(b) Since the matter and form are parts _Moral theology

is sacrilegious to invalidate a Sacrament by substantial separations,

which destroy the continuity or unity of signification. There is a

substantial separation within the form when such long intervals occur

between the pronunciation of its syllables or words that it is not in

common estimation a united sentence or proposition; for example, if the

celebrant says, “Hoc est cor-,” then sneezes two or three times, and

(instead of repeating the words) concludes “-pus meum,” or says “Hoc

est corpus” and after an interruption of several minutes (instead of

repeating) finishes with: “meum.” There is substantial separation

between the matter and form, if the former is applied by one minister

and the latter is spoken by another, although the form declares that

the matter is applied by the speaker of the form: for example, if Titus

pours the water while Claudius says: “I baptize thee, etc.” Even when

the same minister applies both matter and form, there is a substantial

separation between these parts when the form is not spoken at the same

time or for the same time that the matter is posited, and thereby, from

the special character of the Sacrament, leaves the signification of the

sacramental matter unsettled. This happens when the form is spoken too

long before or too long after the presence or application of the

matter, or when the form is limited by a future condition which will

not be verified during the continuance of the matter (see 2668).

2656. Simultaneity of Matter and Form.--The simultaneity of matter and

form which validity requires must be either moral or physical according

to the character of the Sacrament.

(a) There is physical simultaneity when matter and form are present in

the same instants of time. This kind of union is demanded in the

Eucharist, for it has the character of a transubstantiation of bread

and Wine present at the moments the words of consecration are said over

them. There would be no Sacrament if the bread were absent even during

a part of the consecration.

(b) There is a moral simultaneity like to the physical

contemporaneousness when the matter and form are partly present in the

same instants of time, and perhaps also (as some hold) when one follows

the other with such close succession that not more than a Pater or Ave

could be said between them. This kind of union is the maximum in

Penance and Matrimony, for absolution must follow after confession, and

conjugal acceptance must follow after conjugal offer. It suffices in

Baptism, Confirmation, Extreme Unction, and Orders; for these four

Sacraments do not consecrate the matter (and hence some little

separation is allowed), but they do signify in the present tense the

bestowal of grace through the application of the matter (and hence any

separation must be of the slightest).

matter after a somewhat considerable interval of time has elapsed, but

with a connection between the two based on human usage which carries

the matter on in human estimation over to the time the form is

employed. This suffices in Penance and Matrimony. Penance has the

character of a judicial process, whose unity is not destroyed by some

little delay between the discussion and the sentence; and hence it

seems that absolution could be given validly an hour after confession.

Matrimony has the character of a contract, whose unity is preserved

even in spite of a long interval between the date of consent of the

first party and the date of consent of the second party.

2657. Lawfulness of Moral Simultaneity in the Sacraments Other than the

Eucharist.--(a) In Baptism, Confirmation, Extreme Unction, and Orders,

it would seem on account of the danger of nullity to be a serious sin

to exclude all physical simultaneity between matter and form (e.g., to

pour all the water and then to begin the words: “I baptize thee, etc.,”

or vice versa). In practice the Rubrics should be followed.

(b) In Penance and Matrimony it is more or less sinful to make

needless, though not invalidating, delays. In ordinary practice the

confessor should absolve as soon as the confession has been heard and

the penance accepted, and the bride should express her consent

immediately after the bridegroom has expressed his.

2658. Accidental Changes or Separations as to Matter and Form.--(a)

These administrations are not invalid, for they preserve the essence of

the elements or the sense of the words appointed by Christ. Examples of

accidental change of matter are baptismal water to which a relatively

very small quantity of wine has been added, or wine for the Eucharist

to which a relatively trifling amount of water has been added. The form

is accidentally modified if translated into the vernacular or rendered

by synonymous words (e.g., “Ego abluo te, etc.”), or if an unimportant

word (e.g., “enim”) is added or subtracted, or if the words are

transposed or partially repeated or unintentionally mispronounced

without detriment to sense (e.g., “Hoc est meum corpus,” “Hoc, hoc,

est, est, etc.,” “Hoc est copus meum”). There is accidental separation

when slight pauses are made between words, or when an interval not

destructive of the sense falls between the use of the matter and the

use of the form (see 2655, 2656).

(b) These administrations are unlawful and from their nature mortally

sinful, since they are transgressions of a precept of the Church meant

to safeguard respect for the Sacraments of Christ, and they are

therefore opposed to the virtue of religion (2147). But the sin may be

venial by reason of lightness of matter (e.g., omission of the word

“enim”), or of imperfection of the act. Scandal, danger of invalidity,

contempt, and bad intention would make even a small change a serious

sin. In practice the rule to follow is to observe exactly the

prescribed matter and form and entire rite, to pronounce the words

clearly and slowly, to repeat the form when any involuntary

interruption happens between its essential parts, and to unite the

matter and form as closely as possible.

2659. Substantial Changes or Separations.--Substantial changes or

separations _a fortiori_ are grave sins. They offend against religion

(since they make a mockery of the sacred signs appointed by Christ),

against obedience (since they disregard a most serious precept of the

Church), against charity (since they deprive the recipient of

sacramental grace), and against justice (at least when the minister is

bound _ex officio_ to confer the Sacrament, since there is then a

quasi-contract with the recipient to administer the Sacrament

correctly).

2660. Doubtful Matter.--It is sometimes probable but not certain that

an element suffices for the matter of a Sacrament (e.g., coffee or tea

for Baptism, chrism for Extreme Unction). Hence the question: “Is it

lawful to use probable matter in the administration of a Sacrament?”

(a) If certain matter cannot be had and the Sacrament is urgently

necessary or very useful, probable matter may be used. For the

Sacraments were instituted by Christ to benefit man (“The Sacraments

are for men”), and hence it is not irreverent to give to one in need a

probably valid Sacrament when a certainly valid Sacrament is

impossible. Thus, a dying infant may and should be baptized with

coffee, if no pure water can be procured in time; the last anointing

may be conferred with chrism, if the oil of the sick cannot be had

before a dying man will have expired.

(b) If certain matter can be had, or if the Sacrament is not urgently

necessary or useful, probable matter may not be used without grave sin;

for there is then no reason of necessity to justify the risk to which

the Sacrament and perhaps also the recipient are exposed, Thus, it is

not lawful to baptize with coffee when pure water can be secured, or to

confirm with chrism not blessed by a bishop a dying man who had just

received the last Sacraments, even though other chrism is unobtainable

(see 661, 678, 711, and Denziger, n. 1151).

2661. What Sacraments Have a Necessity of Means (see 360, 786,

2156)?--(a) Those Sacraments have a necessity of means without which

sanctifying grace and salvation cannot be had. Hence the necessity for

individuals of Baptism (without which there is no regeneration), of

Penance (without which there is no reconciliation), of the Eucharist’s

effect (without which there is no incorporation with Christ), and for

the Church the necessity of Orders (without which there are no

ministers and dispensers of grace, Prov., xi, 14).

(b) Those Sacraments have no necessity of means without which

sanctifying grace and salvation can be had; but they have a necessity

of convenience, inasmuch as they perfect grace already had and make

salvation more easy. In this sense, then, Confirmation and Extreme

Unction may be called necessary for the individual, since the former

perfects the grace of Baptism and the latter the grace of Penance; and

Matrimony may be called necessary for the Church, since it perfects

with a sacramental grace the propagation of the children of the Church.

2662. Reception of Sacraments _in re_ or _in voto_.--The Sacraments

that have a necessity of means must be received either in themselves

(_in re_) or in desire (_in voto_).

(a) Thus, Baptism _in re_ is necessary for all infants (John, iii. 5),

Baptism _in re_ or _in voto_ for all adults (John, xiv. 21-23). Baptism

of desire consists in an act of perfect charity or contrition made by

an unbaptized person, which includes the will to do all that God has

commanded, and consequently at least an implicit or virtual desire of

Baptism of water. As is proved in Dogmatic Theology, Baptism may be

supplied for, as regards grace, by martyrdom in an infant and by

martyrdom joined with attrition in an adult.

(b) Penance _in re_ or _in voto_ is necessary for all who have

committed grave sin after Baptism. The desire of the Sacrament is an

act of perfect charity or contrition, which includes at least

implicitly the wish to receive absolution. Martyrdom joined with

attrition also suffices.

either _in re_ or _in voto_; for the essential grace of justification

can be obtained through Baptism and Penance. But the proper result

(_res_) of the Eucharist, which consists in incorporation with Christ,

perseverance, and life eternal, is a necessary means _in voto_, tacitly

or interpretatively; for Baptism, as was said, is absolutely necessary

for salvation, and Baptism itself is a tacit or interpretative desire

of the result of the Eucharist, inasmuch as Baptism is but a means to

that result and the beginning of its accomplishment.

2663. What Sacraments Have a Necessity of Precept?--An act is said to

fall under precept _per se_, when it is directly commanded in a law

that mentions it specifically; it is said to fall under precept _per

accidens_, when it becomes obligatory in virtue of a law that does not

command it directly or specifically (cfr. 935, 1099, 1602).

(a) There is a divine precept obliging _per se_ and _sub gravi_ in

reference to Baptism (“Preach the Gospel to all nations, baptizing

them, etc.,” Matt., xxviii. 19), Penance (“Whose sins you shall

forgive, they are forgiven them, etc.”, John, xx. 23), and the

Eucharist (“Unless you eat the flesh of the Son of man, you shall not

have life in you,” John, vi. 54). According to some authorities there

is also a divine precept obliging at least _sub levi_ to receive

Confirmation (“He commanded them to await the promise of the Father,”

Acts, i. 4) and Extreme Unction (“Is there any man sick among you? Let

him bring in the priests of the Church,” James, v. 14).

(b) There is a divine precept obliging _per accidens_ and _sub gravi_

in reference to Confirmation and Extreme Unction, when they cannot be

omitted without peril to salvation, scandal to neighbors, or other such

inconvenience which one is seriously bound to prevent. Similarly, there

might be a _per accidens_ obligation of receiving Matrimony or Orders

(see 2627).

the reception of Penance and the Eucharist (see 2590-2593) and

prescribing Confirmation for candidates to Orders (Canon 974).

Moreover, the Code reminds us that no one may lawfully neglect

Confirmation when he has an opportunity to receive it (Canon 787), and

likewise that it is not lawful to neglect Extreme Unction (Canon 944).

2664. Twofold Ministry of the Sacraments.--(a) The ministry of

production (_confectio_) is the application of form to matter that

makes the Sacrament (e.g., the consecration of bread and wine); (b) the

ministry of bestowal (_administratio_) is the application of the

Sacrament to the human recipient (e.g., the Communion). The Eucharist

is a permanent object, whereas Baptism and the rest are transitory

actions. Hence it is that in the Eucharist, but not in the other

Sacraments, the two ministries are separated, and hence it is also that

the Eucharist may be validly given or validly received by those who

cannot validly consecrate.

2665. Requirements in the Minister for Valid Performance of a

Sacrament.--(a) The Person of the Minister.--As the minister represents

Christ, only those may perform a Sacrament to whom Christ has given

authority. Hence, ordinarily only mortals and human beings--not the

Angels or departed Saints--can administer a Sacrament. Further, as the

ministry of a Sacrament may include an act of power and authority,

there are various ranks of ministers. Thus, the ministry of Matrimony

supposes no power or orders or spiritual authority, and the ministers

are the parties themselves; that of Solemn Baptism, Eucharist, Penance,

and Extreme Unction supposes orders and lower authority, and the

minister is the priest; that of Confirmation and Orders supposes higher

authority, and the minister is the bishop.

(b) The Acts of the Minister.--As the minister acts as Christ’s

responsible agent to whose wise discretion the dispensation of the

Sacraments is committed, he must have at least the external attention

of mind sufficient to perform all that the rite demands and the

internal intention of will sufficient to make his ministry an act that

is human, sacred, and definitely symbolical of the sacramental effects.

