5: THE QUESTION OF VALIDITY
IN THE POST-VATICAN II SACRAMENTS
Chapter 5
The Question of Validity in the Post-Vatican II Sacraments
The sacraments are the divine channels through which God's grace flows to humanity. Instituted by Christ Himself and entrusted to the Church, they are essential for the sanctification and salvation of the faithful. Each sacrament comprises specific elements—matter, form, and intention—that are crucial for its validity. Any deviation in these elements can compromise the efficacy of the sacrament, potentially depriving the faithful of the graces necessary for their spiritual journey.
This chapter delves into a critical examination of the changes made to the rites of several sacraments—Confession (Penance), Confirmation, Eucharist, Anointing of the Sick (Extreme Unction), and Baptism—following the Second Vatican Council (1962–1965). By exploring how these sacraments were established through Holy Scripture (Douay-Rheims Bible), apostolic tradition, Church councils, saints, and popes up to Vatican II, we assess whether subsequent alterations have affected their validity. We will discuss instances where deviations in matter, form, and intention raise serious questions about the efficacy of these sacraments and explore the profound implications of potential invalidity.
The Foundation of the Sacraments: Matter, Form, and Intention
The validity of a sacrament in Catholic theology hinges on three essential elements: matter, form, and intention. These elements are deeply rooted in Scripture and have been affirmed by Church tradition and magisterial teaching.
Matter refers to the physical element or action used in the sacrament, such as water in Baptism or bread and wine in the Eucharist.
Form encompasses the specific words or formula prescribed by the Church, like "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost" during Baptism.
Intention involves the minister's resolve to do what the Church does when administering the sacrament.
The necessity of these elements is underscored in Holy Scripture. For instance, in the institution of the Eucharist, Jesus uses specific matter and form:
"And taking bread, he gave thanks and brake: and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me" (Luke 22:19).
The importance of proper intention is highlighted in the account of Simon Magus, who sought to buy the power of conferring the Holy Ghost:
"But Peter said to him: Keep thy money to thyself to perish with thee, because thou hast thought that the gift of God may be purchased with money" (Acts 8:20).
Saints and Church Fathers have also emphasized the inseparability of matter, form, and intention in the sacraments.
St. Augustine states,
"The word is added to the element, and a sacrament is made" (Tractates on the Gospel of John, 80, 3),
emphasizing the union of matter and form.
St. Thomas Aquinas further elaborates,
"If any of the essentials of a sacrament are omitted, the sacrament is invalid" (Summa Theologica, III, Q. 60, Art. 8).
He asserts that the sacraments are
"signs of a sacred thing insofar as they sanctify men" (III, Q. 60, Art. 2).
Baptism
Historical Origins and Scriptural Foundation
Baptism is the first sacrament of initiation, instituted by Christ as a sign of entry into the Christian community. In the Great Commission, Jesus commands:
"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19).
This Trinitarian formula is essential for the validity of Baptism.
Traditional Rite and Teachings Supporting It
The traditional rite of Baptism involves the use of water, typically poured three times on the forehead of the recipient, symbolizing purification and the washing away of original sin. The form consists of the invocation of the Holy Trinity:
"I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."
The Council of Trent affirmed the necessity of this formula and the method of baptism:
"Holy Baptism, which is conferred in water in the name of the Father and of the Son and of the Holy Ghost" (Decree for the Armenians, 1439).
St. Thomas Aquinas stated,
"If baptism is given in the name of the Father, Son, and Holy Ghost, it is valid; otherwise, it is invalid" (Summa Theologica, III, Q. 66, Art. 5).
Furthermore, the proper application of water is crucial. Aquinas elaborates,
"The washing must be bodily, by contact of water with the body" (Summa Theologica, III, Q. 66, Art. 7).
St. Basil the Great reinforced this, asserting,
"Water must be poured on the forehead to signify the cleansing of sin and the renewal of the spirit" (Letters, 39).
Changes Post-Vatican II and Concerns Raised
In recent times, there have been instances where water is poured on the recipient's hair instead of the forehead during Baptism. Additionally, some ceremonies involve pouring water only once instead of the traditional three times. Videos circulating online show Catholic priests, including Jorge Bergoglio (Pope Francis), performing Baptisms in this manner.
According to pre-Vatican II Church teaching, such deviations may render the sacrament invalid. The traditional method emphasizes the forehead as the site of application to symbolize purification and the washing away of sin, aligning with theological interpretations of Baptism.
