Confirmation: its nature, matter and form

CONFIRMATION is a sacrament by which a baptized person receives grace boldly to profess and defend the Faith which he received in Baptism. It is, then, complementary to Baptism; as Baptism makes a man a follower of Christ, Confirmation makes him a soldier of Christ. It is a sacrament of the living, and gives an increase of sanctifying grace to the soul together with the right to receive those actual graces which will be needed to resist temptation and to lead a good Christian life. It is also one of the three sacraments that imprint a character on the soul.

Divines are not agreed as to what constitutes the matter of Confirmation. Some hold that the general imposition of hands by the bishop who confirms at the beginning of the rite is the essential matter; while the subsequent anointing of each person to be confirmed belongs to the matter accidentally. Others maintain that this general imposition of hands and the anointing form the essential matter of the sacrament. The common opinion is that the anointing with chrism, together with the simultaneous imposition of the hand of the Bishop on the forehead of the confirmed person while he makes on it the sign of the cross with the chrism, is the adequate and essential matter of the sacrament.

Chrism, which is thus the remote matter of Confirmation, is made of olive oil and balsam. It is a disputed point whether the mixture of balsam is only of precept or whether it is necessary for the validity of the sacrament. However, balsam of any country will suffice. The chrism thus made must be blessed by a bishop, and this, according to the common opinion, is necessary for the validity of the sacrament.

Three kinds of holy oils are blessed by the bishop on Maundy Thursday—the oil of the sick, with which Extreme Unction is given; the oil of catechumens, with which those about to be baptized are anointed in administering Baptism; and chrism. It is probable that any one of these holy oils will serve for the others, so that Confirmation given with oil of the sick would be probably valid. Still it is not lawful to follow this opinion except in case of necessity.

A fresh supply of holy oils should be procured every year after they have been blessed by the bishop on Maundy 'Thursday, and the old ones burned. However, if the new oils cannot be obtained at the proper time, especially in the missions where Vicars Apostolic without episcopal consecration have faculties to give Confirmation, the old oils may be used as long as the difficulty of obtaining new ones lasts.

The form of Confirmation is, “I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost.” There is some doubt as to whether the invocation of the Blessed Trinity is an essential part of the form, chiefly because it does not appear along with the other part in the form used in the Eastern Church. The question belongs to dogmatic theology, but briefly we may say that if it is an essential part of the form, the invocation is elsewhere in the Oriental rite.

What is confirmation? - It is a sacrament of the New Law, instituted by Christ the Lord, by which, through the imposition of hands and the anointing of chrism in the word, the strength of grace is given for professing the faith received in baptism. Trent sess. 7, c. 1, 2; Florence, Decree for the Armenians; Decree Lamentabili, July 3, 1907, prop. 44; Roman Catechism 5; St. Thomas 3 p., q. 72, a. 1; Suppl. q. 29, a. 3; E. M.

What are the effects of confirmation? - It is strength for constantly professing the faith where there is need, and for defending it when the opportunity is given. And therefore it brings to the soul grace and helps by which it may provide this. Moreover, since through the sacrament of confirmation men receive power and strength for spiritual combat against the enemies of the faith, it is necessary that by its reception a character be imprinted. Florence, l.c.; Roman Catechism 2, 5, 20, 23; St. Thomas 3 p., q. 72, a. 1, 5, 7.

What is the matter of confirmation? - It is twofold: the imposition of hands and the anointing of chrism. The imposition of hands is not that which is done at the beginning of the sacred function over all those to be confirmed, but that which is had when the minister anoints each one to be confirmed with blessed chrism. But chrism is confected from olive oil and balsam of any region. Florence, Decree for the Armenians; St. Pius V, Brief, Aug. 2, 1571; Benedict XIV, Const. Ex quo primum, March 1, 1756; S. C. de P. F., Aug. 6, 1840; Roman Catechism 7; Roman Pontifical, de Confirm.; St. Thomas 3 p., q. 72, a. 2; Lugo Resp. Mor. l. 1, d. 8; E. M.

Note: Concerning the adequate matter of this sacrament, St. Alphonsus has these things: "The common or almost common opinion, which we defend and judge most certain with Bellarmine, holds that the adequate and total matter of confirmation is the anointing with chrism, which is applied to those to be confirmed through the imposition of the bishop's hand... Therefore we confess that for the matter of confirmation both anointing and imposition are required, but only that imposition which is indistinct from the anointing... But according to our opinion, that the total adequate matter of confirmation is the anointing of chrism performed by the hand of the bishop, it must be noted that it is of the essence of the sacrament: 1. That the anointing be done on the forehead, as is had from C. un. de Sacra unctione, and from the Decree of Eugene IV according to the common opinion... 2. That the anointing be done in the form of a cross, according to St. Thomas 3 p., q. 72, a. 4 ad 3, whom the doctors also commonly follow... 3. That the anointing be done by the hand of the ministering bishop himself." L. 164; St.

Thomas 3 p., q. 72, a. 9; Roman Catechism 24; Roman Pontifical, de Confirm.; E. M. "Through chrismation of the forehead there is designated the imposition of the hand, which by another name is called Confirmation; because through it the Holy Spirit is given for increase and strength." C. un. de Sacr. unct. - Each thing, imposition of the hand and anointing, is had from Sacred Scripture: Acts 8:17; 19:6; 2 Cor. 1:21, 22; Eph. 1:13; 4:30; 1 John 2:27. For these places are understood by several Fathers of the Sacrament of Confirmation.

