it is not irreverent to give to one in need a probably valid Sacrament when a certainly valid Sacrament is impossible. Thus, a dying infant may and should be baptized with coffee, if no pure water can be procured in time; the last anointing may be conferred with chrism, if the oil of the sick cannot be had before a dying man will have expired.
(b) If certain matter can be had, or if the Sacrament is not urgently necessary or useful, probable matter may not be used without grave sin; for there is then no reason of necessity to justify the risk to which the Sacrament and perhaps also the recipient are exposed, Thus, it is not lawful to baptize with coffee when pure water can be secured, or to confirm with chrism not blessed by a bishop a dying man who had just received the last Sacraments, even though other chrism is unobtainable (see 661, 678, 711, and Denziger, n. 1151).
2661. What Sacraments Have a Necessity of Means (see 360, 786, 2156)?—(a) Those Sacraments have a necessity of means without which sanctifying grace and salvation cannot be had. Hence the necessity for individuals of Baptism (without which there is no regeneration), of Penance (without which there is no reconciliation), of the Eucharist’s effect (without which there is no incorporation with Christ), and for the Church the necessity of Orders (without which there are no ministers and dispensers of grace, Prov., xi, 14).
(b) Those Sacraments have no necessity of means without which sanctifying grace and salvation can be had; but they have a necessity of convenience, inasmuch as they perfect grace already had and make salvation more easy. In this sense, then, Confirmation and Extreme Unction may be called necessary for the individual, since the former perfects the grace of Baptism and the latter the grace of Penance; and Matrimony may be called necessary for the Church, since it perfects with a sacramental grace the propagation of the children of the Church.
2662. Reception of Sacraments _in re_ or _in voto_.—The Sacraments that have a necessity of means must be received either in themselves (_in re_) or in desire (_in voto_).
(a) Thus, Baptism _in re_ is necessary for all infants (John, iii. 5), Baptism _in re_ or _in voto_ for all adults (John, xiv. 21-23). Baptism of desire consists in an act of perfect charity or contrition made by an unbaptized person, which includes the will to do all that God has commanded, and consequently at least an implicit or virtual desire of Baptism of water. As is proved in Dogmatic Theology, Baptism may be supplied for, as regards grace, by martyrdom in an infant and by martyrdom joined with attrition in an adult.
(b) Penance _in re_ or _in voto_ is necessary for all who have committed grave sin after Baptism. The desire of the Sacrament is an act of perfect charity or contrition, which includes at least implicitly the wish to receive absolution. Martyrdom joined with attrition also suffices.
(c) The Sacrament of the Eucharist is not a necessary means for anyone, either _in re_ or _in voto_; for the essential grace of justification can be obtained through Baptism and Penance. But the proper result (_res_) of the Eucharist, which consists in incorporation with Christ, perseverance, and life eternal, is a necessary means _in voto_, tacitly or interpretatively; for Baptism, as was said, is absolutely necessary for salvation, and Baptism itself is a tacit or interpretative desire of the result of the Eucharist, inasmuch as Baptism is but a means to that result and the beginning of its accomplishment.
2663. What Sacraments Have a Necessity of Precept?—An act is said to fall under precept _per se_, when it is directly commanded in a law that mentions it specifically; it is said to fall under precept _per accidens_, when it becomes obligatory in virtue of a law that does not command it directly or specifically (cfr. 935, 1099, 1602).
(a) There is a divine precept obliging _per se_ and _sub gravi_ in reference to Baptism (“Preach the Gospel to all nations, baptizing them, etc.,” Matt., xxviii. 19), Penance (“Whose sins you shall forgive, they are forgiven them, etc.”, John, xx. 23), and the Eucharist (“Unless you eat the flesh of the Son of man, you shall not have life in you,” John, vi. 54). According to some authorities there is also a divine precept obliging at least _sub levi_ to receive Confirmation (“He commanded them to await the promise of the Father,” Acts, i. 4) and Extreme Unction (“Is there any man sick among you? Let him bring in the priests of the Church,” James, v. 14).
