(12) Of its rite.
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FIRST ARTICLE [III, Q. 72, Art. 1]
Whether Confirmation Is a Sacrament?
Objection 1: It seems that Confirmation is not a sacrament. For sacraments derive their efficacy from the Divine inst.i.tution, as stated above (Q. 64, A. 2). But we read nowhere of Confirmation being inst.i.tuted by Christ. Therefore it is not a sacrament.
Obj. 2: Further, the sacraments of the New Law were foreshadowed in the Old Law; thus the Apostle says (1 Cor. 10:2-4), that "all in Moses were baptized, in the cloud and in the sea; and did all eat the same spiritual food, and all drank the same spiritual drink." But Confirmation was not foreshadowed in the old Testament. Therefore it is not a sacrament.
Obj. 3: Further, the sacraments are ordained unto man"s salvation.
But man can be saved without Confirmation: since children that are baptized, who die before being confirmed, are saved. Therefore Confirmation is not a sacrament.
Obj. 4: Further, by all the sacraments of the Church, man is conformed to Christ, Who is the Author of the sacraments. But man cannot be conformed to Christ by Confirmation, since we read nowhere of Christ being confirmed.
_On the contrary,_ Pope Melchiades wrote to the bishops of Spain: "Concerning the point on which you sought to be informed, i.e.
whether the imposition of the bishop"s hand were a greater sacrament than Baptism, know that each is a great sacrament."
_I answer that,_ The sacraments of the New Law are ordained unto special effects of grace: and therefore where there is a special effect of grace, there we find a special sacrament ordained for the purpose. But since sensible and material things bear a likeness to things spiritual and intelligible, from what occurs in the life of the body, we can perceive that which is special to the spiritual life. Now it is evident that in the life of the body a certain special perfection consists in man"s attaining to the perfect age, and being able to perform the perfect actions of a man: hence the Apostle says (1 Cor. 13:11): "When I became a man, I put away the things of a child." And thence it is that besides the movement of generation whereby man receives life of the body, there is the movement of growth, whereby man is brought to the perfect age. So therefore does man receive spiritual life in Baptism, which is a spiritual regeneration: while in Confirmation man arrives at the perfect age, as it were, of the spiritual life. Hence Pope Melchiades says: "The Holy Ghost, Who comes down on the waters of Baptism bearing salvation in His flight, bestows at the font, the fulness of innocence; but in Confirmation He confers an increase of grace. In Baptism we are born again unto life; after Baptism we are strengthened." And therefore it is evident that Confirmation is a special sacrament.
Reply Obj. 1: Concerning the inst.i.tution of this sacrament there are three opinions. Some (Alexander of Hales, Summa Theol. P. IV, Q. IX; St. Bonaventure, Sent. iv, D, 7) have maintained that this sacrament was inst.i.tuted neither by Christ, nor by the apostles; but later in the course of time by one of the councils. Others (Pierre de Tarentaise, Sent. iv, D, 7) held that it was inst.i.tuted by the apostles. But this cannot be admitted; since the inst.i.tution of a new sacrament belongs to the power of excellence, which belongs to Christ alone.
And therefore we must say that Christ inst.i.tuted this sacrament not by bestowing, but by promising it, according to John 16:7: "If I go not, the Paraclete will not come to you, but if I go, I will send Him to you." And this was because in this sacrament the fulness of the Holy Ghost is bestowed, which was not to be given before Christ"s Resurrection and Ascension; according to John 7:39: "As yet the Spirit was not given, because Jesus was not yet glorified."
Reply Obj. 2: Confirmation is the sacrament of the fulness of grace: wherefore there could be nothing corresponding to it in the Old Law, since "the Law brought nothing to perfection" (Heb. 7:19).
Reply Obj. 3: As stated above (Q. 65, A. 4), all the sacraments are in some way necessary for salvation: but some, so that there is no salvation without them; some as conducing to the perfection of salvation; and thus it is that Confirmation is necessary for salvation: although salvation is possible without it, provided it be not omitted out of contempt.
Reply Obj. 4: Those who receive Confirmation, which is the sacrament of the fulness of grace, are conformed to Christ, inasmuch as from the very first instant of His conception He was "full of grace and truth" (John 1:14). This fulness was made known at His Baptism, when "the Holy Ghost descended in a bodily shape ... upon Him" (Luke 3:22). Hence (Luke 4:1) it is written that "Jesus being full of the Holy Ghost, returned from the Jordan." Nor was it fitting to Christ"s dignity, that He, Who is the Author of the sacraments, should receive the fulness of grace from a sacrament.
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SECOND ARTICLE [III, Q. 72, Art. 2]
Whether Chrism Is a Fitting Matter for This Sacrament?
