Valid Ordination

[Katholish]

rjmporter,
It is my understanding that the intent of the recipient is necessary as well as that of the minister, the one does not eclipse the other. Confession for example is a sacrament in which the minister is not the recipient, but nevertheless, it is clear that the sacrament is invalid if the recipient does not have the intent to receive it, likewise with confirmation, Holy Orders, etc.

 

[rjmporter]

yes, but unlike the minister, the intent of the recipient can come at some point after the reception of the sacrament at which point the graces of the sacrament become effective. In other words, if one goes to confession and confesses all his sins, but is not intent to receive sacramental graces; if the same person on the following day has a conversion of heart, the graces of the sacrament would be available to him. Same is true of confirmation and baptism.

If, however, the minister of the sacrament, does not intend what the church intends and does not follow proper form, and does not have the proper disposition, the sacrament is not confected and the sacramental graces are not conferred (although God would surely provide actual graces if the recipient is pure of motive).

Again these are my interpretations, I am not a bishop, cannon lawyer or theologian.

God Bless
RP

 

[Katholish]

yes, but unlike the minister, the intent of the recipient can come at some point after the reception of the sacrament at which point the graces of the sacrament become effective. In other words, if one goes to confession and confesses all his sins, but is not intent to receive sacramental graces; if the same person on the following day has a conversion of heart, the graces of the sacrament would be available to him. Same is true of confirmation and baptism.

I strongly believe that to be incorrect.

The Catholic Encycopedia, “Sacraments” newadvent.org/cathen/13295a.htm#VII

(b) In adults, for the valid reception of any sacrament except the Eucharist, it is necessary that they have the intention of receiving it. The sacraments impose obligations and confer grace: Christ does not wish to impose those obligations or confer grace without the consent of man. The Eucharist is excepted because, in whatever state the recipient may be, it is always the body and blood of Christ (see INTENTION; cf. Pourrat, op.cit., 392).

Catholic Encycopedia, “Intention”, newadvent.org/cathen/08069b.htm

As to the recipients of the sacraments, it is certain that no intention is required in children who have not yet reached the age of reason, or in imbeciles, for the validity of those sacraments which they are capable of receiving. In the case of adults, on the other hand, some intention is indispensable if the sacrament is not to be invalid. The reason is that our justification is not brought about without our co-operation, and that includes the rational will to profit by the means of sanctification. How much of an intention is enough is not always quite clear. In general, more in the way of intention will be demanded in proportion as the acts of the receiver seem to enter into the making of the sacrament. So for penance and matrimony under ordinary conditions a virtual intention would appear to be required; for the other sacraments an habitual intention is sufficient. For an unconscious person in danger of death the habitual intention may be implicit and still suffice for the validity of the sacraments that are then necessary or highly useful; that is, it may be contained in the more general purpose which a man has at some time during his life, and which he has never retracted, of availing himself of these means of salvation at so supreme a moment. For the gaining of indulgences the most that can probably be exacted is an habitual intention.

However, you are saying that intention in the recipient is not necessary for the sacrament to be valid. Either a sacrament is validly conferred or it is not at the moment it is confered. The Sacraments work ex opere operato, if intent is not present at the time the “work is worked”, it is not valid.

What you are referring to, a case when graces are received at a later time, is when a sacrament is validly received by a person in a state of mortal sin and not capable of obtaining the sacramental graces of the sacrament at that time, in which case when the recipient is again in a State of Grace, he receives the sacramental graces from the sacrament.

 

[rjmporter]

I withdrawl my statements and stand corrected. Thank you.