Dist. 7, Art. 1, Q. 3
Book IV: On the Sacraments · Distinction 7
Quaestio III. Utrum quilibet possit dispensare confirmationem, saltem in necessitate.
Tertio quaeritur de potentia dispensandi hoc Sacramentum; quod et videtur, quod quilibet possit hoc Sacramentum dispensare, saltem in necessitate:
1. Quia, si baptizat quis, baptizatum est: igitur baptismus maximae efficaciae sit inter Sacramenta1, et quod potest in maius potest in minus: ergo si potest quilibet baptizare, potest etiam confirmare.
2. Item, in naturis sic est, quod ubi res est, ibi operatur, non ubi debet esse et non est: ergo si Spiritus sanctus est in laico bono et non in episcopo malo, videtur, quod magis confirmet per laicum.
3. Item, simplex sacerdos inungit chrismate in vertice2; aut tunc aliquid facit, aut nihil. Si nihil, tunc frustra facit; si aliquid facit, pari ratione potest inungere in fronte; sed hoc est confirmare: ergo etc.
4. Item, si solus episcopus hoc potest, aut hoc est propter ordinem, aut propter iurisdictionem. Si propter ordinem, cum alium ordinem non habeat quam sacerdos3: ergo et sacerdos; si propter iurisdictionem: ergo electus non consecratus hoc potest.
Contra: 1. Magister dicit in littera4, quod « hoc Sacramentum summis sacerdotibus a solis datur, alioquin non est inter Sacramenta Ecclesiae computandum, immo irritum habendum »: ergo a nullis aliis potest dari.
2. Item, Rabanus5 dicit: « Per impositionem manus summi sacerdotis Paraclitus traditur baptizato »; et vocat summum sacerdotem episcopum: ergo si alius inungat et verba dicat, hoc Sacramentum non tribuit.
3. Item, ratione videtur: quia, Actuum octavo6 dicit quaedam Glossa, quod Philippus ille, ad cuius praedicationem Samaritani crediderant, non poterat manus imponere, quia non erat Apostolus: ergo solum Apostolis hoc concessum erat.
Conclusio. — Confirmatio nec potest nec debet dispensari nisi ab episcopis.
Respondeo: Dicendum, quod illud Sacramentum nec potest nec debet per alios7 dispensari, et si alii praesumunt, nihil faciunt. — Et ratio huius est, quia auctoritas Ecclesiae fuit derivata ad membra secundum ordinem Ecclesiae primum; unde sicut soli Apostoli hoc poterant, sic nunc soli eorum successores possunt.
Sed tunc est quaestio: quare hoc Sacramentum ordinis a solis episcopis traditur et solis episcopis fuit commissum? Dicendum, quod ratio8 huius est, quia ipsi et eorum successores sunt praelati in Ecclesia principales; praelati autem duplex est officium, scilicet inferiores in gradu suo statuere et collocare in ordine, et murum ponere se sive gregem suum defendere: ideo ipsi soli ordines faciunt et corroborant9.
Aliter dicunt aliqui, quod in his duobus Sacramentis datur gratiae plenitudo; ideo ab his debent dari, qui habent plenitudinem auctoritatis, ab aliis
non. Propter hanc eandem rationem consecrare ecclesias et abbates, quia sunt opera excellentiae, solis episcopis sunt concessa, pro eo quod habent excellentem auctoritatem.
Alia ratio potest reddi, quod ipsis episcopis est cura de subditis et maxime de clericis, cum curam habeant de omnibus; licet aliis commissa sit custodia10, tamen placuit Spiritui sancto, ut aliquod Sacramentum omnes subditi a praelato reciperent immediate; similiter, quod clerici aliquod: et illud est duplex Sacramentum, in quo duplex imprimitur signaculum. Unde et Apostolus, primo11 ad Romanos: Desidero videre vos, ut aliquid impertiar vobis spiritualis gratiae ad confirmandos vos. — Multae possunt hic rationes assignari et convenientiae, quia in talibus magis locum habet congruitas quam necessitas, quia institutio necessitatem facit praecipue12.