(b) There is a divine precept obliging _per accidens_ and _sub gravi_ in reference to Confirmation and Extreme Unction, when they cannot be omitted without peril to salvation, scandal to neighbors, or other such inconvenience which one is seriously bound to prevent. Similarly, there might be a _per accidens_ obligation of receiving Matrimony or Orders (see 2627).
(c) There are ecclesiastical precepts determining the circumstances of the reception of Penance and the Eucharist (see 2590-2593) and prescribing Confirmation for candidates to Orders (Canon 974). Moreover, the Code reminds us that no one may lawfully neglect Confirmation when he has an opportunity to receive it (Canon 787), and likewise that it is not lawful to neglect Extreme Unction (Canon 944).
2664. Twofold Ministry of the Sacraments.—(a) The ministry of production (_confectio_) is the application of form to matter that makes the Sacrament (e.g., the consecration of bread and wine); (b) the ministry of bestowal (_administratio_) is the application of the Sacrament to the human recipient (e.g., the Communion). The Eucharist is a permanent object, whereas Baptism and the rest are transitory actions. Hence it is that in the Eucharist, but not in the other Sacraments, the two ministries are separated, and hence it is also that the Eucharist may be validly given or validly received by those who cannot validly consecrate.
2665. Requirements in the Minister for Valid Performance of a Sacrament.—(a) The Person of the Minister.—As the minister represents Christ, only those may perform a Sacrament to whom Christ has given authority. Hence, ordinarily only mortals and human beings—not the Angels or departed Saints—can administer a Sacrament. Further, as the ministry of a Sacrament may include an act of power and authority, there are various ranks of ministers. Thus, the ministry of Matrimony supposes no power or orders or spiritual authority, and the ministers are the parties themselves; that of Solemn Baptism, Eucharist, Penance, and Extreme Unction supposes orders and lower authority, and the minister is the priest; that of Confirmation and Orders supposes higher authority, and the minister is the bishop.
(b) The Acts of the Minister.—As the minister acts as Christ’s responsible agent to whose wise discretion the dispensation of the Sacraments is committed, he must have at least the external attention of mind sufficient to perform all that the rite demands and the internal intention of will sufficient to make his ministry an act that is human, sacred, and definitely symbolical of the sacramental effects.
2666. The Necessary Intention.—The intention or purpose of the minister therefore must have the following qualities:
(a) objectively, there must be an intention of doing what the Church does (i.e., of performing a sacred rite instituted by Christ, for the minister acts in the name and authority of Christ). Hence a mock sacrament—or even, more probably, a purely external performance with no purpose to enact a sacred rite—does not suffice. But, on the other hand, an unbeliever can administer validly if he really intends to do what Christians do or what Christ commanded to be done. The intention not to do what the Church does was the chief cause of the nullity of Anglican Orders;
(b) subjectively, the intention must be at least virtual, so as to ensure a deliberate act. An actual intention is not necessary, because it is often impossible on account of its difficulty; while an habitual intention is not sufficient, because it does not influence the act so as to make it human (see 2165). The interpretative intention (i.e., a purpose that never existed, but that would presumably have existed, had attention been given the matter) is with greater reason insufficient;
(c) modally, the intention must be such as to make precise the character of the action as a special sacred rite; for just as the matter awaits the form or word to receive the imprint of a sacred significance, so do the ceremonial words themselves look to the internal purpose of the minister for their fixed meaning. Hence, the Sacrament is invalid if the minister’s purpose is indeterminate (e.g., if a priest wills to consecrate ten undesignated hosts out of the hundred contained in a ciborium, or to absolve one undesignated person of a multitude); or if the purpose is self-exclusive (e.g., if a bridegroom has two mutually incompatible intentions, namely, to marry the bride and also to marry her only for a time); or if the purpose is left in suspense (e.g., if a priest makes his absolution depend on future restitution or any other non-existent condition, and most probably also if the minister makes the Sacrament depend on the recipient’s predestination or other such condition known only to God).