Comparative Analysis: Traditional vs. Post-Vatican II Baptism
Serious Implications
Improper form and matter in Baptism can lead to the sacrament being invalid. Pouring water on the hair instead of the forehead deviates from the traditional symbolism of purification and the washing away of sin.
According to St. Thomas Aquinas,
“The washing must be bodily, by contact of water with the body" (Summa Theologica, III, Q. 66, Art. 7),
thereby rendering such deviations invalid.
If Baptism is invalid, the individual is not truly incorporated into the Christian community, lacking the essential grace of the sacrament, which has eternal consequences for the recipient's salvation.
St. Basil the Great further emphasizes,
"Water must be poured on the forehead to signify the cleansing of sin and the renewal of the spirit" (Letters, 39).
Moreover, some ceremonies involve pouring water only once, whereas the traditional rite involves three pourings to symbolize the Trinity. This reduction can compromise the sacramental efficacy, as each pouring signifies the presence of the Father, Son, and Holy Ghost.
Examples of Deviations Affecting Validity
Baptismal Concerns
Improper form in Baptism, such as using non-Trinitarian formulas like "I baptize you in the name of the Creator, the Redeemer, and the Sanctifier," invalidates the sacrament.
The Council of Florence declared,
"Holy Baptism... which is conferred in water in the name of the Father and of the Son and of the Holy Ghost..." (Decree for the Armenians, 1439).
St. Thomas Aquinas affirmed,
"If baptism is given in the name of the Father, Son, and Holy Ghost, it is valid; otherwise, it is invalid" (Summa Theologica, III, Q. 66, Art. 5).
Improper matter, such as pouring water on the hair instead of the forehead, also invalidates Baptism.
Additionally, videos circulating of water being poured over the hair during Baptism deviate from the traditional practice of pouring water on the forehead.
According to St. Thomas Aquinas,
"The washing must be bodily, by contact of water with the body" (Summa Theologica, III, Q. 66, Art. 7),
thereby rendering such deviations invalid.
Moreover, some ceremonies involve pouring water only once, whereas the traditional rite involves three pourings to symbolize the Trinity. This reduction can compromise the sacramental efficacy, as each pouring signifies the presence of the Father, Son, and Holy Ghost.
Instances Involving Clergy
Clergy altering sacramental rites for inclusivity or modernization, or performing sacraments without belief in their efficacy, jeopardize the validity of the sacraments.
Rev. Michael DeSaye shares,
"Witnessing the disregard for traditional sacramental forms compelled me to seek conditional ordination to ensure the validity of my ministry" (Personal Testimony).
Bishop Donald Sanborn emphasizes,
"When ministers do not intend to do what the Church does, the sacraments they perform are invalid" (Sacramental Intention, 1990).
Rev. Nicolás E. Despósito observes,
"Any deviation in the sacramental rite, especially in essential elements, casts doubt on the sacrament's validity" (On the Validity of the New Rite of Ordination, 2005).
Supplementary Material on Novus Ordo Baptisms:
Download the article: “Can Novus Ordo Baptisms be Trusted as Valid? Why Do Not the Clergy of Saint Gertrude the Great Investigate the Validity of Novus Ordo Baptisms?” by Most Reverend Donald J. Sanborn here.
Photo and video evidence of doubtful Novus Ordo baptisms can be seen here.
Confession (Sacrament of Penance)
Historical Origins and Scriptural Foundation
The Sacrament of Penance was instituted by Christ Himself, as recorded in the Gospel of John:
"He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained" (John 20:21–23).
This passage unequivocally grants the apostles the authority to forgive sins—a divine prerogative, now shared with His ministers.
The apostolic practice of confession is further evidenced in the Epistle of James:
"Confess therefore your sins one to another; and pray one for another, that you may be saved" (James 5:16).
Early Christians recognized the necessity of confession for salvation, adhering to the teachings handed down by the apostles.
Traditional Rite and Teachings Supporting It
In the traditional rite, the matter of the sacrament consists of the acts of the penitent: contrition (sorrow for sins), confession (the verbal acknowledgment of sins to a priest), and satisfaction (the performance of penance).
The form is the priest's words of absolution:
"Ego te absolvo a peccatis tuis in nomine Patris, et Filii, et Spiritus Sancti. Amen"
("I absolve thee from thy sins in the name of the Father, and of the Son, and of the Holy Ghost. Amen").
