Part IV (Tertia Pars) Part 129 (1/2)
Obj. 3: Further, this sacrament should be conformed to Baptism, as the perfect to the thing perfected, as stated above (A. 2, Obj. 2).
But in the form of Baptism no mention is made of signing the character; nor again of the cross of Christ, though in Baptism man dies with Christ, as the Apostle says (Rom. 6:3-8); nor of the effect which is salvation, though Baptism is necessary for salvation. Again, in the baptismal form, only one action is included; and the person of the baptizer is expressed in the words: ”I baptize thee, whereas the contrary is to be observed in the above form.” Therefore this is not the proper form of this sacrament.
_On the contrary,_ Is the authority of the Church, who always uses this form.
_I answer that,_ The above form is appropriate to this sacrament. For just as the form of a natural thing gives it its species, so a sacramental form should contain whatever belongs to the species of the sacrament. Now as is evident from what has been already said (AA.
1, 2), in this sacrament the Holy Ghost is given for strength in the spiritual combat. Wherefore in this sacrament three things are necessary; and they are contained in the above form. The first of these is the cause conferring fulness of spiritual strength which cause is the Blessed Trinity: and this is expressed in the words, ”In the name of the Father,” etc. The second is the spiritual strength itself bestowed on man unto salvation by the sacrament of visible matter; and this is referred to in the words, ”I confirm thee with the chrism of salvation.” The third is the sign which is given to the combatant, as in a bodily combat: thus are soldiers marked with the sign of their leaders. And to this refer the words, ”I sign thee with the sign of the cross,” in which sign, to wit, our King triumphed (cf. Col. 2:15).
Reply Obj. 1: As stated above (A. 2, ad 1), sometimes the effect of this sacrament, i.e. the fulness of the Holy Ghost, was given through the ministry of the apostles, under certain visible signs, wrought miraculously by G.o.d, Who can bestow the sacramental effect, independently of the sacrament. In these cases there was no need for either the matter or the form of this sacrament. On the other hand, sometimes they bestowed this sacrament as ministers of the sacraments. And then, they used both matter and form according to Christ's command. For the apostles, in conferring the sacraments, observed many things which are not handed down in those Scriptures that are in general use. Hence Dionysius says at the end of his treatise on the Ecclesiastical Hierarchy (chap. vii): ”It is not allowed to explain in writing the prayers which are used in the sacraments, and to publish their mystical meaning, or the power which, coming from G.o.d, gives them their efficacy; we learn these things by holy tradition without any display,”* i.e. secretly. [*The pa.s.sage quoted in the text of the Summa differs slightly from the above, which is translated directly from the works of Dionysius.]
Hence the Apostle, speaking of the celebration of the Eucharist, writes (1 Cor. 11:34): ”The rest I will set in order, when I come.”
Reply Obj. 2: Holiness is the cause of salvation. Therefore it comes to the same whether we say ”chrism of salvation” or ”of sanctification.”
Reply Obj. 3: Baptism is the regeneration unto the spiritual life, whereby man lives in himself. And therefore in the baptismal form that action alone is expressed which refers to the man to be sanctified. But this sacrament is ordained not only to the sanctification of man in himself, but also to strengthen him in his outward combat. Consequently not only is mention made of interior sanctification, in the words, ”I confirm thee with the chrism of salvation”: but furthermore man is signed outwardly, as it were with the standard of the cross, unto the outward spiritual combat; and this is signified by the words, ”I sign thee with the sign of the cross.”
But in the very word ”baptize,” which signifies ”to cleanse,” we can understand both the matter, which is the cleansing water, and the effect, which is salvation. Whereas these are not understood by the word ”confirm”; and consequently they had to be expressed.
Again, it has been said above (Q. 66, A. 5, ad 1) that the p.r.o.noun ”I” is not necessary to the Baptismal form, because it is included in the first person of the verb. It is, however, included in order to express the intention. But this does not seem so necessary in Confirmation, which is conferred only by a minister of excellence, as we shall state later on (A. 11).
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FIFTH ARTICLE [III, Q. 72, Art. 5]
Whether the Sacrament of Confirmation Imprints a Character?
Objection 1: It seems that the sacrament of Confirmation does not imprint a character. For a character means a distinctive sign. But a man is not distinguished from unbelievers by the sacrament of Confirmation, for this is the effect of Baptism; nor from the rest of the faithful, because this sacrament is ordained to the spiritual combat, which is enjoined to all the faithful. Therefore a character is not imprinted in this sacrament.