2667. Rules on Plurality of Intentions.—(a) When opposite intentions are simultaneous, if one of them is predominant in the minister’s will and not insociable with the Sacrament, that one prevails and the Sacrament is valid; otherwise the Sacrament is null. (b) When opposite intentions are successive, the later prevails over the earlier, unless the earlier was stronger and meant to endure in spite of other intentions, and it has not been recalled expressly by the will.
2668. Requisites for Use of Conditional Intention.—(a) The use must be valid or non-suspensive (2666 e), and hence (Matrimony excepted on account of its special character as a contract) the minister may not confer a Sacrament under a condition _de futuro_. But conditions _de praesenti_ (e.g., “I absolve you, if you are repentant”) or _de praeterito_ (e.g., “I baptize you, if you have not received Baptism”) are valid.
(b) The use of a conditional intention must be lawful, or justified by a sufficient reason. Normally the minister should intend absolutely to give a Sacrament, as the forms of the Sacraments are unconditional. But if the absolute intention would be disrespectful, because there is doubt whether all the requisites for the Sacrament are present, while on the other hand denial of the Sacrament would be harmful because the subject needs it, both disrespect to the Sacrament and harm to the subject are avoided by conditional administration. The doubt spoken of may refer to the recipient (e.g., whether he is living or otherwise capable, whether he is contrite or otherwise disposed) or to the Sacrament (e.g., whether it has been received or received validly, whether the form has been rightly spoken, whether the present matter is valid).
(c) The use of the conditional intention must be legal according to the rules prescribed by the Church. Thus, according to the Ritual the conditional intention in Baptism and Extreme Unction (“_Si non es baptizatus_,” “_Si vivis_”) must be expressed vocally. Moreover, conditional marriages are not permitted as a rule except there be a grave reason and the bishop consents.
2669. Lawful Administration of Sacraments.—Lawful administration of a Sacrament demands, in addition to the conditions for validity (2665-2668), that the minister and his ministry be worthy, for even in the Old Law it was strictly commanded that holy things be treated in a holy manner (Isa., lii. 11; Lev., xxi. xxii). Hence, a person who fulfilled the conditions for validity but who lacked one or other of the qualities mentioned below would perform and confer a true Sacrament, but he would sin more or less seriously on account of the unworthy administration, unless good faith excused him.
(a) The Minister’s Worthiness before God.—The state of grace is required in consecrated ministers when they minister solemnly and _ex officio_ in performing a Sacrament; for they act then as representatives of Christ, who is holy, and exercise most sacred functions which He appointed as means of holiness and which they were ordained to perform holily. The sin of unworthiness is a grave sacrilege. It seems there is _per se_ no grave sin, if the minister is not consecrated (e.g., in lay Baptism), or if the ministry is not _ex officio_ (e.g., in a Baptism of necessity given by a priest but without the solemn ceremonies), or if a Sacrament is not made or performed (e.g., when confession is heard but absolution not given, when Communion is administered, when the Blessed Sacrament is carried). It is generally admitted that there is no grave sin even in a solemn and official performance of a Sacrament, if the Sacrament is urgently necessary and the state of grace cannot be recovered in time; also in the exercise of a function which is not itself a Sacrament (e.g., to be official witness at a marriage or deacon at Mass, to preach, bless, give Minor Orders, chant or say the Office). When the state of grace is necessary for his ministry, one who is in sin must to the best of his ability recover that state by going to confession or at least by making an act of contrition.
(b) The Minister’s Worthiness Before the Church.—Since the Church is the custodian of the Sacraments, these cannot be lawfully performed or administered by those who are under her censure or who have not received her license. The excommunicated and the irregular sin gravely if they administer Sacraments, unless the faithful lawfully request administration from them (see 2683). Only priests are licensed to act as ministers of Baptism, Penance, Extreme Unction and the Eucharist, and the pastor of a place is the authorized minister for that territory; but in case of need even the laity may administer Baptism, a priest other than the pastor may give the Last Sacraments, and the sick may confess to any confessor with due faculties.
