Article — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
Article II. On the Requisites for the Licit Reception of the Sacraments
- Principles. - I. For receiving the Sacraments of the living licitly and fruitfully, besides the intention of receiving them, the state of grace is pre-required. For these by their primary institution from Christ are ordered, not to conferring first grace, but its increase, since they already suppose first grace in the subject. Hence they sin gravely who knowingly receive the Sacraments of the living in the state of mortal sin, and indeed more gravely than those who unworthily minister or confect them. - St. Ligorius, n. 86. - But the state of grace is to be procured through confession if one must approach the Eucharist; or at least through perfect contrition if there is question of other Sacraments, as was said above about the Minister. But it is better, insofar as can be done, always to premise confession also to the reception of the other Sacraments.
II. For the Sacraments of the dead to be licitly received by adults, acts at least implicit of Faith and Hope are required, according to the words of the Apostle, Heb. 11:6: He that comes to God must believe that He is, and is a rewarder to those who seek Him. There is required besides an act of sorrow for sins, because no pardon of sins is given without retraction or sorrow for sins committed. But in the Sacrament of Penance these things are necessary also for validity, because they pertain to the disposition of the penitent. - Trent, sess. 14, on Penance, c. 4. - But attrition suffices, as will be said in its place. - St. Ligorius, n. 86.
- Questions. - QUESTION 1º. Do Sacraments received validly but illicitly, when the obstacle has been removed, revive, or produce the graces proper to themselves 1?
1 ** Here you have the question about sacraments which are to be held valid, but at the same time unformed. But in truth nothing compels that a question of this kind be restricted to those cases in which a man approaches the sacrament itself illicitly. For it can happen that the force of the sacrament finds an obstacle, although someone receives the sacrament in good faith, for example if, from inadvertence, an adult approaching baptism in no way sorrows for actual sins. Indeed this hypothesis is necessarily required, so that among such valid but unformed sacraments the Sacrament of Penance also can be numbered. For the absolution which has been imparted to one confessing in bad faith and sacrilegiously cannot be held valid, and therefore fit to exercise its force after the obstacle has been removed. See Cardinal De Lugo, De Sacram., Disp. 9, nn. 100-102, and De Poenit., Disp. 14, nn. 68, 74, 89.
Resp. Affirmatively, at least for most Sacraments. The reason is that it happens only per accidens that they do not produce their proper effects, namely on account of the obstacle; and therefore those effects indeed remain suspended while the obstacle remains; but when this has been removed, they ought to be applied to the soul. This is admitted as certain for Sacraments impressing a character. The same must probably be said also of the Sacrament of Extreme Unction and of Matrimony, which cannot be repeated during the same illness or the same marriage. - St. Ligorius, nn. 6 and 87.
QUESTION 2º. What disposition is required in the subject so that an unformed Sacrament may revive?
Resp. This general rule is commonly established: that disposition is required which was lacking, and whose absence caused the obstacle to the effect of the Sacrament; or precisely that must be placed which was necessarily required in the reception of the Sacrament. Hence per se attrition suffices for the reviviscence of Baptism and Extreme Unction 2. But perfect contrition, or attrition with confession, is required for the other Sacraments, namely for Confirmation, Order, and Matrimony. Likewise, if Baptism was unformed because of the defect of Faith alone, it will revive by an act of Faith with attrition for the sin of infidelity. The reason is that just as the obstacle was introduced because of the lack of some required disposition, so it is removed by the placing of the same: for then no reason remains why the effect of the Sacrament should remain suspended. - Thus St. Thomas, 3 part, qu. 69, art. 10 (for Baptism). - Lugo, D. 9, n. 50 and following. - Lacroix, n. 207.
2 ** The same must be said, as is plain, about the sacrament of Penance, if it happens to have been valid, but because of a defect of sorrow for some sin to have been at the same time unformed. See Lugo, cited place in the preceding note.
- QUESTION 3º. Does attrition suffice so that unformed Baptism may revive, if the one receiving has committed other grave sins?
QUESTION 4º. Is it licit to ask a Sacrament from an unworthy minister?
Resp. 1º It is not licit without cause, because thus without reason an unworthy minister would be induced to sin gravely. But this is illicit per se, because charity demands that we impede the sin of neighbor which we can easily impede. - St. Ligorius, n. 89, and others commonly.
Resp. 2º But it is licit if the Sacrament cannot easily be sought from another Priest, nor can its reception easily be deferred; for no one is held with great inconvenience to yield from his own right in order to impede the free sin of another. Then the one asking the Sacrament simply permits sin, but is not the cause of the sin. - St. Ligorius, ibid. - But a sufficient cause would be, for example, the Paschal precept to be fulfilled, or if someone otherwise would have to remain long in the state of mortal sin, or be deprived of Communion, etc.
QUESTION 5º. Is it licit to ask a Sacrament from an excommunicated or heretical minister?
Resp. If the minister is excommunicated as one to be avoided, it is not licit except in extreme necessity; but if he is tolerated, it will be licit even without grave cause, because the Council of Constance conceded absolutely to the faithful that they can communicate with the tolerated. - St. Ligorius, n. 88. - See what is to be said in the Treatise on Censures.