Thomas Aquinas, Summa Theologiae

Objection 1: It seems that the rite of this sacrament is not appropriate. For the sacrament of Baptism is of greater necessity than this, as stated above (Article 2, ad 4; Question 65, Articles 3,4). But certain seasons are fixed for Baptism, viz. Easter and Pentecost. Therefore some fixed time of the year should be chosen for this sacrament.

Objection 2: Further, just as this sacrament requires devotion both in the giver and in the receiver, so also does the sacrament of Baptism. But in the sacrament of Baptism it is not necessary that it should be received or given fasting. Therefore it seems unfitting for the Council of Orleans to declare that "those who come to Confirmation should be fasting"; and the Council of Meaux, "that bishops should not give the Holy Ghost with imposition of the hand except they be fasting."

Objection 3: Further, chrism is a sign of the fulness of the Holy Ghost, as stated above (Article 2). But the fulness of the Holy Ghost was given to Christ's faithful on the day of Pentecost, as related in Acts 2:1. Therefore the chrism should be mixed and blessed on the day of Pentecost rather than on Maundy Thursday.

On the contrary, Is the use of the Church, who is governed by the Holy Ghost.

I answer that, Our Lord promised His faithful (Mt. 18:20) saying: "Where there are two or three gathered together in My name, there am I in the midst of them." And therefore we must hold firmly that the Church's ordinations are directed by the wisdom of Christ. And for this reason we must look upon it as certain that the rite observed by the Church, in this and the other sacraments, is appropriate.

Reply to Objection 1: As Pope Melchiades says (Ep. ad Epis. Hispan.), "these two sacraments," viz. Baptism and Confirmation, "are so closely connected that they can nowise be separated save by death intervening, nor can one be duly celebrated without the other." Consequently the same seasons are fixed for the solemn celebration of Baptism and of this sacrament. But since this sacrament is given only by bishops, who are not always present where priests are baptizing, it was necessary, as regards the common use, to defer the sacrament of Confirmation to other seasons also.

Reply to Objection 2: The sick and those in danger of death are exempt from this prohibition, as we read in the decree of the Council of Meaux. And therefore, on account of the multitude of the faithful, and on account of imminent dangers, it is allowed for this sacrament, which can be given by none but a bishop, to be given or received even by those who are not fasting: since one bishop, especially in a large diocese, would not suffice to confirm all, if he were confined to certain times. But where it can be done conveniently, it is more becoming that both giver and receiver should be fasting.

Reply to Objection 3: According to the acts of the Council of Pope Martin, "it was lawful at all times to prepare the chrism." But since solemn Baptism, for which chrism has to be used, is celebrated on Easter Eve, it was rightly decreed, that chrism should be consecrated by the bishop two days beforehand, that it may be sent to the various parts of the diocese. Moreover, this day is sufficiently appropriate to the blessing of sacramental matter, since thereon was the Eucharist instituted, to which, in a certain way, all the other sacraments are ordained, as stated above (Question 65, Article 3).

Articulus 12

Argumentum 1

Ad duodecimum sic proceditur. Videtur quod ritus huius sacramenti non sit conveniens. Sacramentum enim baptismi est maioris necessitatis quam hoc sacramentum, ut supra dictum est.

Sed baptismo deputantur certa tempora, scilicet Pascha et Pentecoste. Ergo etiam huic sacramento aliquod certum tempus debet praefigi.

Argumentum 2

Praeterea, sicut hoc sacramentum requirit devotionem et dantis et recipientis, ita etiam et sacramentum baptismi. Sed in sacramento baptismi non requiritur quod a ieiunis sumatur vel conferatur.

Ergo videtur inconvenienter statutum in aurelianensi Concilio, ut ieiuni ad confirmationem veniant; et in Concilio meldensi ut episcopi non nisi ieiuni per impositionem manus spiritum sanctum tradant.

Argumentum 3

Praeterea, chrisma est quoddam signum plenitudinis spiritus sancti, ut supra dictum est.

Sed plenitudo spiritus sancti data est fidelibus christi in die Pentecostes, ut habetur Act. II.

Magis ergo deberet chrisma confici et benedici in festo Pentecostes quam in cena domini.

Sed Contra

Sed contra est usus ecclesiae, quae a spiritu sancto gubernatur.

Corpus

Respondeo dicendum quod dominus, Matth. XVIII, fidelibus suis promisit dicens, ubi fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum.

Et ideo firmiter tenendum est quod ordinationes ecclesiae dirigantur secundum sapientiam christi. Et propter hoc certum esse debet ritus quos ecclesia observat in hoc et in aliis sacramentis, esse convenientes.

Ad 1

Ad primum ergo dicendum quod, sicut melchiades Papa dicit, ita coniuncta sunt haec duo sacramenta, scilicet baptismi et confirmationis, ut ab invicem nisi morte praeveniente nullatenus possint segregari, et unum sine altero rite perfici non possit.

Et ideo eadem tempora sunt praefixa baptismo solemniter celebrando et huic sacramento. Sed quia hoc sacramentum a solis episcopis datur, qui non sunt semper praesentes ubi presbyteri baptizant, oportuit, quantum ad communem usum, sacramentum confirmationis etiam in alia tempora differri.

Ad 2

Ad secundum dicendum quod ab illa prohibitione excipiuntur infirmi et morte periclitantes, sicut in statuto meldensis Concilii legitur.

Et ideo, propter multitudinem fidelium, et propter pericula imminentia, sustinetur ut hoc sacramentum, quod non nisi ab episcopis dari potest, etiam a non ieiunis detur vel accipiatur, quia unus episcopus, praecipue in magna dioecesi, non sufficeret ad omnes confirmandos, si ei tempus arctaretur. Ubi tamen congrue observari potest, convenientius est ut a ieiunis detur et accipiatur.

Ad 3

Ad tertium dicendum quod, sicut ex Concilio martini Papae habetur, omni tempore licebat chrisma conficere.

Sed quia solemnis baptismus, ad quem requiritur usus chrismatis, in vigilia Paschae celebratur, congrue ordinatum est ut per biduum ante ab episcopo chrisma benedicatur, ut possit per dioecesim destinari. Dies etiam ille satis congruit ad materias sacramentorum benedicendas, in quo fuit eucharistiae sacramentum institutum, ad quod omnia alia sacramenta quodammodo ordinantur, sicut dictum est.