Article I. On the Requisites for the Valid Reception of the Sacraments

I say. Besides the Sacrament of Baptism, which, since it is the gate of the Church, is prerequired essentially and in all things for the validity of the other sacraments, it must be held that for receiving the sacraments validly some intention is certainly necessary in adults, but that no probity or faith properly so called is required, excepting the Sacrament of Penance. The reason for the first is that it is repugnant for some adult to be sanctified unless in some way he wills it; but whoever validly receives a sacrament is sanctified, at least by right. But the reason for the second is taken from the practice of the Church, which never permitted heretics or wicked men duly baptized and ordained to be baptized or ordained again. Yet I said 1st. in adults, because in infants or those perpetually without the use of reason no intention is required, so that they may validly receive the sacraments of which they are capable, namely Baptism, Confirmation, Order, and the Eucharist, which was formerly ministered to them. The reason is that, on the one hand, they cannot have any intention, and, on the other, it would be unlawful to assert that the Church permits or has permitted an invalid reception of a sacrament. - I said 2nd. some intention, because for most sacraments habitual intention suffices, even sometimes only confused or implicit, considering the nature of each sacrament; for the conferral of the sacraments is a certain donation and benefit, for accepting which habitual intention suffices. - I said 3rd. excepting the Sacrament of Penance, because the matter of this sacrament is the acts themselves of the penitent. - Cf. St. Alphonsus, nn. 80 and seq.

Question 1. What intention is required in adults for receiving each of the sacraments?

Resp. For validly receiving Baptism in adults, an intention at least habitual is required, which was previously expressed and never retracted. Some, however, say that an implicit will of Baptism suffices, such as would be in him who had the will of doing all things necessary for salvation and nevertheless expressly refused Baptism because through error he thought it not necessary. - For Confirmation, a habitual will suffices, even implicit, or, as St. Alphonsus says, interpretative; wherefore it can be conferred on a dying person deprived of his senses. - For Penance, intention either actual or at least virtual is required; and therefore habitual intention does not suffice. - For Extreme Unction, habitual or implicit, or interpretative, intention suffices, as theologians commonly say, and as is clear from the Roman Ritual, where it is said concerning it: "This sacrament is to be furnished to those deprived of their senses, who previously asked for it or likely would have asked for it." - For Order, certainly in an adult interpretative intention does not suffice, because without explicit will no adult can undertake the most grave obligation of the clerical state. Yet habitual intention seems to suffice. In practice, however, actual or at least virtual intention must be required. - For Matrimony, intention at least virtual is required, because Matrimony is perfected by a contract, for which deliberation and full will are necessary. - Cf. St. Alphonsus, n. 82. - Ballerini, note (a) p. 148.

But no intention is required for the Eucharist, which, since it is a permanent sacrament, is always validly received.

Question 2. Is internal attention required in an adult subject, so that the sacrament may be validly received?

Resp. Negatively, for if attention is not required in the Minister for confecting a sacrament, as is clear from what has been said, a fortiori it is not required in the subject, for less is always required for receiving than for making something. - Hence penitents are sometimes troubled in vain by scruples from the fact that they have suffered distractions while they were being absolved, or that they have been absolved without noticing it. - Cf. Sporer, n. 157.