You will resolve: Confirmation would be invalid if the anointing is done by means of an instrument. Holy Office, Jan. 14, 1885. - Likewise it is invalid if, instead of on the forehead, it is done on the mouth. - But although it ought to be done with the right thumb of the bishop, nevertheless the anointing would be valid if it were done with another finger of the bishop, and even if it were the finger of the left hand. Yet the bishop would sin if he did this without necessity; for he would act against the universal practice of the Church, although it does not appear that inversion of the said ceremony reaches grave fault. S. R. C., May 7, 1853; L. 165.

Are olive oil and balsam of the necessity of the sacrament? - "It is certain that oil is of the necessity of the sacrament... And it must be olive oil... But whether balsam also is of the necessity of the sacrament, the first opinion denies...; the second opinion, more common and more probable, affirms... But it is certain that neither opinion is of faith, nor certain; hence the sacrament is altogether to be conferred with oil and balsam, and otherwise it would be at least doubtful... And therefore confirmation given with oil alone would have to be repeated at least conditionally. Conversely, because the first opinion is sufficiently probable, at the point of death confirmation can well be conferred conditionally from oil alone, if chrism confected also from balsam cannot be had; for the great utility of this sacrament would be a just cause for ministering it conditionally." L. 162. A privilege was granted to the Indians by Paul IV and by Pius V of using another liquid, which is not balsam, although by them it is called balsam. But it is certain that balsam is required by necessity of precept. L. H. A. tr. 14, n. 39. - Florence, Decree for the Armenians; Roman Catechism 7-9; St. Thomas 3 p., q. 72, a. 2.

Must chrism necessarily be blessed? - It must be affirmed absolutely, if the discussion is about necessity of precept. It must altogether be affirmed also, if the discussion is about necessity of sacrament. For this is urged by the constant practice of the Church and the Decree of Eugene IV, in which it is read that the matter of confirmation is chrism blessed by the bishop. St. Alphonsus H. A. tr. 14, n. 39 says: "The remote matter of confirmation is chrism confected from balsam and oil through the blessing of the bishop, to distinguish it from the oil of baptism and of the sick, as Innocent XI distinguished in C. Cum venisset, de Sacr. unct. But whether one of these oils is valid matter for another sacrament, Suarez, Laymann, and Henriquez deny, but Bellarmine, Castro Palao, Bonacina, and Barbosa more probably affirm." L. 163; St. Thomas 3 p., q. 72, a. 3; E. M.

Must chrism necessarily be of that year? - This is not required by necessity of sacrament, because whether it is old or new, the matter is not changed; but it is required from the precept of the Church. Hence a bishop would sin gravely who confirmed with old chrism. For to this end new chrism is consecrated on the Supper of the Lord, the old having been burned. - L. 163.

What is the form of confirmation? - Just as the total adequate matter of confirmation is the anointing of chrism applied through the hand of the bishop, so the total form is the words which the bishop pronounces while anointing: I sign you with the sign of the cross, and I confirm you with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Florence, Decree for the Armenians; Roman Pontifical, de Confirm.; St. Thomas 3 p., q. 72, a. 4; L. 167 IV.

When the bishop says: N., I sign you, etc., another name of a Saint can be imposed on the one to be confirmed, besides the baptismal name. S. C. R., Sept. 20, 1749, n. 2404; E. M. 404.

What words of this form are essential? - For validity the following are altogether essential: 1. The words signo and confirmo, unless they are supplied by another synonymous word. 2. The expression of the Most Holy Trinity, as in baptism. 3. The word te, by which the subject of the sacrament is designated. 4. The words signo crucis, and also the words chrismate salutis.

But to say corroboro for confirmo, or sanctificationis for salutis, would be only an accidental change. The words signo te signo crucis signify the sacramental action, and by them there is indicated the sign or standard which is given to the soldier of Christ for spiritual combat. Confirmo te chrismate salutis signify the spiritual strength which is conferred upon a man through the sacrament of visible matter for salvation, namely through the sacred anointing of chrism. In nomine etc. signify the cause conferring the fullness of spiritual strength. Florence, Decree for the Armenians; Roman Catechism 11, 12; St. Thomas 3 p., q. 72, a. 4; L. 168.

Is the form used among the Greeks valid: The seal of the gift of the Holy Spirit? - Resp. In the affirmative with the common opinion of theologians. For the sense is: by this sign, which I confer upon you, the gifts of the Holy Spirit are given, with the verb omitted, according to the custom of the Greeks. But the invocation of the Most Holy Trinity, while in the Latin Church it is had after the anointing, is had in the Greek Church in the preceding prayer. Otherwise one would have to say that the Greeks do not have the sacrament of confirmation, which is very hard. Moreover, this is clear from the Declaration of Benedict XIV in the encyclical letter Ex quo primum to the Bishops of the Greek rite, March 1, 1756. - L. 164, 169.

To nn. 475, 476, 477.

A Bishop called to administer Confirmation to a certain young man found his forehead, because of a contagious disease, covered with a certain thick crust, which was abundantly flowing with pus. Therefore first he imposed his hand over his head, and then, with cotton dipped in sacred chrism, he anointed the aforesaid crust of the forehead. Was it valid? It does not seem so.