The Council of Trent affirmed the necessity of this form:
"The form of the sacrament of Penance, in which its power chiefly consists, is placed in those words of the minister: 'I absolve thee'" (Session XIV, Chapter 3).
Furthermore, it declared,
"If anyone denies that sacramental confession was instituted by divine law or is necessary for salvation... let him be anathema" (Session XIV, Canon 6).
St. Thomas Aquinas emphasized the importance of the form:
"The words which are added in the form of this sacrament express the minister's action, which is to absolve, and so they belong to the integrity of the form" (Summa Theologica, Supplement, Q. 9, Art. 2).
St. Jerome also highlighted the necessity of individual confession, stating,
"Confession must be made in the presence of a priest to receive the grace of absolution" (Letters, 98).
Changes Post-Vatican II and Concerns Raised
Following Vatican II, the formula for absolution was revised to include additional wording:
"God, the Father of mercies, through the death and resurrection of His Son, has reconciled the world to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit."
While the essential words "I absolve you" remain, the addition of lengthy preambles raises concerns about potential obscuring of the sacramental form.
St. Thomas Aquinas warns against alterations:
"Any addition or subtraction in the form of the sacraments corrupts the signification and consequently renders the sacrament invalid" (Summa Theologica, III, Q. 60, Art. 8).
Furthermore, the practice of general absolution—granting absolution to groups without individual confession—has become more common, though traditionally reserved for cases of imminent danger of death.
The Council of Trent condemned such practices:
"It is the will of God that the confession of sins be made to a priest... and that individual and secret confession be retained" (Session XIV, Chapter 5).
Rev. Anthony Cekada comments,
"General absolution undermines the sacrament's integrity, as it dismisses the necessity of individual confession established by Christ" (The Problems with the New Mass, 2002).
Serious Implications
The alteration of the sacramental form and the practice of general absolution may compromise the validity of the sacrament. If the essential form is not properly
maintained, or if the intention to absolve individually is absent, the faithful may not receive the grace of forgiveness.
As St. Jerome rightly stated,
"Confession must be made in the presence of a priest to receive the grace of absolution" (Letters, 98).
This underscores the critical importance of adhering to the traditional form to ensure the sacrament's efficacy. Consequently, unremitted mortal sins jeopardize one's salvation.
Confirmation
Historical Origins and Scriptural Foundation
The Sacrament of Confirmation finds its roots in Christ's promise of the Holy Ghost:
"And I will ask the Father, and he shall give you another Paraclete, that he may abide with you forever" (John 14:16).
The apostles practiced the laying on of hands to confer the Holy Ghost, as in Acts:
"Then they laid their hands upon them, and they received the Holy Ghost" (Acts 8:17).
Traditional Rite and Teachings Supporting It
The traditional rite involves the matter of anointing with sacred chrism (olive oil mixed with balsam, consecrated by a bishop) and the laying on of hands.
The form is the words spoken during anointing:
"Signo te signo Crucis, et confirmo te Chrismate salutis, in nomine Patris, et Filii, et Spiritus Sancti"
("I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost").
The Council of Florence specified,
"The matter of this sacrament is chrism made of oil and balsam blessed by a bishop; the form is: 'I sign thee with the sign of the cross...'" (Decree for the Armenians, 1439).
Pope St. Pius X emphasized adherence to traditional forms to preserve the sacrament's integrity.
St. Thomas Aquinas reinforces this view:
"The words used must signify the effect of the sacrament" (Summa Theologica, III, Q. 60, Art. 7).
Changes Post-Vatican II and Concerns Raised
The post-Vatican II rite simplified the form to
"Accipe signaculum doni Spiritus Sancti" ("Be sealed with the Gift of the Holy Spirit"),
omitting the sign of the cross and explicit mention of confirmation. This simplification raises concerns about whether the new form adequately signifies the sacrament's grace.
Moreover, the use of improper matter, such as oils not properly consecrated by a bishop, invalidates the sacrament.
Bishop Donald Sanborn notes,
"The sacred chrism must be properly consecrated; otherwise, the sacrament is invalid" (The Sacraments and the Traditional Latin Mass, 2001).
Comparative Analysis: Traditional vs. Post-Vatican II Confirmation
Serious Implications
If Confirmation is administered with invalid matter or form, the recipient may not receive the fullness of the Holy Ghost, depriving them of the graces necessary to strengthen them in their Christian life.