(c) Worthiness of the Ministration.—Internally the ministry should be devout and attentive; for, if private worship should be religiously made, much more the worship contained in the Sacraments (see 2150, 2244). Voluntary distractions, however, do not seem to be gravely sinful, unless the validity of the rite is imperilled by them. Externally the ministry should be dignified and rubrical. Canon 733 requires that each one observe the accidental ceremonies of his own Rite and liturgical books. Since ceremonies were instituted by the Church from the earliest ages and are prescribed in virtue of religion (Catechism of the Council of Trent, page 152), it is sinful to neglect them unless a rubric is merely directive or optional, such as the rules before and after Mass. The preceptive rubrics oblige _sub gravi_ as to notable matter (e.g., the anointing in Baptism), _sub levi_ as to inconsiderable matter (e.g., words, bows, crosses, etc. of minor importance); but one may be excused from guilt, or grave guilt, on account of imperfection of act (e.g., inadvertence caused by external distractions) or impossibility (e.g., ceremonies curtailed because of approaching death, scandal or wonder of the people). The Roman Ritual (Title I, n. 10) advises the explanation of the ceremonies for the benefit of those who assist at the administration of the Sacraments, and recommends the Catechism of the Council of Trent for this purpose.
2670. Multiplication of Sins of Unworthy Administration.—How many sins are committed by the minister when Sacraments are unworthily administered to many recipients at one time, as when several children are baptized together, or a large gathering of penitents are heard one after the other, etc.?
(a) According to the strict view, there are as many distinct sins as there are distinct administrations, for each Sacrament is separate from the other. But in case of Communion, since the separate Communions are parts of the one Eucharistic banquet, there is but one sin, mortal or venial, according to the view taken of an administration that is not also performance of a Sacrament.
(b) According to the mild view, there is but one sin, since sins are not multiplied numerically when they form morally but one act on account of the unity given them by the purpose of the agent and the circumstances.
2671. Requirements for a Valid Sacrament in Reference to the Recipient.—(a) The Person of the Recipient.—Since the Sacraments were instituted as means of salvation, they can be given only to those who are still wayfarers in the present mortal existence, and hence a Sacrament administered to a brute animal or a corpse would be invalid, or, in the case of Communion, would not be received sacramentally. As Baptism is the preparation for the other Sacraments, but need not presuppose personal sinfulness, its subject is any and every unbaptized person, infant or adult, male or female. The other six Sacraments presuppose Baptism, and only those who have been initiated into the Church by Baptism can receive them validly. As to these six Sacraments only males are capable of Orders, which is for the rulers of the Church; only adults are capable of Penance, Extreme Unction and Matrimony, which suppose personal sin or personal contract. Further, the impotent and impeded are incapable of Matrimony, and those who are not in danger of death from sickness are incapable of Extreme Unction. Finally, those who have been baptized, confirmed, or ordained, cannot be rebaptized, reconfirmed, or reordained, since these three Sacraments can be given but once; he who is married cannot marry again while his wife lives and the bond endures; he who has been anointed cannot be reanointed during the same danger.
(b) The Acts of the Recipient.—If the recipient is an infant, no disposition on his part is necessary, since he does not understand. If the recipient is an adult, it is necessary in the performance of every Sacrament (on the Eucharist see 2664) that he have some intention or willingness to receive the Sacrament, since Christ does not wish to confer benefits or impose certain grave burdens on those who are unwilling. A forced Sacrament to which the subject yielded no internal consent would be a null Sacrament. Further, since an essential part (namely, the matter, or according to others a _conditio sine qua non_) of Penance is the faith and repentance of the recipient, these dispositions are necessary in that Sacrament.
2672. Qualities of the Recipient’s Intention.—(a) Objectively, the recipient should intend to receive what the Church confers, and hence intentions that are not serious, or are mistaken or external (e.g., Baptism received for the sake of rehearsal, or in the belief that it is a profane ablution, or accepted as a pure formality), do not seem sufficient (see 2666).
(b) Subjectively.—The recipient must positively will the Sacrament, for it seems that the so-called neutral intention—in which the subject neither consents nor dissents internally, but is passive and indifferent, and acquiesces externally only to please another—is not a true desire. But the strength or influence of the recipient’s intention need not be so great as the minister’s, since the role of the minister is to perform the rite, that of the subject only to receive the rite (see 2665).
