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Objection 1: It seems that not only a bishop can confer this
sacrament. For Gregory (Regist. iv), writing to Bishop
Januarius, says: "We hear that some were scandalized because we
forbade priests to anoint with chrism those who have been baptized.
Yet in doing this we followed the ancient custom of our Church: but
if this trouble some so very much we permit priests, where no bishop is
to be had, to anoint the baptized on the forehead with chrism." But
that which is essential to the sacraments should not be changed for the
purpose of avoiding scandal. Therefore it seems that it is not
essential to this sacrament that it be conferred by a bishop.
Objection 2: Further, the sacrament of Baptism seems to be more
efficacious than the sacrament of Confirmation: since it bestows full
remission of sins, both as to guilt and as to punishment, whereas this
sacrament does not. But a simple priest, in virtue of his office,
can give the sacrament of Baptism: and in a case of necessity anyone,
even without orders, can baptize. Therefore it is not essential to
this sacrament that it be conferred by a bishop.
Objection 3: Further, the top of the head, where according to
medical men the reason is situated (i.e. the "particular reason,"
which is called the "cogitative faculty"), is more noble than the
forehead, which is the site of the imagination. But a simple priest
can anoint the baptized with chrism on the top of the head. Therefore
much more can he anoint them with chrism on the forehead, which belongs
to this sacrament.
On the contrary, Pope Eusebius (Ep. iii ad Ep. Tusc.) says:
"The sacrament of the imposition of the hand should be held in great
veneration, and can be given by none but the high priests. Nor is it
related or known to have been conf erred in apostolic times by others
than the apostles themselves; nor can it ever be either licitly or
validly performed by others than those who stand in their place. And
if anyone presume to do otherwise, it must be considered null and
void; nor will such a thing ever be counted among the sacraments of the
Church." Therefore it is essential to this sacrament, which is
called "the sacrament of the imposition of the hand," that it be
given by a bishop.
I answer that, In every work the final completion is reserved to the
supreme act or power; thus the preparation of the matter belongs to the
lower craftsmen, the higher gives the form, but the highest of all is
he to whom pertains the use, which is the end of things made by art;
thus also the letter which is written by the clerk, is signed by his
employer. Now the faithful of Christ are a Divine work, according
to 1 Cor. 3:9: "You are God's building"; and they are also
"an epistle," as it were, "written with the Spirit of God,"
according to 2 Cor. 3:2,3. And this sacrament of Confirmation
is, as it were, the final completion of the sacrament of Baptism; in
the sense that by Baptism man is built up into a spiritual dwelling,
and is written like a spiritual letter; whereas by the sacrament of
Confirmation, like a house already built, he is consecrated as a
temple of the Holy Ghost, and as a letter already written, is signed
with the sign of the cross. Therefore the conferring of this sacrament
is reserved to bishops, who possess supreme power in the Church: just
as in the primitive Church, the fulness of the Holy Ghost was given
by the apostles, in whose place the bishops stand (Acts 8). Hence
Pope Urban I says: "All the faithful should. after Baptism,
receive the Holy Ghost by the imposition of the bishop's hand, that
they may become perfect Christians."
Reply to Objection 1: The Pope has the plenitude of power in the
Church, in virtue of which he can commit to certain lower orders
things that belong to the higher orders: thus he allows priests to
confer minor orders, which belong to the episcopal power. And in
virtue of this fulness of power the Pope, Blessed Gregory, allowed
simple priests to confer this sacrament, so long as the scandal was
ended.
Reply to Objection 2: The sacrament of Baptism is more efficacious
than this sacrament as to the removal of evil, since it is a spiritual
birth, that consists in change from non-being to being. But this
sacrament is more efficacious for progress in good; since it is a
spiritual growth from imperfect being to perfect being. And hence this
sacrament is committed to a more worthy minister.
Reply to Objection 3: As Rabanus says (De Instit. Cleric.
i), "the baptized is signed by the priest with chrism on the top of
the head, but by the bishop on the forehead; that the former unction
may symbolize the descent of the Holy Ghost on hint, in order to
consecrate a dwelling to God: and that the second also may teach us
that the sevenfold grace of the same Holy Ghost descends on man with
all fulness of sanctity, knowledge and virtue." Hence this unction
is reserved to bishops, not on account of its being applied to a more
worthy part of the body, but by reason of its having a more powerful
effect.
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