Thomas Aquinas, Summa Theologiae

Objection 1: It seems that Confirmation is not a sacrament. For sacraments derive their efficacy from the Divine institution, as stated above (Question 64, Article 2). But we read nowhere of Confirmation being instituted by Christ. Therefore it is not a sacrament.

Objection 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.

Objection 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.

Objection 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 to Objection 1: Concerning the institution 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 instituted 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 instituted by the apostles. But this cannot be admitted; since the institution of a new sacrament belongs to the power of excellence, which belongs to Christ alone.

And therefore we must say that Christ instituted this sacrament not by bestowing, but by promising it, according to Jn. 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 Jn. 7:39: "As yet the Spirit was not given, because Jesus was not yet glorified."

Reply to Objection 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 to Objection 3: As stated above (Question 65, Article 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 to Objection 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" (Jn. 1:14). This fulness was made known at His Baptism, when "the Holy Ghost descended in a bodily shape . . . upon Him" (Lk. 3:22). Hence (Lk. 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.

Articulus 1

Argumentum 1

Ad primum sic proceditur. Videtur quod confirmatio non sit sacramentum. Sacramenta enim ex divina institutione efficaciam habent, sicut supra dictum est.

Sed confirmatio non legitur a christo instituta. Ergo non est sacramentum.

Argumentum 2

Praeterea, sacramenta novae legis in veteri praefigurata fuerunt, ut apostolus dicit, I Cor. X, quod omnes in Moyse baptizati sunt in nube et in mari, et omnes eandem spiritualem escam manducaverunt, et omnes eundem potum spiritualem biberunt.

Sed confirmatio non fuit praefigurata in veteri testamento.

Ergo non est sacramentum.

Argumentum 3

Praeterea, sacramenta ordinantur ad hominum salutem. Sed sine confirmatione potest esse salus, nam pueri baptizati sine confirmatione decedentes salvantur. Ergo confirmatio non est sacramentum.

Argumentum 4

Praeterea, per omnia sacramenta ecclesiae homo christo conformatur, qui est sacramentorum auctor. Sed per confirmationem homo christo conformari non potest, qui non legitur esse confirmatus.

Sed Contra

Sed contra est quod melchiades Papa scribit Hispaniarum episcopis, de his super quibus rogastis nos vos informari, idest, utrum maius sit sacramentum manus impositio episcoporum an baptismus, scitote utrumque magnum esse sacramentum.

Corpus

Respondeo dicendum quod sacramenta novae legis ordinantur ad speciales gratiae effectus, et ideo, ubi occurrit aliquis specialis effectus gratiae, ibi ordinatur speciale sacramentum.

Quia vero sensibilia et corporalia gerunt spiritualium et intelligibilium similitudinem, ex his quae in vita corporali aguntur, percipere possumus quid in spirituali vita speciale existat. Manifestum est autem quod in vita corporali specialis quaedam perfectio est quod homo ad perfectam aetatem perveniat, et perfectas actiones hominis agere possit, unde et apostolus dicit, I Cor. XIII, cum autem factus sum vir, evacuavi quae erant parvuli.

Et inde etiam est quod, praeter motum generationis, quo aliquis accipit vitam corporalem, est motus augmenti, quo aliquis perducitur ad perfectam aetatem. Sic igitur et vitam spiritualem homo accipit per baptismum, qui est spiritualis regeneratio.

In confirmatione autem homo accipit quasi quandam aetatem perfectam spiritualis vitae.

Unde melchiades Papa dicit, spiritus sanctus, qui super aquas baptismi salutifero descendit lapsu, in fonte plenitudinem tribuit ad innocentiam, in confirmatione augmentum praestat ad gratiam. In baptismo regeneramur ad vitam, post baptismum roboramur.

Et ideo manifestum est quod confirmatio est speciale sacramentum.

Ad 1

Ad primum ergo dicendum quod circa institutionem huius sacramenti est triplex opinio.

Quidam enim dixerunt quod hoc sacramentum non fuit institutum nec a christo nec ab apostolis, sed postea processu temporis in quodam Concilio.

Alii vero dixerunt quod fuit institutum ab apostolis.

Sed hoc non potest esse, quia instituere novum sacramentum pertinet ad potestatem excellentiae, quae competit soli christo.

Et ideo dicendum quod christus instituit hoc sacramentum, non exhibendo, sed promittendo, secundum illud Ioan. XVI, nisi ego abiero, Paraclitus non veniet ad vos, si autem abiero, mittam eum ad vos.

Et hoc ideo quia in hoc sacramento datur plenitudo spiritus sancti, quae non erat danda ante christi resurrectionem et ascensionem, secundum illud Ioan. VII, nondum erat spiritus datus, quia iesus nondum erat glorificatus.

Ad 2

Ad secundum dicendum quod confirmatio est sacramentum plenitudinis gratiae, et ideo non potuit habere aliquid respondens in veteri lege, quia nihil ad perfectum adduxit lex, ut dicitur Heb. VII.

Ad 3

Ad tertium dicendum quod, sicut supra dictum est, omnia sacramenta sunt aliqualiter necessaria ad salutem, sed quaedam sine quibus non est salus, quaedam vero sicut quae operantur ad perfectionem salutis. Et hoc modo confirmatio est de necessitate salutis, quamvis sine ea possit esse salus, dummodo non praetermittatur ex contemptu sacramenti.

Ad 4

Ad quartum dicendum quod illi qui confirmationem accipiunt, quae est sacramentum plenitudinis gratiae, christo conformantur inquantum ipse a primo instanti suae conceptionis fuit plenus gratiae et veritatis, ut dicitur Ioan. I.

Quae quidem plenitudo declarata est in baptismo, quando spiritus sanctus descendit corporali specie super eum.

Unde et Luc. IV dicitur quod iesus plenus spiritus sancto regressus est a iordane.

Non autem conveniebat dignitati christi, qui est sacramentorum auctor, ut a sacramento plenitudinem gratiae acciperet.