1. Ad illud quod obiicitur de baptismo, dicendum, quod non est simile: quia enim baptismus est Sacramentum necessitatis, ideo potestas eius omnibus est concessa; non sic autem est de confirmatione.
2. Ad illud quod obiicitur, quod Spiritus sanctus operatur, ubi est; dicendum, quod gratia Spiritus sancti, per quam dicitur in nobis operari, duplex est, scilicet gratum faciens, et sic operatur opera nostra13 ad salutem eius, in quo est; et gratis data, et per hanc operatur salutem in altero: et haec manet in homine, gratia gratum faciente recedente, ex dispensatione divina, ut subditi salus non impediatur malitia praelati.
3. Ad illud quod obiicitur de sacerdote, quod ungit in vertice; dicendum, quod nihil efficit; et tamen non frustra fit, quia instruit et coniunctum14 efficit, scilicet baptisma. Praeterea, si aliquid facit, non tamen ut Sacramentum confirmationis.
4. Ad illud quod ultimo obiicitur: unde habet hoc episcopus; dicendum, quod nec a iurisdictione nec ab ordine sacerdotali, sed auctoritate et dignitate episcopali;15 et haec dicit ordinem in eminentia. Haec autem eminentia confertur episcopo, cum consecratur; et ideo si renuntiet iurisdictioni, adhuc potest confirmare. Quamvis igitur non habeat ex ordine sacerdotali nec ex iurisdictione temporali, habet tamen ex aliquo, quod superexcellit utrumque. — Aliqui tamen dicunt, quod hoc habet ratione institutionis16.
V. De 3. quaestione: Alex. Hal., loc. cit. m. 3. a. 1. —, hic q. 1. n. 4. seqq. — S. Thom., hic q. 3. a. 4; Scot., c. cit. a. 11. — B. Albert., hic a. 4. — Petr. a Tar., hic a. 1. — Richard. a Med., hic a. 2. q. 1. 2. — Durand., q. 3. 4. — Dionys. Carth., hic q. 5.
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Question III. Whether anyone may dispense confirmation, at least in case of necessity.
Thirdly, inquiry is made concerning the power of dispensing this Sacrament; and it seems that anyone may dispense this Sacrament, at least in case of necessity:
1. Because, if anyone baptizes, the person is baptized: therefore baptism is of the greatest efficacy among the Sacraments1, and what can do the greater can do the lesser: therefore if anyone can baptize, he can also confirm.
2. Likewise, in natural things it is so, that where a thing is, there it operates, not where it ought to be and is not: therefore if the Holy Spirit is in a good layman and not in a wicked bishop, it seems that he would rather confirm through the layman.
3. Likewise, a simple priest anoints with chrism on the crown of the head2; either then he does something, or nothing. If nothing, then he does it in vain; if he does something, by parity of reason he can anoint on the forehead; but this is to confirm: therefore etc.
4. Likewise, if the bishop alone can do this, this is either on account of order, or on account of jurisdiction. If on account of order, since he has no other order than a priest3: therefore the priest too [can do it]; if on account of jurisdiction: therefore one elected but not consecrated can do this.
On the contrary: 1. The Master says in the text4, that « this Sacrament is given by the highest priests alone, otherwise it is not to be counted among the Sacraments of the Church, but rather to be held void »: therefore it can be given by no others.
2. Likewise, Rabanus5 says: « Through the imposition of the hand of the highest priest the Paraclete is handed over to the baptized »; and he calls the highest priest the bishop: therefore if another should anoint and say the words, he does not confer this Sacrament.
3. Likewise, it seems so by reason: because, at Acts, chapter eight6, a certain Gloss says that that Philip, at whose preaching the Samaritans had believed, could not impose hands, because he was not an Apostle: therefore this was granted to the Apostles alone.
