The Requisites for Licit Reception

In little children and the perpetually insane no disposition is required. In adults these things are required:

I. They must have the disposition by which they become proximately capable of the effect to which the sacrament is of itself ordered. Hence:

1. For the sacraments of the dead, that is, for Baptism and Penance, besides acts, at least implicit, of faith and hope, at least attrition is required.¹ That attrition suffices is clear from the fact that those sacraments are of themselves ordered to remitting mortal sins, and therefore cannot demand a disposition which already of itself remits mortal sins (St. Alphonsus, VI, 440). He who receives the sacrament of Penance without attrition sins gravely, because the sacrament is rendered invalid. Likewise, he sins gravely who, guilty of personal mortal sin, receives Baptism without attrition; for he inflicts grave injury on the sacrament who receives it in such a way that it is frustrated of its grave end, that is, the remission of mortal sins. If one guilty only of personal venial sin receives Baptism without attrition, he indeed effects that Baptism does not remit the venial sin; but only venial sin is committed.

2. For the sacraments of the living, the state of grace is required.

a) The existence of the obligation is clear from the fact that those sacraments are ordered to increasing grace; hence grace must already be present. Nevertheless, as was said concerning the minister, a necessity excuses which is so urgent that not even an act of contrition can be elicited; for example, "if a consecrated host were about to be profaned by heretics and someone, because of that sudden incursion, could not be contrite so quickly"; or if "a layman were reclining at the communion rail who remembered a mortal sin and could not elicit contrition because of the narrowness of time" (St. Alphonsus, VI, 86).

b) Gravity of the obligation. He who receives a sacrament of the living in mortal sin sins gravely, because he is guilty of grave injury who receives a sacrament of this kind without the disposition which its nature demands, or without the disposition required for the end or fruit to which it is of itself ordered, which is the increase of grace. There is added that a sacrament of the living received in mortal sin, even with attrition, according to some produces no fruit at all except character (n. 6; St. Alphonsus, VI, 86).

c) The certainty required concerning the state of grace. In order that someone licitly receive a sacrament of the living, at least broad moral certainty concerning the state of grace is required; but this also suffices. It is required because otherwise the one receiving exposes the sacrament to grave danger that it be received without the disposition which its nature demands, or without the disposition required for the fruit to which it is of itself ordered, to pass over the danger that it be received without any fruit at all; and this contains grave irreverence (St. Alphonsus, Homo Apostolicus, tract 15, n. 34). There is added that most authors, especially the more distinguished, adhere to this opinion. It suffices because these things must be taken in a human manner.

Objection. In order that someone who has sinned gravely be morally, although broadly, certain of the state of grace, he must either confess or elicit contrition with exquisite diligence. But the reverence due to the sacrament cannot oblige to so great a burden.

Response. I deny the assertion. Namely, in order that someone acquire broad moral certainty concerning the state of grace, it suffices that he either confess or elicit an act of contrition with moral diligence. God Almighty will not deny His help to one applying serious effort. For the rest, granted, though not conceded, the assertion of the adversaries, the burden set forth does not seem so great that, in order to avoid it, it would be licit to expose the sacrament to grave danger that it be received without the disposition required for the fruit to which it is of itself ordered, to say nothing of the danger that it be received without any fruit at all.

d) The mode of recovering lost grace. He who, constituted in mortal sin, wishes to receive a sacrament, can recover grace through an act of perfect contrition or through confession. If, however, there is question of receiving the Holy Eucharist, confession is required of itself; this obligation will be explained more fully in the treatise on the Eucharist. With regard to receiving the other sacraments, it is indeed fitting to confess, but there is no obligation.

Note. Besides the state of grace, the reverence due to the sacraments requires that the sacraments be received according to the rite perhaps prescribed in reception, and with that decency which the nature of the sacrament demands. To this especially belongs due attention, neglect of which nevertheless is only venial.

¹ Council of Trent, On Justification, Session 6, chapter 6; On Penance, Session 14, chapter 4.