The proximate matter of the Sacrament of Confirmation is chrismation and the imposition of the Bishop's hand, as is established from the Confession of Faith of Michael Palaeologus: "Another is the sacrament of Confirmation, which Bishops confer by the imposition of hands, by chrismating."

The aforesaid imposition of the hand, a rite introduced by the Apostles, as in ordination so also in confirmation, is to be made by bodily touch.

But this imposition of the hand is not a rite really distinct and separated from the chrismation itself on the forehead of the one to be confirmed, and to be made in the manner of a cross. In the single chapter de Sacr. Unct. it is said: "Through the chrismation of the forehead the imposition of the hand is designated, which by another name is called Confirmation; because through it the Holy Spirit is given for increase and strength."

Therefore, since the imposition of the hand, altogether essential in Confirmation, is indistinct from the anointing, which is altogether to be made on the forehead and not on the head, it is evident that Confirmation is invalid if first the imposition of the hand is made over the head, and then the anointing is made by means of an instrument; which was also decided by the Holy Office, January 14, 1885.

And indeed, since the imposition of the hand essentially required in Confirmation is not an imposition of the hand over the head of the one to be confirmed, distinct from the anointing itself and separated from it; but is that imposition of the hand which accompanies the anointing on the forehead in the manner of a cross, and which consequently is indistinct from the anointing, St. Alphonsus, book 6, n. 164, it is evident that this imposition of the hand must be altogether physical, and consequently immediate, that is, it must be made with no instrument or no foreign thing intervening. And just as chrismation is essentially to be made on the forehead, so in that chrismation the imposition of the hand also is on the forehead.

"The anointing must be made by immediate contact of the hand of the Bishop who confirms on the forehead of him who is confirmed, without the cooperation of any intermediate instrument, such as a brush, cloth, sponge, etc." Dictionnaire de Theologie Catholique, Paris, 1908, v. Confirmation, p. 1098, vol. 3.

Therefore, in the Case, the imposition of the hand over the head of the sick person, first made, truly contributes nothing as regards the validity of Confirmation.

This validity indeed depends on immediate anointing, performed with chrism on the forehead of the sick person, and on the implicit immediate imposition of the hand of the minister. If Confirmation or chrismation could be made with a little brush or another instrument, "the immediate imposition of the hand of the minister, which is altogether required, would be lacking; that mediated imposition is improperly so called." Not the hand, but the brush, the cotton, is imposed. St. Alphonsus, loc. cit.

When the question was proposed: Whether Confirmation conferred with a small brush by an orthodox minister is valid? The Sacred Congregation of the Sacraments, August 6, 1912, answered: In the negative, and therefore it is to be repeated.

Now in the Case, the anointing was not made immediately by the hand of the minister, or by his thumb, but by means of cotton; hence in truth by this anointing the imposition of the hand was not immediate, but mediate.

And on this head, in the Case, Confirmation must simply be said to be invalid.

And if Confirmation was invalid from defect of the imposition of the hand, it was also invalid from defect of true anointing in the Case. For how can the forehead of the young man to be confirmed be said to have been anointed, if, as is explained, the anointing was made upon a crust flowing with pus? If that crust was flowing with pus, anointing was physically impossible, since the cotton had to be immediately soaked with pus, and the pus to adhere immediately to it; and consequently an anointing with sacred chrism could no longer be had by that cotton.

Furthermore, just as Baptism is held as doubtful if the head of the one to be baptized abounds with an oily crust, since then the water with difficulty touches the head itself, so by parity, indeed much more, Confirmation must be held as doubtful if anointing is made upon a crust which flows with pus.

As doubtful, namely prescinding from the required immediate imposition of the hand and the required anointing, concerning which it has already been said.

1. Andrew, a Greek, doubts about the value of his confirmation. For when he was dwelling among Latins he heard from a certain Latin presbyter that the chrism of confirmation is confected only from olive oil and balsam. But when he himself was confirmed in Greece, he heard that sacred chrism is confected from several sweet-smelling materials.

Quaer. Whether Andrew was validly confirmed, if other sweet-smelling aromatics were mixed into the chrism?

R. Affirmatively. For in the Euchologion of the Greeks, or Ritual, or Sacerdotal and Pontifical, this Admonition is contained: "It must be known that although the Pontiffs of the Eastern Church, in confecting sacred chrism, customarily use several aromatics, nevertheless the necessary matter of the sacrament is oil and balsam, to which, according to the custom of the ancient Eastern Church, other kinds of aromatics are rightly admixed, if they are present according to the prescription. But if some of them are lacking, provided oil and balsam are present, holy chrism is altogether duly confected, as with things not necessary to the matter of chrism." Benedict XIV, C. Ex quo primum, 1 March 1756, § 44, reports the aforesaid Admonition; and in § 49 he says that it "pertains to holy chrism, which indeed is confected by the Greeks not only with oil and balsam, but with other aromatics also admixed. But in this part of the admonition anyone can see that a mixture of aromatics of this kind is not indeed forbidden, but only that this is taught to be held: that the matter of the sacrament consists in oil and balsam, and therefore, if any one of the other aromatics customarily admixed is lacking, nothing is lacking which is necessary for confecting sacred chrism." Therefore, because the Greeks mix other aromatics into chrism, the matter of confirmation does not thereby become unsuitable. Wherefore Andrew was validly and also licitly confirmed with the aforesaid chrism according to the rite of the Eastern Church.