2673. When a Virtual Intention Is Necessary.—It is generally agreed, therefore, that while the interpretative intention does not suffice, the actual intention and even, for the most part, the virtual intention are not necessary. But about the virtual intention the following should be noted; (a) a virtual and explicit intention is necessary in Matrimony if a party be considered, not precisely as recipient, but as minister of the Sacrament (see 2666) and as maker of the contract (see 1883); (b) a virtual and at least implicit intention is necessary in Penance, if a penitent is considered precisely as positing the requisite matter or condition of the Sacrament, since this consists in repentance, and repentance includes either an express or an implied desire of sacramental absolution.
2674. When an Habitual Intention Suffices.—The habitual intention is found in those who are not conscious (see 2165), but it suffices for the reception of a Sacrament, since the recipient does not affect the Sacrament, and it is enough that he had the good will to accept it and has not retracted that will.
(a) An habitual and explicit intention suffices for the three Sacraments that impose special obligations, namely, Baptism, Orders, and Matrimony. Hence, he who has asked for Baptism is validly baptized after he becomes delirious; he who has asked for Orders is validly ordained even when unconscious; he who has sent his consent to a marriage by proxy receives the Sacrament during his sleep, if the other party’s consent closing the contract is given at that time.
(b) An habitual and implicit intention included in a particular will to do a good act on which the Sacrament follows in natural course, suffices for the other three Sacraments which do not impose special obligations. Hence, a person who purposed to live as a Catholic is validly confirmed while unconscious; a person who intended to die as a Catholic is validly absolved and anointed, as far as intention is concerned, at the moment of death, even though he be out of his mind. Further, if an unbaptized person has resolved to become a Catholic but has no knowledge of Baptism itself, he is validly baptized in virtue of his implicit desire, even though he be unconscious.
(c) An habitual and implicit intention included in a general will to do all that is necessary for salvation or a good life is taught by some authors, and is by them considered sufficient for Baptism, since it is the most necessary Sacrament, and the Sacraments are for men. An unbaptized person of good will who has supernatural contrition or charity is justified through Baptism of desire, but if he has only supernatural attrition the Sacrament itself is necessary for him. Hence, in case of urgent need conditional Baptism should be given a dying and unconscious infidel who was well disposed; but, as the intention is not certain, the Baptism should be repeated in case of recovery. The same principle is extended by some moralists to the administration of Penance and Extreme Unction to schismatics and heretics who are in danger of death.
2675. Requirements for Lawful or Fruitful Reception of a Sacrament by an Adult.—(a) Worthiness of the Recipient from Divine Law.—The two Sacraments of the Dead, Baptism and Penance, were intended by Christ to be means of forgiveness to the repentant, and hence they require at least that the recipient believe himself attrite. The five Sacraments of the Living were meant by Christ to strengthen grace and life already had, and consequently he who approaches them must have no serious fault on his conscience. Conscious unworthiness is a sacrilege, and only extreme necessity can excuse reception in such a state (e.g., when a sinner takes Communion to save the Host from profanation).
(b) Worthiness from Church Law.—The recipient must be free from church censures (Canon 2260) or impediments, and must possess the preparation or qualification which the church law prescribes (e.g., a certain age is required for Confirmation; the Eucharist must be received fasting; the candidate for Orders must be approved, etc.).
(c) Worthiness of Reception.—The Sacraments should be received devoutly, with proper preparation, attention, and thanksgiving. In the case of the Eucharist, though intention is not necessary for validity, it is required for a sacramental or fruitful Communion; an habitual and implicit intention suffices for the Viaticum (and Easter Communion), an habitual explicit intention for Communion of devotion.