Conclusion. — Confirmation neither can nor ought to be dispensed except by bishops.
I respond: It must be said that this Sacrament neither can nor ought to be dispensed by others7, and if others presume [to do so], they accomplish nothing. — And the reason for this is that the authority of the Church was derived to its members according to the order of the Church first; hence just as the Apostles alone could do this, so now their successors alone can.
But then there is a question: why is this Sacrament of order handed on by bishops alone and committed to bishops alone? It must be said that the reason8 for this is that they and their successors are the principal prelates in the Church; but the office of a prelate is twofold, namely to establish inferiors in their grade and to place them in order, and to set up a wall, that is, to defend his flock: therefore they alone confer orders and confirm them9.
Others say otherwise, that in these two Sacraments the fullness of grace is given; therefore they ought to be given by those who have the fullness of authority, by others
not. For this same reason the consecration of churches and of abbots, since they are works of excellence, are granted to bishops alone, for the reason that they have excellent authority.
Another reason can be given, namely that to the bishops themselves belongs the care of subjects, and especially of clerics, since they have care of all; although the watch is committed to others10, yet it pleased the Holy Spirit that subjects should all receive some Sacrament from a prelate immediately; likewise, that clerics [should receive] some [from him]: and that is the twofold Sacrament, in which a twofold seal is imprinted. Hence the Apostle too, in the first [letter] to the Romans11: I long to see you, that I may impart to you something of spiritual grace for your confirming. — Many reasons and fittingnesses can be assigned here, because in such matters fittingness rather than necessity has place, because it is institution that especially produces necessity12.
1. To that which is objected concerning baptism, it must be said that it is not alike: for because baptism is the Sacrament of necessity, therefore its power is granted to all; but it is not so concerning confirmation.
2. To that which is objected, that the Holy Spirit operates where he is; it must be said that the grace of the Holy Spirit, through which he is said to operate in us, is twofold, namely grace making pleasing, and thus he operates our works13 unto the salvation of him in whom he is; and grace freely given, and through this he operates salvation in another: and this latter remains in a person even when the grace making pleasing withdraws, by divine dispensation, so that the salvation of the subject may not be impeded by the malice of the prelate.
3. To that which is objected concerning the priest, that he anoints on the crown of the head; it must be said that he effects nothing; and yet it is not done in vain, because it instructs and effects the conjoined14 thing, namely baptism. Moreover, if he does something, it is not however as the Sacrament of confirmation.
4. To that which is objected last: whence the bishop has this; it must be said that [he has it] neither from jurisdiction nor from the priestly order, but by episcopal authority and dignity;15 and this denotes order in eminence. But this eminence is conferred on the bishop when he is consecrated; and therefore if he renounces jurisdiction, he can still confirm. Although therefore he does not have it from the priestly order nor from temporal jurisdiction, he has it nevertheless from something that surpasses both. — Some however say that he has this by reason of institution16.
V. On the third question: Alexander of Hales, loc. cit., m. 3, a. 1. —, here q. 1, n. 4 ff. — St. Thomas, here q. 3, a. 4; Scotus, c. cit., a. 11. — Bl. Albert, here a. 4. — Peter of Tarentaise, here a. 1. — Richard of Mediavilla, here a. 2, q. 1, 2. — Durandus, q. 3, 4. — Dionysius the Carthusian, here q. 5.
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- 1Vide supra d. 4. p. I. a. I. q. I. seq. — De seq. propositione cfr. supra pag. 112, nota 8. — Quod quilibet possit baptizare, ostensum est supra d. 5. a. I. et 2.See above, d. 4, p. I, a. 1, q. 1 ff. — On the following proposition cf. above, p. 112, note 8. — That anyone can baptize was shown above, d. 5, a. 1 and 2.
- 2Et dictum est supra d. 6. p. II. a. 3. q. 2. circa finem.And it was said above, d. 6, p. II, a. 3, q. 2, near the end.