2666. The Necessary Intention.--The intention or purpose of the

minister therefore must have the following qualities:

(a) objectively, there must be an intention of doing what the Church

does (i.e., of performing a sacred rite instituted by Christ, for the

minister acts in the name and authority of Christ). Hence a mock

sacrament--or even, more probably, a purely external performance with

no purpose to enact a sacred rite--does not suffice. But, on the other

hand, an unbeliever can administer validly if he really intends to do

what Christians do or what Christ commanded to be done. The intention

not to do what the Church does was the chief cause of the nullity of

Anglican Orders;

(b) subjectively, the intention must be at least virtual, so as to

ensure a deliberate act. An actual intention is not necessary, because

it is often impossible on account of its difficulty; while an habitual

intention is not sufficient, because it does not influence the act so

as to make it human (see 2165). The interpretative intention (i.e., a

purpose that never existed, but that would presumably have existed, had

attention been given the matter) is with greater reason insufficient;

character of the action as a special sacred rite; for just as the

matter awaits the form or word to receive the imprint of a sacred

significance, so do the ceremonial words themselves look to the

internal purpose of the minister for their fixed meaning. Hence, the

Sacrament is invalid if the minister’s purpose is indeterminate (e.g.,

if a priest wills to consecrate ten undesignated hosts out of the

hundred contained in a ciborium, or to absolve one undesignated person

of a multitude); or if the purpose is self-exclusive (e.g., if a

bridegroom has two mutually incompatible intentions, namely, to marry

the bride and also to marry her only for a time); or if the purpose is

left in suspense (e.g., if a priest makes his absolution depend on

future restitution or any other non-existent condition, and most

probably also if the minister makes the Sacrament depend on the

recipient’s predestination or other such condition known only to God).

2667. Rules on Plurality of Intentions.--(a) When opposite intentions

are simultaneous, if one of them is predominant in the minister’s will

and not insociable with the Sacrament, that one prevails and the

Sacrament is valid; otherwise the Sacrament is null. (b) When opposite

intentions are successive, the later prevails over the earlier, unless

the earlier was stronger and meant to endure in spite of other

intentions, and it has not been recalled expressly by the will.

2668. Requisites for Use of Conditional Intention.--(a) The use must be

valid or non-suspensive (2666 e), and hence (Matrimony excepted on

account of its special character as a contract) the minister may not

confer a Sacrament under a condition _de futuro_. But conditions _de

praesenti_ (e.g., “I absolve you, if you are repentant”) or _de

praeterito_ (e.g., “I baptize you, if you have not received Baptism”)

are valid.

(b) The use of a conditional intention must be lawful, or justified by

a sufficient reason. Normally the minister should intend absolutely to

give a Sacrament, as the forms of the Sacraments are unconditional. But

if the absolute intention would be disrespectful, because there is

doubt whether all the requisites for the Sacrament are present, while

on the other hand denial of the Sacrament would be harmful because the

subject needs it, both disrespect to the Sacrament and harm to the

subject are avoided by conditional administration. The doubt spoken of

may refer to the recipient (e.g., whether he is living or otherwise

capable, whether he is contrite or otherwise disposed) or to the

Sacrament (e.g., whether it has been received or received validly,

whether the form has been rightly spoken, whether the present matter is

valid).

rules prescribed by the Church. Thus, according to the Ritual the

conditional intention in Baptism and Extreme Unction (“_Si non es

baptizatus_,” “_Si vivis_”) must be expressed vocally. Moreover,

conditional marriages are not permitted as a rule except there be a

grave reason and the bishop consents.

2669. Lawful Administration of Sacraments.--Lawful administration of a

Sacrament demands, in addition to the conditions for validity

(2665-2668), that the minister and his ministry be worthy, for even in

the Old Law it was strictly commanded that holy things be treated in a

holy manner (Isa., lii. 11; Lev., xxi. xxii). Hence, a person who

fulfilled the conditions for validity but who lacked one or other of

the qualities mentioned below would perform and confer a true

Sacrament, but he would sin more or less seriously on account of the

unworthy administration, unless good faith excused him.

(a) The Minister’s Worthiness before God.--The state of grace is

required in consecrated ministers when they minister solemnly and _ex

officio_ in performing a Sacrament; for they act then as

representatives of Christ, who is holy, and exercise most sacred

functions which He appointed as means of holiness and which they were

ordained to perform holily. The sin of unworthiness is a grave

sacrilege. It seems there is _per se_ no grave sin, if the minister is

not consecrated (e.g., in lay Baptism), or if the ministry is not _ex

officio_ (e.g., in a Baptism of necessity given by a priest but without

the solemn ceremonies), or if a Sacrament is not made or performed

(e.g., when confession is heard but absolution not given, when

Communion is administered, when the Blessed Sacrament is carried). It

is generally admitted that there is no grave sin even in a solemn and

official performance of a Sacrament, if the Sacrament is urgently

necessary and the state of grace cannot be recovered in time; also in

the exercise of a function which is not itself a Sacrament (e.g., to be

official witness at a marriage or deacon at Mass, to preach, bless,

give Minor Orders, chant or say the Office). When the state of grace is

necessary for his ministry, one who is in sin must to the best of his

ability recover that state by going to confession or at least by making

an act of contrition.

(b) The Minister’s Worthiness Before the Church.--Since the Church is

the custodian of the Sacraments, these cannot be lawfully performed or

administered by those who are under her censure or who have not

received her license. The excommunicated and the irregular sin gravely

if they administer Sacraments, unless the faithful lawfully request

administration from them (see 2683). Only priests are licensed to act

as ministers of Baptism, Penance, Extreme Unction and the Eucharist,

and the pastor of a place is the authorized minister for that

territory; but in case of need even the laity may administer Baptism, a

priest other than the pastor may give the Last Sacraments, and the sick

may confess to any confessor with due faculties.

devout and attentive; for, if private worship should be religiously

made, much more the worship contained in the Sacraments (see 2150,

2244). Voluntary distractions, however, do not seem to be gravely

sinful, unless the validity of the rite is imperilled by them.

Externally the ministry should be dignified and rubrical. Canon 733

requires that each one observe the accidental ceremonies of his own

Rite and liturgical books. Since ceremonies were instituted by the

Church from the earliest ages and are prescribed in virtue of religion

(Catechism of the Council of Trent, page 152), it is sinful to neglect

them unless a rubric is merely directive or optional, such as the rules

before and after Mass. The preceptive rubrics oblige _sub gravi_ as to

notable matter (e.g., the anointing in Baptism), _sub levi_ as to

inconsiderable matter (e.g., words, bows, crosses, etc. of minor

importance); but one may be excused from guilt, or grave guilt, on

account of imperfection of act (e.g., inadvertence caused by external

distractions) or impossibility (e.g., ceremonies curtailed because of

approaching death, scandal or wonder of the people). The Roman Ritual

(Title I, n. 10) advises the explanation of the ceremonies for the

benefit of those who assist at the administration of the Sacraments,

and recommends the Catechism of the Council of Trent for this purpose.

2670. Multiplication of Sins of Unworthy Administration.--How many sins

are committed by the minister when Sacraments are unworthily

administered to many recipients at one time, as when several children

are baptized together, or a large gathering of penitents are heard one

after the other, etc.?

(a) According to the strict view, there are as many distinct sins as

there are distinct administrations, for each Sacrament is separate from

the other. But in case of Communion, since the separate Communions are

parts of the one Eucharistic banquet, there is but one sin, mortal or

venial, according to the view taken of an administration that is not

also performance of a Sacrament.

(b) According to the mild view, there is but one sin, since sins are

not multiplied numerically when they form morally but one act on

account of the unity given them by the purpose of the agent and the

circumstances.

2671. Requirements for a Valid Sacrament in Reference to the

Recipient.--(a) The Person of the Recipient.--Since the Sacraments were

instituted as means of salvation, they can be given only to those who

are still wayfarers in the present mortal existence, and hence a

Sacrament administered to a brute animal or a corpse would be invalid,

or, in the case of Communion, would not be received sacramentally. As

Baptism is the preparation for the other Sacraments, but need not

presuppose personal sinfulness, its subject is any and every unbaptized

person, infant or adult, male or female. The other six Sacraments

presuppose Baptism, and only those who have been initiated into the

Church by Baptism can receive them validly. As to these six Sacraments

only males are capable of Orders, which is for the rulers of the

Church; only adults are capable of Penance, Extreme Unction and

Matrimony, which suppose personal sin or personal contract. Further,

the impotent and impeded are incapable of Matrimony, and those who are

not in danger of death from sickness are incapable of Extreme Unction.

Finally, those who have been baptized, confirmed, or ordained, cannot

be rebaptized, reconfirmed, or reordained, since these three Sacraments

can be given but once; he who is married cannot marry again while his

wife lives and the bond endures; he who has been anointed cannot be

reanointed during the same danger.

(b) The Acts of the Recipient.--If the recipient is an infant, no

disposition on his part is necessary, since he does not understand. If

the recipient is an adult, it is necessary in the performance of every

Sacrament (on the Eucharist see 2664) that he have some intention or

willingness to receive the Sacrament, since Christ does not wish to

confer benefits or impose certain grave burdens on those who are

unwilling. A forced Sacrament to which the subject yielded no internal

consent would be a null Sacrament. Further, since an essential part

(namely, the matter, or according to others a _conditio sine qua non_)

of Penance is the faith and repentance of the recipient, these

dispositions are necessary in that Sacrament.

2672. Qualities of the Recipient’s Intention.--(a) Objectively, the

recipient should intend to receive what the Church confers, and hence

intentions that are not serious, or are mistaken or external (e.g.,

Baptism received for the sake of rehearsal, or in the belief that it is

a profane ablution, or accepted as a pure formality), do not seem

sufficient (see 2666).

(b) Subjectively.--The recipient must positively will the Sacrament,

for it seems that the so-called neutral intention--in which the subject

neither consents nor dissents internally, but is passive and

indifferent, and acquiesces externally only to please another--is not a

true desire. But the strength or influence of the recipient’s intention

need not be so great as the minister’s, since the role of the minister

is to perform the rite, that of the subject only to receive the rite

(see 2665).

2673. When a Virtual Intention Is Necessary.--It is generally agreed,

therefore, that while the interpretative intention does not suffice,

the actual intention and even, for the most part, the virtual intention

are not necessary. But about the virtual intention the following should

be noted; (a) a virtual and explicit intention is necessary in

Matrimony if a party be considered, not precisely as recipient, but as

minister of the Sacrament (see 2666) and as maker of the contract (see

1883); (b) a virtual and at least implicit intention is necessary in

Penance, if a penitent is considered precisely as positing the

requisite matter or condition of the Sacrament, since this consists in

repentance, and repentance includes either an express or an implied

desire of sacramental absolution.

2674. When an Habitual Intention Suffices.--The habitual intention is

found in those who are not conscious (see 2165), but it suffices for

the reception of a Sacrament, since the recipient does not affect the

Sacrament, and it is enough that he had the good will to accept it and

has not retracted that will.

(a) An habitual and explicit intention suffices for the three

Sacraments that impose special obligations, namely, Baptism, Orders,

and Matrimony. Hence, he who has asked for Baptism is validly baptized

after he becomes delirious; he who has asked for Orders is validly

ordained even when unconscious; he who has sent his consent to a

marriage by proxy receives the Sacrament during his sleep, if the other

party’s consent closing the contract is given at that time.

(b) An habitual and implicit intention included in a particular will to

do a good act on which the Sacrament follows in natural course,

suffices for the other three Sacraments which do not impose special

obligations. Hence, a person who purposed to live as a Catholic is

validly confirmed while unconscious; a person who intended to die as a

Catholic is validly absolved and anointed, as far as intention is

concerned, at the moment of death, even though he be out of his mind.

Further, if an unbaptized person has resolved to become a Catholic but

has no knowledge of Baptism itself, he is validly baptized in virtue of

his implicit desire, even though he be unconscious.

all that is necessary for salvation or a good life is taught by some

authors, and is by them considered sufficient for Baptism, since it is

the most necessary Sacrament, and the Sacraments are for men. An

unbaptized person of good will who has supernatural contrition or

charity is justified through Baptism of desire, but if he has only

supernatural attrition the Sacrament itself is necessary for him.

Hence, in case of urgent need conditional Baptism should be given a

dying and unconscious infidel who was well disposed; but, as the

intention is not certain, the Baptism should be repeated in case of

recovery. The same principle is extended by some moralists to the

administration of Penance and Extreme Unction to schismatics and

heretics who are in danger of death.

2675. 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.).

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.

2676. When Is the Minister of the Sacraments Bound to Give Them?--(a) A

pastor is obliged to give a Sacrament to one of his own subjects who

reasonably requests it, and to do so willingly, freely (Canon 736),

and, if he has no substitute, in person; for a spiritual shepherd has a

grave duty of justice and charity to feed his flock. A request is not

reasonable, however, if compliance will put the pastor to an

inconvenience greater than that which the parishioner will suffer from

a refusal, for example, when Baptisms, Confessions, or Communions are

needlessly asked for outside the appointed hours, or when sick calls

that can be attended during the day are sent in at night. The

Sacraments necessary for salvation (Baptism and Penance) should be

given even at the risk of life, if the subject is in grave need and

there is assured hope of success (see 1167), and doubtless this should

be applied also to Extreme Unction or even the Viaticum.