2676. When Is the Minister of the Sacraments Bound to Give Them?—(a) A pastor is obliged to give a Sacrament to one of his own subjects who reasonably requests it, and to do so willingly, freely (Canon 736), and, if he has no substitute, in person; for a spiritual shepherd has a grave duty of justice and charity to feed his flock. A request is not reasonable, however, if compliance will put the pastor to an inconvenience greater than that which the parishioner will suffer from a refusal, for example, when Baptisms, Confessions, or Communions are needlessly asked for outside the appointed hours, or when sick calls that can be attended during the day are sent in at night. The Sacraments necessary for salvation (Baptism and Penance) should be given even at the risk of life, if the subject is in grave need and there is assured hope of success (see 1167), and doubtless this should be applied also to Extreme Unction or even the Viaticum.
(b) One who is not a pastor is obliged from charity to give the Sacraments to those who reasonably ask. He would be obliged even to risk his life to save a soul, if there were no one else to administer a necessary Sacrament to a person in extreme spiritual peril who could be saved by his ministry.
2677. When Is the Minister of the Sacraments Bound to Deny Them?—(a) He must always deny them to those who are incapable, for otherwise he insults the Sacrament. Under no circumstances, then, may a priest baptize one who is already baptized, or absolve one who is unrepentant; and he may not assist at the attempted marriage of a divorcee. Likewise, as is manifest, he must always deny the Sacraments to those who ask for them out of hatred or contempt for religion, for to grant them in such circumstances would be an act intrinsically evil.
(b) He must deny them, as a rule, to those who to his knowledge are certainly unworthy (e.g., on account of lack of requisite instruction or moral disposition); otherwise, he casts pearls before swine, cooperates in the sacrilege of others, and scandalizes the people. Hence, a public sinner—that is, one whose unworthiness is notorious (see 2053)—should not be given the Sacraments publicly, until he has repaired the scandal he gave; and no unworthy person, even though he be a hidden sinner whose guilt is known only to the minister, should be given a Sacrament in private until he has shown signs of repentance. Generally the minister is bound to assure himself beforehand of the good disposition of the one who asks for a Sacrament, though in case of Communion this is often impossible, and it suffices to presume that all who approach the altar becomingly are in the state of grace.
2678. Administration to Unworthy Persons.—Since material cooperation with sin is lawful for a sufficient reason (see 1515 sqq.), one may administer a Sacrament to an unworthy person when refusal would cause a greater evil than ministration. This happens in the following cases:
(a) when refusal will necessitate a more wicked sacrilege (viz., injury to a Sacrament by the minister himself). This case occurs when the minister knows the subject’s unworthiness only from the latter’s sacramental confession, and hence cannot exclude him without violation of the seal;
(b) when the refusal will bring on more widespread evils (viz., discouragement of the use of the Sacraments). This happens when the subject who asks the Sacrament is not publicly known as a sinner, but his request is public, so that a refusal will amount to a defamation of him by the minister. If priests had the right to inflict public disgrace on those who approached the Sacraments, it is easily seen what grave scandals and disorders would follow, and that a ready excuse would present itself for personal spite and neglect of religion. Our Lord administered Communion to Judas rather than betray his secret guilt to the other Apostles.
2679. Is the fear of bodily harm or of death a sufficient reason for administering a Sacrament to an unworthy person? (a) If a greater evil will be caused by bestowal of the Sacrament, it should not be bestowed. This happens when the Sacrament is asked out of hatred or contempt of religion, and when great scandal will result if the priest yields. (b) If a greater evil will be caused by refusal of the Sacrament, it should not be refused. Examples are those of the previous paragraph. The mere private good of the minister is not preferable to the good of the Sacrament.
2680. Simulation and Dissimulation of a Sacrament?—Is it lawful in case of difficulty to give a Sacrament only in appearance? (a) If this means simulation of a Sacrament, or the use of its externals in such a way as to make it null (i.e., by withholding internal intention or using invalid matter or form), the answer is in the negative; for simulation is always an acted lie (see 2403, 2404), and when applied to Sacraments it produces a sacrilegious mutilation and also, in the case of the Eucharist (e.g., when an unconsecrated host is given to a communicant), an occasion of idolatry. (b) If this means dissimulation of a Sacrament, or the use of some nonsacramental act to conceal the denial of a Sacrament, the answer is in the affirmative, for it is lawful to keep from others knowledge to which they have no right. Thus, a priest who wishes to conceal from onlookers that he has refused absolution to a penitent, can lawfully say a prayer and make a sign of the cross over this person.
