From the link you just gave me....
"If it cannot be said, as with Anglican orders, that the Novus Ordo rite was changed with the manifest intention of rejecting a sacrificing priesthood, nevertheless the deliberate exclusion of the notion of propitiation, in order to please Protestants, could easily be considered as casting a doubt on the intention of doing what the Church does, namely of offering a true and propitiatory sacrifice"
Do you agree with this Sean?
No, because the intention of the minister is not supplied by the form of the sacrament, but by the subjective and internal intention of the minister:
LUDOVIC CARDINAL BILLOT, S.J.
ON THE SACRAMENTS OF THE CHURCH:
A COMMENTARY ON THE THIRD PART OF ST. THOMAS, VOL. 1.
THESIS XVIII (q. 64, a. 8 )
It is Catholic dogma that for the validity of a sacrament, there must
be in the minister the intention of doing what the Church does. Moreover,
it is commonly and truly held that an external intention, as they call it,
does not suffice, but that an internal intention is required.
The intention of doing what the Church does, whatever that may be in
the opinion of him who administers the sacrament, is said to be required.
Thus St. Thomas: "Although he who does not believe that baptism is a
sacrament, or does not believe that it has any spiritual power, does not
intend when he baptizes to confer a sacrament, nevertheless he intends to
do what the Church does, even if he counts that as nothing; and because the
Church intends to do something, therefore, as a consequence of this, he
intends implicitly to do something, though not explicitly."[1] But it is
not necessary that the minister think as the Church does, or that he not
err concerning her teaching; for it is enough if his intention is towards
something which is identically that which the Church intends, or, something
which amounts to the same thing, for example, if he intends to do that
which Christ instituted, or which is commanded in the Gospel, or which
Christians are accustomed to do according to the prescription of their
religion. (Thus it is apparent how even a Jєω or a pagan can have an
intention sufficient for baptizing. Consider for example a catechumen
placed in a moment of necessity, who asks a pagan saying, "Do for me, I
entreat you, this mercy, that you pour water on me, pronouncing the words,
'I baptize you,' etc., with the intention of doing what I myself intend to
receive according to the prescription of the law of Christians.)
Although, however, all Catholics agree in asserting the necessity of
the aforesaid intention, in the sixteenth century a certain new opinion was
introduced by Catharinus, asserting that a merely external intention
suffices. Furthermore it is called external, not because considered in
itself it is not internal, but because the whole intention is directed
towards external appearance; for according to Catharinus, it consists in
the will by which someone wishes to conduct himself externally as a serious
minister of the sacrament, although within himself he intends to ridicule
or to imitate. Nevertheless, most of the few theologians who agree with
Catharinus say that the aforesaid external intention does not suffice
unless the minister in question confects the sacrament in the place and
sacred vestments according to the customary rite of the Church, for, they
say, through these circuмstances an exterior rite in itself indifferent is
determined to be sacramental.
Furthermore, the opinion of Catharinus is not held in honor by the
anathema of Trent. "I deem," says Pallavicini,[1] "that the opinion
proscribed by Trent[3] is the same which Leo X condemned in Luther by his
Constitution: viz., that the sacrament was instituted by Christ in such a
manner, that even if the minister carries it out in manifest derision and
mockery, the effect follows... But in truth the Catholic theologians whom
we have enumerated, agree in demanding for the efficacy of a sacrament the
will, not only of following the external action, considered physically,
which the Church prescribes, (which will is likewise present in the man who
administers the sacrament in jest), but of exercising his action through
the exterior ceremony of a man acting seriously, and through the appearance
of a man directing that ceremony where the Church directs it." -- No less
to the contrary is the most common teaching of theologians, to which one
must completely hold fast. It teaches that an internal intention is
required, one which in other words is not directly wholly to the exterior
appearance, but is an intention by which the minister not only wishes to
refrain from all show of simulation as regards the action which appears
outwardly, but also truly resolves within himself, "I wish to do that which
the Church does."
[1]. S. Thom., in IV, D.6, q.1, a.3, q.2, ad 1um.
[2]. Pallavicini, Hist. of the Conc. of Trent. l.9, c.6.
[3]. Trent, Sess. VII, can. 11 on the Sacraments.
Conclusion: Fr. Scott's position seems very close to forming the same "negative doubt" he previously stated was inadmissible ("I
wonder if the priest has the proper intention? After all, we can no longer deduce it by external utterances.). According to Billot, that concern is completely beside the
point.