- 3Cfr. infra a. 3. q. 2. et supra d. 3. p. II. a. 1. q. 1.Cf. below, a. 3, q. 2, and above, d. 3, p. II, a. 1, q. 1.
- 4Vide hic tit. Magistri, c. 3, et C. Novissime (3.), de Consecrat. d. 5.See here the Master's title, c. 3, and the Canon Novissime (3), On Consecration, d. 5.
- 5Libr. I. de Iustit. cleric. c. 30. Vide hic tit. Magistri, c. 3, et C. Novissime (3.), de Consecrat. d. 5.Bk. I, On the Instruction of Clerics, c. 30. See here the Master's title, c. 3, and the Canon Novissime (3), On Consecration, d. 5.
- 6Vers. 17. Glossam Bedae vide supra pag. 58, nota 7.Verse 17. For the Gloss of Bede, see above, p. 58, note 7.
- 7Simul audi: nisi per episcopos. Vide tamen huius sententiae restrictionem infra dub. 1.Hear at the same time: except through bishops. See, however, the restriction of this opinion below, dubium 1.
- 8Pro dicendum, quod ratio codd. et ratio.For dicendum, quod ratio (it must be said that the reason) the codices read et ratio (and the reason).
- 9Cfr. infra tit. Magistri, d. XXIV. c. 14. seq. — De seq. ratione vide hic tit. Magistri, c. 4, et infra d. 25. a. 1. q. 1. — Pro murum ponere edd. murum opponere, quae lectio congruit Ezech. 13, 5.Cf. below the Master's title, d. XXIV, c. 14 ff. — On the following reason see here the Master's title, c. 4, and below, d. 25, a. 1, q. 1. — For murum ponere (to set up a wall) the editions read murum opponere (to set a wall against), which reading agrees with Ezekiel 13, 5.
- 10Cod. aa, post clericis addito corporaliter et spiritualiter, hic subiungit laicorum.Codex aa, having added after clericis the words corporaliter et spiritualiter (bodily and spiritually), here subjoins laicorum (of the laity).
- 11Vers. 11. — Inferius pro et convenientiae permulti codd. et conveniens est, codd. MS ut conveniens est.Verse 11. — Below, for et convenientiae (and fittingnesses) very many codices read et conveniens est (and it is fitting), codices MS ut conveniens est (as is fitting).
- 12Hugo a S. Vict., Sum. Sent. tr. 6. c. 1: Ex quo enim quodlibet Sacramentum contra institutionem celebratur, irritum deputatur.Hugh of St. Victor, Sum of Sentences, tr. 6, c. 1: For from the fact that any Sacrament is celebrated contrary to institution, it is reckoned void.
- 13Cod. ll opera meritoria, cod. bb a secunda manu opera interiora nostra.Codex ll reads opera meritoria (meritorious works), codex bb in a second hand opera interiora nostra (our interior works).
- 14Cfr. supra d. 6. p. II. a. 3. q. 2. circa finem, ubi proponitur significatio huius unctionis, quae immediate post trinam immersionem datur baptizato. — Pro coniunctum ed. 1 coniunctim. Mox pro non tamen plures codd. non tantum, edd. tamen non tantum.Cf. above, d. 6, p. II, a. 3, q. 2, near the end, where the signification of this unction is set forth, which is given to the baptized immediately after the threefold immersion. — For coniunctum (conjoined) edition 1 reads coniunctim (jointly). Presently, for non tamen (not however) very many codices read non tantum (not only), the editions tamen non tantum (however not only).
- 15Vide infra d. 25. p. II. a. 2. q. 3. in corp. et d. 25. a. 1. q. 1.See below, d. 25, p. II, a. 2, q. 3, in the body, and d. 25, a. 1, q. 1.
- 16Vide scholion ad 1. huius articuli quaest.See the scholion on the first question of this article. ---