2. Joseph holds that the imposition of hands does not pertain to the essential matter of confirmation. Indeed, he says, the Greek Church does not use the imposition of hands. Benedict XIV, C. Ex quo primum § 50. D'Annib. 279.

Quaer. What is to be said of the Case?

R. The imposition of hands is altogether essential to the sacrament of confirmation. For the Apostles themselves are read to have used it for conferring the Holy Spirit. Acts 18 and 19. Likewise, the Fathers testify concerning its continued use in the Church from the age of the Apostles. Nor indeed does the Greek Church dissent. For this essential imposition of hands is that which is annexed to chrismation, and the Greek Church itself certainly uses it in precisely the manner in which the Latin Church uses it. Hence Michael Palaeologus, in the profession of faith which in the year 1274 he sent to Gregory X, expressly says: "Another is the sacrament of confirmation, which bishops confer through the imposition of hands, by chrismating those reborn." Wherefore Benedict XIV, l. c., indeed excludes an imposition of hands distinct from chrismation, but by no means also one indistinct and included in the chrismation itself. For through this the chrismation is made. But another imposition of hands is not necessary. Theol. Wirceburg. 142. seqq., I. M. 475. 476.

3. Joseph, a bishop, holds that in the form of confirmation only these words are substantial: I confirm you with the chrism of salvation. Hence in the administration of this sacrament he has no scruple if through inadvertence he omits the other words. For the former words signify the character, which the form is not accustomed to signify. But the Greek Church does not use the latter words. D'Annib. 280.

Quaer. What is to be said of the Case?

R. Joseph does not act rightly. For the common opinion holds that all the words of confirmation are necessary. Wherefore, by omitting the remaining words, he exposes the sacrament to danger of nullity. But the former words: I sign you with the sign of the cross, do not signify the character, but the sacramental action itself, or chrismation, just as in baptism the word baptize signifies the sacramental action itself, or ablution. But the latter words are not altogether lacking in the form of the Greeks. For, as in the form of the Latins those words indicate the cause conferring the fullness of spiritual strength, which is the Holy Trinity, and which is expressed when it is said: In the name of the Father, etc.; so in the form of the Greeks, through those words of the gift of the Holy Spirit, there is signified the grace strengthening one for confessing the faith bravely, and the cause of this, the Holy Spirit. Theol. Wirceburg. 178.-188., I. M. 481. 483.

265. • The form of the Sacrament of Confirmation consists in these words: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit. - Thus Eugene IV defined in the cited Decree. - It is also clear from the constant practice of the Church.

By the words I sign thee with the sign of the cross, it is signified that, as a soldier is accustomed to be adorned with the insignia of his leader, so a man through this Sacrament is signed exteriorly with the cross, and interiorly with an invisible character, as with the military sign of Christ. - By the words I confirm thee with the chrism of salvation, it is expressed that a man through this Sacrament is anointed like an athlete, exteriorly with chrism, but interiorly with the grace and strength of the Holy Spirit. - But by the remaining words, in the name of the Father, etc., there is expressed the principal cause conferring the fullness of spiritual strength, which is the Most Holy Trinity; and at the same time the principal mystery of the Christian Faith, which both is proposed to men in Baptism to be believed and in this Sacrament to be held and openly professed. - St. Thomas, q. 72, art. 4.

266. Questions. - QUESTION 1. Which words of this form are essential?

Resp. For validity the following are altogether essential: 1. the word confirm, unless it is supplied by another synonymous word; 2. the expression of the Most Holy Trinity, as in Baptism; 3. the word thee, by which the subject of the Sacrament is designated; 4. the words I sign thee with the sign of the cross, and also the words with the chrism of salvation. But to say I strengthen for I confirm, or of sanctification for of salvation, would be only an accidental change. - St. Ligorius, n. 168, with others commonly.

QUESTION 2. Whether the form used among the Greeks is valid: THE SEAL OF THE GIFT OF THE HOLY SPIRIT?

Resp. The answer is affirmative, with the common opinion of Theologians. For the sense is: by this sign the gifts of the Holy Spirit are given, with the verb omitted according to the custom of the Greeks. Otherwise one would have to say that the Greeks do not have the Sacrament of Confirmation, which is very hard. It is clear besides from the Declaration of Benedict XIV, in the encyclical letter Ex quo primum to the Bishops of the Greek rite, March 1, 1756. - In St. Ligorius, n. 164.

— 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.

We shall speak: 1. of the notion and effect of Confirmation; 2. of the matter and form by which it is constituted.

