Form, Matter and Intention - Part 2


 Given that Pope Francis is not letting up and the direction some are taking in response to this, I thought it would be a good idea to do a deeper dive into the 'Intention' part of the validity of the Sacraments.

First the Dogma:
CANON XI.-If any one saith, that, in ministers, when they effect, and confer the sacraments, there is not required the intention at least of doing what the Church does; let him be anathema. (Council of Trent: 7)
and the following have bearing as well:
CANON XII.-If any one saith, that a minister, being in mortal sin,-if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament,-neither effects, nor confers the sacrament; let him be anathema.  (Council of Trent: 7)
The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it. (De fide.)
The Sacraments work ex opere operato. (De fide.)
Note these are Dogmas of the Catholic Church to deny this is ... well true heresy.

How, my question is what were the reasons that the Catholic Church decided it was time to clarify this aspect.  

For more insight I'll turn to 'Fundamentals of Catholic Dogma by Dr. Ludwig Ott':
While the Reformers recognised only a subjective psychological efficacy in the Sacraments (regarding them as they excite and confirm fiducial faith in the recipient), the Catholic Church teaches that the Sacraments have an objective efficacy, that is, an efficacy independent of the subjective disposition of the recipient or of the minister.
So the 'reformers' ie. Luther et al, believed that the Sacraments cause interiour feelings of faith in the congregation. Hence the reason why they believe that Our Lord is present because of the faith of the people and not the power of the priesthood.

This sounds very similar to the vital immanence of the modernists.

It also reminds me of the pre elevation genuflection of Catholic priests in the Tridentine Mass.

To sum up:

The priest (validly ordained) needs to have, at a minimum, the intention of doing what the Church does for the valid confection of the Sacraments.

Any other intentions he may have pre and post the performance of the rite with proper matter has no bearing on the subject. 

So as hard as it may be to accept, if a validly ordained priest consecrates the host, even if his intention post-consecration is to provide the host for evil intentions such as a Black Mass or to provide the host for communion of divorcee's, protestants etc (re: Pope Francis and Amoris Laetitiae).



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