The author intends to examine not merely the enacted positive canonical legislation concerning the «communicatio in sacris», but more so the ontological structure of the right to participate in the «res sacrae», among which is chiefly included the right to three sacraments of Penance, Eucharist and the Anointing of the Sick, and states that this aforementioned right by its very nature presupposes full ecclesial communion. As a result of this principle, the author raises a question about an apparent ecclesiological impasse: current non-Catholic Christians are considered to be in true (but not full) ecclesial communion, and at the same time they are  admitted to the sacraments of Penance, Eucharist and the Anointing of sick (cf. can. 844 §§3-4). From this arises the question: in order not to deny the necessity
of full ecclesial communion in the participation in the three aforementioned sacraments, should not one think that current non-Catholic Christians are (at least in some respects) in full ecclesial communion?