II. They must ask for the sacrament from a minister: 1. enjoying legitimate faculty; 2. not censured, that is, not excommunicated, interdicted, or suspended, not irregular, or not canonically simply impeded; and 3. worthy, that is, living in the state of grace. Observe, however, that every minister is presumed suitable unless the contrary is established. But in order that the contrary be established, rumors do not suffice; indeed, one who has been a sinner is generally presumed amended, unless the contrary is evident, for example from a manifest voluntary proximate occasion not left behind. For the rest, receive these things:

1. It is a grave sin to ask for a sacrament from a minister here and now lacking legitimate faculty.

2. Of itself it is a grave sin to ask for a sacrament from a minister who is censured, irregular, canonically simply impeded, or unworthy because of grave sin, because it is proximate cooperation in the grave sin of the minister. Accidentally it is licit when a cause proportionate to the case and circumstances is present. This is clear from the things said concerning cooperation (n. 556) and from the canons soon to be cited. Hence:

a) From excommunicates to be avoided, and also from other censured persons after a condemnatory or declaratory sentence has intervened, the faithful can ask, in danger of death alone, both sacramental absolution according to the norm of canons 882 and 2252,¹ and also, if other ministers are lacking, the other sacraments and sacramentals (can. 2261, § 3; 2275, 2; 2284).

b) From tolerated excommunicates, and also from other censured persons before a condemnatory or declaratory sentence has intervened, the faithful can ask for the sacraments and sacramentals for any just cause, especially if other ministers are lacking; and then the censured person who is requested can minister the same and is held by no obligation to inquire of the requester about the cause (can. 2261, § 2; 2275, 2; 2284).

c) Concerning irregular persons and those canonically simply impeded, almost the same seems to have to be said as concerning excommunicates to be avoided (cf. can. 968, § 2).

d) Sacraments can be asked from a minister unworthy because of sin: 1. if the precept of confession or communion urges; 2. "if from delaying reception there threatens danger of a fall; 3. if you must fulfill the precept of hearing Mass; 4. if one is in mortal sin and does not wish to wait even an hour, because it is not a small usefulness to be freed from sin as soon as possible; 5. if you would have to lack, at least for a long time, communion or the fruit of confession, even if you do not have mortal sin; 6. if otherwise you cannot gain a jubilee; 7. if you need a skilled director and do not have another; 8. if you wish to apply Mass for a deceased friend" (St. Alphonsus, VI, 89). Indeed, for any just cause a sacrament can be asked from one whose office it is to administer such a sacrament, for example from one's own pastor (St. Alphonsus, loc. cit.).

¹ The cited canons will be explained in their own place.

Note. It is pleasing to explain briefly how far the sacraments can be ministered to little children, the insane, and the partially insane, and received by the aforesaid.

I. Little children and the perpetually insane, as was already said (n. 38), are capable of receiving Baptism, Confirmation, the Holy Eucharist, and Order. Yet not all are conferred on them.

II. To the insane who previously possessed the use of reason, those things must be applied which we said generally concerning adults. Hence, for example, for valid reception it is required that before insanity they had the intention and did not retract it. For the rest, consult what is to be said concerning the individual sacraments.

III. The partially insane are not of themselves to be kept away from the sacraments. Namely:

1. Baptism must be conferred on them even outside danger of death; nor is so much instruction prerequired in them as in others.

2. Confirmation can be conferred, even if they have been instructed less than others.

3. Absolution should be granted, in doubt about sufficient use of reason or disposition under condition: 1. in danger of death; 2. at Easter; 3. as often as they have confessed a doubtfully grave sin; indeed, 4. several times, even if they have declared only light sins (St. Alphonsus, VI, 432; IV, 3).

4. The Holy Eucharist should be conferred: 1. in danger of death; 2. at Easter; 3. several times, if they show devotion (St. Alphonsus, VI, 303).

5. Extreme Unction should be furnished to those lying dangerously ill; under condition if there is doubt about the use of reason had both now and previously.

6. Order is not to be administered to them.

7. They can indeed enter Matrimony if they understand the substance of the contract; nevertheless they are generally to be turned away from it.

In order that someone licitly receive Orders, he must be endowed with certain requisites, and be immune from irregularity or some other impediment (cf. canon 968, § 1). But those who are held by irregularity or some other impediment, even if it arose after ordination and even without their own fault, are prohibited from exercising the Orders received (canon 968, § 2). We shall speak first about the positive requisites, then about irregularities and the other impediments from which the ordinand must be immune.

Requirements for Lawful or Fruitful Reception of a Sacrament by an Adult.—(a) Worthiness of the Recipient from Divine Law.—The two Sacraments of the Dead, Baptism and Penance, were intended by Christ to be means of forgiveness to the repentant, and hence they require at least that the recipient believe himself attrite. The five Sacraments of the Living were meant by Christ to strengthen grace and life already had, and consequently he who approaches them must have no serious fault on his conscience. Conscious unworthiness is a sacrilege, and only extreme necessity can excuse reception in such a state (e.g., when a sinner takes Communion to save the Host from profanation).

