WHEN IS A SACRAMENT VALID?

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	Catholic sacramental theology teaches that the validity of a Sacrament 
depends essentially on three things:  the form, the matter, and the intention 
of the minister of the Sacrament.

	The form is the operative words, usually from Christ Himself, as handed 
down to us by Sacred Scripture and Sacred Tradition (e.g., the form of Baptism, 
the form of the Consecration of the Holy Eucharist).  The matter is the 
operative material, again, as handed down to us by Sacred Scripture or Sacred 
Tradition (e.g., the fermented juice of grapes and wheaten bread in the case of 
the Holy Eucharist).

	The internal intention (intentio interna) of the minister of the 
Sacrament must be, as defined by the dogmatic Council of Trent "doing what the 
Church does."  The minister of a Sacrament may be a schismatic or an 
excommunicate, and the Sacrament is still valid, as long as this intention is 
present.  An example would be the case of an atheist in an emergency baptizing 
a newborn infant.  Even though the atheist personally does not believe in the 
Sacrament, as long as he intends to do what the Church does in this instance, 
perhaps out of his concern for the infant, the Sacrament is valid.

	However, the necessary intention can be absent when the minister does not 
believe the Sacramental system, as in the case of the Anglicans, who deviated 
so far from belief in the overall Sacramental system that Pope Leo XIII, in his 
Apostolic Bull "Apostolicae Curae," declared that Anglican Orders were invalid 
from defect of necessary intention.  A fortiori, as more and more are arguing, 
the New Order sacraments and presbyters fall into the same situation.

	In contrast to the Anglican case, when valid in form, matter, and 
intention, Catholic moral theology has always taught that "Orders are Orders."  
The Church has consistently has recognized orders conferred by schismatics and 
excommunicates, e.g., by the Eastern Orthodox and the Old Catholics, both of 
whom are held to have valid orders (cf., inter alia, Udalricus Beste, 
Introductio in Codicem, quam in Usum et Utilitatem Scholae et 
Cleri ad Promptam et Expeditamque Canonum Interpretationum.)

	Why so?  Because the Sacraments operate "ex opere operato," that is, from 
the act itself, through the power of Christ, not "ex opere operantis," that is, 
from the disposition of the minister.  The minister can be unworthy (as all 
are), in sin, in schism, etc., yet Catholic moral theology still teaches that 
the Sacraments are valid.

	This very early teaching of the Church was articulated, but not invented, 
by St. Augustine, who held that the orthodoxy and validity of Apostolic 
succession were not considered identical.  Bishops and priests, even schismatic 
or excommunicated, could exercise their office as administrators of the 
Sacraments in a valid manner.  Provided that the intention when ordaining their 
successors was the same as those essentially held by the Church, sacred powers 
could be passed on and the Sacraments administered in a manner that the Church 
recognizes as valid.

	The Church's wisdom and understanding of the Sacraments instituted by 
Christ have led her to presume throughout the centuries the validity of the 
Sacraments except in the case when an objective, overt reality proves 
the contrary with a moral certainty, as in the case of the Anglicans and the 
self-proclaimed New Order and its presbyters.  Otherwise, we would find 
ourselves in the position of scrupulously (i.e., sinfully) fidgeting over the 
minute intent and "pedigree" of every priest.  "Did he have the right 
intention?"  "Was he properly ordained?"  "Was Holy Communion really 
distributed?"  "Were my sins really forgiven in Confession?"

	If Holy Mother Church's bimillennial wisdom does not worry, if St. 
Augustine does not worry, we need not worry.