(4) State of Soul of the Minister Due reverence for the sacraments requires the minister to be in a state of grace: one who solemnly and officially administers a sacrament, being himself in a state of mortal sin, would certainly be guilty of a sacrilege
(cf. ST III:64:6). Some hold that this sacrilege is committed even when the minister does not act officially or confer the sacrament solemnly. But from the controversy between St. Augustine and the
Donatists in the fourth century and especially from the controversy between St. Stephen and
St. Cyprian in the third century, we know that personal holiness or the state of grace in the minister is not a prerequisite for the valid administration of the sacrament. This has been solemnly defined in several general councils including the
Council of Trent (Sess VII, can.12,
ibid., de bapt., can.4). The reason is that the sacraments have their efficacy by Divine institution and through the merits of Christ. Unworthy ministers, validly conferring the sacraments, cannot impede the efficacy of signs ordained by Christ to produce grace
ex opere operato (cf. St. Thomas,
III:64:5,
III:64:9). The knowledge of this truth, which follows logically from the true conception of a sacrament, gives comfort to the faithful, and it should increase, rather than diminish, reverence for those sacred rites and confidence in their efficacy. No one can give, in his own name, that which he does not possess; but a bank cashier, not possessing 2000 dollars in his own name, could write a draft worth 2, 000, 000 dollars by reason of the wealth of the bank which he is authorized to represent. Christ left to His Church a vast treasure purchased by His merits and sufferings: the sacraments are as credentials entitling their holders to a share in this treasure. On this subject, the
Anglican Church has retained the true doctrine, which is neatly proved in article XXVI of the Westminster Confession: “Although in the visible church the evil be ever mingled with the good, and sometimes the evil hath the chief authority in the ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in
Christ’s, and do minister by His commission and authority, we may use their ministry both in hearing the Word of
God and in receiving the Sacraments. Neither is the effect of
Christ’s ordinance taken away by their wickedness nor the grace of
God’s gifts from such as by faith, and rightly, do receive the sacraments ministered unto them; which be effectual, because of
Christ’s institution and promise, although they be administered by evil men” (cf. Billuart, de sacram., d.5, a.3, sol.obj.)