Obj. 2: Further, it was stated above (Q. 63, A. 2) that a character is a spiritual power. Now a power must be either active or pa.s.sive.
But the active power in the sacraments is conferred by the sacrament of order: while the pa.s.sive or receptive power is conferred by the sacrament of Baptism. Therefore no character is imprinted by the sacrament of Confirmation.
Obj. 3: Further, in circ.u.mcision, which is a character of the body, no spiritual character is imprinted. But in this sacrament a character is imprinted on the body, when the sign of the cross is signed with chrism on man's brow. Therefore a spiritual character is not imprinted by this sacrament.
_On the contrary,_ A character is imprinted in every sacrament that is not repeated. But this sacrament is not repeated: for Gregory II says (Ep. iv ad Bonifac.): ”As to the man who was confirmed a second time by a bishop, such a repet.i.tion must be forbidden.” Therefore a character is imprinted in Confirmation.
_I answer that,_ As stated above (Q. 63, A. 2), a character is a spiritual power ordained to certain sacred actions. Now it has been said above (A. 1; Q. 65, A. 1) that, just as Baptism is a spiritual regeneration unto Christian life, so also is Confirmation a certain spiritual growth bringing man to perfect spiritual age. But it is evident, from a comparison with the life of the body, that the action which is proper to man immediately after birth, is different from the action which is proper to him when he has come to perfect age. And therefore by the sacrament of Confirmation man is given a spiritual power in respect of sacred actions other than those in respect of which he receives power in Baptism. For in Baptism he receives power to do those things which pertain to his own salvation, forasmuch as he lives to himself: whereas in Confirmation he receives power to do those things which pertain to the spiritual combat with the enemies of the Faith. This is evident from the example of the apostles, who, before they received the fulness of the Holy Ghost, were in the ”upper room ... persevering ... in prayer” (Acts 1:13, 14); whereas afterwards they went out and feared not to confess their faith in public, even in the face of the enemies of the Christian Faith. And therefore it is evident that a character is imprinted in the sacrament of Confirmation.
Reply Obj. 1: All have to wage the spiritual combat with our invisible enemies. But to fight against visible foes, viz. against the persecutors of the Faith, by confessing Christ's name, belongs to the confirmed, who have already come spiritually to the age of virility, according to 1 John 2:14: ”I write unto you, young men, because you are strong, and the word of G.o.d abideth in you, and you have overcome the wicked one.” And therefore the character of Confirmation is a distinctive sign, not between unbelievers and believers, but between those who are grown up spiritually and those of whom it is written: ”As new-born babes” (1 Pet. 2:2).
Reply Obj. 2: All the sacraments are protestations of faith.
Therefore just as he who is baptized receives the power of testifying to his faith by receiving the other sacraments; so he who is confirmed receives the power of publicly confessing his faith by words, as it were _ex officio._
Reply Obj. 3: The sacraments of the Old Law are called ”justice of the flesh” (Heb. 9:10) because, to wit, they wrought nothing inwardly. Consequently in circ.u.mcision a character was imprinted in the body only, but not in the soul. But in Confirmation, since it is a sacrament of the New Law, a spiritual character is imprinted at the same time, together with the bodily character.
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SIXTH ARTICLE [III, Q. 72, Art. 6]
Whether the Character of Confirmation Presupposes of Necessity, the Baptismal Character?
Objection 1: It seems that the character of Confirmation does not presuppose, of necessity, the baptismal character. For the sacrament of Confirmation is ordained to the public confession of the Faith of Christ. But many, even before Baptism, have publicly confessed the Faith of Christ by shedding their blood for the Faith. Therefore the character of Confirmation does not presuppose the baptismal character.
Obj. 2: Further, it is not related of the apostles that they were baptized; especially, since it is written (John 4:2) that Christ ”Himself did not baptize, but His disciples.” Yet afterwards they were confirmed by the coming of the Holy Ghost. Therefore, in like manner, others can be confirmed before being baptized.
Obj. 3: Further, it is written (Acts 10:44-48) that ”while Peter was yet speaking ... the Holy Ghost fell on all them that heard the word ... and [Vulg.: 'for'] they heard them speaking with tongues”: and afterwards ”he commanded them to be baptized.” Therefore others with equal reason can be confirmed before being baptized.