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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.
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