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Objection 1: It seems that this sacrament should not be given to
all. For this sacrament is given in order to confer a certain
excellence, as stated above (Article 11, ad 2). But all are
not suited for that which belongs to excellence. Therefore this
sacrament should not be given to all.
Objection 2: Further, by this sacrament man advances spiritually to
perfect age. But perfect age is inconsistent with childhood.
Therefore at least it should not be given to children.
Objection 3: Further, as Pope Melchiades says (Ep. ad Episc.
Hispan.) "after Baptism we are strengthened for the combat." But
women are incompetent to combat, by reason of the frailty of their
sex. Therefore neither should women receive this sacrament.
Objection 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 (Article 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 God's intention
to bring all things to perfection, since nature shares in this
intention inasmuch as it reflects Him: hence it is written (Dt.
32:4): "The works of God 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 to Objection 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 to Objection 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 to Objection 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 sex."
Again, he says (Hom. de Militia Spirit.): "In God'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 to Objection 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 passage 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.
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