(b) Worthiness from Church Law.—The recipient must be free from church censures (Canon 2260) or impediments, and must possess the preparation or qualification which the church law prescribes (e.g., a certain age is required for Confirmation; the Eucharist must be received fasting; the candidate for Orders must be approved, etc.).

(c) Worthiness of Reception.—The Sacraments should be received devoutly, with proper preparation, attention, and thanksgiving. In the case of the Eucharist, though intention is not necessary for validity, it is required for a sacramental or fruitful Communion; an habitual and implicit intention suffices for the Viaticum (and Easter Communion), an habitual explicit intention for Communion of devotion.

231. 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.

88. Diverse conditions are required for licitly receiving the diverse sacraments, as will be explained more broadly below. In general, however, the following can be noted:

1. An adult possessing the use of reason, in order licitly to receive any sacrament of the dead, must, besides the required intention, have at least supernatural attrition concerning the sins committed. For no remission of guilt is granted by God without sorrow for the offense committed. In true supernatural attrition are included faith, hope, and initial love.

2. An adult receiving a sacrament of the living must be in the state of sanctifying grace, which state is possessed either from baptismal grace never lost, from perfect contrition, or from sacramental absolution rightly received.³³¹ But knowingly to receive a sacrament of the living in the state of mortal sin is a grave sacrilege, since it is a grave abuse of a most holy thing.

St. Alphonsus³³² enumerates two very rare cases in which, to avoid a greater evil, it is lawful to receive the Eucharist notwithstanding the state of mortal sin. "If a consecrated host were about to be profaned by heretics, and someone, on account of that sudden assault, could not so quickly become contrite, then it seems that he could consume it without sin, although without fruit. For then he would not consume it as a sacrament, but would only hide it in his body as in a wall in order to free it from injury.... They probably say the same concerning a layman reclining at the Communion rail who should remember a mortal sin and could not elicit contrition on account of the shortness of time."

3. An adult possessing the use of reason must receive any sacrament whatsoever with reverence and actual devotion; for a sacrament is a most holy thing.

4. Of itself, it is not lawful to request the sacraments from a minister who is certainly unworthy. It is said: certainly unworthy; for if he is not certainly known to be unworthy, he must be presumed good. But that minister is called unworthy who cannot administer a sacrament without mortal sin, either because he is bound by some censure or because he himself is in the state of mortal sin. The reasons why it is not lawful in ordinary cases to request the sacraments from ministers of this kind are several, namely: a) incitement or cooperation in the sin which the minister perpetrates by administering the sacraments; b) scandal, which not rarely arises therefrom; c) danger of one's own perversion.

5. For a just and proportionate cause, however, it is lawful to request a sacrament from an unworthy minister, provided that he can administer it validly. The reason is that such a petition is nothing other than material cooperation in the sin of another, and this cooperation is lawful for a just and proportionate cause. Several just causes are enumerated by St. Alphonsus,³³³ for example, if the precept of confession or Communion is urgent, especially if spiritual danger threatens from delayed reception; if someone would have to remain longer in the state of mortal sin; if otherwise he could not gain a jubilee indulgence. Indeed, St. Thomas³³⁴ says generally: "As long as [a minister] is tolerated by the Church in the ministry, he who receives a sacrament from him does not communicate in his sin."

But if a minister is a) an excommunicate to be avoided, or b) if a condemnatory or declaratory sentence has been rendered against him, or c) if he is a public heretic or schismatic, it is not lawful to request any sacrament from him except at the moment or in danger of death.³³⁵ The reason is that such a minister is most gravely forbidden to administer the sacraments; indeed, outside danger of death all jurisdiction has been taken away, such that he cannot validly absolve; and finally, because from such a petition there would arise both most grave scandal and danger of perversion.

According to the discipline now in force,³³⁶ the faithful situated in danger of death can request sacramental absolution from any priest, even an excommunicate to be avoided; but the other sacraments only if another minister is lacking. The older discipline was more severe in this matter.³³⁷

³³¹ Concerning confession necessary before Communion, see below, n. 192.

³³² Theol. mor., l. 6, n. 86.

³³³ Ibid., n. 89.

³³⁴ S. theol. 3, q. 64, a. 6 ad 2.