St. Cyril of Jerusalem taught,
"The laying on of hands and the anointing with chrism are essential for the validity of Confirmation, as they signify the imparting of the Holy Spirit" (Catechetical Lectures, 21).
This has long-term spiritual consequences, affecting their ability to bear witness to the faith.
Eucharist
Historical Origins and Scriptural Foundation
The Eucharist was instituted by Christ at the Last Supper:
"And whilst they were at supper, Jesus took bread, and blessed, and brake: and gave to his disciples, and said: Take ye, and eat. This is my body. And taking the chalice, he gave thanks: and gave to them, saying: Drink ye all of this. For this is my blood of the new testament, which shall be shed for many unto remission of sins" (Matthew 26:26–28).
The apostolic practice is evident in Acts:
"They were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers" (Acts 2:42).
Traditional Rite and Teachings Supporting It
The traditional rite uses unleavened wheat bread and natural grape wine as matter. The form consists of the words of consecration:
a) Over the bread:
"Hoc est enim Corpus meum" ("For this is My Body").
b) Over the wine:
"Hic est enim calix Sanguinis mei, novi et aeterni testamenti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum"
("For this is the chalice of My Blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many unto the remission of sins").
The Council of Trent declared,
"If anyone says that the words of consecration do not effect the transubstantiation... let him be anathema" (Session XIII, Canon 6).
Pope St. Pius V, in De Defectibus, outlined defects that invalidate the Mass, including changes to the form. St. Thomas Aquinas affirmed,
"The form of this sacrament consists in the very words of Christ" (Summa Theologica, III, Q. 78, Art. 1).
St. Cyril of Alexandria further asserted,
"The words of consecration must be spoken with reverence and without alteration to effect the true presence of Christ" (Catechetical Lectures, 22).
Changes Post-Vatican II and Concerns Raised
Post-Vatican II introduced multiple Eucharistic prayers with variations and translations that sometimes render "pro multis" as "for all" instead of "for many."
St. Alphonsus Liguori explains,
"The words 'for you and for many' are used to distinguish the virtue of the blood of Christ from its fruits; for the blood of our Savior is of sufficient value to save all men, but its fruits are applied only to a certain number and not to all" (Treatise on the Holy Eucharist).
Changing "for many" to "for all" may alter the sacrament's meaning and affect its validity.
Rev. Anthony Cekada comments,
"The alteration of 'for many' to 'for all' introduces a significant theological error, contradicting Christ's own words and the Church's understanding" (The Problems with the New Mass, 2002).
Additionally, the use of improper matter, such as leavened bread, rice cakes, or grape juice, invalidates the sacrament.
The Council of Florence specified,
"The matter of this sacrament is wheat bread and natural wine from the grape" (Decree for the Armenians, 1439).
St. Pius V stated,
"If anyone omits or changes anything in the form of the consecration of the Body and Blood, and by this change of words does not signify the same thing, he does not confect the sacrament" (De Defectibus, Chapter V).
Comparative Analysis: Traditional vs. Post-Vatican II Eucharist
Serious Implications
Invalid matter or form means that the Eucharist is not validly consecrated, and the faithful are deprived of the true Body and Blood of Christ.
St. Thomas Aquinas highlights the gravity:
"The greatest of all the sacraments is the Eucharist, in which not only is grace conferred, but the very Author of grace is received" (Summa Theologica, III, Q. 65, Art. 3).
Furthermore, St. Cyril of Alexandria asserted,
"The words of consecration must be spoken with reverence and without alteration to effect the true presence of Christ" (Catechetical Lectures, 22).
The Council of Trent reinforces this by declaring,
"If anyone omits or changes anything in the form of the consecration of the Body and Blood, and by this change of words does not signify the same thing, he does not confect the sacrament" (Session XIII, Canon 5).
These authoritative voices collectively affirm that any deviation from the traditional form undermines the sacrament's validity and the faithful's spiritual nourishment.
Moreover, the loss of Real Presence means that the Eucharist does not fulfill its purpose as a means of receiving Christ Himself, thereby depriving the faithful of essential spiritual nourishment and unity with Him.