(b) One who is not a pastor is obliged from charity to give the

Sacraments to those who reasonably ask. He would be obliged even to

risk his life to save a soul, if there were no one else to administer a

necessary Sacrament to a person in extreme spiritual peril who could be

saved by his ministry.

2677. When Is the Minister of the Sacraments Bound to Deny Them?--(a)

He must always deny them to those who are incapable, for otherwise he

insults the Sacrament. Under no circumstances, then, may a priest

baptize one who is already baptized, or absolve one who is unrepentant;

and he may not assist at the attempted marriage of a divorcee.

Likewise, as is manifest, he must always deny the Sacraments to those

who ask for them out of hatred or contempt for religion, for to grant

them in such circumstances would be an act intrinsically evil.

(b) He must deny them, as a rule, to those who to his knowledge are

certainly unworthy (e.g., on account of lack of requisite instruction

or moral disposition); otherwise, he casts pearls before swine,

cooperates in the sacrilege of others, and scandalizes the people.

Hence, a public sinner--that is, one whose unworthiness is notorious

(see 2053)--should not be given the Sacraments publicly, until he has

repaired the scandal he gave; and no unworthy person, even though he be

a hidden sinner whose guilt is known only to the minister, should be

given a Sacrament in private until he has shown signs of repentance.

Generally the minister is bound to assure himself beforehand of the

good disposition of the one who asks for a Sacrament, though in case of

Communion this is often impossible, and it suffices to presume that all

who approach the altar becomingly are in the state of grace.

2678. Administration to Unworthy Persons.--Since material cooperation

with sin is lawful for a sufficient reason (see 1515 sqq.), one may

administer a Sacrament to an unworthy person when refusal would cause a

greater evil than ministration. This happens in the following cases:

(a) when refusal will necessitate a more wicked sacrilege (viz., injury

to a Sacrament by the minister himself). This case occurs when the

minister knows the subject’s unworthiness only from the latter’s

sacramental confession, and hence cannot exclude him without violation

of the seal;

(b) when the refusal will bring on more widespread evils (viz.,

discouragement of the use of the Sacraments). This happens when the

subject who asks the Sacrament is not publicly known as a sinner, but

his request is public, so that a refusal will amount to a defamation of

him by the minister. If priests had the right to inflict public

disgrace on those who approached the Sacraments, it is easily seen what

grave scandals and disorders would follow, and that a ready excuse

would present itself for personal spite and neglect of religion. Our

Lord administered Communion to Judas rather than betray his secret

guilt to the other Apostles.

2679. Is the fear of bodily harm or of death a sufficient reason for

administering a Sacrament to an unworthy person? (a) If a greater evil

will be caused by bestowal of the Sacrament, it should not be bestowed.

This happens when the Sacrament is asked out of hatred or contempt of

religion, and when great scandal will result if the priest yields. (b)

If a greater evil will be caused by refusal of the Sacrament, it should

not be refused. Examples are those of the previous paragraph. The mere

private good of the minister is not preferable to the good of the

Sacrament.

2680. Simulation and Dissimulation of a Sacrament?--Is it lawful in

case of difficulty to give a Sacrament only in appearance? (a) If this

means simulation of a Sacrament, or the use of its externals in such a

way as to make it null (i.e., by withholding internal intention or

using invalid matter or form), the answer is in the negative; for

simulation is always an acted lie (see 2403, 2404), and when applied to

Sacraments it produces a sacrilegious mutilation and also, in the case

of the Eucharist (e.g., when an unconsecrated host is given to a

communicant), an occasion of idolatry. (b) If this means dissimulation

of a Sacrament, or the use of some nonsacramental act to conceal the

denial of a Sacrament, the answer is in the affirmative, for it is

lawful to keep from others knowledge to which they have no right. Thus,

a priest who wishes to conceal from onlookers that he has refused

absolution to a penitent, can lawfully say a prayer and make a sign of

the cross over this person.

2681. Administration of Penance and Extreme Unction to Heretics and

Schismatics.--(a) Regularly this is unlawful, even though these persons

are in good faith and ask for the Sacraments. They must first renounce

their errors and become reconciled with the Church (Canon 731).

(b) Exceptionally, according to some moralists, this is lawful when

there is extreme need. Hence, according to this view a priest may

secretly give conditional absolution to an unconscious heretic or

schismatic in danger of death who has given signs of repentance; he may

absolve and anoint a dying heretic or schismatic, even though

conscious, if this person appears to be in good faith and repentant and

willing to do all that God requires of him. But the priest should first

try to convert the dying person, if this is possible and the latter’s

good faith will not be disturbed; and he must also avoid giving scandal.

2682. Repetition of a Sacrament on Account of Invalid

Administration.--(a) This is unlawful when the fear of invalidity is

groundless and foolish; for it is seriously disrespectful to a

Sacrament and disedifying to others to repeat the rite without reason.

But scrupulous persons are sometimes free of grave sin, since they mean

well in repeating and are not accountable for their fears.

(b) This is lawful but not obligatory when there is a prudent misgiving

about a useful Sacrament (Confirmation, Matrimony, anointing of one who

is conscious); also when there is a slight reason of law or fact for

fear about a necessary or more important Sacrament (Baptism, Orders,

absolution of a dying person, anointing of an unconscious person,

consecration of the Eucharist). For the Sacraments are for men. But if

only a small loss or an unlikely loss will be caused by their

non-repetition, the duty of repeating them cannot be insisted on.

necessary or more important Sacrament; it is gravely or lightly

obligatory (to be determined in each case) when there is a well-founded

fear about a useful Sacrament, if charity, justice or religion calls

for repetition and the inconvenience will not be too great. In

Matrimony the alternate methods of convalidation or sanation may be

used as the case demands. Again, the Sacraments are for men, and hence,

if man will likely be subjected to a notable loss by the minister’s

neglect of repetition, the duty of repetition is clear.

2683. Reception of a Sacrament from an Unworthy Minister.--May a

Sacrament be received from a minister who, to one’s certain knowledge,

cannot give it without sin on account of unworthiness (such as a state

of sin or censure)?

(a) _Per se_, this is unlawful, for it is cooperation with sacrilege

and is often attended by scandal and danger of perversion to self.

(b) _Per accidens_, this is lawful, for material cooperation is

justified when a proportionately grave reason exists (1515 sqq.).

Moreover, often the minister can put himself in the state of grace

before he gives the Sacrament, or can be excused from sacrilege on

account of the necessity. The less the irreverence or danger of

scandal, the less need be the reason for asking or taking a Sacrament

from an unworthy person. If the minister is a sinner or is under

ordinary suspension or other censure, a serious reason of spiritual

advantage suffices (e.g., the opportunity to make the Easter duty); if

the minister is under sentence (Canon 2261 n. 3), only danger of death

suffices; if the minister is a heretic or schismatic, only extreme need

suffices, and the danger of scandal and perversion must be avoided.

2684. Sacramentals.--The sacramentals are the sacred things (e.g.,

rosaries, scapulars, agnus deis) and actions (e.g., consecrations,

blessings, exorcisms) used by the Church in imitation of the Sacraments

to obtain through her intercession blessings chiefly of a spiritual

sort (Canon 1144).

(a) Necessity.--Our Lord gave to the Church the power of instituting

sacramentals, and certain of those used by the Church are but

developments of the blessings and exorcisms that He used. Some of the

sacramentals are commanded by the Church (viz, those that are used in

the administration of the Sacraments or in other sacred services);

others are recommended, but not commanded.

(b) Use.--The virtue of religion requires that the sacramentals be

administered, received and treated with devotion and respect, the

extremes of irreligion and superstition being avoided (see 2244). The

laws of the Church on the ministers, recipients, and rites of the

sacramentals are treated in works on Canon Law and liturgy.

Art. 2: BAPTISM; CONFIRMATION; THE EUCHARIST; THE SACRIFICE OF THE MASS

(_Summa Theologica_, III, qq. 66-83.)

2685. The general duties of the ministers and recipients of the

Sacraments have been outlined in the previous Article. The principles

therein given are the basis of the special duties that pertain to each

of the seven Sacraments. In this and the remaining Articles, therefore,

it will suffice to apply without explaining anew the rules already

given and to add the special details proper to each Sacrament.

2686. The Sacrament of Baptism.--The first and most essential Sacrament

is Baptism (Greek, washing), which may be defined: “The Sacrament of

regeneration by water in the word” (Catechism of the Council of Trent,

page 163). The internal grace of the Sacrament is expressed by

regeneration, the external sign by water and the word.

(a) The effect of Baptism is regeneration, for it cleanses from sin and

penalty, and makes him who was a child of wrath to be a child of God

and a co-heir of Christ. Baptism also christens, since it seals one

with the indelible character of Christian, or member of the Church. As

all are under the original curse by birth from Adam, so all who would

inherit blessing are in need of this new birth through Christ (see

2661): “Unless a man be born again of water and the Holy Ghost, he

cannot enter into the kingdom of God” (John, iii. 5).

(b) The material element (remote matter) of Baptism is water, that is,

any and every form of liquid which in common estimation is pure and

unchanged water (e.g., water taken from the ocean, from streams,

fountains, or wells; water melted from snow, ice or hail; water

gathered from steam, dew, or mist; chemical and mineral water). But

animal and plant fluids, though they contain water, are looked upon as

distinct substances, and hence Baptism cannot be administered with

milk, blood, spittle, sweat, oil, flower or fruit juices (e.g., wine,

cider), or extracts of barks or roots. Doubtful matter are liquids

that, while in large part composed of water, seem to be generally

regarded as not water (e.g., thin soup, tea or coffee, light beer); and

hence only in necessity can these be lawfully used for Baptism.

by Christ. In the Latin Church the words are: “I baptize thee in the

name of the Father, and of the Son, and of the Holy Ghost,” Almost

every word in this form is necessary for the sense given by Christ, and

hence almost any omission makes it necessary, or at least lawful, to

repeat Baptism (see 2655, 2682). The declaration of the form demands

that the application of the water (proximate matter) be made in the

manner of an ablution (i.e., by sprinkling, pouring or immersion). If

sprinkling or pouring is used, the body of the recipient (i.e., the

skin of his head) must be washed (i.e., the water must touch the head

and flow thereon) by the baptizer (i.e., the person who pronounces the

words must pour or sprinkle the water). But in case of necessity one

may use the opinion that Baptism is valid when the water touches only

the hair or some part distinct from the head, or even the afterbirth of

a fetus.

2687. Solemn and Private Baptism.--Though in essentials Baptism is but

one, it is distinguished in reference to accidental ceremony into

solemn and private.

(a) Solemn Baptism is that which is administered with all the rites

prescribed by the Liturgy. It requires consecrated water, sponsors and

special ceremonies; its minister is a clergyman (ordinarily the

parish-priest or Ordinary, extraordinarily a delegated deacon); its

place is the baptistery or church. In the Baptism of adults even

greater solemnity may be used, for there is a special rite of

administration, and the Church recommends that this Baptism be

performed when possible by the Ordinary, or at least in cathedral

churches, and on the vigil of Easter or Pentecost.

(b) Private Baptism is given in danger of death, or when an adult

convert is rebaptized conditionally (Canon 759). It requires only true

and natural water, though the water should be as clean and decent as

possible, and baptismal or blessed water is preferable; generally the

simple form without other rite suffices; sponsors are not necessary,

unless they can be had without difficulty, but if possible at least one

or two witnesses should be present; the Baptism may be given in the

private home or the hospital or other place where the candidate is

staying; anyone who has the use of reason and is able to perform the

rite may act as minister. When several persons suitable to minister

private Baptism are present, the order of preference to be followed is:

priest, deacon, subdeacon, cleric, layman, woman; but a woman should be

preferred to a man if modesty calls for this, or if the woman is better

acquainted with the manner of baptizing. It is considered a serious sin

needlessly to prefer a non-priest to a worthy priest, a non-Catholic to

a Catholic, an outsider to the parish-priest. If possible, parents

should not baptize their own children, since it is more becoming that

the spiritual parent and the carnal parent be different persons.

