Bonaventure

Le note numerate qui sotto corrispondono ai richiami nel testo latino e nella traduzione inglese. — The numbered footnotes below correspond to markers in both the Latin body above and the English translation that follows; Quaracchi restarts its numbering on each printed page, but they are renumbered continuously here.

DISTINCTIO VII.

Cap. I. De Sacramento confirmationis.

Nunc de Sacramento confirmationis addendum est, de cuius virtute quaeri solet. Forma enim aperta est, scilicet verba, quae dicit episcopus, cum baptizatos in frontibus sacro signat chrismate.

Cap. II. Quod non nisi a summis sacerdotibus tradi potest.

Quod¹ Sacramentum ab aliis perfici non potest nisi a summis sacerdotibus, nec tempore Apostolorum ab aliis quam ab ipsis Apostolis legitur peractum, nec ab aliis, quam qui locum eorum tenent, perfici potest aut debet. Nam si aliter praesumptum fuerit, irritum habetur et vacuum nec inter ecclesiastica reputabitur Sacramenta. Licet autem presbyteris baptizatos tangere in pectore, sed non chrismate signare in fronte.

Cap. III. Quae sit virtus huius Sacramenti.

Virtus vero huius Sacramenti est donatio Spiritus sancti ad robur, qui in baptismo datus est ad remissionem. Unde Rabanus²: «A summo sacerdote per impositionem manus Paraclitus traditur baptizato, ut roboretur per Spiritum sanctum ad praedicandum aliis illud quod ipse in baptismo consecutus est». Item³ «Omnes fideles per manus impositionem episcoporum post baptismum accipere debent Spiritum sanctum, ut pleni Christiani inveniantur».

Cap. IV. Utrum hoc Sacramentum sit dignius baptismo.

«Scitote, utrumque magnum esse Sacramentum, sed unum maiori veneratione tenendum, sicut a maioribus datur⁴». — Ecce maius dicit Sacramentum confirmationis; sed forte non ob maiorem virtutem vel utilitatem, quam conferat, sed quia a dignioribus datur et in digniori parte corporis fit, id est in fronte; vel forte, quia maius virtutum augmentum praestat, licet baptismus ad remissionem plus valeat. Quod videtur innuere Rabanus⁵ dicens, «in unctione baptismi Spiritum sanctum descendere ad habitationem Deo consecrandam. In hac vero eiusdem septiformem gratiam cum omni plenitudine sanctitatis et virtutis venire in hominem». — Hoc Sacramentum tantum a ieiunis et ieiunis tradi debet, sicut et baptismus, nisi aliter cogat necessitas.

Cap. V. Utrum possit iterari.

Nec debet iterari, sicut nec baptismus vel ordo. Nulli enim Sacramento facienda est iniuria; quod fieri putatur, quando non iterandum iteratur. — Sed utrum aliqua vel nulla iterari possint, quaestio est. Nam de baptismo et ordine, quod non debeant iterari, aperte Augustinus⁶ dicit: «Utrumque Sacramentum est et quadam consecratione datur: illud quidem, cum baptizatur; illud vero, cum ordinatur. Ideoque in Ecclesia catholica utrumque non licet iterari», quia neutri

Cap. VI.

facienda est iniuria. Quod indubitanter etiam de confirmatione tenendum est; de aliis vero, utrum iterari valeant vel debeant, postea disseremus.

Notula. Gregorius⁷ ita scribit Ianuario episcopo: «Pervenit ad nos, quosdam scandalizatos fuisse, quod presbyteros chrismate tangere eos qui baptizati sunt, prohibuimus; et nos quidem secundum veterem usum nostrae Ecclesiae fecimus. Sed si omnino de hac re aliqui contristantur; ubi episcopi desunt, ut presbyteri etiam in frontibus baptizatos chrismate tangere debeant, concedimus». «Sed istud pro scandalo sedando semel⁸ mihi concessum esse aestimatur».

DISTINCTION VII.

Cap. I. On the Sacrament of confirmation.

Now something must be added concerning the Sacrament of confirmation, about whose power inquiry is wont to be made. For its form is plain, namely the words which the bishop speaks when he signs the baptized on their foreheads with the sacred chrism.

Cap. II. That it can be administered only by the highest priests.

This¹ Sacrament cannot be performed by others save by the highest priests, nor in the time of the Apostles is it read to have been performed by any others than the Apostles themselves, nor can it or ought it to be performed by others than those who hold their place. For if it has been presumptuously done otherwise, it is held void and empty, nor will it be reckoned among the ecclesiastical Sacraments. It is permitted, however, to presbyters to touch the baptized on the breast, but not to sign them with chrism on the forehead.

Cap. III. What the power of this Sacrament is.

But the power of this Sacrament is the gift of the Holy Spirit unto strengthening, who in baptism was given unto remission. Hence Rabanus²: «By the highest priest, through the imposition of the hand, the Paraclete is handed over to the baptized, that he may be strengthened through the Holy Spirit to preach to others that which he himself obtained in baptism». Likewise³ «All the faithful ought, through the imposition of the hands of the bishops, to receive the Holy Spirit after baptism, that they may be found full Christians».

Cap. IV. Whether this Sacrament is more worthy than baptism.

«Know that both are a great Sacrament, but that one is to be held in greater veneration, inasmuch as it is given by greater persons⁴». — Behold, he calls the Sacrament of confirmation greater; but perhaps not on account of a greater power or usefulness which it confers, but because it is given by worthier persons and is performed on a worthier part of the body, that is, on the forehead; or perhaps because it bestows a greater increase of virtues, although baptism avails more unto remission. This Rabanus⁵ seems to intimate, saying that «in the anointing of baptism the Holy Spirit descends to consecrate a dwelling-place for God. But in this [anointing] His sevenfold grace comes upon the man with all fulness of holiness and virtue». — This Sacrament ought to be administered only by those fasting and to those fasting, like baptism also, unless necessity compels otherwise.

Cap. V. Whether it can be repeated.

Nor ought it to be repeated, just as neither baptism nor order. For no injury is to be done to any Sacrament; which is thought to be done when what is not to be repeated is repeated. — But whether some can be repeated or none, is a question. For concerning baptism and order, that they ought not to be repeated, Augustine⁶ plainly says: «Each is a Sacrament and is given by a certain consecration: the one indeed, when one is baptized; the other, when one is ordained. And therefore in the catholic Church it is not lawful to repeat either», because to neither

Cap. VI.

is injury to be done. This is undoubtedly to be held also concerning confirmation; but concerning the others, whether they can or ought to be repeated, we shall treat hereafter.

Notula. Gregory⁷ writes thus to Bishop Januarius: «It has come to us that some have been scandalized because we forbade presbyters to touch with chrism those who have been baptized; and we indeed did this according to the ancient custom of our Church. But if some are altogether grieved over this matter; where bishops are lacking, we concede that presbyters too may touch the baptized with chrism upon their foreheads». «But this seems to have been conceded to me once for all⁸ for the allaying of the scandal».