1491. DEFINITION. Confirmation, a certain perfection and consummation of Baptism, can be thus defined: A Sacrament instituted by Christ, in which, through imposition of hands and through an anointing of chrism, under a certain form of words, made on the forehead of the baptized person, an increase of sanctifying grace is conferred, and singular strength for firmly holding and intrepidly professing the faith.⁸

I. It is of faith, against Luther and Calvin, that Confirmation is a true and proper Sacrament. This is established from Trent, sess. 7, can. 1, on Confirmation: "If anyone shall say that the Confirmation of the baptized is an idle ceremony, and not rather a true and proper Sacrament: let him be anathema." It is also proved from Scripture (Acts 8:15, 17), where it is read that when Peter and John had come to the believers of Samaria, "they prayed for them, that they might receive the Holy Spirit. Then they laid hands upon them, and they received the Holy Spirit." For here there is had: 1. an exterior rite, in the imposition of hands and prayer; 2. the conferral of grace, because all received the Holy Spirit; therefore sanctifying grace: for graces gratis given were not conceded to all, as is established from 1 Corinthians 7; 3. divine institution, which is sufficiently understood from the effect, since it belongs to divine power alone to raise inanimate things to that dignity that they produce grace in us.

Concerning the TIME at which this Sacrament was instituted, there exists controversy among theologians. Yet more commonly, it is believed to have been instituted on the night of the Supper, in which Christ the Lord taught the Apostles to make chrism; as is gathered from Apostolic tradition, and from the practice of the Church consecrating chrism on Thursday in the Supper of the Lord.⁹

1492. II. The EFFECTS of Confirmation are: 1. Character, by which the Christian is enrolled in the army of Christ. 2. Sanctifying grace, that is, the increase of the same grace with increase of the Gifts of the Holy Spirit; per accidens first grace can also be produced, as was said (n. 1395).¹⁰ 3. Sacramental grace, which is grace perfecting and strengthening the Christian for the intrepid profession of faith and Christian life against any enemies whatever of the faith and against the temptations of the devil and the world. Whence St. Thomas says:¹¹ "In this Sacrament the Holy Spirit is given for strength, as He was given to the Apostles on the day of Pentecost." There is also had, from canon law, as in Baptism, a secondary effect, namely: 4. Spiritual relationship, which is contracted both between the one confirming and the confirmed and his father and mother, and between the sponsor and the one received and his father and mother (cf. nn. 1504, 1506).

1493. Principles. I. The REMOTE matter of Confirmation is chrism made from olive oil and balsam, and blessed by a Bishop. This is established both from the Council of Florence in the decree of Eugene IV and from perpetual tradition and use of the Church. Wherefore we say:

1. OIL is of the necessity of the Sacrament, and indeed expressed from olives, as St. Thomas teaches,¹² because this is properly oil, through which is signified the grace of the Holy Spirit, which is poured out from Christ our Head into us.

2. BALSAM, by which is designated the good odor of Christ and immunity from the corruption of vices, is required by precept, and more probably also by necessity of the Sacrament. For it is said that those to be confirmed are to be anointed with chrism; but chrism denotes oil mixed with balsam. Yet the opposite opinion is also probable: wherefore, in a case of necessity, Confirmation can be administered with oil alone, for example with the oil of catechumens or of the sick, but under condition. But balsam of any region suffices, whether Palestinian or Indian, provided it is in such quantity that it gives its odor, although it is not mixed with each part of the oil.¹³

3. That chrism, by necessity of precept, must be BLESSED by a BISHOP is certain, and is established from the perpetual practice of the Church. But whether this blessing of a Bishop is of the very necessity of the Sacrament is indeed disputed, but the common and safer opinion, and therefore the one to be followed, affirms, from the decree of Eugene IV, where the matter of Confirmation is said to be chrism blessed by a Bishop. Yet the opinion which teaches that balsam can also be blessed by a simple priest, by permission of the Roman Pontiff, is not improbable. But chrism ought, from the precept of the Church, to be new, that is, of that year. Hence he who uses old chrism sins gravely; yet the Supreme Pontiff sometimes dispenses from this precept, when, for example, a simple priest must confirm in a distant region.¹⁴

1494. II. The PROXIMATE matter of Confirmation is the anointing of chrism made by the imposition of the Bishop's hand. Thus more commonly and more truly. But because there is a twofold imposition of hands in Confirmation, one which is premised to the anointing and is had when the Bishop extends his hands over those to be confirmed, invoking the Holy Spirit; the other, which is indistinct from the action of the Bishop's hand anointing the forehead: therefore theologians are not lacking who with Aureolus and Sambovius say that the first imposition, and not the second, is the matter of Confirmation; while others with Merbesius, Concina, etc., contend that each is necessary. Against these, St. Alphonsus in a longer dissertation demonstrates that the third opinion is most certain, and therefore to be held in practice, namely the opinion of St. Thomas, St. Bonaventure, Bellarmine, and others, which places the adequate, total, and necessary matter of Confirmation altogether in chrismation by the hand of the Bishop, or in the imposition of hands which is joined with the anointing of chrism.¹⁵

Especially relevant here is the axiom of St. Augustine: "what the whole Church holds, and has not been instituted by Councils, but has always been retained, is most rightly handed down as delivered by Apostolic authority." Now, from history it is proved that the anointing of chrism has always been employed in the Church, both Latin and Greek: which same thing cannot be said concerning that first imposition of hands. It is confirmed from the Roman Catechism, from the decree of Eugene IV to the Armenians, and finally from the Encyclical Letter of Benedict XIV Ex quo primum, given to the Archbishops

and Bishops of the Greek rite, in the year 1750, where mention is made only of the anointing of chrism carried out by the hand of the Bishop, as of the total or adequate matter. From all these things Sylvius concludes that this must be held as of faith.¹

1495. Hence it is inferred: 1. It is not necessary, for the value of the Sacrament, that those to be confirmed be present at the beginning of the rite, when the first and general imposition of hands is made; nor at the end, while the Bishop gives the final blessing: because these are mere ceremonies.