2688. Duties of Parish-Priests as to Baptism.--(a) Before

Baptism.--Baptismal water should be blessed, added to or renewed, as

the ritual regulations of one’s place require; the faithful should be

frequently admonished in sermons of the serious duty of having their

infants baptized as soon as possible (Canon 770); the people should

also be told (especially midwives, physicians and surgeons) how lay

Baptism is to be given validly (Canon 743).

(b) At the Time of Baptism.--Converts preparing for Baptism should be

well instructed in the principal religious truths (viz, those contained

in the Creed), and precepts (viz., the laws of the Decalogue and of the

Church, see 914 sqq.), and prayers (viz, the Our Father, the acts of

faith, hope, charity, and contrition); and they should learn the nature

and effects of Baptism. The parish-priest may delegate a deacon to

baptize solemnly in his place, if there is a sufficient reason, as when

he himself is impeded by sickness, absence, or occupation (Canon 741).

responsibility of attending to the registration of baptisms in the

proper book (Canon 777). The registration should be made without

delay--that is, before the sponsors have departed, or immediately after

the ceremony, or at least on the same day, if possible; the entry

should be made accurately and legibly. The duty of keeping proper

baptismal records is considered grave, since important evils would

follow on their neglect.

2689. Duties of Parents and Guardians in Reference to Baptism.--(a) As

to Administration of Baptism.--Parents are obliged under grave sin not

to expose their children to the loss of salvation by undue delay of

Baptism (see 2344, 2630). If there is danger of death, a child must be

baptized at once; if there is no immediate danger of death, the child

must nevertheless, on account of the absolute necessity of Baptism, be

baptized as soon as possible. Some moralists consider a needless delay

gravely sinful if it exceeds three or four days; others, if it exceeds

ten or eleven days. Since infants can be baptized in the womb, a mother

is not obliged to undergo the Caesarean operation to ensure Baptism;

but she may permit the operation for the sake of a more certain

Baptism, unless her obligations to husband or other children will

suffer on account of the danger to her life. If a mother dies in

pregnancy, the fetus should be extracted and baptized. The duty here

rests with the relatives and the physician (Canon 746).

(b) As to Details of Baptism.--Parents should choose suitable names for

their children, avoiding such as are obscene, ridiculous, or impious.

It is advisable that the name of a Saint or of some other person

distinguished for holiness be chosen, for this will be of a spiritual

advantage to the child and an edification to others. Parents have the

right to appoint the sponsors of their infant children, and should

choose only those who are canonically admissible. If Baptism has been

administered at home, the parents should, if the child survives, bring

it as soon as possible to the church for conditional Baptism, or for

the baptismal ceremonies (Canons 759, 760).

2690. Sponsors.--From early times the Church has required in Baptism

the use of sponsors, and the reasons for this usage will appear from

the duties of these god-parents. The present law (Canons 762 sqq.)

retains the ancient tradition, and prescribes as a serious duty that in

Solemn Baptism (even of adults, whenever possible) there shall be at

least one sponsor (male or female), and that not more than two be used,

one a male and the other a female.

(a) Requirements for Validity--Since the sponsor takes obligations, he

must have the use of reason and give consent to the office; since he is

charged with the duty of spiritual guidance, he must be baptized and

not be a member of a heretical or schismatic sect; since he exercises

an office of honor, he must not be under the displeasure of the Church

by sentence of excommunication or the like; since he is to act as

spiritual father, he must not be the parent or spouse of the baptized;

since he is to stand for the baptized person, he must be designated by

the latter or his parents or by the minister. The sponsor must also

indicate (in person or by proxy) his acceptance of the care of the

baptized person by physically touching him at the moment of Baptism

(either by holding the infant over the font, or by placing a hand on

the candidate), or immediately after the Baptism (by raising from the

waters or receiving from the hands of the minister the one who has been

immersed, or by taking from the font one who has been baptized by

pouring). Non-Catholics, therefore, may not be sponsors, but to avoid

great offense or other serious evil they may sometimes be admitted as

witnesses or honorary sponsors (see 956 sqq.).

(b) Requirements for Lawfulness.--The sponsor should have reached his

fourteenth year (unless the minister sees fit for a just cause to admit

a younger person), and should know the rudiments of faith; he must be a

person of respectability among Catholics, and hence one who is

notorious on account of certain penalties or on account of crime or of

membership in the Freemasons is not acceptable; he must be free to act

as sponsor, and hence religious and clerics in Major Orders must have

permission of the superior qualified in each instance to grant this

permission.

2691. Duties of Sponsors.--(a) They are obliged to look upon their

spiritual children as their perpetual charges, to see to their

Christian education and to the fulfillment of the baptismal promises

for which they stood surety (Canon 769).

(b) These obligations are grave, since the matter is grave; but, as the

care of children falls principally upon the parents, it is only when

the parents neglect their duty that the sponsors are held to do what

they can for the instruction and correction of their god-children

(Catechism of Council of Trent, page 175).

2692. Duties of Adult Recipients of Baptism or of Those Who Have the

Use of Reason.--(a) Before Baptism.--An unbaptized person who has faith

and who sees the necessity of Baptism, is gravely obliged to ask for

Baptism at once, if he is in danger of death, or as soon as he

conveniently can, if he is not in danger of death; for since Baptism is

the divinely appointed means of entering the Church and of sharing in

its privileges, he who would delay it unduly would disobey an important

command of God and would be seriously neglectful of his own salvation.

For a sufficient reason, however (e.g., for the sake of instruction or

probation, or to avoid persecution), Baptism may be delayed even for

years; but the catechumen should then make at once an act of contrition

or charity so as to obtain the benefit of Baptism of desire. Converts

should prepare for Baptism by taking a course of instructions, or, when

there is danger of death, a summary instruction (791 sqq.).

(b) At Baptism.--The internal dispositions include, besides intention,

faith and repentance: “He that believeth and is baptized shall be

saved” (Mark, xvi. 16); “Do penance and be baptized” (Acts, ii. 38).

There must be an explicit faith in the four chief mysteries (see 789).

In this country converts who are being baptized conditionally make an

abjuration and profession of faith before Baptism, and go to confession

and receive conditional absolution after Baptism. The Code recommends

that those who are well receive Baptism fasting; and that, unless grave

reason excuses, the neophyte assist at Mass and receive Communion after

his Baptism (Canon 753).

those who receive it are subject to church laws. The promises made in

Baptism are not strictly vows, but an engagement of loyalty to the

faith and the commandments (see 2191).

2693. Duties of the Minister of Baptism.--(a) In Reference to the

Parents.--If the parents insist on giving an unsuitable name to their

child, the pastor should silently add a suitable name of some Saint

chosen by himself, and should inscribe both names in the register

(Canon 761). A child of non-Catholic parents should not be baptized by

Catholics, unless this can be done without injury to the natural right

of the parents of training their own children and without danger to the

future perseverance of the child. Hence these children, if infants,

should not be baptized against the will of their parents unless they

are in danger of death and can be baptized without too great

inconvenience; but if a child is able to judge for himself, or if there

is no parental opposition (at least not of both parents), and there are

good reasons to believe that the child will be brought up as a

Catholic, he may be baptized (Canons 750, 751).

(b) In Reference to the Sponsors.--If a sponsor cannot be admitted, the

pastor must use great kindness and prudence, so as not to give offense.

If a non-Catholic has been appointed as sponsor, the difficulty may

sometimes be overcome by naming a sacristan or servant as sponsor and

permitting the non-Catholic to act as witness.

give the Sacrament only to those who are capable. Hence, he cannot

baptize what is not human (e.g., uterine growths which do not pertain

to a fetus), or not living (e.g., a stillborn infant), or not

unbaptized (e.g., a convert or an infant about whose valid Baptism

there is no reasonable doubt). Speculatively there is some difficulty

about Baptism of unborn fetuses, of abortive fetuses, and of

monstrosities (e.g., an infant with two heads or two hearts). For, as

to the first, it seems that the physically unborn are incapable of

spiritual rebirth; as to the second, it seems that the soul of an

undeveloped fetus may be sub-human; and, as to the third, it may be

doubtful whether a monstrosity is one individual or several

individuals. Practically, however, one should proceed on the principle

that the Sacraments are for men, and give the benefit of a doubt to the

infants by conditional Baptism. Intra-uterine Baptism should not be

used except in case of urgent necessity, and it is then permissible to

employ a mixture of one part of chloride of mercury with two parts of

water to avoid infection. Midwives, nurses, mothers, and physicians

should be especially careful to baptize abortive fetuses, and should

know how this can be done (see Commentaries on Canons 746-748).

(d) In Reference to the Willingness of the Recipient.--An infant is not

required to will the Sacrament, and hence the perpetually insane, who

are unable to distinguish between right and wrong, may be baptized

without any desire on their part. But an adult must intend to be

baptized (see 2671 b). Hence, the minister must inquire about the

wishes of an adult candidate, If an unbaptized person is now out of his

mind (insane, afflicted with lethargy or sleeping sickness, delirious),

but formerly had the use of reason, he is classed with adults, and his

intention has to be considered. He should not be baptized, therefore,

until he comes to himself, unless there is danger of death and signs of

a desire to receive Baptism were given before (Canons 745, 754).

(e) In Reference to the Worthiness of the Recipient.--The minister

should remind the candidate of the duty of attrition. If the person who

asks for Baptism wishes to retain certain habits (e.g., superstition,

concubinage, or unlawful business) which cannot be reconciled with

Christianity, he cannot be regarded as suited for Baptism. But in

danger of death good faith should not be uselessly disturbed.

(f) In Reference to the Pastor.--Solemn Baptism either in or out of

one’s territory may not be given without permission from the proper

pastor who has jurisdiction (Canons 738-740). And a minister who is not

the pastor of the baptized person must send notice of the Baptism to

the pastor, as soon as possible, if the latter was not present (Canon

778).

(g) In Reference to Himself and the Sacrament.--The minister should

inform himself, if necessary, about the existence or validity of a

previous Baptism, and he should observe the ceremonies, essential and

accidental, of his Rite. Foundlings should be baptized conditionally,

unless it is certain that they have been already baptized validly

(Canon 749). The internal dispositions of intention and state of grace

are necessary, while for baptism of adults fasting is advisable (Canon

753).

2694. The Sacrament of Confirmation.--Next to Baptism, not in necessity

or dignity but in likeness and in time, is Confirmation; for

Confirmation completes the work begun in Baptism, and it is also

frequently received immediately or next after Baptism. It may be

defined as “the Sacrament in which through the anointing with chrism

and the prayer of the bishop a baptized person is perfected and

strengthened in the grace received and signed indelibly with the

character of soldier of Jesus Christ.”

(a) The element of the Sacrament (remote matter) is chrism, that is, a

mixture of olive oil and balsam specially blessed by the bishop and

applied (proximate matter) by an anointing and the imposition of hands

on the forehead of the recipient. The law of the Church requires that

the chrism be new (i.e., made at the last previous consecration of

oils), and that the anointing be made with the right thumb in the form

of a cross.

(b) The form of Confirmation in the Latin Church is as follows: “I sign

thee with the sign of the cross, and I confirm thee with the chrism of

salvation in the name of the Father and of the Son and of the Holy

Ghost.”

2695. The Minister of Confirmation.--(a) Qualifications.--The ordinary

minister of this Sacrament is only the bishop; but a priest may act as

extraordinary minister, either from the common law (viz., Cardinals,

Abbots, etc.), or from special indult (Canon 782). The bishop may

confirm outsiders in his own diocese, unless their own Ordinary

forbids, and with permission he may confirm outside his diocese (Canon

783). Since January 1, 1947, by force of the decree of the Congregation

of the Discipline of the Sacraments (_Spiritus Sanctus_) the following

were established as extraordinary ministers within the limits of their

territories and for subjects in danger of death.

1) “pastors having their own territories, therefore excluding personal

and family pastors, unless they have also their own territory.” Under

this heading are included secular and religious pastors. It is to be

noted that, since national parishes in the United States are assigned a

definite territory, pastors of such parishes enjoy the privilege of

this decree. Pastors of Negro and Indian parishes, even if they are

considered to be personal pastors, may be included, for the

jurisdiction is both personal and territorial. Military chaplains can

not confirm in virtue of this decree.

