medieval-religion: Scholarly discussions of medieval religion and culture
>I'm not convinced that you are interpreting "ex opere operato" correctly.
>Surely, the validity of the sacraments depends (with some leeway,
>obviously) on the person administering them being qualified? So, the
>consecration of a bishop is either valid (regular or irregular) or not.
Will this do?
"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.)"
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