Objection 1: It seems that chrism is not a fitting matter for this sacrament. For this sacrament, as stated above (A. 1, ad 1), was inst.i.tuted by Christ when He promised His disciples the Holy Ghost.
But He sent them the Holy Ghost without their being anointed with chrism. Moreover, the apostles themselves bestowed this sacrament without chrism, by the mere imposition of hands: for it is written (Acts 8:17) that the apostles "laid their hands upon" those who were baptized, "and they received the Holy Ghost." Therefore chrism is not the matter of this sacrament: since the matter is essential to the sacrament.
Obj. 2: Further, Confirmation perfects, in a way, the sacrament of Baptism, as stated above (Q. 65, AA. 3, 4): and so it ought to be conformed to it as perfection to the thing perfected. But the matter, in Baptism, is a simple element, viz. water. Therefore chrism, which is made of oil and balm, is not a fitting matter for this sacrament.
Obj. 3: Further, oil is used as the matter of this sacrament for the purpose of anointing. But any oil will do for anointing: for instance, oil made from nuts, and from anything else. Therefore not only olive oil should be used for this sacrament.
Obj. 4: Further, it has been stated above (Q. 66, A. 3) that water is used as the matter of Baptism, because it is easily procured everywhere. But olive oil is not to be procured everywhere; and much less is balm. Therefore chrism, which is made of these, is not a fitting matter for this sacrament.
_On the contrary,_ Gregory says (Registr. iv): "Let no priest dare to sign the baptized infants on the brow with the sacred chrism."
Therefore chrism is the matter of this sacrament.
_I answer that,_ Chrism is the fitting matter of this sacrament. For, as stated above (A. 1), in this sacrament the fulness of the Holy Ghost is given for the spiritual strength which belongs to the perfect age. Now when man comes to perfect age he begins at once to have intercourse with others; whereas until then he lives an individual life, as it were, confined to himself. Now the grace of the Holy Ghost is signified by oil; hence Christ is said to be "anointed with the oil of gladness" (Ps. 44:8), by reason of His being gifted with the fulness of the Holy Ghost. Consequently oil is a suitable matter of this sacrament. And balm is mixed with the oil, by reason of its fragrant odor, which spreads about: hence the Apostle says (2 Cor. 2:15): "We are the good odor of Christ," etc.
And though many other things be fragrant, yet preference is given to balm, because it has a special odor of its own, and because it confers incorruptibility: hence it is written (Ecclus. 24:21): "My odor is as the purest balm."
Reply Obj. 1: Christ, by the power which He exercises in the sacraments, bestowed on the apostles the reality of this sacrament, i.e. the fulness of the Holy Ghost, without the sacrament itself, because they had received "the first fruits of the Spirit" (Rom.
8:23). Nevertheless, something of keeping with the matter of this sacrament was displayed to the apostles in a sensible manner when they received the Holy Ghost. For that the Holy Ghost came down upon them in a sensible manner under the form of fire, refers to the same signification as oil: except in so far as fire has an active power, while oil has a pa.s.sive power, as being the matter and incentive of fire. And this was quite fitting: for it was through the apostles that the grace of the Holy Ghost was to flow forth to others. Again, the Holy Ghost came down on the apostles in the shape of a tongue.
Which refers to the same signification as balm: except in so far as the tongue communicates with others by speech, but balm, by its odor.
because, to wit, the apostles were filled with the Holy Ghost, as teachers of the Faith; but the rest of the believers, as doing that which gives edification to the faithful.
In like manner, too, when the apostles imposed their hands, and when they preached, the fulness of the Holy Ghost came down under visible signs on the faithful, just as, at the beginning, He came down on the apostles: hence Peter said (Acts 11:15): "When I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning."
Consequently there was no need for sacramental sensible matter, where G.o.d sent sensible signs miraculously.
However, the apostles commonly made use of chrism in bestowing the sacrament, when such like visible signs were lacking. For Dionysius says (Eccl. Hier. iv): "There is a certain perfecting operation which our guides," i.e. the apostles, "call the sacrifice of Chrism."
Reply Obj. 2: Baptism is bestowed that spiritual life may be received simply; wherefore simple matter is fitting to it. But this sacrament is given that we may receive the fulness of the Holy Ghost, Whose operations are manifold, according to Wis. 7:22, "In her is the" Holy "Spirit ... one, manifold"; and 1 Cor. 12:4, "There are diversities of graces, but the same Spirit." Consequently a compound matter is appropriate to this sacrament.