2. It is necessary for the value of the Sacrament that the anointing be made immediately by the hand of the minister, not through the mediation of an instrument, for example a brush; because then the imposition of the hand would be lacking, which is not necessary in Extreme Unction. Likewise, it is essential that the one to be confirmed be anointed on the forehead, for showing that he is not ashamed of Christ, and indeed in the form of a cross, that the form be verified: "I sign thee with the sign of the cross, etc."²

3. By precept, the anointing ought to be done with the right thumb of the Bishop, as the PONTIFICAL prescribes. Yet the anointing would be valid if it were done with another finger, and even if it were a finger of the left hand, because it would truly be done by the imposition of the Bishop's hand. But the Bishop would sin who would do this without necessity; because he would depart from the practice of the universal Church; although it does not appear that the inversion of the said ceremony reaches grave fault.

4. With respect to the quantity of chrism, that is required and suffices which is enough for anointing the forehead in the form of a cross; whence the Bishop should take care lest chrism fail on the thumb.³

1496. Consequently to those things which we have said concerning the matter, these things must be held concerning the form:

I. The form of the Sacrament of Confirmation consists in these words, which accompany the anointing, namely: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. This is established from the Roman Catechism,⁴ where it is said that "this is the true and absolute form of this Sacrament," and it is added that "the authority of the Catholic Church does not allow anything to be doubted concerning this matter." Eugene IV hands down the same form in the decree to the Armenians.⁵

"In this form, as St. Thomas teaches, all things which are contained in this Sacrament are adequately explained, namely the SIGN of the army of Christ, when the confirmed are enrolled by those words, I sign thee with the sign of the cross; the EFFECT of the Sacrament, that is, strengthening grace, by those words, I confirm thee with the chrism of salvation; and the CAUSE OF GRACE, namely the Most Holy Trinity, by those words, In the name of the Father, and of the Son, and of the Holy Spirit."⁶

II. To the ESSENCE pertain: the words sign and confirm; the expression of the Trinity, which is invoked earlier by the Greeks; the word thee; likewise sign of the cross, chrism of salvation.

The change would be ACCIDENTAL if one said I strengthen for I confirm, or of sanctification for of salvation.

The form of the Greeks is: The seal of the gift of the Holy Spirit: in which, according to the character of that language, behold or is given to thee is understood. This form is indeed valid, as Urban VIII declared.⁷

1270. - I. The remote matter of Confirmation is Chrism compounded from olive oil and balsam, and blessed by a Bishop. - Thus commonly, and it is established from the Council of Florence in the Decree concerning the Sacraments. It can also be said that the partial remote matter is the hand of the Bishop as formally such, namely insofar as the imposition of the hand is the partial proximate matter, as will be said presently.

II. The proximate matter is the anointing of Chrism applied to those to be confirmed by the Minister of this Sacrament through the imposition of the hand. It is established from the declaration of Benedict XIV, encyclical letter Ex quo primum, 1 Mar. 1756, § 52, where he has this: "Therefore let that be said which is beyond controversy: namely, that in the Latin Church the Sacrament of Confirmation is conferred by employing Sacred Chrism, or olive oil mixed with balsam and blessed by a Bishop, and by the Sign of the Cross being drawn by the Minister of the Sacrament on the forehead of the one receiving it, while the same Minister pronounces the words of the form."

Therefore the proximate matter of Confirmation does not consist partially, as several formerly wished, in the general imposition of the hand made by the Bishop upon all those to be confirmed.¹

1271. Questions. - Query 1° Is balsam required by necessity of the Sacrament?

Resp. More probably affirmatively, as it seems, from the Decree of Eugene IV for the Armenians, where he says that the matter of Confirmation is Chrism made from oil and balsam. But balsam of any region whatever suffices, and in that quantity alone which is enough that it can give its odor; nor is it necessary that it be mixed with all parts of the oil.²

Query 2° Must Chrism necessarily be blessed?

Resp. 1° It must be answered absolutely in the affirmative, if the question is of necessity of precept. - Thus all with St. Alphonsus.³

Resp. 2° It seems it must be answered in the affirmative also if the question is of necessity of the Sacrament. For the constant practice of the Church, and the Decree of Eugene IV, in which it is read that the matter of Confirmation is blessed Chrism, persuades this. - Thus commonly with St. Alphonsus.⁴ - But whether Chrism must necessarily be blessed by a Bishop will be said below, where we treat of the Minister.

Query 3° Must Chrism necessarily be of that year?

Resp. This is not required by necessity of the Sacrament, because whether it is old or new, the matter is not changed; but it is required from the precept of the Church. Hence the Bishop who confirmed with old Chrism would sin gravely. For to this end new Chrism is consecrated on the Supper of the Lord, the old having been burned.¹

Query 4° For the value of the Sacrament, must the oil necessarily be olive oil?

Resp. Affirmatively. The reason is that this is properly called oil. Hence oil made from another matter, for example from nuts, is not valid matter, because it does not come simply under the name of oil. - Thus commonly with St. Thomas² and St. Alphonsus.³

Query 5° How must the anointing be made?

