Article I: On the Nature, Matter, and Form of This Sacrament

— Confirmation is the Sacrament of the New Law by which, through anointing with chrism, under the prescribed form of words, performed by the hand of a suitable minister on the forehead of the baptized person, the Holy Spirit is given to him for strength. Cf. c. 780.

The reality and sacrament, according to Cardinal Billot (De Sacramentis in communi, Thesis VI), is deputation to confessing the faith bravely, or to carrying on the warfare of Christ: it is the character of a soldier of Christ. According to R. P. de la Taille (Mysterium Fidei, p. 581, note), the character of Confirmation is "the interior consecration by which man is formally deputed to confessing the Christian faith against the enemies of the Christian name, by a certain office of the Church as an enrolled authentic witness of Christ."

— The essential remote matter is chrism, made from balsam and olive oil, and consecrated by a bishop.

Balsam of any region can be used; but recent chrism is required under grave sin, unless it is lacking and the sacrament cannot be deferred.

Balsam alone does not suffice, although Camus thought this, nor oil alone, with which Cajetan, Soto, and Navarrus were content. For chrism in the Church designates a mixed ointment; but neither element lacks its proper signification, since oil signifies splendor, but balsam the odor of good reputation (Decree for the Armenians). Nevertheless, relying especially on the response of Innocent III, c. Pastoralis, 1, De sacramentis non iterandis (I, 16), which is explained variously,⁽¹⁾ Suarez and St. Alphonsus think that oil probably suffices. Wherefore, in the article of death, this so useful sacrament could be conferred conditionally with blessed oil alone.

The consecration itself performed by a bishop is essential, so that there can be doubt whether the Supreme Pontiff himself can commit this consecration to a simple priest. Cf. c. 781, §1. But the consecration is performed yearly on the Supper of the Lord.

⁽¹⁾ "Pastoralis... You wished to consult us... whether the sacrament of confirmation ought to be repeated in him who by error was anointed not with chrism but with oil. To this we have judged that we must respond briefly, that in such cases nothing is to be repeated but what had been incautiously omitted is to be supplied cautiously." Since the anointing of chrism is to be supplied, and it cannot be supplied without its form, finally the Pontiff commands that the whole essential rite be supplied. Hence the varied exposition of the text.

— The proximate matter is anointing on the forehead by the hand of the competent minister. Therefore the anointing is to be made by the hand itself, not by some instrument (c. 781, §2). And indeed it is to be made in the form of a cross. Yet that this is essential is less certain.

The first extension of hands toward those to be confirmed, which is used in the Latin Church alone, does not seem essential; so that the Sacred Congregation of Propaganda Fide, August 6, 1840 (Coll., n. 905), denied that confirmation had to be repeated conditionally where it had been omitted.

From necessity of precept the anointing is to be done with the right thumb; but it would be valid even if it were done with the finger of the left hand: for true imposition of hand subsists. Indeed it is not certain that the minister who uses another finger sins gravely, since nothing proves that the thumb was anointed for this end, and therefore that the use of the Church is violated in a grave matter.

— The true and necessary form in the Latin Church is: "I sign you with the sign of the cross and confirm you with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit." The scholastics dispute whether it is essential expressly to signify both actions, of signing and of anointing, or whether it is enough to render the confirming signation, so that it suffices to say: "I sign you with the chrism of salvation." We think this more likely to be true. It is not certain that the distinct invocation of the Most Holy Trinity is essential, although it is probably required. The conferral of the grace of the Holy Spirit must be expressed for value, as is done by the words "with the chrism of salvation."

If the words "I sign you with the sign of the cross" are essential, the anointing itself in the form of a cross will be essential.

The Greeks, in the anointing itself, say only "The seal of the gift of the Holy Spirit." But they premise to the anointing an invocation of the Most Holy Trinity, perhaps essential, and, with the third Person named, a certain mention of the Most Holy Trinity is now had.