Dist. 7, Art. 3, Q. 1
Book IV: On the Sacraments · Distinction 7
Articulus III. De confirmatione quoad usum.
Consequenter quaeritur de usu Sacramenti confirmationis, et circa hoc quaeruntur tria. Primo quaeritur de usu quantum ad generalitatem. Secundo, quantum ad necessitatem. Tertio, quantum ad modum dispensandi et ordinem.
Quaestio I. Utrum usus Sacramenti confirmationis debeat esse generalis.
Et quod non debeat eius usus esse generalis, videtur:
1. Et primo, quod debeant excludi mulieres: quia hoc Sacramentum ordinat ad pugnam1; sed mulieres excluduntur a bello2: ergo debent excludi ab hoc Sacramento.
2. Item, videtur, quod debeant excludi parvuli, per eandem rationem, cum non sint apti ad portandum arma3.
3. Item, videntur excludi illi qui sunt in periculo mortis: quia illi exeunt extra omnem pugnam: ergo liberi sunt a Sacramento pugnae.
4. Item, videtur, quod hoc Sacramentum non competat mutis: quoniam hoc Sacramentum est ad liberam nominis Christi confessionem4; sed muti non possunt confiteri ore: ergo frustra recipiunt qui hoc recipiunt.
5. Item, aut ab hoc Sacramento excluduntur aliqui, aut nulli. Si aliqui: non ergo est omnium generaliter; si nulli excluduntur: ergo character impressus distinguit solum ab infidelibus: ergo a tot et eisdem, a quot et quibus character baptismalis5: ergo videtur, quod alter istorum superfluat; quod est inconveniens6.
Contra:
1. Quod istud Sacramentum competat omnibus, videtur: quia, sicut dicit Magister et Rabanus, in hoc Sacramento datur septiformis gratia Spiritus sancti; sed iste effectus est omnibus generalis: ergo et hoc Sacramentum.
2. Item, quod conveniat omni sexui, videtur, et maxime muliebri: quia omnes qui pie volunt vivere in Christo, persecutionem patiuntur7; ergo et sexus infirmus; sed infirmo, qui persecutionem patitur, sunt maxime necessaria arma fortitudinis: ergo cum haec dentur in confirmatione, videtur, quod mulieres maxime indigeant hoc Sacramento.
3. Item, quod sit necessarium omni aetati et maxime puerili, videtur: quia discreti ducis est armare milites suos ante pugnam et ante laesionem; sed pugna et laesiones et ictus8 statim incipiunt in annis discretionis: ergo competens est, Sacramentum confirmationis ante annos discretionis dari.
4. Item, videtur, quod omni statui: quia certum est de viventibus, et hoc ostenditur de morientibus auctoritate Hugonis, qui dicit in libro de Sacramentis9: «Omnino periculosum esset, si ab hac vita sine confirmatione migrare contingeret»; et ita morienti etiam opportunum est.
Conclusio.
Sacramentum confirmationis competit omnibus.
Respondeo: Dicendum, quod illud Sacramentum omnibus competit propter gratiae ampliationem, quae ibi datur10, sed maxime competit his qui sunt de acie pugnantium in bello spirituali; et quia hoc competit omni sexui, ideo et hoc Sacramentum omnibus competit.
[Ad obiecta:]
1. Ad illud ergo quod obiicitur de mulieribus, patet: quia, licet non competat bellum materiale, competit tamen spirituale. Multae enim in hoc bello strenuae fuerunt, ut patet de sacris Virginibus, quae martyrizatae sunt pro confessione et nomine Christi.
2. Ad illud quod obiicitur de parvulis, dicendum, quod parvuli non armantur pro statu illius aetatis, ut tunc pugnent, sed ut postmodum sint pugnaturi. Sed nec hoc fit nisi convenienter, quia arma illa non sunt aggravantia, sed alleviantia; nec solum sunt defendentia, sed praemunientia; et melius est, hominem muniri ante laesionem quam post.
3. Ad illud quod obiicitur de his qui sunt in periculo mortis, patet responsio: quia non recipiunt Sacramentum ad pugnam et conflictum, sed ad meritum obedientiae et virtutis augmentum; quod est eis utile et bonum.
4. Ad illud quod obiicitur de mutis, dicendum, quod Sacramentum istud est ad corroborationem fidei in corde; et hoc ita indiget mutus ut disertus; nec tantum in corde, verum etiam in nutu et passione potest Christum profiteri: et ideo hoc Sacramento indiget, sicut et alii.
5. Ad illud quod ultimo quaeritur de charactere, dixerunt aliqui, quod unus est character, differens solum secundum statum; ideo non est superfluitas, quamvis ab eisdem distinguat. — Sed tamen illud non est conveniens dicere, quod idem sit character, cum aliud sit signum exterius, cum etiam non confirmatus possit ordinari. Et ideo dicendum est aliter, quod alius est character et ab eisdem distinguit; sed tamen non superfluit, quia secundum alium et alium statum distinguit. Quamvis enim omnis Christianus sit Christi pugil, tamen ex gratia in alio et alio statu dicitur Christianus et pugil; et secundum alium et alium actum, scilicet confessionem exteriorem et credulitatem interiorem. Et quia secundum aliud distinguit character et ad alium actum gratiae disponit, ideo non superfluit; et cum alius sit status fidei, et character statum respiciat, quamvis fides sit eadem; character est alius, sicut signum exterius.
