Part IV (Tertia Pars) Part 130 (1/2)
Obj. 4: Further, Pope Melchiades says (Ep. ad Episc. Hispan.): ”Although the benefit of Regeneration suffices for those who are on the point of death, yet the graces of Confirmation are necessary for those who are to conquer. Confirmation arms and strengthens those to whom the struggles and combats of this world are reserved. And he who comes to die, having kept unsullied the innocence he acquired in Baptism, is confirmed by death; for after death he can sin no more.”
Therefore this sacrament should not be given to those who are on the point of death: and so it should not be given to all.
_On the contrary,_ It is written (Acts 2:2) that the Holy Ghost in coming, ”filled the whole house,” whereby the Church is signified; and afterwards it is added that ”they were all filled with the Holy Ghost.” But this sacrament is given that we may receive that fulness.
Therefore it should be given to all who belong to the Church.
_I answer that,_ As stated above (A. 1), man is spiritually advanced by this sacrament to perfect age. Now the intention of nature is that everyone born corporally, should come to perfect age: yet this is sometimes hindered by reason of the corruptibility of the body, which is forestalled by death. But much more is it G.o.d's intention to bring all things to perfection, since nature shares in this intention inasmuch as it reflects Him: hence it is written (Deut. 32:4): ”The works of G.o.d are perfect.” Now the soul, to which spiritual birth and perfect spiritual age belong, is immortal; and just as it can in old age attain to spiritual birth, so can it attain to perfect (spiritual) age in youth or childhood; because the various ages of the body do not affect the soul. Therefore this sacrament should be given to all.
Reply Obj. 1: This sacrament is given in order to confer a certain excellence, not indeed, like the sacrament of order, of one man over another, but of man in regard to himself: thus the same man, when arrived at maturity, excels himself as he was when a boy.
Reply Obj. 2: As stated above, the age of the body does not affect the soul. Consequently even in childhood man can attain to the perfection of spiritual age, of which it is written (Wis. 4:8): ”Venerable old age is not that of long time, nor counted by the number of years.” And hence it is that many children, by reason of the strength of the Holy Ghost which they had received, fought bravely for Christ even to the shedding of their blood.
Reply Obj. 3: As Chrysostom says (Hom. i De Machab.), ”in earthly contests fitness of age, physique and rank are required; and consequently slaves, women, old men, and boys are debarred from taking part therein. But in the heavenly combats, the Stadium is open equally to all, to every age, and to either s.e.x.” Again, he says (Hom. de Militia Spirit.): ”In G.o.d's eyes even women fight, for many a woman has waged the spiritual warfare with the courage of a man.
For some have rivaled men in the courage with which they have suffered martyrdom; and some indeed have shown themselves stronger than men.” Therefore this sacrament should be given to women.
Reply Obj. 4: As we have already observed, the soul, to which spiritual age belongs, is immortal. Wherefore this sacrament should be given to those on the point of death, that they may be seen to be perfect at the resurrection, according to Eph. 4:13: ”Until we all meet into the unity of faith ... unto the measure of the age of the fulness of Christ.” And hence Hugh of St. Victor says (De Sacram.
ii), ”It would be altogether hazardous, if anyone happened to go forth from this life without being confirmed”: not that such a one would be lost, except perhaps through contempt; but that this would be detrimental to his perfection. And therefore even children dying after Confirmation obtain greater glory, just as here below they receive more grace. The pa.s.sage quoted is to be taken in the sense that, with regard to the dangers of the present combat, those who are on the point of death do not need this sacrament.
_______________________
NINTH ARTICLE [III, Q. 72, Art. 9]
Whether This Sacrament Should Be Given to Man on the Forehead?
Objection 1: It seems that this sacrament should not be given to man on the forehead. For this sacrament perfects Baptism, as stated above (Q. 65, AA. 3, 4). But the sacrament of Baptism is given to man over his whole body. Therefore this sacrament should not be given on the forehead only.
Obj. 2: Further, this sacrament is given for spiritual strength, as stated above (AA. 1, 2, 4). But spiritual strength is situated princ.i.p.ally in the heart. Therefore this sacrament should be given over the heart rather than on the forehead.
Obj. 3: Further, this sacrament is given to man that he may freely confess the faith of Christ. But ”with the mouth, confession is made unto salvation,” according to Rom. 10:10. Therefore this sacrament should be given about the mouth rather than on the forehead.
_On the contrary,_ Raba.n.u.s says (De Inst.i.t. Cleric. i): ”The baptized is signed by the priest with chrism on the top of the head, but by the bishop on the forehead.”
_I answer that,_ As stated above (AA. 1, 4), in this sacrament man receives the Holy Ghost for strength in the spiritual combat, that he may bravely confess the Faith of Christ even in face of the enemies of that Faith. Wherefore he is fittingly signed with the sign of the cross on the forehead, with chrism, for two reasons. First, because he is signed with the sign of the cross, as a soldier with the sign of his leader, which should be evident and manifest. Now, the forehead, which is hardly ever covered, is the most conspicuous part of the human body. Wherefore the confirmed is anointed with chrism on the forehead, that he may show publicly that he is a Christian: thus too the apostles after receiving the Holy Ghost showed themselves in public, whereas before they remained hidden in the upper room.
Secondly, because man is hindered from freely confessing Christ's name, by two things--by fear and by shame. Now both these things betray themselves princ.i.p.ally on the forehead on account of the proximity of the imagination, and because the (vital) spirits mount directly from the heart to the forehead: hence ”those who are ashamed, blush, and those who are afraid, pale” (Ethic. iv). And therefore man is signed with chrism, that neither fear nor shame may hinder him from confessing the name of Christ.
Reply Obj. 1: By baptism we are regenerated unto spiritual life, which belongs to the whole man. But in Confirmation we are strengthened for the combat; the sign of which should be borne on the forehead, as in a conspicuous place.
Reply Obj. 2: The principle of fort.i.tude is in the heart, but its sign appears on the forehead: wherefore it is written (Ezech. 3:8): ”Behold I have made ... thy forehead harder than their foreheads.”
Hence the sacrament of the Eucharist, whereby man is confirmed in himself, belongs to the heart, according to Ps. 103:15: ”That bread may strengthen man's heart.” But the sacrament of Confirmation is required as a sign of fort.i.tude against others; and for this reason it is given on the forehead.
Reply Obj. 3: This sacrament is given that we may confess freely: but not that we may confess simply, for this is also the effect of Baptism. And therefore it should not be given on the mouth, but on the forehead, where appear the signs of those pa.s.sions which hinder free confession.
_______________________
TENTH ARTICLE [III, Q. 72, Art. 10]
Whether He Who Is Confirmed Needs One to Stand* for Him?
[*Literally, ”to hold him”]
Objection 1: It seems that he who is confirmed needs no one to stand for him. For this sacrament is given not only to children but also to adults. But adults can stand for themselves. Therefore it is absurd that someone else should stand for them.