Resp. It must be made with the right thumb of the Bishop, in the manner of a cross, on the forehead of the one to be confirmed. Nevertheless the anointing would be valid if it were done with another finger of the Bishop, and even if it were a finger of the left hand, because it would truly be done through the imposition of an Episcopal hand. Nevertheless the Bishop who did this without necessity would sin, because he would depart from the practice of the universal Church; although it does not appear that the inversion of the aforesaid ceremony reaches to grave fault.⁴

Query 6° Can the anointing validly be made by means of an instrument?

Resp. Negatively. The reason is because there would be lacking the immediate imposition of the hand of the Minister, which from what has been said is altogether required. Nor should you say that Extreme Unction is validly ministered by means of an instrument; for in that Sacrament the imposition of the hand is not required for validity, as in Confirmation.⁵

1272. - The form of the Sacrament of Confirmation consists in these words: I sign thee with the Sign of the Cross, and I confirm thee with the Chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit. - Thus Eugene IV defined in the cited Decree. - It is also established from the constant practice of the Church.

1273. - Query. Which words of this form are essential?

Resp. For validity the following are altogether essential: 1° the word I confirm, unless it is supplied by another synonymous word; 2° the expression of the Most Holy Trinity, as in Baptism; 3° the word thee, by which the subject of the Sacrament is designated; 4° the words I sign thee with the Sign of the Cross, and also the words with the Chrism of salvation. But to say I strengthen for I confirm, or of sanctification for of salvation, would be only an accidental change.¹

S. Th. III, q. 72, a. 2, 3, 4, and 9.

179. State of the question. - There was great uncertainty and diversity of opinions concerning the constitutive parts, or concerning the matter and form, of Confirmation. In the Scriptures the apostles are said to have conferred the Holy Spirit by imposition of hands (Acts VIII, 17; XIX, 6), without any mention being made of some anointing, or even without the utterance of the words of the form being clearly indicated. But now, after a certain imposition of hands has first been made in general upon all to be confirmed at the same time - which ceremony is even omitted in certain Churches - the sacrament is conferred upon each one by anointing of chrism made on the forehead: and since this is done by the hand, in this respect it could be called a certain special imposition of the hand.

Hence they ask which elements in Confirmation were determined by Christ Himself and consequently are immutable, and which were determined by the Church; - likewise, what now is the matter and form of the sacrament, or even what it may have been at various times.

180. Diverse opinions. - To solve the aforesaid questions a manifold opinion has been pronounced:

1. The first, which Aureolus, Sirmond, and Ste-Beuve hold, places the essentials of the sacrament in the sole imposition of hands toward all who are to be confirmed and the corresponding prayer. But this is certainly false, both because it contradicts the Council of Florence, decree for the Armenians, and all rituals which place the matter in anointing, and because S.C.P.F. declared, August 6, 1840, that Confirmation in which that general imposition of hands had been omitted was not to be repeated, and because this is lacking among the Greeks. Moreover it does not combine well with can. 2 of the Council of Trent, sess. 7, on Confirmation: "If anyone says that those who attribute some power to the sacred chrism of Confirmation are injurious to the Holy Spirit, let him be anathema."

2. The second is that of Maldonatus and Sylvius, who place only anointing as the matter of the sacrament, which alone is in use among the Greeks. But in the Scriptures imposition of hands is commemorated, and tradition has always retained mention of imposition of the hand. Thus Innocent III, in 1204: "Through chrismation of the forehead there is designated the imposition of the hand which by another name is called Confirmation"; and the profession of faith of Michael Palaeologus in the Second Council of Lyons: "The sacrament of Confirmation, which bishops confer by imposition of hands by chrismating the reborn"; most recently the Code of Law, can. 780: "The sacrament of Confirmation must be conferred by imposition of the hand with anointing of chrism on the forehead and by the words prescribed in the pontifical books approved by the Church." Whence it seems necessary to say that not chrismation alone suffices, but that at least the concomitant imposition of the hand is required, insofar as chrismation must be done not by means of an instrument, but immediately with the contact of the hand applied.

3. The third requires both impositions and anointing: thus Tournely, Habert, Gotti, Concina. But it is false that the first imposition is required, as is established from the Constitution of Benedict XIV Ex quo primum, March 1, 1756, declaring the first imposition to be a mere ceremony and Confirmation to be conferred validly by the Greeks who omit it; likewise from the decree of the Holy Office, April 17, 1872 and March 22, 1892.

4. The fourth, which is of many, among whom are St. Bellarmine, St. Alphonsus, and Billuart, says that the matter has always been in chrismation with the concomitant imposition of the hand. But mention of an anointing distinct from the anointing used in Baptism and proper to Confirmation occurs nowhere in the primitive Church; and the Apostles themselves are not said to have used anything except imposition of hands; indeed, it does not seem that they had so great an abundance of oil for anointing the crowds. But if it is said that the apostles, from a special privilege, could confer the sacrament by imposition of hands alone, or that they sometimes did this by a miracle, but otherwise used anointing when they communicated grace alone without gifts appearing outwardly, these are conjectures without sufficient foundation.

