Chapter II. On the Matter and Form of the Sacraments

The matter of the sacraments is a sensible thing, to be determined to the notion of a sacrament by the form. A twofold matter is distinguished, namely remote and proximate. - The former is the sensible thing itself which is employed in the sacrament, or the thing about which the sacramental action is exercised. The latter is the very application or use of the remote matter in the sacramental action.

But the form is the part of the sacrament which determines the matter to signifying, and which regularly consists in words pronounced by the Minister.

I say. - Matter and form are not only absolutely necessary for the validity of a sacrament, but they must also be applied by the same Minister and toward the same subject; and so great a conjunction between both must be present that, according to the moral estimation of men, with the nature of each sacrament considered, one affects the other. The reason for the first is that, if either one is lacking, the sensible sign is no longer had as it was divinely instituted. But the reason for the second is that if one person were to place the matter and another the form, or if indeed the same person were to place both, but while he applied the matter to one subject, he properly directed the form to another, the words of the form would not be verified. Finally the reason for the third is that the form together with the matter must constitute one total sign. - I said with the nature of each sacrament considered, because while in Baptism, for example, such a conjunction is required that the Minister pronouncing the words is morally judged also to wash; in Penance absolution can be deferred long enough, as in judgments a sentence after the examination of the cause; and in Matrimony the consent of one can follow the consent of the other for so long as this consent is judged morally to remain, as in other contracts. - Cf. St. Alphonsus, nn. 8 and 9. - Ballerini, note (b) and (c), p. 129.

You Will Resolve. 1st. Every substantial change, whether in the matter or in the form, invalidates the sacrament. Moreover, that change is called substantial which, if it affects the matter, brings it about that this matter can no longer be said to be the same as that which was determined by Christ; but if it affects the form, the sense of the words is changed into another. Cf. St. Alphonsus, n. 11.

2nd. An accidental change, namely that which is concerned only with the qualities of the matter and form, with the essential nature of the sign being preserved, indeed does not invalidate the sacrament, as is plain of itself, and it induces grave or light sin according as it is or is not notable; in the first case grave irreverence would be committed, and in the other only light irreverence. - Cf. St. Alphonsus, ibid.

3rd. When a prudent doubt has arisen concerning the validity either of the matter or of the form, the sacrament can be repeated under condition, indeed also must be, if charity, justice, or religion postulates it. For although repetition made without just cause inflicts injury upon the sacrament, nevertheless, while doubt stands, provision is made for the holiness of the rite by the addition of the condition and for the necessity of the faithful by repetition. The reason is deduced from the very well-known axiom: Sacraments are for men. Cf. St. Alphonsus, nn. 27 and seq.

4th. But if a prudent doubt exists whether the Sacraments of Baptism, Confirmation, and Order were truly or validly conferred, they are to be conferred again under condition. - Cf. Can. 732. Indeed the more necessary sacraments, and those which are conferred only once, namely Baptism and Order, are more readily to be repeated, even if a much greater probability militates for the value of the sacrament against doubtful or slenderly probable reasons to the contrary. - Cf. St. Alphonsus, ibid. - Lehmkuhl, nn. 16 and seq.