2) “the vicars spoken of in Canon 471, and also parochial

administrators (_vicarii oeconomi_).” The first group are canonically

innominate and authors adopt various titles for the personages

involved. However, the reference is always to the priests placed in

actual charge of _cura animarum_ in parishes which have been fully

incorporated. The second group mentioned are the _vicarii oeconomi_,

priests appointed canonically as administrators of vacant parishes (see

Canons 472, n.1; 473,1). All other vicars lack the power, namely, the

Diocesan Administrator (_vicarius capitularis_), Vicar General,

_Vicarius Substitutus_ (priest who takes place of absent pastor),

_Vicarius Adjutor_ (assists a disabled pastor), _Vicarius Cooperator_

(curate), those who according to Canon 472, n.2, take temporary charge

of a vacant parish prior to appointment of a true administrator,

chaplains of schools, hospitals, and other charitable institutions (by

rescript of Nov. 18, 1948, the faculty was extended also to chaplains

of maternity hospitals and foundling homes in the United States, and

this faculty is renewable), the seminary rector, religious superiors

even in exempt communities.

3) “priests to whom is entrusted exclusively and permanently within a

definite territory, and with a definite church, the complete care of

souls together with the rights and duties of pastors.” Such territorial

arrangements are not common in the United States. The reference may

be to priests established as quasi-pastors in Canon 216, Sec.3 (hence

pastors in missionary territory and prefectures), episcopal delegates

to the territories later to be erected as parishes or to maintain

the status of a perpetual vicarage. Perhaps the reference is only to

special arrangements made by particular diocesan laws.

(b) Duties.--The ordinary minister of this Sacrament should confer

it when his subjects reasonably request it, and the Ordinary should

see that the Sacrament is administered to his people, if possible, at

least every five years (Canon 785). It would be unreasonable, however,

to expect a bishop to go to every sick or dying person who desires

Confirmation, as the Sacrament is not necessary for salvation and the

task would be morally impossible, The Sacrament should be performed

validly, worthily, and rubrically. When Confirmation is given, fasting

is of counsel, not of precept. The use of a sponsor in Confirmation

seems to be a grave obligation, when possible. A recipient can have but

one sponsor, and a sponsor can act for only one or two confirmandi,

unless it appear to the minister that there is sufficient reason to

have a sponsor act for more (Canon 794). The pastor of the recipient,

if he is unaware of the Confirmation, should be notified as soon as

possible (Canon 799).

are attendant upon the grant of power to confirm to pastors and

“equivalent pastors.” The major ones are summarily stated here. The

pastor obtains this power when he acquires the office. It lasts as

long as he holds office. The exercise of his power becomes unlawful if

he falls under censure; in certain cases it may then even be invalid.

Theologians disagree as to the precise nature of the power, whether

it be of orders, of jurisdiction, of both, an intrinsic or extrinsic

modification of orders, etc. The common opinion holds that it is solely

a power of orders. Hence, Canon 209 may not be safely used here, and

an ordinary assistant who attempts to confirm would not fall under any

irregularity; a pastor, however, might, by misuse of his power, be not

only deprived of it, but be placed under an irregularity. Use of the

power is not dependent on the permission of the local Ordinary. It may

be necessary to inquire however, whether the bishop wishes to confirm

in particular cases. Episcopal instructions on this matter must be

complied with.

(d) Subjects of the Extraordinary Minister. The decree, _Spiritus

Sanctus_, in its second rule lays down a condition for the valid

administration of Confirmation by the extraordinary minister and

determines the proper subject. The new faculty is strictly personal

(hence it may not be delegated to others) and strictly territorial

(hence the administration must take place within the confines of the

minister’s district and therein extends even to exempt places). The

recipient must be “in real danger of death because of a serious illness

from which it is foreseen that he will die.”

Before treating the illness established as a condition for validity,

other conditions of the subject must be considered. The decree

describes the proper recipient as _fidelis_ in two places. The question

has been discussed whether this limits the subjects to Catholics and

excludes validly baptized Protestants. Authors are not agreed. Perhaps,

since the extraordinary minister can act only within the powers given

him in the decree, he would have to interpret _fidelis_ as extending

solely to Catholics. On May 1, 1948, the Congregation for the Oriental

Church issued a grant of powers to the Latin extraordinary ministers

to confer Confirmation under the same conditions to Catholics of the

Oriental rite who live under the jurisdiction of a Latin Ordinary,

who are in the territory of the Latin pastor and whose rite has no

established parish or mission in the locality. (This grant of power

was previously impossible by virtue of Canon 782, Sec.4.) In emergency

cases there would be no need to await the arrival of the proper pastor.

Since Ruthenian Catholics are not under the Latin Ordinaries in this

country, it seems that the decree might not extend to them. The point

is disputed, but it would be imprudent to act on the opinion that the

Ruthenians are included until the question is officially settled. The

recipient need not be a permanent resident in the territory by reason

of domicile or quasi-domicile; physical presence suffices.

The final condition of dangerous sickness is similar to the one in

Extreme Unction; it must arise from an intrinsic cause, not from an

extrinsic cause. and includes not only sickness, but also wounds and

accident cases. The decree speaks of the subject in “_vero mortis

periculo_.” Some thought that the wording distinguished the sickness

from mere “_periculo” mortis_, and hence must be certain, not doubtful

or probable. In response to the Cardinal of Palermo, on March 6,

1947, the Congregation of the Sacraments favored the opinion that the

norms for “_urgente mortis periculo_” (Canons 1043, 1044, 1046) are

applicable. As a rule of thumb, many authors propose: if the sickness

permits the administration of Extreme Unction, it also justifies the

giving of Confirmation in accordance with the terms of the decree.

2696. The Recipient of Confirmation.--(a) Qualifications.--The subject

of this Sacrament is only a baptized person, and in adults intention

is necessary. The general custom in the Latin Church is not to confirm

before the seventh year, or thereabout, has been attained; but the

Sacrament may be given even earlier, if an infant is in danger of

death, or if there seems to the minister to be a just and grave

reason for confirming one under seven years of age (Canon 788). Those

who have the use of reason should not be admitted to Confirmation

without previous instruction on the nature of the Sacrament and the

requirements for its proper reception.

(b) Duties.--There is an obligation to receive this Sacrament when one

has the opportunity (Canon 787); but apart from scandal, contempt,

or danger to salvation the obligation seems light. Hence, if a

person advanced in years is ashamed to receive Confirmation with the

children, he should be advised but not reproved; nor should he be

denied absolution as if he were certainly guilty of serious fault. The

recipient should be in the state of grace, and it is advisable that he

go to confession beforehand if he have serious sin on his conscience.

Though not necessary, it is more suitable that the recipient be

fasting. A new name may be taken in Confirmation, and it is proper that

those whose baptismal name is unsuitable should either have it changed

at this time or add the name of a Saint. Those who are being confirmed

should be present for the entire ceremony (Canon 789).

2697. The Sponsors in Confirmation.--(a) Qualifications.--The

requirements for validity are, _mutatis mutandis_, practically the same

as for baptismal sponsorship. Thus, the sponsor must be designated by

the parents or the candidate, or, in default of them, by the pastor or

minister; he must not be the parent or spouse of the confirmandus; he

must physically touch the confirmandus at the moment of Confirmation.

Further, it is required that the sponsor be already confirmed himself.

The requirements for licitness are the same as for Baptism, and

moreover, as a rule, the sponsor at Confirmation should be of the

same sex as the recipient and be different from the baptismal sponsor

(Canons 795, 796).

(b) Duties.--The godfather at Confirmation contracts a lifelong

spiritual relationship with his godchild (which does not constitute a

matrimonial impediment). The latter should have a special place in his

prayers according to the order of charity, and, if necessity arises,

should receive his protection and assistance in spiritual matters

(Canon 797).

2698. Duties of the Pastor in Reference to Confirmation.--(a) The

pastor should instruct his people on the nature and advantages of

Confirmation and should see to it that they receive the Sacrament in

due time (Canon 787). He should also instruct his parishioners about

the terms of _Spiritus Sanctus_. His power as extraordinary minister

imposes an obligation _per se_ grave to use it when the cases arise;

excusing causes, however, are possible, and neglect in a single case

would be only venial. At appointed times each year he should hold a

continuous course of instructions over a period of several days in

order to prepare the classes of children for the proper reception of

Confirmation (Canon 1300).

(b) The pastor should see that the Confirmations of his parishioners

are entered in a special book of record, and should also note in the

baptismal register the fact of Confirmation (Canons 798, 470, n. 2).

2699. The Sacrament of the Eucharist.--This is the chief Sacrament,

for, while the other Sacraments produce the grace or the grace and the

character of Christ, this one contains Christ Himself; and, while the

other Sacraments are means that prepare man to consecrate or to receive

the Eucharist or at least symbolize it, the Eucharist is the end of

them all. The Eucharist may be defined as follows: “The body and blood

of our Lord Jesus Christ present through the words of consecration

under the appearances of bread and wine to be offered to God and to

be received by man.” Thus, we may distinguish various aspects of the

Eucharist.

(a) It is a sacrifice, since the Mass is the supreme act of worship and

is one with the sacrifice of the cross (see 2178 sqq.).

(b) It is a permanent Sacrament, since unlike the other Sacraments

it does not consist in the passing application of a sacred sign to a

recipient, but in the abiding presence of a thing absolutely sacred

contained under sensible forms.

it is consecrated by the priest (performance of the Sacrament), and

termination, in which it is received by the communicant (application,

dispensation of the Sacrament).

2700. The Matter and Form of the Eucharist.--Since the essence of a

Sacrament is found in the outward sign, it is commonly held that the

Sacrament of the Eucharist consists in the species of bread and wine as

signifying the body and blood of the Saviour, which is really, truly

and substantially contained under them.

(a) The matter of the first consecration is that which Christ used,

namely, bread. The bread must be true bread in the strict and usual

Scriptural sense of the word. Hence, for validity it is necessary that

it be made from wheat flour (bread made from beans, peas or other

legumes, bread made from non-wheaten cereals such as corn, oats,

and probably also rye and barley, is not valid matter); that the

flour be mixed with water (bread made from a notable quantity, i.e.,

about one-third of other liquid, such as milk, oil, wine, is invalid

matter); further, that the mixture be sufficiently baked (dough or

half-baked cakes are invalid matter). The bread must be entire and

not substantially adulterated or changed; hence, bread from which all

the gluten has been abstracted, bread to which a notable amount of

foreign substance (such as sugar or non-wheaten flour) has been added,

bread so old that it has corrupted, cannot be consecrated. Accidental

qualities do not affect validity, and hence any kind of wheat may be

used (hard, soft, red, or white). But the church law strictly requires

that a priest observe the tradition of his own Church (i.e., among

Latins the bread must be unleavened and the host round), and that all

consecrated matter be new (i.e., not baked more than fourteen days, or,

according to others, twenty or forty days), clean, and unbroken. The

small particles for the laity should be about one inch in diameter, the

large hosts about two or three inches; and all altar breads should be

of moderate thickness.

(b) The matter of the second consecration is likewise that appointed by

Christ at the Last Supper, namely, wine. Only wine strictly so called

according to Scriptural and common usage is valid matter. Hence, the

Eucharistic wine must be made from grapes, and consequently cherry

wine, currant wine, peach wine, blackberry wine, cider, wild grape

wine, artificial wine, etc., are insufficient; the grapes must be

ripe, and verjuice is therefore invalid matter. The wine must also be

entire, unadulterated, and uncorrupted; and hence wine from which all

the alcohol has been removed, brandy or cognac (i.e., spirits distilled

from wine), wine to which a notable quantity of water, tartaric acid,

sugar, alcohol or other substance has been added, and wine which has

become vinegar, are not fit matter for the Sacrament. Accidental

qualities are of no importance to validity, and hence the wine may be

red or white, dry or sweet; it may be made either from ripe or dry

grapes (raisin wine); and the Church permits the fortification of weak

wine by a process of heating that does not prevent fermentation, or

by the addition when fermentation has begun to subside of grape or

wine alcohol on condition that the final alcoholic strength does not

exceed 12%, or in some cases, if the wine possessed so much, 17% or

18%. But the church law strictly requires for licit matter that wine be

fermented, though must or new wine is permissible in case of necessity,

if it have about 5% alcohol; that it be neither souring nor frozen, nor

mixed with substances added for the sake of aroma, color or sweetness,

nor with water poured in before Mass. The tradition and law of the

Church, based on the example of Christ, make it a grave obligation that

a few drops of water be added to the wine at the altar, but, if the

water equals a third part of the wine, the matter becomes of doubtful

sufficiency.

used by Christ at the institution of the Eucharist, namely, “_Hoc est

corpus meum_” over the bread, and “_Hic est calix sanguinis mei_” over

the wine. But a grave precept of the Church requires that all the other

principal words of the consecration be pronounced (i.e., the “_novi et

aeterni testamenti_, etc.,” the “_Haec quotiescumque_, etc.,” the “_Qui

pridie_,” the “_Simili modo_”). The omission of the particle “_enim_”

would be only venially sinful.

2701. The Minister of Consecration.--(a) Qualifications.--Every priest

and only a priest can consecrate validly, for only to the Apostles and

their successors in the priesthood were spoken the words of Christ: “Do

this in commemoration of Me.” But only those priests can consecrate

lawfully who have the faculty of celebrating Mass (see 2709).

(b) Duties as regards Valid Consecration.--Internally, there must be

the intention (actual or virtual) of acting in the name of Christ,

and of effecting what the words of consecration signify; and hence a

merely narrative recitation of the form is insufficient. This actual

or virtual intention must also determine the individual matter to be

consecrated, and hence a host placed on the corporal is not consecrated

if the priest neither saw it nor took it up for consecration. Small

crumbs in the ciborium and small drops of wine on the inner side of the

chalice are consecrated, unless excluded by the priest’s intention;

but drops of wine on the outside of the chalice should be considered

unconsecrated, since it is unlawful to consecrate what is not contained

in the chalice.

Externally, bread and wine must be physically present to the priest,

that is, so within his reach or range that according to human usage

they can be correctly designated by the demonstrative pronoun “this”

used in the form. Accordingly, they must be near the minister; how

near cannot be mathematically defined, and authors variously assign

about ten, twenty, thirty, forty and fifty paces as the extreme limit.

Again, the bread and wine must not be separated from the minister by

any dividing partition, such as a wall, or the altar, or perhaps even

the closed door of the tabernacle, though a closed container (such as

a covered ciborium or chalice) would not put the matter away from the

minister’s presence. Finally, they must not be behind the minister’s

back, and, even if they are before him but hidden (e.g., hosts under

the corporal or chalice), the consecration is doubtful.

the state of grace, which the divine law prescribes, Further, one who

is conscious of grave sin certainly committed and certainly unconfessed

(unless inculpably omitted in confession) must go to confession

beforehand, unless there be need to celebrate at once (e.g., because

otherwise there will be no parochial Mass on a day of precept, or

because grave scandal or defamation will result, or a dying person will

be deprived of the Viaticum) and confession is impossible (i.e., there

is no confessor present who has jurisdiction, or who can be resorted to

without a serious inconvenience extrinsic to confession, and moreover

it is very difficult on account of distance, health, weather, or other

like reasons to go elsewhere to confession). Under these circumstances,

he may make an act of perfect contrition and then proceed to celebrate.

But one who has consecrated without confession because of such

necessity must go to confession as soon as possible--i.e., within three

days, or, if circumstances so require, earlier than that (e.g., if a

confessor can be had the same day, but not again for a week) or later

(e.g., if a confessor cannot be had for a week). These rules about

confession are of grave obligation, from Church law at least (Canon

807). On account of disrespect, it seems that grave sin is committed

when the celebrant is voluntarily and advertently distracted during

consecration, but he should not repeat the form unless it is certain or

very probable that something essential has been omitted. Externally,

consecration must be made only during Mass, both species must be

consecrated, a larger quantity must not be consecrated than can be

conveniently used, the matter at the moment of consecration must rest

on the corporal and above the stone of the altar, and a ciborium must

be uncovered while its bread is being consecrated.

2702. Inadvertent Neglect of Grave Liturgical Precept.--Is the

consecration valid when the minister inadvertently neglects some grave

liturgical precept as to the matter or manner of consecration?

(a) Some authors reply in the negative, because they feel that

no priest has the will to consecrate in a way forbidden by the

Church under pain of grave sin. According to this opinion, then, if

accidentally no water were placed in the chalice, or if the chalice

were unconsecrated, or if the ciborium were left off the corporal, the

consecration would be invalid.

(b) Other authors distinguish as follows: if the celebrant intended not

to consecrate with a material breach of grave liturgical prescription,

the consecration would be null; if the celebrant had only the intention

to consecrate all valid matter before him, the consecration would be

valid. This latter intention, it seems, should be formed by all priests

once for all, since it ensures the validity of their consecrations and

is not sinful, as it does not aim to violate the rubrics, but only to

provide for exceptional cases when a rubric is unintentionally violated.

2703. The Minister of Communion.--(a) Qualifications.--The ordinary

minister of Communion is a priest, the extraordinary minister a deacon.

Pastors and other priests to whose custody the Blessed Sacrament

is entrusted have the right to give Communion, and others also who

have express or presumed permission. The celebrant of Mass may give

Communion during his Mass, and, if Mass is private, just before and

just after it. A sick priest who is unable to say Mass may communicate

himself, at least when there is no other minister at hand; and even

a layman may, in the absence of a major cleric, give himself the

Viaticum, or consume the Host to save it from profanation (Canons

845-850).

(b) Duties.--Internally, the minister is bound _sub levi_ to be in

the state of grace, and _sub gravi_ to be free from censures (such as

suspension) which forbid him the exercise of the ministry. Externally,

he must observe the church laws on the manner, time and place for

distribution of the Sacrament (Canons 851, 852, 867-869), and also

the liturgical rules for Communion during and outside of Mass, for

Communion of the sick and the dying, and for the avoidance of defects

in giving Communion (Rituale Rom., Tit. IV; Missale Rom., de defectibus

Missae).

2704. The Recipient of the Eucharist.--(a) Those Who May Receive

Communion.--According to divine law, every living person who has

received Baptism of water is capable of receiving the Eucharist,

infants and the insane not excluded. Ecclesiastical law requires other

conditions, which are justified by considerations of respect for the

Blessed Sacrament or other good reason. Communion may not be given,

first, to those who have not the use of reason (i.e., to infants and

the perpetually insane), nor to those who are unable to understand the

essential truths of religion and morality (i.e., to those who have

always been deaf and dumb or blind, and who are uninstructed); for, on

the one hand, the Sacrament is not necessary for these persons, and,

on the other hand, there is great danger of irreverence if it be given

them. Secondly, Communion may not be given to those who cannot receive

without grave peril of unbecoming treatment of the Sacrament, as in

the case of those who cough or vomit continually or frequently, or of

those who are delirious, or unconscious, or insane, But if the danger

is certainly slight (e.g., if the person can swallow an unconsecrated

host without spitting it out), Communion may be given, at least the

Viaticum or Easter Communion. Next those persons are denied Communion

who cannot receive without scandal (e.g., those who are infamous, such

as prostitutes or defamers, persons intoxicated or insufficiently

dressed). Finally, no one may receive Communion who has already

received it that day, lest the Sacrament become common and be taken

without due preparation; but exception is made when it is necessary

to communicate a second time in order to comply with the divine law

of receiving Viaticum or of saving the Host from profanation (Canons

853-858).

(b) Those Who Must Receive Communion.--There is a divine precept that

adults receive the Eucharist worthily (John, vi. 54). It obliges _per

se_, when one is certainly or almost certainly in proximate danger of

death, unless one has recently (that is, according to some, within a

week’s time) received Communion; for this Sacrament is the wayfarer’s

provision for his journey to eternity. It obliges also now and then

during life, since the Eucharist is man’s spiritual nourishment for

the journey of life. It obliges _per accidens_, when Communion is

necessary to avoid grave sin, for charity to self obliges one to use

the means without which serious spiritual harm cannot be escaped. The

church law determines the details for the fulfillment of the divine

precept. All the faithful who have reached the age of reason, even

though they be under seven years, must fulfill the yearly Easter duty

(see 2592, 2593). In reference to First Communion, the Church requires

that children who are not in danger of death must have a mental and

moral fitness, consisting in a knowledge of the chief mysteries of

faith and a devotion towards the Eucharist such as is possible at their

time of life. In reference to the last Communion, or Viaticum, the Code

declares that it is obligatory, no matter what be the cause of the

danger of death; it reminds us that the duty should not be put off too

long; it recommends that the Viaticum be administered even to those who

had communicated the same day before the danger of death arose, and

that it be given on distinct days during the danger. For children who

are in danger of death it suffices that they are able to distinguish

the Eucharist from ordinary food and to adore it reverently (Canons

859-865, 854).

2705. Dispositions for Worthy Communion.--(a) Dispositions of

Soul.--The divine law requires the state of grace (I Cor., xi. 27

sqq.), and probably also the previous sacramental confession which the

Church prescribes _sub gravi_ for one who is conscious of serious sin

not yet remitted through absolution. But he is excused from the duty

of previous confession who cannot omit Communion now (e.g., because

while at the rails he remembers a grave sin and cannot leave without

being disgraced) and who is unable to go to confession (see 2701 c).

The recipient must also have a knowledge of the Sacrament suited to

his mental capacity, and he must desire it, at least habitually. Since

the Sacraments are fruitful in proportion to the cooperation given

them, and since the presence and visit of Christ deserves honor and

recognition, Communion should be received devoutly, and should be

preceded by a preparation and followed by a thanksgiving (Canons 856,

731). The faithful may receive in any Rite, but their own Rite is

advised for Easter Communion and strongly urged for the Viaticum (Canon

866).

(b) Dispositions of Body.--The communicant must observe the Eucharistic

fast and must conduct himself with external reverence.

By ecclesiastical law a person is bound to the fasting from midnight

to receive the Holy Eucharist lawfully (Canons 808, 858). Despite the

changes made by the Apostolic Constitution, _Christus Dominus_ (Jan.

16, 1953) and the _Motu Proprio, “Sacram Communionem_” (Mar. 19, 1957),

priests and the faithful who are able to do so are exhorted to observe

this venerable and ancient form of Eucharistic fast before Mass or

Holy Communion. The legislation of these two papal documents, intended

to increase devotion to the Blessed Sacrament by fostering frequent

Communion, decrees:

1) that natural water does not break the fast;

2) that the period for observing the Eucharist fast before Mass,

at whatever hour it may be said (morning, afternoon, midnight), is

three hours from solid food and alcoholic beverages, and one hour

from non-alcoholic beverages. The priest who is to celebrate computes

his time from the beginning of Mass; the faithful, from the time of

Communion;

3) that the sick, although not confined to bed, may consume

non-alcoholic beverages and real and appropriate medicines, liquid or

solid, without any restriction of time.

The Eucharistic fast is based on primitive tradition and is enjoined by

the Church as a grave obligation that admits of no lightness of matter.

The fast is violated by the smallest portion of food or alcoholic

drink. Food is any solid which the physician considers digestible or

alterable by the stomach, and hence the fast is not broken if wood,

string, paper, hairs or fingernails are swallowed. But the food or

drink must be eaten or drunk, that is, it must come from outside the

mouth and be taken into the stomach in the way of consumption, and

hence the fast is not broken by what comes from within the mouth (e.g.,

blood from the gums, food remaining in the teeth from the previous day)

or by what is taken into the stomach in the way of saliva (e.g., the

accidental remnants of a mouth wash or of a throat gargle, or spray,

or of a chew of tobacco or gum, when one has spit out the contents as

much as possible), or in the way of breathing (e.g., snuff, tobacco

smoke inhaled, an insect or a raindrop blown into the mouth). A solid,

like a caramel, however, which is dissolved in the mouth before it is

swallowed, can not be considered as a liquid. The liquid of the _Sacram

Communionem_ must be a liquid before it enters the mouth. (See “Some

Further Elucidations on Sacram Communionem” by Cardinal Ottaviani,

_American Ecclesiastical Review_, Vol. CXXXXVII, No, 2, August 1957, p.

74.)

The reasons that excuse from the Eucharist fast, in regard to solids or

alcoholic beverages, in lay Communion, are, in case of the well, the

good of the Sacrament (i.e., its preservation from profanation), or the

good of self (e.g., avoidance of serious disgrace, as when one who is

at the altar rail remembers only then that he is not fasting); in the

case of the ill, the danger of death (the Viaticum may be received even

daily after nourishment). The salt taken in Baptism does not break the

fast, and one who has a papal indult, which is granted for sufficient

reasons, may receive Communion when not fasting.

External reverence means that one should approach Communion with

cleanliness of body, respectability of dress, and modesty of behavior.

No one is unfitted for Communion because of inculpable unsightliness

(e.g., a sick man who has irremovable scars or deformities, a poor man

who cannot afford any but the simplest garb, a crippled person whose

gait is awkward). But unwashed hands and face, dirty mouth or teeth,

worn or torn dress, and the like, which one avoids elsewhere as

unsuited for human company, should be avoided when receiving the

Eucharist. Women immodestly dressed should be refused Communion, if

otherwise scandal will result (Canon 858).

2706. Frequent Communion.--What dispositions are required for frequent

Communion (i.e., Communion made several times a week) and daily

communion?

(a) The necessary dispositions are the same as for rare Communion,

namely, the state of grace and a right intention. Right intention means

positively that one have in view the ends that Christ intended when He

instituted the Sacrament, namely, that by means of Communion one may

please Him, may be more closely united to Him, and may receive a remedy

for one’s defects and infirmities. Those who receive devoutly have

these purposes at least implicitly, which suffices; but it would be a

serious sin wilfully to exclude all these ends. Right intention means

negatively that one must not frequent Communion merely from routine, or

from vanity, or from purely human motives, such as pecuniary profit or

advantage. If the true ends are not excluded, these improper motives do

not exceed a venial sin.

(b) Useful, but not necessary, dispositions are freedom from venial

sins, especially such as are deliberate, and freedom from affection for

venial sins.

2707. Duties of Parents, Pastors, Confessors in Reference to

Communion.--(a) Parents.--The obligation of the Easter duty for boys

under fourteen and for girls under twelve rests morally and juridically

upon the consciences of those who are charged with their care, namely,

parents, guardians, pastors, and confessors (see 2630, 2631). The

parents are the best judges of the mental development, moral

disposition and instruction of their children, and therefore of their

fitness for First Communion (Canons 860, 854, n. 4).

(b) Confessors.--The decision or counsel about the fitness of children

for First Communion, of penitents for frequent or daily Communion,

about the frequency of the Viaticum, is left by the Church to the

prudence of the confessor (Canons 860, 863, 864, 858, n.2).

the matter of holding Lenten classes for the instruction of children in

order that they may receive their First Communion worthily; it vests in

the pastor the duty of seeing that no child approaches First Communion

who has not the use of reason or proper dispositions, as well as of

seeing that those children who are fit receive Communion without delay;

it also requires that he provide for the fuller instruction in

Christian doctrine of children who have made their First Communion

(Canons 1330, 854, n. 5, 1331). Pastors should recommend to their

people the practices of frequent Communion and of worthy Communion at

every Mass they hear, and should take care that the dying receive the

Viaticum while they are in possession of their mental faculties (Canons

863, 865). On the duty of administering Communion see 2676.

2708. Reservation of the Blessed Sacrament.--Having considered the

duties owed to the consecration and communion of the Eucharist, we

shall conclude by mentioning those that are owed to the Sacrament in

its permanency or to Christ dwelling in the tabernacle.

(a) The Duty of Custody.--The Blessed Sacrament must be reserved in

cathedral, abbatial, parochial, and religious churches; and it may be

reserved with due permission of the Ordinary in collegiate churches and

in certain public oratories; but there must be someone in charge, and

it is not allowed to reserve the Eucharist in private homes or to carry

it about when travelling. Churches which have the Blessed Sacrament

should be open at least a few hours daily to the faithful. It is not

lawful to reserve the Sacrament habitually on more than one altar of

the church, and that altar should be the one that is most honorable or

most suited for worship, and it should be suitably decorated. The

tabernacle should be as precious as possible and be carefully guarded,

and the Hosts should be reserved inside in a solid pyx or ciborium.

Before the tabernacle should burn day and night a sanctuary lamp fed by

olive or other oil (Canons 1265-1271).

(b) The Duty of Renewal of the Hosts.--The consecrated species kept for

Communion and adoration should be frequently renewed, lest they be

corrupted. It would be a serious sin of irreverence to neglect this

duty for over one or two months, or even for a shorter time if the

danger of corruption is great on account of local conditions, such as

dampness (Canon 1272).

instruction should encourage devotion to the Eucharist, and especially

the practice of assistance at Mass even on weekdays and of visits to

the Blessed Sacrament. Benediction may be given frequently, and at

least once a year there should be held in every parish church the

Devotion of the Forty Hours, or at least some more solemn exposition of

the Blessed Sacrament for a number of hours (Canons 1273-1275).

2709. The Sacrifice of the Mass.--In the Eucharist is contained not

only a Sacrament which confers the grace of spiritual nutrition on its

recipients, but also a sacrifice which offers to God Christ’s oblation

as an act of adoration, thanksgiving, satisfaction and intercession. It

is this sacrifice--which is one with the sacrifice of the cross, though

offered unbloodily--that is known as the Mass. The chief persons who

have duties in reference to the Mass are the celebrant and the

assistants.

(a) The celebrant is the priest, who acts in the name and person of

Christ. To say Mass validly one must have the power of Orders conferred

in the presbyterate or priesthood, and must intend to consecrate (see

2701 b); to say Mass licitly one must be free from impediments which

debar from Mass, such as suspension or irregularity. Strange priests

who wish to say Mass are required to present a celebret or testimonial

letter to the rector of the church (Canon 804), without prejudice,

however, to their right to say Mass once or twice when they present

themselves in clerical garb and sign the visiting priest’s book.

(b) The assistants are all those who hear Mass. Their duties were

already explained in the question on the first precept of the Church

(2576 sqq.). We shall confine ourselves here, therefore, to the duties

of the celebrant.

2710. The Obligation of Saying Mass.--(a) The Obligation by reason of

Orders or Priesthood.--Divine law imposes on priests as a body a grave

obligation of celebrating Mass with such frequency that the memory of

Christ’s passion be kept alive, which is the purpose of the priesthood,

according to the words: “Do this in commemoration of Me.” Divine law

also imposes on each individual priest the obligation of saying Mass at

frequent intervals (i.e., at least, it would seem, on the greater

feasts and at dates not more than six months apart); for a priest is

ordained primarily to give glory to God and to impart blessings to man

by the Sacrifice of the Mass (Heb., v. 1). It seems, therefore, that a

priest receives grace in vain or neglects the sacrifice (II Cor., vi.

1, II Mach., iv. 14) if he omits Mass on the most solemn occasions of

the year when nearly all the faithful are accustomed to receive

Communion, or if he omits it for such a notable period as more than six

months. It seems that the sin is _per se_ venial, as being opposed to

fervor rather than to charity; but it may be mortal _per accidens_, as

when serious scandal is given. There is no sin, however, if a priest

has no opportunity to celebrate, or is lawfully impeded (e.g., on

account of humility, scrupulosity, illness, or censure). The law of the

Church recalls this obligation in Canon 805, and calls on bishops and

religious superiors to exhort their subjects to say Mass at least on

all Sundays and holydays. Daily Mass is quite customary today, and

there might be serious scandal if without reason Mass were said only

exceptionally.

(b) The Obligation by Reason of Special Offices or Duties.--Pastors are

bound to say or provide Mass for their people on days of obligation as

a duty of justice, and it seems on other days also as a duty of charity

if there is a great need or demand and no reasonable impediment. There

is an obligation of justice to celebrate Mass, if one has contracted to

do so; an obligation of fidelity, if one has freely promised; an

obligation of religion, if one has vowed; an obligation of obedience,

if one has been lawfully commanded by one’s superior.

2711. Dispositions for the Celebration of Mass.--(a) Dispositions of

Soul.--The celebrant must be in the state of grace, and must go to

confession before Mass if he has a serious sin on his conscience (see

2701 c). He must have the intention and attention which the validity of

the consecration requires (2701 b), and the reverence and devotion

which is due the prayers of the Mass (2153 sqq.), Voluntary and fully

deliberate distractions entertained for a considerable time during the

Canon seem to be seriously sinful. It is most suitable, though

apparently not commanded by the Church, that Matins and Lauds be said

before Mass. There is, however, a duty of religion and of charity to

self to make a suitable preparation and thanksgiving; but negligence

here is a light sin, unless there be contempt or serious scandal.

Fifteen minutes or a half-hour is recommended by ascetical writers, and

the prayers may be taken from those given in the Breviary and Missal,

Internal prayer, however, is more important than external recitation

(Canon 810).

(b) Dispositions of Body.--The Eucharistic or natural fast is of grave

obligation for the celebration of Mass (Canon 808). The only excuses

are necessity according to divine law or exemption by ecclesiastical

law. Necessity occurs when one must complete the sacrifice (e.g., when

after the Communion the priest notices that he consecrated one species

invalidly), or must avoid scandal (e.g., when a priest remembers after

going to the altar that he is not fasting), or must consecrate for the

Viaticum (e.g., when there is no consecrated host for a dying person).

Since the law is ecclesiastical, the Church could dispense for a grave

reason (e.g., to enable a sickly priest to say Masses on Sunday at

widely separated points of his missions). It is clear that the

celebration of Mass calls for cleanness of body, suitableness of dress,

neatness and rubrical correctness of vestments (Canon 811). The

omission of a principal vestment (i.e., blessed alb, stole or chasuble)

is a serious sin, except in grave necessity; the omission of minor

vestments (e.g., amice) is a venial sin, unless there is a just reason.

The color of the day is not gravely obligatory, except by reason of

scandal, and a good reason makes it lawful to use another color.

2712. Gravity of Regulations Concerning Circumstances of Mass.--Serious

disrespect or serious scandal is caused by disregard of important

regulations concerning the circumstances of the Mass. Hence, the

following rules oblige under grave sin, though exceptions are permitted

for cases of grave or very grave necessity.

(a) The Time of Mass.--Mass may not be said on Good Friday, nor private

Masses on Holy Thursday and Holy Saturday. Only one Mass may be said a

day, except on Christmas Day and All Souls’ Day, and on other days when

there is reason for bination or trination allowed by the Church.

Ordinarily the hour for beginning Mass should not be earlier than one

hour before dawn (i.e., in the latitude of New York from about 1:27

a.m. to 5:00 a.m., according to the season), nor later than one hour

after noon. But the time is to be understood morally, and it is not a

grave sin in being earlier or later than the times fixed, unless there

is a difference of an entire hour (e.g., if one began Mass at 2:00

p.m.) and not just excuse or dispensation. The Holy See has extended to

local Ordinaries the power to permit the daily celebration of Mass

after noon, if the spiritual good of a considerable number of the

faithful demands it (_Sacram Communionem_). The Holy See has also

granted permission to Ordinaries to allow the celebration of an evening

Mass on Palm Sunday accompanied by the blessing of palms and

procession. On Holy Thursday the Mass of the Lord’s Supper must be

celebrated at the most convenient hour, but not before 4:00 p.m. and

not after 9:00 p.m.; Ordinaries may grant permission for one or even

two low Masses (besides the principal Mass) to be celebrated in

churches and public oratories, and for one in semi-public oratories

within the same hours, 4:00-9:00 p.m. The proper hour for the Easter

Vigil is that which permits the Mass of the Easter Vigil to be started

around midnight. Permission may be granted to conduct the vigil at a

time not before sunset (Dispositions and Regulations concerning the

Holy Week Liturgy, Feb. 1, 1957, Sacred Congregation of Rites). One

Christmas may be said at midnight. It is a serious sin to say Mass in

less than a quarter of an hour, and a private Mass should not be

prolonged beyond a half-hour.

(b) Place.--Mass may not be celebrated regularly except in a church or

oratory that is at least blessed and is not polluted, execrated or

interdicted. It must be said on an altar, and it would be a serious

sin, except in grave or very grave necessity, to celebrate without at

least one altar cloth or one lighted wax candle, or without a rubrical

chalice, paten, or corporal (Canons 822, 823).

for example, to use an acolyte unless excused by dispensation or

necessity, to say each prayer of the Canon, and each part outside the

Canon that occurs in every Mass (e.g., the prayers at the foot of the

altar, the Gospel), to perform the main liturgical actions (e.g., the

Offertory, the breaking of the host, the purification of the chalice).

The secondary rubrics oblige under venial sin (see Canons 803, 812-819).

2713. Is it Lawful to Discontinue a Mass?--(a) To terminate Mass before

the end has been reached is unlawful unless there be a serious reason;

otherwise, disrespect is shown the Holy Sacrifice. A grave reason

(e.g., sudden sickness) suffices if Mass be discontinued before the

Consecration; a most grave reason (i.e., danger of death or of

profanation of the Sacrament) if Mass be discontinued between the

Consecration and the Communion. But a Mass that is broken off after the

Consecration and before the Communion must be completed by the

celebrant or another, at least if this can be done within an hour from

the time of cessation; else the sacrifice is mutilated.

(b) To interrupt Mass is also unlawful without serious cause. Thus, a

grave reason excuses an interruption outside the Canon, for example, to

preach a sermon after the Gospel or Communion; but only a very grave

reason excuses an interruption during the Canon, for example, a sick

call to give a necessary Sacrament (Baptism, Penance, Extreme Unction,

or Viaticum) to a dying person.

2714. Application of the Mass.--All the faithful, especially those who

are present and also the celebrant himself, benefit by the Mass, but

there is a special fruit reserved to those for whose intention the Mass

is offered by the priest; for the Mass is a sacrifice of intercession,

propitiation, and satisfaction, and since the priest acts in the person

of Christ he may apply its benefits specially to some particular person

or persons. In the following cases the celebrant is bound to make this

application of the ministerial fruit of the Mass.

(a) In virtue of their office, pastors are seriously obliged to say

Mass for their flocks. There is a natural obligation on account of the

relationship between the pastor and the people, and there is also a

divine obligation, inasmuch as the priest is appointed to offer gifts

and sacrifices for sin (Heb., v, 1). The details of this duty, as to

the time, place and person, are prescribed in Canons 306, 339, 466.

There is a grave duty of saying for the people the number of Masses

which the Church orders; but the non-observance of the circumstances is

not a mortal sin, unless it happens frequently and without reason.

(b) In virtue of justice, a priest who has received a stipend is bound

to apply the Mass for the intention of the donor, and to observe the

conditions of the agreement (i.e., the time, place, and kind of Mass

specified by the donor). The duty of application is a grave one,

because the loss inflicted on the donor by non-application of the Mass

to his intention is serious; the duty of observance of the accidental

conditions, however, is not generally grave, but it becomes grave if

its neglect inflicts serious harm (e.g., if the donor makes the date of

the Mass a _conditio sine qua non_, or if the Mass must be said at once

on account of an urgent and immediate necessity). Restitution is

obligatory if the Mass is not applied, or if essential conditions are

not complied with; it is obligatory _sub gravi_, if the stipend equals

what is relatively grave matter in theft.

intention of their prelates, secular or religious, though bishops are

counselled to exact this most rarely. The obligation is grave or light

according to the intention of the superior, but if the application is

also due in justice to the giver of the stipend, there is a serious

duty.

(d) In virtue of religion or fidelity, there is an obligation of

application when a priest has vowed this to God, or freely promised it

to man. The duty is grave or light according to the intention of the

vower or promisor (see 2210, 2407). But if there is an onerous promise

(e.g., in a society of priests whose members agree to say Mass for

fellow-members who have died), the duty is one of justice. One Mass

satisfies several free promises, if distinct Masses were not promised.

2715. Duties of the Priest as to the Application of Mass.--(a) For Whom

May Mass Be Applied?--Mass may be offered for all objects not

forbidden. From the divine law it is forbidden to offer Mass for those

who are incapable of receiving its benefits (e.g., the demons, infants

who died without Baptism, the Saints), or for intentions that are

displeasing to God (e.g., for success in evil). From the ecclesiastical

law certain restrictions are made on the application of Mass in order

to safeguard reverence and prevent scandal. Thus, Mass may be said only

privately (that is, without publicity or special liturgical solemnity)

and prudently (that is, with avoidance of scandal, for example, by the

declaration that Mass is said for the faithful departed with the

purpose of aiding also a departed unbeliever, if this is pleasing to

God) for the living and dead outside the Church, such as infidels,

heretics, schismatics, and the excommunicated. Moreover, for a

_vitandus_ Mass may be applied only when the intention is his

conversion (Canon 809).

(b) How Mass Must Be Applied.--The intention must be formed by the

priest, since he represents Christ. But since his application does not

produce but only bestows the fruits, it suffices that his applicatory

intention be habitual and implicit, as when the celebrant has forgotten

the intention formed before Mass, or applies according to the mind of

his superior. The person or purpose to which Mass is applied must be at

least implicitly determined, and the application must be made at least

before the second consecration. If there are two conflicting

intentions, the stronger prevails (2667), and, if it is doubtful which

one was stronger, Mass should be next offered for the intention which

God knows was not satisfied. It is unlawful to apply Mass by

anticipation for the next person who will offer a stipend.

2716. Mass Stipends.--It is not unlawful to receive a stipend for the

application of Mass, but irreligion, injustice, avarice, scandal and

disobedience must be avoided. (a) Irreligion is committed if the

stipend is offered or taken as the price of the Mass, or if Mass is

said only because of the stipend, or is requested only for the sake of

human favor (see 2333); (b) injustice is committed, if an excessive

stipend is exacted; (c) avarice is committed when one is over-anxious

about large stipends; (d) scandal is given when there is commercialism

or the appearance of it in dealing with stipends; (e) disobedience is

incurred when the laws of the Church on the amount of a stipend, the

number of stipends that may be taken, their distribution, satisfaction,

etc., are violated (see Canons 824-844). It is forbidden to require two

stipends for one Mass, or one stipend for mere celebration and another

for application.

Art. 3: REPENTANCE; PENANCE; EXTREME UNCTION

(_Summa Theologica_, III, qq. 84-90; Supplement, qq. 1-33.)

2717. Penance is the name both of a virtue and of a Sacrament of the

New Law. The virtue was at all times necessary; the Sacrament is

necessary since its institution by Christ. Having considered in the

previous Article how the spiritual life is begotten, matured and

preserved through the Sacraments of Baptism, Confirmation and

Eucharist, we shall consider in the present Article how spiritual death

and infirmity are overcome by the remedies of Penance and Extreme

Unction. But first we shall speak of the virtue of penance or

repentance which is a requisite for the fruitful reception of the

Sacrament of Penance and of its complement, Extreme Unction.

2718. The Virtue of Repentance.--This virtue is a gift of God and a

permanent habit of the soul, but there are certain acts by which man

cooperates with God and prepares himself for the gift. Sometimes a

sinner is converted through consideration of God’s goodness or of the

rewards of heaven; but usually those who have been drawn by sinful

delights are first deterred from them by the thought of God’s justice,

and amendment begins from fear. Faith, hope, fear and love, at least

virtually, are always found in the process of turning to God, and

usually they follow one another in that process in the order here

given. (a) The beginning of conversion is with God who draws the heart:

“Convert us to Thee, O Lord, and we shall be converted” (Lament, v.

21). (b) Then follows the movement of faith, for he that would come to

God must first believe that He is (Heb., xi. 6). (c) Next follow

servile fear, which removes one from sin, and hope, which leads one to

God, for faith holds out both threats of punishment and promises of

mercy. (d) Then come the movements of love, which detests sin for its

own sake, and of filial fear, which offers satisfaction to God out of

reverence.

2719. Repentance.--Repentance may be defined as “a moral virtue that

inclines the will of one who is subject to sin to grieve over it and to

make reparation to God for the injury it does to His rights.”

(a) Thus, repentance has its remote subject in one who is subject to

sin, that is, in a person who has sinned or who is able to sin. Hence,

it is not in Christ, who is impeccable, nor in the holy Angels, whose

wills are fixed in good; but it is found in the Saints, inasmuch as

their former sin is displeasing to them and their former contrition and

satisfaction pleasing.

(b) The proximate subject of repentance is the will, for its acts of

regret, resolution, and reparation belong to the higher appetitive

faculty, Hence, repentance does not consist in emotional sorrow, and it

does not need to be sensibly felt or joined with tears.

the injury done Him by one’s own personal sin. Sin may be considered as

opposed to the divine goodness, and in this respect it is detested by

charity; or as opposed to the good of man himself, and so hope detests

it; or as opposed to the moral goodness of some particular virtue, and

in this respect it is hated by that virtue, as temperance shuns

intemperance; or as opposed to the right which belongs to God, the Last

End, that all actions be done for Him, and in this respect sin is

considered by repentance. One may regret original sin or sins done by

others, but one is not properly said to repent of them.

(d) The material object or subject-matter of repentance is the acts by

which reparation is made to God, namely, grief over sin and its

accompaniments, hatred of moral wickedness in the present, regrets for

the past, and good resolutions for the future. Thus, repentance differs

from religion, for religion looks upon God as Lord and Benefactor and

offers Him worship, while repentance considers Him as the Last End who

has been offended and offers Him satisfaction. The difference between

filial fear and repentance is seen in this, that the former falls back

upon its own littleness, whereas the latter throws itself at the feet

of God.

2720. The Character of Repentance.--(a) It is a virtue, since it is

commanded (“Do penance,” Matt., iii. 2), and also since it moderates

according to reason the sorrow felt for sin, keeping it from the

extreme of despair, lest it become the remorse of a Cain or a Judas.

(b) It is a moral virtue, since its direct object is the human acts by

which reparation is made to God, and its office the regulation of those

acts within the bounds of moderation.

another’s right; but it is only a potential part of justice, as there

is not perfect justice between an inferior and the superior to whose

power the former is subject (2142). It is classed under commutative

justice on account of the return that is offered for the offense;

2721. The Excellence of Repentance.--(a) Its Dignity.--Repentance ranks

below other virtues, for, while they are naturally advantageous to man,

repentance is beneficial only hypothetically, namely, in the

supposition of sin. In one respect, however, it holds a certain

preeminence, for the infused virtues are bestowed only in

justification, whereas the acts of repentance that prepare for

justification come before those virtues.

(b) Its Necessity.--In the actual providence of God no mortal sin is

remitted unless it be first repented of, and hence it is said: “Unless

you do penance, you shall all likewise perish” (Luke, xiii. 5). This is

reasonable, since it is fitting that he who has turned away from God by

his own act, should also return to God by his own act. As to venial

sin, since it consists in an inordinate cleaving to created things and

must be removed by its contrary, there is need of an actual rejection

of the exaggerated attachment, and hence need of repentance; moreover,

since one should be restored to God’s friendship before being restored

to His familiarity, penitence in regard to a venial sin does not avail,

unless the penitent is in the state of grace. The act of repentance

need not be formal (i.e., one in which a person expressly thinks of his

sins and expressly detests them), but a virtual act suffices, that is,

an act of love of God which implicitly includes repentance, though the

latter is not expressly taken into consideration.

2722. Is Repentance Necessary as a Means or as a Precept?--(a) It is

necessary as a means of salvation because, if it be omitted, salvation

cannot be attained. God desires that the sinner assist in and consent

to his own forgiveness, and repentance, as we saw, is the most suitable

way in which the sinner can do this. (b) It is also necessary as a

precept. The natural law requires that those who have done an injury,

make reparation; the divine law calls on sinners to repent and be

converted to God (Acts, ii. 38, iii. 19, viii. 22), and the church law

prescribes annual confession.

2723. How Soon Does the Precept of Repentance Oblige?--(a) It obliges

at once (i.e., without any delay), when there is immediate necessity

for it. This happens _per se_, when one is in grave danger of death,

for at that moment one is bound to prepare immediately to meet God,

which supposes repentance. It happens _per accidens_, when by reason of

some urgent precept distinct from that of repentance one is obligated

here and now to rid oneself of sin (e.g., when one is called on to

administer a Sacrament and must have a pure conscience, or when one is

gravely tempted and will surely fall unless one repents of the past).

(b) It obliges soon (i.e., without any unreasonable delay), when there

is no immediate necessity. It is not a new sin to put off repentance

until tomorrow or next week in such a case; for the commandment of

repentance, being affirmative, does not bind for each instant, but only

for a reasonable time. But the common opinion is that a new sin is

committed when repentance is delayed for a considerable time, since

this exposes the sinner to further sins, impenitence, and damnation.

Practically, it seems that those who comply with the church law of

yearly confession commit no sin of unrepentance, though some consider

it a mortal sin to delay repentance beyond a month.

2724. Accompaniments of Repentance as to Mortal Sin.--(a) When one

mortal sin is forgiven, every other mortal sin is forgiven at the same

time. For no one can be truly repentant unless he grieves over his

separation from God, and this means that he grieves over each

individual mortal sin. But, since venial sin does not separate from

God, it is possible to be sorry for one venial sin without being sorry

for another.

(b) When mortal sin is forgiven, the eternal punishment is also

forgiven, for forgiveness makes man a friend of God and an heir to

heaven. But the temporal punishment may remain due, as is proved by the

examples of Adam (Gen., iii. 23; Wisd., x. 2), of Mary, the sister of

Moses (Num., xii.), of Moses (Num., xx. 12), of David (II Kings, xii.

13, 14), and of others. God is not only a merciful Father, but also a

just Ruler, and it is fitting that He should exact satisfaction even

for sin forgiven. But if repentance is very perfect like that of

Magdalen and St. Paul, even the temporal punishment is forgiven.

(b) Since the matter and form are parts of a single composite sign, it