[Section I of the article-level ARTICULUS III scholion, printed in full after q3 (p.173) but keyed by question. Section I, "Quoad hanc et seq. quaestionem," covers q1 (and q2) and is rendered here; section II, "De 3. quaestione," belongs to q3.]
I. Quoad hanc et seq. quaestionem omnino constat, confirmationem ad salutem non esse necessariam necessitate medii; item communiter tenetur, in quibusdam circumstantiis, ut si instat fidei periculum ob persecutionem, eandem esse necessariam necessitate praecepti divini, graviter obligantis. Quod autem generaliter omnes, etiam secluso contemptu et scandalo, gravi praecepto divino vel ecclesiastico teneantur hoc Sacramentum vel in re, vel in voto suscipere, a multis auctoribus negatum est. S. Alphonsus, Theol. moral. libr. VI. tr. 2. c. 2. dub. 3. n. 182, resolvit, negantem hanc opinionem post Benedictum XIV. (in Bulla Etsi pastoralis) hodie videri non esse satis probabilem.
De utraque quaestione: Alex. Hal., S. p. IV. q. 9. m. 3. a. 1. — Scot., in utroque Scripto hic q. 2. — S. Thom., hic q. 3. a. 2. quaestiunc. 2. 3; S. III. q. 72. a. 8. — B. Albert., hic a. 1. 8. — Petr. a Tar., hic q. 3. a. 2. — Richard. a Med., hic a. 3. q. 2. et a. 5. q. 1. — Durand., hic q. 1. — Dionys. Carth., hic q. 1. et 2. circa finem.
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Article III. On confirmation with respect to its use.
Consequently it is asked concerning the use of the Sacrament of confirmation, and about this three things are asked. First it is asked concerning the use with respect to generality. Second, with respect to necessity. Third, with respect to the manner of dispensing and the order.
Question I. Whether the use of the Sacrament of confirmation ought to be general.
And that its use ought not to be general, it seems:
1. And first, that women ought to be excluded: because this Sacrament orders [one] to battle1; but women are excluded from war2: therefore they ought to be excluded from this Sacrament.
2. Likewise, it seems that small children ought to be excluded, by the same reason, since they are not fit for bearing arms3.
3. Likewise, those who are in danger of death seem to be excluded: because they go forth out of every battle: therefore they are free from the Sacrament of battle.
4. Likewise, it seems that this Sacrament does not belong to the mute: since this Sacrament is for the free confession of the name of Christ4; but the mute cannot confess with the mouth: therefore those who receive this receive it in vain.
5. Likewise, either some are excluded from this Sacrament, or none. If some: then it is not of all generally; if none are excluded: then the impressed character distinguishes only from unbelievers: therefore from just as many and the same as the baptismal character does5: therefore it seems that one of the two is superfluous; which is unfitting6.
On the contrary:
1. That this Sacrament belongs to all, it seems: because, as the Master and Rabanus say, in this Sacrament the sevenfold grace of the Holy Spirit is given; but that effect is general to all: therefore this Sacrament also [is].
2. Likewise, that it is suitable to every sex, it seems, and most of all to the female: because all who wish to live piously in Christ suffer persecution7; therefore the weaker sex also [does]; but for the weak one who suffers persecution the arms of fortitude are most necessary: therefore, since these are given in confirmation, it seems that women most of all need this Sacrament.
3. Likewise, that it is necessary to every age and most of all to the childish, it seems: because it belongs to a prudent commander to arm his soldiers before the battle and before injury; but battle and injuries and blows8 begin at once in the years of discretion: therefore it is fitting that the Sacrament of confirmation be given before the years of discretion.
4. Likewise, it seems [that it belongs] to every state: because it is certain concerning the living, and this is shown concerning the dying by the authority of Hugh, who says in the book On the Sacraments9: «It would be altogether dangerous, if it should happen to depart from this life without confirmation»; and so it is also opportune for the dying.
Conclusion.
The Sacrament of confirmation belongs to all.
I respond: It must be said that that Sacrament belongs to all on account of the enlargement of grace which is given there10, but it belongs most of all to those who are of the line of battle in the spiritual war; and because this belongs to every sex, therefore this Sacrament also belongs to all.
[To the objections:]
1. To that, then, which is objected concerning women, it is clear: because, although material battle does not belong [to them], yet the spiritual does. For many in this war were valiant, as is clear concerning the holy Virgins, who were martyred for the confession and name of Christ.
2. To that which is objected concerning small children, it must be said that small children are not armed for the state of that age, that they should fight then, but that they should afterward be those-about-to-fight. Nor does even this happen except fittingly, because those arms are not burdening but lightening; nor are they only defending, but fore-arming; and it is better that a person be fortified before injury than after.
