(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: