Sect. 249The Recipient of the SacramentsThe Recipient of the Sacraments
I. We have seen above that the efficacy of the sacraments is in no way dependent on the merit of the receiver. Nevertheless, as they are not charms, and as they are conferred upon human beings, these latter must receive them in a human way. To understand what is required on the part of the receiver, we must bear in mind the distinctions between valid and invalid, worthy and unworthy, reception; and we must also observe that the sacraments differ so much from each other, that it is difficult to lay down any general principles that will apply to all of them. Some persons are incapable of receiving certain of the sacraments, e.g. a woman cannot be ordained, a healthy person cannot be anointed. Supposing that there is no such incapacity, some sort of intention is required, at least on the part of adults, for valid reception. “From defects of age,” says St. Augustine, “(infants) can neither with the heart believe unto justice, nor with the mouth make confession unto salvation. Hence, when others answer for them, in order that the celebration of the sacrament may be accomplished, it is surely valid for their consecration, seeing that they cannot answer for themselves. But if another answer for one who can do so for himself, it is not valid. Hence the Gospel dictum … he is of age, let him speak for himself” (De Bapt., lib. iv. c. 24).
II. The Council of Trent has defined that the sacraments confer grace on those who place no “obstacle” (obex) in the way (sess. vii. can. 7). That is to say, the receiver does not co-operate positively in the action of the sacrament. He can, indeed, defeat its action; but if he wishes it to produce its effect, his own activity is confined to merely removing obstacles. These vary in the different sacraments. Thus, in some sacraments (called the “Sacraments of the living,” e.g. the Holy Eucharist), the consciousness of being in a state of mortal sin is an obstacle to their action. If this is removed by repentance, these sacraments can then produce their effect. In other Sacraments (called the “Sacraments of the dead,” viz. Baptism and Penance), which were instituted expressly for the forgiveness of sin, it is not the conscious state of sin that is the obstacle, but only impenitence or a wilful abiding in that state. The texts of Scripture quoted above (p. 362) in support of the doctrine that the Sacraments give grace of themselves (ex opere operato), generally make mention of something required on the part of the receiver. For example, “He that believeth and is baptized shall be saved” (Mark 16:16). Here justification is produced by the merits of Christ conveyed through baptism; the faith of the receiver merely removing the obstacle to the action of the sacrament. See Franzelin, thes. vi.; De Augustinis, part iii. art. 3.
I. We have seen above that the efficacy of the sacraments is in no way dependent on the merit of the receiver. Nevertheless, as they are not charms, and as they are conferred upon human beings, these latter must receive them in a human way. To understand what is required on the part of the receiver, we must bear in mind the distinctions between valid and invalid, worthy and unworthy, reception; and we must also observe that the sacraments differ so much from each other, that it is difficult to lay down any general principles that will apply to all of them. Some persons are incapable of receiving certain of the sacraments, e.g. a woman cannot be ordained, a healthy person cannot be anointed. Supposing that there is no such incapacity, some sort of intention is required, at least on the part of adults, for valid reception. “From defects of age,” says St. Augustine, “(infants) can neither with the heart believe unto justice, nor with the mouth make confession unto salvation. Hence, when others answer for them, in order that the celebration of the sacrament may be accomplished, it is surely valid for their consecration, seeing that they cannot answer for themselves. But if another answer for one who can do so for himself, it is not valid. Hence the Gospel dictum … he is of age, let him speak for himself” (De Bapt., lib. iv. c. 24).
II. The Council of Trent has defined that the sacraments confer grace on those who place no “obstacle” (obex) in the way (sess. vii. can. 7). That is to say, the receiver does not co-operate positively in the action of the sacrament. He can, indeed, defeat its action; but if he wishes it to produce its effect, his own activity is confined to merely removing obstacles. These vary in the different sacraments. Thus, in some sacraments (called the “Sacraments of the living,” e.g. the Holy Eucharist), the consciousness of being in a state of mortal sin is an obstacle to their action. If this is removed by repentance, these sacraments can then produce their effect. In other Sacraments (called the “Sacraments of the dead,” viz. Baptism and Penance), which were instituted expressly for the forgiveness of sin, it is not the conscious state of sin that is the obstacle, but only impenitence or a wilful abiding in that state. The texts of Scripture quoted above (p. 362) in support of the doctrine that the Sacraments give grace of themselves (ex opere operato), generally make mention of something required on the part of the receiver. For example, “He that believeth and is baptized shall be saved” (Mark 16:16). Here justification is produced by the merits of Christ conveyed through baptism; the faith of the receiver merely removing the obstacle to the action of the sacrament. See Franzelin, thes. vi.; De Augustinis, part iii. art. 3.
Seção 87% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.