Chapter III. Of the Intention Required in the Administration of the Sacraments

I HAVE never been able to find any proof taken from

Scripture of the opinion which your preachers have on this point. They say that though the minister

• De. Tiin. iii. + In Joan. Ixxx.

may have no intention of effecting the Supper or baptizing, but simply acts in mockery or in joke, yet still, provided he does the exterior action of the Sacrament, the Sacrament is completed.*

All this is said without reason given, without bringing forward anything but certain consequences unsupported by no word of God, mere quibbles. On the contrary, the Council of Florence t and that of Trent J declare that if any one says that at least the intention of doing what the Church does is not required in the ministers when they confer the Sacraments, he is anathema. These are the words of the Council of Trent. The Council does not say that it is necessary to have the particular intention of the Church (for otherwise Calvinists, who have no intention in Baptism of taking away original sin, would not baptize rightly since the Church has that intention) but only the intention of doing in general what the Church does when she baptizes, without particularising or determining the what or the how.

Again, the Council does not say that it is necessary to mean to do what the Church of Kome does, but only in general what the Church does, without particularising which is the true Church. Yea if a man, thinking that the pretended Church of Geneva was the true Church, should limit his intention to the intention of the Church of Geneva, he would indeed be in error if ever man was in error, in his knowledge of the true Church; but his intention would be sufficient in this point, since, although it would point to the idea of a counterfeit Church, still

• Luther in Ccvp. Bah. de Bapt; Calv. in Ant. 7. t lu lubtr. Arm. + Sess. vii. 11.

ART. I. am.] Church Doctrines, &c. 359 it would only have its real significance in the idea of the true Church, and the error would only be material, not, as our Doctors say, formal.

Further, it is not required that we have this intention actually, when we confer the Sacrament, but it is enough that we can say with truth that we are performing such and such ceremony, and saying such and such word, — as pouring water, saying: I baptize thee in the name of the Father, &c. — with the intention of doing what true Christians do, and what Our Lord has commanded, although at the moment we may not be attentive to this or thinking of it. As it is enough to enable me to say, I am preaching for the service of God and the salvation of souls, if when I begin to get ready I have that intention, although when I am in the pulpit I may think of what I have to say and be keeping this in memory, thinking no more of that first intention: or as it is with one who has resolved to bestow a hundred crowns for the love of God, then goes out of his house to do it, and thinking of other things distributes that sum; for although he keep not his thoughts actually addressed to God, yet it cannot be said that his intention is not on God, by virtue of his first determination, nor that he is not doing this work of charity deliberately and intentionally. Such intention at least is required, and also suffices, for the conferring of the Sacraments.

Now that the proposition of the Council is made clear, let us go on to see whether it is, like that of our adversaries, without foundation in Scripture. One cannot reasonably doubt but that to perform the Lord's Supper, or Baptism, it is necessary to do what Our Lord has commanded to this end, and not only to do it but to do it in virtue of this commandment and institution; — for these actions might be done in virtue of another commandment than Our Lord's; as, for instance, if a man were asleep and baptized in a dream, or if he were drunk. The words indeed would be there and the matter, but they would have no power, as not proceeding from the command of him who could render them vigorous and effective. Just as not all that a judge says and writes are judicial sentences, but only what he says as a judge. Now how could one make a difference between sacramental actions done in virtue of the commandment which makes them fertile, and these same actions done for another end? Questionless the difference can only be in the intention with which one does them. It is necessary then that not only should the words be pronounced, but also that they should be pronounced with the intention of obeying the command of Our Lord: — in the Supper, — Do this; in Baptism, — Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. But, to speak plainly, is not this command, do this, addressed properly to the minister of the Sacrament? Without doubt. Now it is not said simply do this, but, do this for a commemoration of me. How can one do this sacred action in commemoration of Our Lord, without having the intention of thereby doing what Our Lord has commanded, or at least of doing what Christians the disciples of Our Lord do; in order that if not immediately, at least by means of Christtians or of the. Church, this action may be done in commemoration of Our Lord? I think it is impossible

ART. I. c. III.] Church Doctrines, &c. 361 to imagine that a man can perform the Supper in commemoration of Our Lord if he have not the intention of doing what Our Lord has commanded, or at least of doing what those do who do it in commemoration of Our Lord. It is then not enough to do what Our Lord has commanded when he says do this; but we must do it for the intention that Our Lord has commanded; that is, in commemoration of him; if not with this intention in particular yet with it in general, if not immediately yet at least mediately, meaning to do what the Church does, and she having the intention of doing what Our Lord has done and commanded. So that one refers one's intention to that of the Spouse, which is accommodated to that of the Beloved. In a similar way, Our Lord does not say that we are to say these words, / baptize theCy simply, but commanded that the whole action of Baptism should be done in the name of the Father. So that it is not enough to say in the name of the Father^ but the washing or aspersion itself must be done in the name of the Father, and this authority must give life and power not only to the word but also to the whole action of the Sacrament, which of itself would have no supernatural virtue. Now how can an action be done in the name of God which is done in mockery of God? In truth the action of Baptism does not so much depend on the words that it cannot be done with a power and an authority quite contrary to the words, if the heart which is the mover of words and action address it to a contrary intention. Yea more, for these words in the name of the Father, &c., can be said in the name of the enemy of the Father; as these words, in truth, can be, and often are, said in lying. If then Our Lord does not simply command that we do the action of Baptism, nor simply say the words, but that we do the action and say the words in the name of the Father, &c.; we must have at least the general intention of performing the Baptism in virtue of the command of Our Lord, in his name, and for him. And as for absolution, that the intention is required there is still more expressly stated. WTiose sins you shall forgive they are forgiven them."^ I leave this to their consideration.

And it is in this connection that S. Augustine says: t " Whence is there such power in water that touching the body it should wash the heart except by the action of the word, not inasmuch as it is said but inasmuch as it is believed? " — that is, the words of themselves being pronounced without any intention or belief have no virtue, but being said with power and faith, and according to the general intention of the Church, they have this salutary effect. And if it is found in history that some Baptisms given in sport have been approved, we must not think it strange, because one can do many things in play, and yet have the intention of truly doing what one has seen done. But we say that is done in sport which is done out of season and indiscreetly, when not done by malice or involuntarily.

[The following detached notes of the Saint bear upon the matter of this Third Part. Tr.]

On the Episcopal blessing with the sign of the cross we find in the life of S. Hilarion (fol. 29): Besalutatis omnibus, manuque eis henedicens.

• John XX. 23. + See end of last chapter. [Tr.]

ART. II. iNTROD.] Cktcrck Doctrifies, &c, 363

On the intercession of Saints we must not forget the saying of Luther, which he wrote to George Duke of Saxony (an. 1526 apud Coch.): Initio rogabo 'prceterea et certissime impetraho remissionem apud Domimcm meum J. C, super omnibus quoecumque II. Clem, vestra co7itra verbum ejus facit ac fecit. I ask you, if this monk &c. [how much more men of holiness might beseech God]?

On the veneration of the Saints, or of the Pope, that must not be forgotten which he said to the King of England in a letter of the year 1525, found in Cochlaeus in the acts of the year 26. Quare his litteris prosterno me pedibus majestatis tuce quantum possum humillime.