2681. Administration of Penance and Extreme Unction to Heretics and Schismatics.—(a) Regularly this is unlawful, even though these persons are in good faith and ask for the Sacraments. They must first renounce their errors and become reconciled with the Church (Canon 731).
(b) Exceptionally, according to some moralists, this is lawful when there is extreme need. Hence, according to this view a priest may secretly give conditional absolution to an unconscious heretic or schismatic in danger of death who has given signs of repentance; he may absolve and anoint a dying heretic or schismatic, even though conscious, if this person appears to be in good faith and repentant and willing to do all that God requires of him. But the priest should first try to convert the dying person, if this is possible and the latter’s good faith will not be disturbed; and he must also avoid giving scandal.
2682. Repetition of a Sacrament on Account of Invalid Administration.—(a) This is unlawful when the fear of invalidity is groundless and foolish; for it is seriously disrespectful to a Sacrament and disedifying to others to repeat the rite without reason. But scrupulous persons are sometimes free of grave sin, since they mean well in repeating and are not accountable for their fears.
(b) This is lawful but not obligatory when there is a prudent misgiving about a useful Sacrament (Confirmation, Matrimony, anointing of one who is conscious); also when there is a slight reason of law or fact for fear about a necessary or more important Sacrament (Baptism, Orders, absolution of a dying person, anointing of an unconscious person, consecration of the Eucharist). For the Sacraments are for men. But if only a small loss or an unlikely loss will be caused by their non-repetition, the duty of repeating them cannot be insisted on.
(c) This is gravely obligatory when there is a prudent fear about a necessary or more important Sacrament; it is gravely or lightly obligatory (to be determined in each case) when there is a well-founded fear about a useful Sacrament, if charity, justice or religion calls for repetition and the inconvenience will not be too great. In Matrimony the alternate methods of convalidation or sanation may be used as the case demands. Again, the Sacraments are for men, and hence, if man will likely be subjected to a notable loss by the minister’s neglect of repetition, the duty of repetition is clear.
2683. Reception of a Sacrament from an Unworthy Minister.—May a Sacrament be received from a minister who, to one’s certain knowledge, cannot give it without sin on account of unworthiness (such as a state of sin or censure)?
(a) _Per se_, this is unlawful, for it is cooperation with sacrilege and is often attended by scandal and danger of perversion to self.
(b) _Per accidens_, this is lawful, for material cooperation is justified when a proportionately grave reason exists (1515 sqq.). Moreover, often the minister can put himself in the state of grace before he gives the Sacrament, or can be excused from sacrilege on account of the necessity. The less the irreverence or danger of scandal, the less need be the reason for asking or taking a Sacrament from an unworthy person. If the minister is a sinner or is under ordinary suspension or other censure, a serious reason of spiritual advantage suffices (e.g., the opportunity to make the Easter duty); if the minister is under sentence (Canon 2261 n. 3), only danger of death suffices; if the minister is a heretic or schismatic, only extreme need suffices, and the danger of scandal and perversion must be avoided.
2684. Sacramentals.—The sacramentals are the sacred things (e.g., rosaries, scapulars, agnus deis) and actions (e.g., consecrations, blessings, exorcisms) used by the Church in imitation of the Sacraments to obtain through her intercession blessings chiefly of a spiritual sort (Canon 1144).
(a) Necessity.—Our Lord gave to the Church the power of instituting sacramentals, and certain of those used by the Church are but developments of the blessings and exorcisms that He used. Some of the sacramentals are commanded by the Church (viz, those that are used in the administration of the Sacraments or in other sacred services); others are recommended, but not commanded.
(b) Use.—The virtue of religion requires that the sacramentals be administered, received and treated with devotion and respect, the extremes of irreligion and superstition being avoided (see 2244). The laws of the Church on the ministers, recipients, and rites of the sacramentals are treated in works on Canon Law and liturgy.