Folia Canonica 11. (2008)
PROCEEDINGS OF TENTH INTERNATIONAL CONFERENCE. "Questioni attuali intorno al Battesimo" Budapest, 4th February 2008 - Michael Carragher: Intention of the Minister as Substantive Element of Baptism
218 MICHAEL CARRAGHER Church observes in the baptismal rite, belong rather to a certain solemnity of the sacrament. And these, indeed, are used in conjunction with the sacrament for three reasons. 1) First, in order to arouse the devotion of the faithful, and their reverence for the sacrament. For if there were nothing done but a mere washing with water, without any solemnity, some might easily think it to be an ordinary washing. 2) Secondly, for the instruction of the faithful. Because simple and unlettered folk need to be taught by some sensible signs, for instance, pictures and the like. And in this way by means of the sacramental ceremonies they are either instructed, or urged to seek the signification of such like sensible signs. And consequently, since, besides the principal sacramental effect, other things should be about Baptism, it was fitting that these also should be represented by some outward signs. 3) Thirdly, because the power of the is restrained, by prayers, blessings, and the like, from hindering the sacramental effect. 8. Ecclésial act. Appropriate catechesis The prayers which are said in giving the sacraments are offered to God, not on the part of the individual, but on the part of the whole Church, whose prayers are acceptable to God, according to Matthew 18:19: “If two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by My Father.” Nor is there any reason why the devotion of a just man should not contribute to this effect. But that which is the sacramental effect is not impetrated by the prayer of the Church or of the minister, but through the merit of Christ’s Passion, the power of which operates in the sacraments, as stated above (62, 5). Wherefore the sacramental effect is made no better by a better minister. And yet something in addition may be impetrated for the receiver of the sacrament through the devotion of the minister: but this is not the work of the minister, but the work of God who hears the minister’s prayer.21 9. What degree of intention? In his earlier work St. Thomas formulates the principle that governs his conclusions on the part played by the subject in the sacraments when he deals with penance. IV Sent., d.14, q. 1 a.l sol. 1 ad 1. Certain of the remedies used for bodily sickness require no action on the part of the patient but consist in submitting to the curative - for example, surgery or poulticing - while others consist in the exercise of the patient - for example the taking of a cure. In just the same way certain of the sacraments require no act on the part of the subject so far as the substance of the sacrament is concerned, unless it be per accidens, for removing obstacles (as is clear in baptism and confirmation and the like); others require essentially and per se an act of the subject for the essence of the sacrament (as is clear in penance and matrimony). Thus in those sacraments that are performed without any act of ours, it is the matter that causes and signifies, in the fashion of a medicament externally applied. But in those sacraments which demand our acts, there is no such matter; instead it is the external actions themselves that take the place of the matter in the other sacraments. 21 Summa Theologiae, 111, q. 64, a. 1 ad 2.