³³⁵ Canon 2261, § 3 of the Code of Canon Law determines: "From excommunicates to be avoided, and likewise from other excommunicates after a condemnatory or declaratory sentence has intervened, the faithful can, in danger of death alone, request both sacramental absolution and also, if other ministers are lacking, the other sacraments and sacramentals." But to request the sacraments outside danger of death from heretics or schismatics is gravely prohibited, since it is communication in divine things.

³³⁶ Cf. c. 2261 cited above.

³³⁷ Cf. St. Alphonsus, Theol. mor., l. 6, n. 88.

96. Principle I. For the licit reception of a sacrament in an adult there are required: a) the capacity and intention necessary for validity; - b) the disposition necessary for fruit or effect.

For fruitful reception, one disposition is required in the sacraments of the living and another in the sacraments of the dead. In these latter there are required faith, hope, and attrition, without which no adult can be justified; but not charity. In the former there is required consciousness of the state of grace, i.e., that by which he does not know himself to be in the state of sin. But if someone is conscious of sin and wishes to receive the Eucharist, he must confess by a special precept; for the other sacraments of the living, even an act of charity or of perfect contrition also suffices.

97. Principle II. He commits a grave sin of sacrilege who receives a sacrament unworthily; namely:

1. he who receives a sacrament without capacity or intention, because it is a simulation and mockery of the sacrament. Thus a woman who would approach ordination, one asking for absolution without attrition, one receiving Confirmation while not baptized;

2. he who receives a sacrament without the disposition required for fruit, because he deprives the sacrament of its principal effect, namely grace, to signify and produce which it was instituted; whence he renders the signification of the sacrament partially false and evacuates its end.

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.

For the licit and fruitful reception of the sacraments, besides the intention of receiving them, the state of grace is prerequired if there is question of sacraments of the living; and if there is question of sacraments of the dead, acts of faith, hope, and sorrow concerning sins are required. - The reason for the first is that the sacraments of the living, from their primary institution by Christ, are ordered not to conferring first grace but second grace, and therefore those who knowingly receive the aforesaid sacraments in the state of mortal sin sin gravely, and indeed more gravely than those who unworthily minister and confect them. But the reason for the second is taken both from the Apostle saying, Hebr. xi, 6: "It is necessary that one approaching God believe that He is, and that He is a rewarder to those seeking Him"; and from the fact that it is repugnant for remission of sins to be given without retraction of them and sorrow. - Cf. St. Alphonsus, n. 86.

Question 1. Do sacraments received validly but with an obstacle, when this has been removed, revive or produce the graces proper to themselves?

Resp. Affirmatively, although not with the same certainty for all the sacraments. The reason is that it happens only accidentally that they do not produce their proper effects, namely because of the obstacle, and therefore those effects remain as though suspended while the obstacle remains; yet when this has been removed, they must be applied to the soul. This is admitted as certain for the sacraments imprinting a character. According to some, the same probably seems to have to be said of the Sacrament of Penance, and by a stronger reason of the sacraments of Extreme Unction and Matrimony, which cannot be repeated during the same illness or the same marriage. But concerning the Eucharist, this is more probably to be denied. - Cf. St. Alphonsus, nn. 6 and 87.

Question 2. 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, in itself, attrition suffices for the reviviscence of Baptism, and likewise it must be said for Penance, according to those who hold that this sacrament can be given validly but unformed. But perfect contrition is required, or attrition with confession, for the other sacraments, namely for Confirmation, Extreme Unction, Order, and Matrimony. - Cf. Lugo, disp. 9, nn. 50 and seq. - Lacroix, n. 207.

Question 3. Does attrition suffice for unformed Baptism to revive, if the one receiving has afterward committed other grave sins?

Resp. Negatively, because sins committed after Baptism are the necessary matter of the Sacrament of Penance, and therefore they cannot be remitted except through that sacrament, or through perfect contrition with the vow of the Sacrament of Penance included in it. - Cf. Lugo, disp. cit. n. 55. - Lacroix, loc. cit.

Question 4. Is it licit to ask a sacrament from an unworthy Minister?

Resp. It is not licit without cause, because thus without reason an unworthy Minister would be induced to sin gravely. But this is illicit in itself, because charity requires that we impede the sin of a neighbor which we can easily impede. But it is licit if the sacrament cannot easily be asked from another priest, nor can its reception easily be deferred; for no one is bound with great inconvenience to yield from his own right for impeding the free sin of another. Then the one asking the sacrament simply permits the sin, but is not the cause of the sin. 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. - Cf. St. Alphonsus, n. 89.