Anointing of the Sick (Extreme Unction)
Historical Origins and Scriptural Foundation
Anointing of the Sick, traditionally known as Extreme Unction, was instituted by Christ through His healing ministry and instructions to the apostles:
"And going, preach, saying: The kingdom of heaven is at hand... Heal the sick, raise the dead, cleanse the lepers..." (Matthew 10:7–8).
The apostolic practice is detailed in James:
"Is any man sick among you? Let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man; and if he be in sins, they shall be forgiven him" (James 5:14–15).
Traditional Rite and Teachings Supporting It
The traditional rite uses blessed olive oil (Oil of the Sick), consecrated by a bishop, as matter. The form is the prayer accompanying the anointing:
"Per istam sanctam unctionem, et suam piissimam misericordiam, indulgeat tibi Dominus quidquid per visum (auditum, gustum, etc.) deliquisti"
("Through this holy unction and His most tender mercy, may the Lord pardon thee whatever sins thou hast committed by sight (hearing, taste, etc.).")
The Council of Trent affirmed,
"If anyone says that the sacred unction of the sick does not confer grace, nor forgive sin, nor comfort the sick... let him be anathema" (Session XIV, Canon 2).
St. Thomas Aquinas taught,
"Extreme Unction is ordained as a remedy not only for bodily weakness but also for the remnant of sin" (Summa Theologica, Supplement, Q. 30, Art. 1).
St. Robert Bellarmine stated,
"The matter and form must be strictly observed; otherwise, the sacrament is invalid" (De Sacramentis, Book I).
Changes Post-Vatican II and Concerns Raised
Post-Vatican II, the sacrament was renamed "Anointing of the Sick," emphasizing physical healing. The revised formula is:
"Through this holy anointing, may the Lord in His love and mercy help you with the grace of the Holy Spirit..."
The focus on physical healing over spiritual preparation raises concerns.
Rev. Nicolás E. Despósito observes,
"The new rite's emphasis on physical healing dilutes the sacrament's primary purpose of preparing the soul for eternal life" (On the Validity of the New Rite of Ordination, 2005).
Using oils not properly blessed or altering the form can invalidate the sacrament.
St. Robert Bellarmine stated,
"The matter and form must be strictly observed; otherwise, the sacrament is invalid" (De Sacramentis, Book I).
Serious Implications
If the sacrament is invalid, the dying may not receive necessary graces for their final journey, including the forgiveness of sins and spiritual comfort. This has eternal consequences, as the sacrament aids in final purification before meeting God. The alteration in focus from spiritual preparation to physical healing undermines the sacrament's primary purpose, potentially leaving souls at risk.
Serious Implications of Invalid Sacraments
The spiritual consequences of invalid sacraments are profound. Invalid sacraments do not confer sanctifying grace, leaving souls spiritually impoverished. Without valid sacraments, the faithful may lack the necessary graces for salvation. The ecclesial impact includes erosion of faith, as the faithful may lose trust in the Church's ability to administer sacraments, leading to disillusionment.
A breakdown of apostolic succession occurs when invalid ordinations affect the validity of other sacraments, as only validly ordained priests can administer certain sacraments. Clergy have a grave duty to adhere to prescribed forms.
St. John Vianney proclaimed,
"The priesthood is the love of the heart of Jesus. When you see a priest, think of our Lord Jesus Christ" (Sermons).
The faithful also bear responsibility. St. Vincent of Lerins advised,
"All possible care must be taken, that we hold that faith which has been believed everywhere, always, by all" (Commonitorium, Chapter 2).
Additionally, St. Robert Bellarmine emphasized,
"The sacraments are the channels through which the merits of Christ's Passion flow into our souls; it is essential that they remain unaltered" (De Sacramentis, Book II).
Without valid sacraments, the very foundation of the Church's spiritual mission is undermined.
Addressing Potential Objections
1. Authority of the Church to Adapt Rites
Some may argue that the Church has the authority to adapt rites to meet pastoral needs. However, there are limits to this authority.
Pope Pius XII clarified,
"As regards the essential rites of the sacraments... the Church has no power over the 'substance of the sacraments,' that is, over those things which Christ the Lord decreed to be preserved as they are" (Sacramentum Ordinis, 1947).
The Council of Trent stated,
"If anyone says that the sacraments... may be changed by any pastor of the churches into other new ones, let him be anathema" (Session VII, Canon 13).
St. Thomas Aquinas further reinforces this limitation, asserting,
"The sacraments are the same for all, and no one may change them at his own discretion" (Summa Theologica, III, Q. 60, Art. 5).
