ITERATION OF THE SACRAMENTS. — From the Latin iterare (to do a second time), it is the repeated conferral of the Sacraments upon the same subject.
I. MORAL PRINCIPLES
Sacraments that have certainly been validly administered and have a lasting effect cannot be repeated. Baptism, therefore, Confirmation, and Holy Orders cannot be received again, because they imprint a character that is indelible (CIC, can. 732 § 1). The effect of Matrimony endures throughout the same marriage; therefore, one cannot enter into a new marriage until the death of one of the spouses or the dissolution of the bond in cases of a ratified but unconsummated marriage. Sacraments that do not produce a perpetual effect may be repeated. Extreme Unction is repeated whenever a person, in different illnesses, is in danger of death. The repetition of this Sacrament is also permitted during the same illness when, after having overcome the danger of death, the sick person falls back into it after a considerable interval. According to the current discipline, it may be administered only once during the same danger of death (CIC, can. 940 § 2). Confession may be repeated whenever there is sufficient matter (v. CONFESSION, II. Moral theology, VI. Repetition). The administration of a non-repeatable Sacrament is invalid, and whoever knowingly administers or receives it commits the sin of sacrilege.The repetition of the Sacraments is permitted when their validity is doubtful. Moral theologians distinguish a twofold doubt, facti and iuris. The former concerns the circumstances of fact, namely, whether the Sacrament was conferred and whether it was conferred in the proper manner, that is, with the requisite matter, form, and intention. Doubt iuris arises when, the circumstances of the fact being known, there is doubt about the validity of the Sacrament because of disagreement among authors regarding the validity of the matter or form used. Doubt may be prudent or imprudent, according as it has a grave and reasonable foundation or is entirely without one. When the doubt is imprudent, the repetition of the Sacraments is not lawful. In doing so, even conditionally, one ordinarily commits a grave sin, because without just reason one certainly exposes the Sacrament to the danger of nullity. When the doubt is futile, the condition is considered as not having been imposed. One may be excused from sin if one is driven by persistent anxieties and anguish of conscience, as occurs among the scrupulous. Any prudent and reasonable doubt legitimizes the repetition of every Sacrament. The danger, in fact, that the faithful person may be deprived of its fruit is a sufficient reason for repetition, since the Sacraments were instituted for human beings. If the Sacrament whose validity is doubted is necessary for salvation, or if the validity of other Sacraments depends upon it, it must be repeated until moral certainty of its validity has been attained. Therefore, for the salvation of the person, Baptism, absolution, and Extreme Unction of a dying person who is deprived of the use of the senses must be repeated if there is reasonable doubt about their validity. To avoid the danger of idolatry, Hosts whose consecration is doubtful must be reconsecrated. The danger of invalid administration of the other Sacraments requires the repetition of Holy Orders, secretly (CIC, can. 1007), if its validity is doubtful. In these cases the principle applies: if it is lawful to repeat the Sacrament, it must be repeated. The repetition of Sacraments that imprint the character is expressly prescribed (CIC, can. 732 § 2). At times, the repetition of Sacraments necessary for salvation, although not prescribed, is permitted for the peace of mind of one disturbed by scruples or by a doubt iuris arising from an opinion lacking true probability.