Question 5. Is it licit to ask a sacrament from an excommunicated 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 granted absolutely to the faithful that they can communicate with tolerated persons. - Cf. St. Alphonsus, n. 88.

The administration of the sacraments could not be committed to the judgment or devotion of each individual priest; for otherwise both uniformity would be lacking and the very validity of the sacramental action would be exposed to great danger. Wherefore from the time of the Apostles the Church established laws and always willed them to be observed. Paul V willed that these laws, rites, and ceremonies, called customary, be collected in one volume, and he again sanctioned and promulgated them by the Constitution Apostolicae Sedi, where he speaks thus: "In which (volume), since we have beheld the received and approved rites of the Catholic Church arranged in their order, we have judged that it should deservedly be published under the name of the Roman Ritual for the public good of the Church of God."

§ 1. In confecting, administering, and receiving the Sacraments, the rites and ceremonies which are prescribed in the ritual books approved by the Church are to be accurately observed.

§ 2. But each one is to follow his own rite, with the prescription of can. 851, § 2, 866, being saved (Can. 733).

Question 1. Whether in administering the sacraments there is given a true obligation, especially for this region, of observing the ceremonies prescribed in the Roman Ritual?

Resp. Affirmatively, and the reason is that, on the one hand, the laws of the Roman Ritual oblige in conscience, and, on the other, no custom to the contrary can be invoked among us.

The first, namely that the laws of the Roman Ritual oblige in conscience and are not only certain norms usefully to be followed, is proved from the fact that according to the Council of Trent, sess. 7, can. 13, the approved and received rites of the Church, customarily employed in the solemn administration of the sacraments, cannot be omitted without sin. But the Roman Ritual, as Paul V himself bears witness, is nothing other than the collection of the approved and received rites of the Church. Therefore . . . - This argument is set forth at the front of the Roman Ritual as a preface in this way: "That those things which in this book are prescribed from the ancient institutes of the Catholic Church and from the sacred Canons and Decrees of the Supreme Pontiffs, concerning the rites and ceremonies of the sacraments, may be kept with fitting diligence and religion, and faithfully observed everywhere; it is fitting before all things to know and observe that which the Most Holy Tridentine Synod, sess. 7, can. 13, decreed concerning these rites in these words: 'If anyone shall have said that the received and approved rites of the Catholic Church customarily employed in the solemn administration of the sacraments can either be contemned, or be omitted without sin by the Ministers at pleasure, or be changed into other new rites by any Pastor whatsoever of the Churches: let him be anathema.'"

But the other, namely that no custom can be invoked among us against the laws of the Roman Ritual, is clear from the Fathers of Baltimore, Second Plenary Council, who at n. 209 speak thus: "With how great diligence our predecessors labored that the Roman Ritual would be accurately observed everywhere among us, and with how great zeal they took care lest new rites, or rites foreign to the custom of the Holy Roman Church, be introduced, is plain from their several decrees, which we add here and, insofar as there is need, confirm again." - Consult by all means the Second Plenary Council of Baltimore, nn. 209 and seq.

Question 2. What kind of sin is it to omit the ceremonies prescribed in the Roman Ritual for the administration of the sacraments?

Resp. A distinction must be made, for if grave scandal arises and great contempt of religion, the omission will certainly be grave sin. But setting aside this hypothesis, again a distinction must be made: omission in grave matter will be grave, and light in light matter. But what must be judged grave matter and what light should be left rather to the judgment of prudent persons than defined by a certain rule. Nevertheless, it can be said generally that ceremonies instituted on account of sacred signification are graver and are omitted more culpably than those which are for ornament and decorum alone; and in the same proportion, those whose signification is higher are judged graver, especially if with the signification they have some spiritual effect. But from those things which pertain to decorum, the circumstances of prescribed place and time, speaking in itself, are customarily considered grave, because these circumstances greatly regard external ornament and public solemnity and esteem.

Question 3. Who must bless the sacred oils? Can old ones be used? From whom must the parish priest ask for them?

Resp. § 1. The sacred oils which serve for administering certain Sacraments must have been blessed by the Bishop on Thursday in the Lord's Supper next preceding; nor are old ones to be used unless necessity urges.

§ 2. To blessed oil soon to be deficient let other non-blessed oil of olives be added, even repeatedly, yet in lesser quantity (Can. 734).

The Parish Priest must ask for the sacred oils from his Ordinary and in the church must diligently preserve them under key in safe and decent custody; nor may he keep them at home, unless because of necessity or another reasonable cause, with the permission of the Ordinary being added (Can. 735).