§ 6. On The Repetition Of Matter Or Form

21. A repeated form can be applied to matter either absolutely or conditionally. The condition is: if the first application of the form was not valid, then the form is applied anew; otherwise it is not. Concerning this repetition the following are to be noted:

a) The form must be repeated absolutely if it was applied to matter certainly unfit, or if the sacrament was otherwise certainly invalid. Therefore, for example, if a priest pronounced the words of consecration over water contained in the chalice, he must (after the water has been poured out and wine poured in) consecrate again absolutely. Thus all authors.

b) If a slight and unfounded doubt arises concerning the validity of a sacrament, it is in no way lawful to repeat the sacrament conferred. But he who nevertheless rashly repeats the sacrament, or repeats the form over the same matter (even conditionally), sins gravely. The reason is that in this way grave irreverence is inflicted upon religion. For if, for example, someone rashly repeats baptism because of a slight doubt, the second baptism would most probably be null, and the one baptizing, by pronouncing for a second time, "I baptize you," says something false. This indeed is gravely irreverent toward religion. Nor is a conditional repetition lawful in that case, because such an added condition, if the doubt is purely negative, is held as not having been added. One who rashly repeated the sacrament of baptism formerly incurred, in addition to the guilt of mortal sin, an irregularity by reason of the offense; but this irregularity no longer exists, since it is omitted in the Code of Canon Law.

I said, however: one who rashly repeated; for if someone, agitated by a scruple although one not so well founded, repeats the form of a sacrament for greater security, he generally does not sin gravely, for every intention of dishonoring God is absent; on the contrary, the form is repeated on account of the honor of God and the salvation of the one who receives the sacrament. This case can easily occur if a confessor, greatly fatigued from a prolonged hearing of confessions, sometimes does not remember that he pronounced the form of absolution. Then it is lawful secretly to pronounce absolution again under condition; for neither does scandal arise, nor is irreverence inflicted upon religion, because in other cases also it is lawful to pronounce absolution over sins already remitted on another occasion. Nevertheless, all persons (and especially the scrupulous) ought diligently to labor that empty repetitions of the sacramental form be avoided. For if someone, knowing himself to have such a habit of repeating, does not diligently strive to put it away, he is not excused from sin. This sin indeed is objectively grave, because these superfluous repetitions are irreverent toward religion. Nevertheless, I would not dare to say that in such a case each repetition made without sufficient foundation is a mortal sin, unless grave scandal and a depraved intention are present. For experience establishes that these useless repetitions are made without sufficient freedom and deliberation on account of scruples and other reasons.

Note. When there is question of sacraments very necessary for salvation, for example, of baptism, of the absolution of a dying man existing in mortal sin, or of extreme unction for a dying sinner deprived of his senses, then even with a slight but real doubt it is lawful to repeat the sacraments under condition.⁵⁸ The reason is that which has already been adduced more often: the sacraments are for men. Likewise, it is lawful to repeat the sacrament of order when a slight but real doubt concerning its validity exists; for the greatest harms would arise if someone not rightly initiated into the priesthood were to celebrate Mass, hear confessions, and discharge the other priestly offices.

c) If a prudent doubt exists whether the sacraments were in fact conferred or were conferred validly, they are to be conferred again under condition. Thus the Code of Canon Law, c. 732, § 2. The reason is always the same, because the sacraments are for men. For Christ, moved by the greatest mercy, instituted the sacraments for our salvation. Therefore, He will in no way be offended if someone, when a serious doubt exists concerning the validity of a sacrament conferred, repeats it for greater security. Indeed, Christ Himself requires that the sacraments then be repeated under condition, lest men be deprived of such great goods or exposed to such great dangers. Whenever a sacrament doubtfully conferred is repeated, the conditional form, of which there will immediately be discussion, must be employed.

⁵⁸ Cf. below, on the repetition of baptism for converts from heresy, n. 139.