3. To that which is objected concerning those who are in danger of death, the response is clear: because they do not receive the Sacrament for battle and conflict, but for the merit of obedience and the increase of virtue; which is useful and good for them.
4. To that which is objected concerning the mute, it must be said that this Sacrament is for the strengthening of faith in the heart; and the mute needs this just as the eloquent does; nor only in the heart, but also by gesture and by suffering can he profess Christ: and therefore he needs this Sacrament, just as others do.
5. To that which is asked last concerning the character, some have said that there is one character, differing only according to state; therefore there is no superfluity, although it distinguishes from the same [persons]. — But yet it is not fitting to say that the character is the same, since the outward sign is different, since even one not confirmed can be ordained. And therefore it must be said otherwise, that the character is different and distinguishes from the same [persons]; yet nevertheless it is not superfluous, because it distinguishes according to one and another state. For although every Christian is a champion of Christ, yet by grace he is called a Christian and a champion in one and another state; and according to one and another act, namely the outward confession and the inward belief. And because the character distinguishes according to something different and disposes to a different act of grace, therefore it is not superfluous; and since the state of faith is different, and the character regards the state, although the faith is the same; the character is different, as is the outward sign.
[Section I of the article-level ARTICULUS III scholion, printed in full after q3 (p.173) but keyed by question. Section I, "On this and the following question," covers q1 (and q2) and is rendered here; section II, "On the 3rd question," belongs to q3.]
I. As to this and the following question it is altogether established that confirmation is not necessary for salvation by a necessity of means; likewise it is commonly held that, in certain circumstances, as if danger to faith is imminent on account of persecution, the same is necessary by a necessity of the divine precept, gravely obliging. But that all generally, even apart from contempt and scandal, are bound by a grave divine or ecclesiastical precept to receive this Sacrament either in reality or in desire, has been denied by many authors. St. Alphonsus, Moral Theology book VI, tract 2, c. 2, doubt 3, n. 182, resolves that one denying this opinion, after Benedict XIV (in the Bull Etsi pastoralis), seems today not to be sufficiently probable.
On both questions: Alexander of Hales, Summa part IV, q. 9, m. 3, a. 1. — Scotus, in both Writings here q. 2. — St. Thomas, here q. 3, a. 2, little-question 2 and 3; Summa III, q. 72, a. 8. — Bl. Albert, here a. 1, 8. — Peter of Tarentaise, here q. 3, a. 2. — Richard of Mediavilla, here a. 3, q. 2 and a. 5, q. 1. — Durandus, here q. 1. — Dionysius the Carthusian, here q. 1 and 2, near the end.
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- 1Vide scholion ad 1. huius articuli quaest.See the scholion on the 1st question of this article.
- 2Cfr. infra q. 3. in corp. — Mox plurimi codd. excludebantur pro excluduntur.Cf. below, q. 3, in the body. — Soon after, very many codices [read] were excluded for are excluded.
- 3Cod. aa videtur, quod debeant.Codex aa [reads] it seems, that they ought.
- 4Ut ostensum est supra a. 1. q. 1. ad q. incid. 1. — In fine arg. codd. K N W V aa addunt Sacramentum.As was shown above, a. 1, q. 1, to incidental question 1. — At the end of the argument, codices K, N, W, V, aa add Sacrament.
- 5Cfr. supra d. 6. p. I. q. 4.Cf. above, d. 6, p. 1, q. 4.
- 6Hic in lit. Magistri, c. 1.Here in the text of the Master, c. 1.
- 7Epist. II. Tim. 3, 12, ubi Vulgata post in Christo addit Iesu, et pro patiuntur substituit patientur. Plurimi codd. et ed. 1 omittunt in Christo.2 Timothy 3:12, where the Vulgate after in Christ adds Jesus, and for they suffer substitutes they shall suffer. Very many codices and ed. 1 omit in Christ.
- 8Vat. lucta, ed. 1 cum pluribus codd. iocus, aliquot codd. locus.The Vatican [edition reads] struggle, ed. 1 with several codices play, some codices place.
- 9Libr. II. p. VII. c. 3: In gestis pontificalibus legitur, quod Sylvester papa constituit, ut baptizatum presbyter in vertice chrismate liniat propter occasionem quidem mortis, ne forte per absentiam episcopi et difficultatem eum consequendi, sine manus impositione baptizatum ab hac vita migrare contingeret; quod quidem omnino periculosum esset. — Pro contingeret cod. Z contingerent.Book II, part VII, c. 3: In the pontifical records it is read that Pope Sylvester established that a presbyter should anoint a baptized person on the crown with chrism on the occasion indeed of death, lest perhaps through the absence of the bishop and the difficulty of reaching him, it should happen that one baptized depart from this life without the imposition of hands; which indeed would be altogether dangerous. — For it should happen codex Z [reads] they should happen.
- 10Vide supra a. 2. q. 1. seqq.See above, a. 2, q. 1 ff.