Reply Obj. 3: These properties of oil, by reason of which it symbolizes the Holy Ghost, are to be found in olive oil rather than in any other oil. In fact, the olive-tree itself, through being an evergreen, signifies the refreshing and merciful operation of the Holy Ghost.
Moreover, this oil is called oil properly, and is very much in use, wherever it is to be had. And whatever other liquid is so called, derives its name from its likeness to this oil: nor are the latter commonly used, unless it be to supply the want of olive oil.
Therefore it is that this oil alone is used for this and certain other sacraments.
Reply Obj. 4: Baptism is the sacrament of absolute necessity; and so its matter should be at hand everywhere. But it is enough that the matter of this sacrament, which is not of such great necessity, be easily sent to all parts of the world.
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THIRD ARTICLE [III, Q. 72, Art. 3]
Whether It Is Essential to This Sacrament That the Chrism Which Is Its Matter Be Previously Consecrated by a Bishop?
Objection 1: It seems that it is not essential to this sacrament, that the chrism, which is its matter, be previously consecrated by a bishop. For Baptism which bestows full remission of sins is not less efficacious than this sacrament. But, though the baptismal water receives a kind of blessing before being used for Baptism; yet this is not essential to the sacrament: since in a case of necessity it can be dispensed with. Therefore neither is it essential to this sacrament that the chrism should be previously consecrated by a bishop.
Obj. 2: Further, the same should not be consecrated twice. But the sacramental matter is sanctified, in the very conferring of the sacrament, by the form of words wherein the sacrament is bestowed; hence Augustine says (Tract. lx.x.x in Joan.): "The word is added to the element, and this becomes a sacrament." Therefore the chrism should not be consecrated before this sacrament is given.
Obj. 3: Further, every consecration employed in the sacraments is ordained to the bestowal of grace. But the sensible matter composed of oil and balm is not receptive of grace. Therefore it should not be consecrated.
_On the contrary,_ Pope Innocent I says (Ep. ad Decent.): "Priests, when baptizing, may anoint the baptized with chrism, previously consecrated by a bishop: but they must not sign the brow with the same oil; this belongs to the bishop alone, when he gives the Paraclete." Now this is done in this sacrament. Therefore it is necessary for this sacrament that its matter be previously consecrated by a bishop.
_I answer that,_ The entire sanctification of the sacraments is derived from Christ, as stated above (Q. 64, A. 3). But it must be observed that Christ did use certain sacraments having a corporeal matter, viz. Baptism, and also the Eucharist. And consequently, from Christ"s very act in using them, the matter of these sacraments received a certain apt.i.tude to the perfection of the sacrament. Hence Chrysostom (Chromatius, In Matth. 3:15) says that "the waters of Baptism could never wash away the sins of believers, had they not been sanctified by contact with our Lord"s body." And again, our Lord Himself "taking bread ... blessed ... and in like manner the chalice" (Matt. 26:26, 27; Luke 22:19, 20). For this reason there is no need for the matter of these sacraments to be blessed previously, since Christ"s blessing is enough. And if any blessing be used, it belongs to the solemnity of the sacrament, not to its essence. But Christ did not make use of visible anointings, so as not to slight the invisible unction whereby He was "anointed above" His "fellows"
(Ps. 44:8). And hence both chrism, and the holy oil, and the oil of the sick are blessed before being put to sacramental use. This suffices for the reply to the First Objection.
Reply Obj. 2: Each consecration of the chrism has not the same object. For just as an instrument derives instrumental power in two ways, viz. when it receives the form of an instrument, and when it is moved by the princ.i.p.al agent; so too the sacramental matter needs a twofold sanctification, by one of which it becomes fit matter for the sacrament, while by the other it is applied to the production of the effect.
Reply Obj. 3: Corporeal matter is receptive of grace, not so as to be the subject of grace, but only as the instrument of grace, as explained above (Q. 62, A. 3). And this sacramental matter is consecrated, either by Christ, or by a bishop, who, in the Church, impersonates Christ.
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FOURTH ARTICLE [III, Q. 72, Art. 4]
Whether the Proper Form of This Sacrament Is: "I Sign Thee with the Sign of the Cross," Etc.?
Objection 1: It seems that the proper form of this sacrament is not: "I sign thee with the sign of the cross, I confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Ghost. Amen." For the use of the sacraments is derived from Christ and the apostles. But neither did Christ inst.i.tute this form, nor do we read of the apostles making use of it. Therefore it is not the proper form of this sacrament.
Obj. 2: Further, just as the sacrament is the same everywhere, so should the form be the same: because everything has unity, just as it has being, from its form. But this form is not used by all: for some say: "I confirm thee with the chrism of sanctification." Therefore the above is not the proper form of this sacrament.