Therefore, while pastoral sensitivity is important, it cannot supersede the divine institution of the sacraments.
2. Cultural and Pastoral Sensitivity
Others may suggest that changes accommodate cultural differences and modern understanding. Yet, the universality of the sacraments must be maintained.
St. Paul wrote,
"One Lord, one faith, one baptism" (Ephesians 4:5).
St. Thomas Aquinas asserted,
"The sacraments are the same for all, and no one may change them at his own discretion" (Summa Theologica, III, Q. 60, Art. 5).
Moreover, Pope St. Pius X warned against modernism:
"Modernism is the synthesis of all heresies... Let priests remember that their first duty is to preserve the deposit of faith inviolate" (Pascendi Dominici Gregis, 1907).
Cultural adaptations should not compromise the sacramental integrity ordained by Christ and preserved by the Church.
The Importance of Upholding Tradition
Upholding tradition is vital for the integrity of the sacraments.
St. Paul exhorted the faithful,
"Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word or by our epistle" (2 Thessalonians 2:14).
St. Athanasius, during the Arian crisis, encouraged the faithful,
"Even if Catholics faithful to Tradition are reduced to a handful, they are the true Church of Jesus Christ" (Letter to the Catholics Suffering Under Arian Heresy).
St. Robert Bellarmine emphasized the importance of unaltered sacraments:
"The sacraments are the channels through which the merits of Christ's Passion flow into our souls; it is essential that they remain unaltered" (De Sacramentis, Book II).
Pope Leo XIII, in declaring Anglican orders invalid, stated,
"From them has been deliberately removed whatever sets forth the dignity and functions of the priesthood in the Catholic rite" (Apostolicae Curae, 1896).
These teachings collectively underscore the necessity of preserving sacramental integrity. The sacraments are not mere rituals but divine actions instituted by Christ, requiring faithful adherence to their established forms and intentions to ensure their efficacy.
Conclusion
The sacraments are divine institutions essential for the life of the Church and the salvation of souls. Any deviation in their essential matter, form, or intention raises grave concerns about their validity and efficacy. The changes made to the rites of Baptism, Confession, Confirmation, Eucharist, and Anointing of the Sick following the Second Vatican Council have introduced significant alterations that jeopardize their conformity with apostolic tradition and magisterial teaching. Upholding the sacraments' integrity is not merely a matter of preference but a solemn duty entrusted to the Church by Christ Himself.
St. Thomas Aquinas reminds us,
"Since the sanctification of man is in the power of God who sanctifies, it is not for man to decide what things should be used for his sanctification, but this is determined by Divine institution" (Summa Theologica, III, Q. 60, Art. 5).
The Church must remain vigilant in preserving the divine institution of the sacraments, ensuring they continue to be true channels of grace as intended by Christ.
The alterations introduced post-Vatican II, especially in the sacraments of Baptism and Eucharist, are most likely invalid due to unnecessary changes that deviate from established tradition. This casts serious doubt on their validity and effectiveness, thereby compromising the essential graces that the sacraments are meant to bestow upon the faithful.
As St. Augustine affirms,
"The sacraments are the tangible signs of invisible grace; any alteration to their signs undermines the grace they signify" (Sermons, 151).
The necessity of these graces in our spiritual lives cannot be overstated, as they are fundamental to our relationship with God and our journey toward eternal salvation.
Call to Action
In light of these grave concerns, the faithful are strongly encouraged to seek out traditional Catholic parishes that adhere to pre-Vatican II sacramental rites and are served by validly ordained traditional Catholic priests. Such parishes ensure that the sacraments are administered with the proper matter, form, and intention, safeguarding their validity and efficacy. Without access to validly administered sacraments, the faithful risk missing out on essential graces necessary for salvation.
It is imperative to promote fidelity to the Church's timeless traditions and respectfully advocate for the preservation of traditional sacramental rites. Prayer for the Church, especially for clergy and leaders, is crucial, that they may uphold sacramental integrity. Personal holiness and adherence to authentic Church teachings will strengthen the faith community and ensure the faithful receive the graces intended by Christ through the sacraments.
The salvation of souls depends on the faithful receiving valid sacraments. Therefore, discerning and choosing parishes that honor and maintain traditional sacramental practices is not merely advisable but essential for one's eternal well-being.
