Chapter III: On the Subject of Confirmation

1499. I. VALIDLY confirmed are all and only those baptized who have not yet been confirmed. This is established both from what was said concerning the nature of the Sacrament and from the use and tradition of the Church (cf. nn. 1432 and 1433).

Hence you will infer: 1. The dying are to be confirmed, that in the resurrection they may appear perfect, and may be able to fight bravely with the devil, especially concerning faith, if perhaps they have need.¹³

2. The perpetually insane are validly and licitly confirmed; for although they never seem about to fight spiritually, nevertheless this happens per accidens. For the rest, it can happen that they enjoy at least some lucid interval, in which so great a help will profit them unto salvation.¹⁴

3. Infants not yet having attained the use of reason are validly confirmed; because bodily age does not prejudice the soul, and therefore just as an old man can obtain spiritual birth through Baptism, so a child or infant can obtain perfect spiritual age through Confirmation. Thus St. Thomas.¹⁵

Whether infants not yet having attained the use of reason are licitly confirmed, YOU WILL ASK? Resp. Regularly this is illicit, as Benedict XIV declared.¹⁶ For the contrary usage has prevailed in the Roman Church, both on account of reverence for the Sacrament, and to avoid the danger of repetition, and finally so that those receiving may understand that through Baptism they had indeed been accepted into the Christian army, but through Confirmation they had been strengthened for battle, and instructed by grace for bearing contests. "Wherefore, if the twelfth year does not seem to be awaited, at least until the seventh it is especially fitting to defer this Sacrament."¹⁷ We have said regularly; because they are licitly confirmed before the use of reason if just causes accede, for example danger of death, long absence of the Bishop, legitimate custom, etc.

4. One doubting whether he has been confirmed can be confirmed under condition: but a greater doubt is required than for Baptism; and he who is probably confirmed is not held to this, even if he is to be ordained.¹⁸

1500. II. That an adult LICITLY receive the Sacrament of Confirmation, besides the conditions to be placed for validity, there is required in him: 1. The state of grace, because Confirmation is a Sacrament of the living. Hence the Roman Pontifical: "Adults ought first to confess sins and afterwards be confirmed, or at least concerning mortal sins, if they have fallen into them, let them be contrite." To the unworthy, character is indeed conferred, but not grace.¹⁹ 2. Knowledge of the rudiments of faith, especially those which are of the necessity of means, and which look to receiving the Sacrament. 3. From law it seems also to be required that both the one confirming and the one to be confirmed be fasting; but authors say this is of counsel, or if it is a precept, that it does not oblige under grave obligation, or that it has not been received, or that it has now ceased by contrary custom.²⁰

1501. It is asked: Whether there is an OBLIGATION of receiving the Sacrament of Confirmation?

Resp. The Sacrament of Confirmation is not necessary by necessity of means unto salvation. All confess this, and the reason is that through Baptism alone the grace of sanctification and eternal life can be had. But it is, without doubt, necessary by necessity of precept whenever, from omission of it, either contempt of the Sacrament would be had, or grave scandal would arise, or danger of the soul losing faith or charity would certainly be imminent, for example in places in which persecutions against Catholics break out. Thus commonly.

But the question is whether there is an obligation PER SE of receiving this Sacrament? Some indeed deny with St. Thomas²¹ that any precept exists concerning this matter, whether natural or positive, at least under grave obligation. But others more truly affirm with St. Antoninus and St. Bonaventure; and they say that there is a grave obligation, from divine precept, of receiving this Sacrament, at least during the course of life and when opportunity is given. The reason is that, by the very fact that Christ the Lord instituted it as a peculiar remedy for beating back the attacks of enemies, chiefly against faith, He assuredly annexed to it such sacramental grace as is of the greatest help and utility to all. But voluntarily to deprive oneself of so great a good is gravely repugnant to charity and to care for salvation; therefore he manifestly sins against charity toward himself who, detained by no impediment, neglects to be confirmed.²²

But indeed, this grave obligation is principally proved from the declaration of BENEDICT XIV in the Bull Etsi pastoralia, on the rites and dogmas of the Greeks. For he speaks thus (§ 3, n. 4): "They who have not been confirmed are to be admonished by the Ordinaries of places that they are held by guilt of grave sin if, when they can approach Confirmation, they refuse and neglect it." The ROMAN RITUAL agrees, in whose newest Appendix these things are read: "Although this Sacrament is not of the necessity of means unto salvation, nevertheless, without guilt of grave sin, it cannot be spurned and neglected, when a suitable occasion of receiving it is present."²³ Whence, the denying opinion does not seem to remain probable.²⁴