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Objection 1: It seems that chrism is not a fitting matter for this
sacrament. For this sacrament, as stated above (Article 1, ad
1), was instituted 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.
Objection 2: Further, Confirmation perfects, in a way, the
sacrament of Baptism, as stated above (Question 65, Articles
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.
Objection 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.
Objection 4: Further, it has been stated above (Question 66,
Article 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 (Article 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 to Objection 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" (Rm. 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 passive 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 God 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 to Objection 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 to Objection 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 to Objection 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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