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Dist. 7, Art. 2, Q. 3

Book IV: On the Sacraments · Distinction 7

Textus Latinus
p. 171

Quaestio III. Utrum copiosius munus gratiae conferatur in confirmatione quam in baptismo.

Tertio quaeritur, utrum copiosius munus gratiae conferatur in confirmatione quam in baptismo.

Et quod sic, videtur:

1. Ratione effectus: est enim haec ad confirmandum, illa ad iustificandum; haec est ad credendum, haec ad confitendum1: si ergo maioris gratiae est confirmatum esse quam iustificari, maioris etiam publice confiteri quam occulte credere; videtur, quod gratia confirmationis sit copiosior.

2. Item, ratione alia videtur: quia signum in hoc Sacramento est pretiosius et carius: ergo et gratia signata pretiosior et maior in confirmatione, cum signum in Sacramentis debeat respondere signato2.

3. Item, ratione dispensationis: quia non ideo maius est Sacramentum, quia a maioribus, sed quia maius, ideo est eius dispensatio commissa maioribus3; sed dispensatio huius Sacramenti est maioribus commissa quam baptismi: ergo etc.

4. Item, hoc ipsum ostenditur auctoritate Rabani4: «In baptismo Spiritus sanctus descendit ad habitationem Deo consecrandam, in hac vero eiusdem septiformis gratia cum omni plenitudine sanctitatis et virtutis venit in hominem»: patet ergo, quod confert maius munus.

Contra:

1. Gratia baptismalis est contra culpam originalem et omnes eius sequelas, sed confirmationis contra unam sequelam, ut puta pusillanimitatem5; sed congruum est, contra morbum maiorem et efficaciorem dari medicinam: ergo etc.

2. Item, ratione effectus primi videtur: quia maius donum est de inimico fieri amicum quam de amico magis amicum; sed in baptismo fit homo amicus, in confirmatione autem magis6: ergo in baptismo confertur maius donum.

3. Item, baptismus facit hominem innocentem et statim aperit caelum7; sed hoc non facit confirmatio nec aliud Sacramentum: ergo baptismus est efficacius Sacramentum.

4. Item, ad hoc est auctoritas Magistri in litera8: «Maius est hoc Sacramentum, non ob maiorem virtutem, vel utilitatem, quam conferat, sed quia a dignioribus datur»: ergo etc.

Conclusio.

Gratia confirmationis non praecise, sed cum praesuppositione dici potest maior gratia baptismali.

Respondeo: Dicendum, quod gratia confirmationis praesupponit gratiam baptismalem, sicut bene esse supponit esse. Quando igitur fit comparatio harum gratiarum, potest fieri dupliciter: uno modo cum praesuppositione; et sic omnino maior est gratia confirmationis quam baptismalis; sicut «bene et perfecte vivere melius quam vivere»9, quia hoc addit ad illud et complet. — Si autem intelligatur praecise, ut scilicet haec gratia, quae additur, sit maior, vel minor; dicendum sine dubio, quod non est tantae efficaciae, ut patet, quia vivificare mortuum maior gratia est et potentia, quam iam vivificatum sanare vel fortificare, praecise loquendo; sed cum praesuppositione maius est esse vivum et sanum quam vivum tantum.

[Notandum:] ente et subsequente, dicendum, quod non est simile, quia ad eundem effectum ordinantur gratia praeveniens et subsequens, non sic gratia Sacramentorum; nihilominus tamen concedo, quod illa gratia, gratum faciens, secundum quod huiusmodi, cedit in unum cum gratia baptismali et illam auget: ideo prima ratio non valet, quod quae habent ordinem temporis non sunt idem. Illud enim fallit in his quorum unum se habet per additionem ad alterum1011.

p. 172

[Ad argumenta:] Rationes ergo probantes, quod confirmationis gratia maior est, intelliguntur cum praesuppositione, quia auget gratiam baptismalem; sed rationes probantes contrarium, intelliguntur cum praecisione, hanc gratiam illi cui additur, comparando; et hoc patet per singulas rationes cuilibet inspicienti12.

Scholion

[De 3. quaestione — section of the unified ARTICULUS II scholion, which is printed in full after q2 (p.170); rendered here for the q3-keyed portion only.]

De 3. quaestione: Alex. Hal., loc. cit. m. 4. a. 2. — Scot., hic q. 3. — S. Thom. hic loc. cit. — B. Albert. hic a. 6. — Petr. a Tar., loc. cit. quaestiunc. 3. — Richard. a Med., hic a. 5. q. 2.

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English Translation
p. 171

Question III. Whether a more copious gift of grace is conferred in confirmation than in baptism.

Thirdly it is asked whether a more copious gift of grace is conferred in confirmation than in baptism.

And that it is so, it seems:

1. By reason of effect: for this [grace] is for confirming, that one for justifying; this is for believing, this for confessing1: if therefore it is of greater grace to be confirmed than to be justified, of greater grace also to confess publicly than to believe secretly; it seems that the grace of confirmation is more copious.

2. Likewise, by another reason it seems: because the sign in this Sacrament is more precious and more dear: therefore also the signified grace is more precious and greater in confirmation, since in the Sacraments the sign ought to correspond to the thing signified2.

3. Likewise, by reason of dispensation: because a Sacrament is not greater on the ground that it is from greater [persons], but because it is greater, on that account its dispensation has been committed to greater [persons]3; but the dispensation of this Sacrament has been committed to greater [persons] than that of baptism: therefore etc.

4. Likewise, this same thing is shown by the authority of Rabanus4: «In baptism the Holy Spirit descends to consecrate a dwelling-place for God, but in this [Sacrament] the sevenfold [grace] of the same [Spirit], with all fullness of holiness and virtue, comes into the human being»: it is clear therefore that it confers a greater gift.

