B
Bernoulli
Guest
In principle, the problem of secret intentions invalidating a sacrament applies not only to the marriage but other sacraments as well: baptisms, ordinations, the Eucharist among others. In practice, nullity cases of other sacraments are rare, and when it happens, the nullity is not based on secret intentions but an external factor like wrong matter or a wrong external act.
Is it the case that other sacraments don’t require as much psychic intentionality as marriage to be valid?
Is it the case that other sacraments don’t require as much psychic intentionality as marriage to be valid?
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