On the contrary:

1. Baptismal grace is against original fault and all its consequences, but [the grace] of confirmation against one consequence, as for instance pusillanimity5; but it is fitting that against a greater and more efficacious disease a [stronger] medicine be given: therefore etc.

2. Likewise, it seems by reason of the first effect: because it is a greater gift to be made a friend from an enemy than from a friend a greater friend; but in baptism a person is made a friend, while in confirmation [he is made] more [a friend]6: therefore in baptism a greater gift is conferred.

3. Likewise, baptism makes a person innocent and at once opens heaven7; but confirmation does not do this, nor any other Sacrament: therefore baptism is the more efficacious Sacrament.

4. Likewise, to this there is the authority of the Master in the text8: «This Sacrament is greater, not on account of a greater virtue, or usefulness, which it confers, but because it is given by worthier [ministers]»: therefore etc.

Conclusion.

The grace of confirmation can be called greater than the baptismal grace not absolutely, but with a presupposition.

I respond: It must be said that the grace of confirmation presupposes baptismal grace, as well-being presupposes being. When therefore a comparison of these graces is made, it can be done in two ways: in one way with presupposition; and thus the grace of confirmation is altogether greater than the baptismal; just as «to live well and perfectly is better than to live»9, because the former adds to the latter and completes it. — But if it be understood absolutely, namely so that this grace which is added be greater or lesser; it must be said without doubt that it is not of such efficacy, as is clear, because to give life to a dead thing is a greater grace and power than to heal or strengthen one already given life, speaking absolutely; but with presupposition it is greater to be living and sound than merely living.

[Note:] [as to the preceding and following], it must be said that it is not similar, because preventing and subsequent grace are ordered to the same effect, not so the grace of the Sacraments; nevertheless I concede that that grace, as making pleasing, insofar as it is such, coincides into one with the baptismal grace and augments it: therefore the first reason is not valid, [namely] that things which have an order of time are not the same. For that fails in those things of which the one is related to the other by addition1011.

p. 172

[To the arguments:] The reasons therefore proving that the grace of confirmation is greater are understood with presupposition, because it augments the baptismal grace; but the reasons proving the contrary are understood with absoluteness, comparing this grace to that to which it is added; and this is clear through the individual reasons to anyone who inspects them12.

Scholion

[On the 3rd question — section of the unified ARTICULUS II scholion, which is printed in full after q2 (p.170); rendered here for the q3-keyed portion only.]

On the 3rd question: Alexander of Hales, in the place cited, member 4, art. 2. — Scotus, here q. 3. — St. Thomas, here in the place cited. — Bl. Albert, here art. 6. — Peter of Tarentaise, in the place cited, little-question 3. — Richard of Mediavilla, here art. 5, q. 2.

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Apparatus Criticus
  1. 1
    Supple: gratia baptismi et confirmationis.
    Supply: the grace of baptism and of confirmation.
  2. 2
    Aristot., II. Topic. c. 4. (c. 11.): Si id, ad quod est appositum aliquid, facit magis tale, quale erat, et ipsum erit eiusmodi. — Vide scholion ad praecedentem quaest.
    Aristotle, Topics II, c. 4 (c. 11): If that to which something is added makes [it] more such as it was, then it too will be of that kind. — See the scholion to the preceding question.
  3. 3
    Cfr. supra q. 1. seq.
    Cf. above, q. 1 ff.
  4. 4
    Scil. chrisma. Cfr. supra a. 1. q. 2. q. incid. 3.
    Namely the chrism. Cf. above, art. 1, q. 2, incidental question 3.
  5. 5
    Vide hic lit. Magistri, c. 1. — Minor ostensa est supra a. 1. q. 3. — Inferius post quam edd. supplent dispensatio.
    See here the text of the Master, c. 1. — The minor was shown above, art. 1, q. 3. — Below, after quam the editions supply dispensatio.
  6. 6
    Libr. 1. de Instit. cleric. c. 30. Cfr. hic lit. Magistri, c. 1.
    Book 1, On the Instruction of Clerics, c. 30. Cf. here the text of the Master, c. 1.
  7. 7
    Sive infirmitatem, secundum Bedam, de quo vide supra pag. 33, nota 1. — De effectu gratiae baptismalis cfr. supra d. 1. p. 1. a. 1. q. 1. seq. — Subinde ante morbum codd. E ILU interserunt maiorem; deinde edd. ante efficaciorem omittunt et.
    Or [against] infirmity, according to Bede, on whom see above, p. 33, note 1. — On the effect of baptismal grace cf. above, d. 1, p. 1, a. 1, q. 1 ff. — Thereupon before morbum the codices E, ILU insert maiorem; then the editions before efficaciorem omit et.
  8. 8
    Vat. addit amicus.
    The Vatican [edition] adds amicus.
  9. 9
    Cfr. supra d. 3. p. II. dub. 3.
    Cf. above, d. 3, p. 2, doubt 3.
  10. 10
    Hic c. 1. — Pro conferat cod. K confert.
    Here, c. 1. — For conferat codex K [reads] confert.
  11. 11
    Aristot., III. Topic. c. 2.
    Aristotle, Topics III, c. 2.
  12. 12
    Vide scholion ad 1. huius articuli quaest.
    See the scholion on the 1st question of this article.
Cited by

1 place in the Opera Omnia citesthis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

Whether spiritual kinship is contracted through some sacrament
Book IV: On the Sacraments · Distinction 42
supra d. 7. a. 2. q. 3.

2 further references address the article or printed page this question belongs to, rather than the question itself.

← Dist. 7, Art. 2, Q. 2Dist. 7, Art. 3, Q. 1→