5. The fifth, which Ruard Tapper, Morinus, Estius, and Mayer held, says that both imposition of hands and chrismation suffice. This opinion, insofar as it would affirm that even today either matter suffices and that the bishop can choose between each rite, is certainly false, as is established from the declaration of Benedict XIV. But if it affirms that for the diversity of times and places there has been a diverse matter according to the diverse determination of the Church, it is probable, but coincides with the following opinion.

6. Finally, the sixth holds that Confirmation was originally conferred by imposition of hands, but now is conferred by anointing of chrism made with the hand imposed. Namely, Christ did not altogether determine the sacramental sign, but left the ultimate determination to the Church, which for diverse times and places could determine it otherwise. In fact, early history testifies to the imposition of hands alone; at the end of the second century there was added, as a secondary rite, consignation on the forehead, without anointing, which at least in the West did not obtain before the fourth century. In the fourth century, on account of the introduced practice of separating Confirmation from Baptism, the anointing of chrism or consignation with chrism, to which a proper form was added, prevailed. But in the course of the centuries it gradually happened, namely by custom approved by the Church, that the anointing with the hand imposed prevailed and was considered as the essential rite, while on the contrary the general imposition of the hand, which originally was the essential rite, became a mere accidental ceremony. Thus several moderns, such as Billot, Tanquerey, Galtier, De Smet, and Hugon; and indeed it is better said in this way, with the historical documents considered, and what the Council of Florence already hints is verified, saying: "In place of that imposition of the hand [of the apostles], Confirmation is given in the Church."

181. The remote matter is sacred chrism, i.e. oil of olives mixed with balsam and consecrated by a special blessing by a Bishop. Thus it is clear from the Rituals and from the decrees of Clement VI, Eugene IV in the Council of Florence, Clement VIII, and Benedict XIV.

It is said: 1. Oil of olives, which is altogether required for the validity of the sacrament, for:

"It is properly called oil, and is especially in use where it can be had; but any other liquid is named oil from likeness to this; nor is it in common use, except as a supplement among those to whom oil of olives is lacking." Thus St. Thomas, a. 2, ad 3. Whence the sacrament would be invalid if it were made from petroleum, oil of nuts, or oil of almonds.

Oil signifies both the brightness of conscience, as the Council of Florence says, decree for the Armenians, and the fullness of the Holy Spirit unto spiritual strength, as St. Thomas says, a. 2, just as wrestlers, from an anointing of oil on the body, gave agility to the body and strength for combat.

2. Mixed with balsam, as was already done from ancient times, and it is more probably required for validity.

But balsam of any region suffices, provided it be in such quantity that it gives its odor. Among the Greeks many other aromatics are accustomed to be added, but this is not required for validity.

Balsam signifies the odor of good fame, as the Council of Florence says, l.c., or the sweetness of virtues and the incorruption of faith (a. 2).

3. Blessed, which is of the validity of the sacrament, as is very commonly taught.

In the sacraments which Christ Himself used, a blessing is not required, but from the very use of Christ the matter received aptitude as a sacramental sign. But in the sacraments which Christ did not use, a special consecration is required by which the matter is made apt to be an instrument of grace (a. 3).

4. By a Bishop, who bears the person of Christ (a. 3, ad 3), which is also required for validity from the Council of Florence.

Nevertheless, some think otherwise, or think that by commission of the Supreme Pontiff a priest can be delegated to consecrate chrism; yet this delegation is never granted (can. 781, § 1), even in the Greek Church, nor is it certainly known that it was granted formerly.

5. With a special blessing, which also is more probably required for validity, but is not altogether certain.

Hence St. Alphonsus, Th. M., l. VI, n. 163, says that in the article of death the sacrament can be conferred conditionally with oil alone blessed by a bishop, on account of the great utility of the sacrament; but it is permissible to doubt greatly whether Confirmation can ever be administered as doubtfully valid, since it is not a sacrament of necessity.

For liceity, and indeed under grave obligation, fresh chrism is required. Yet in a case of necessity, when fresh chrism is lacking, or by special dispensation of the Supreme Pontiff, it is lawful to confirm with old chrism.

182. The proximate matter is the anointing of chrism on the forehead, made in the manner of a cross, immediately, by imposition of the hand. This is clear from the Roman Pontifical and from can. 780 and 781, § 2.

It is said: 1. Anointing, which is necessary for the validity of the sacrament, as is clear from the decrees and practice of the Church.

2. Of chrism, namely, composed specially from oil and balsam and blessed by a bishop, as was explained above.

The quantity used must be sufficient for anointing the forehead in the form of a cross.

3. On the forehead, so that it may be signified that the one to be confirmed ought not to blush for Christ. This is very probably required for validity, because such is the ancient and universal use of the Churches.

Hence, if the anointing were made on another part of the body, as on the cheek or breast, the sacrament would be doubtful, and would have to be repeated conditionally. In certain Eastern Churches anointings are made not only on the forehead but also on several other parts, but these are not essential parts, but only integral parts of the sacrament.

4. Made in the manner of a cross, so that thus the one to be confirmed may receive the sign of Christ, whose soldier he is made; this also is necessarily required according to the more common opinion, and is demanded by the very form of the sacrament as it is used in the Latin Church.

St. Thomas, a. 9, explains the reasons for consignation made with the cross on the forehead: "In this sacrament man receives the Holy Spirit for the strength of spiritual combat, so that he may confess the faith of Christ strongly, even among adversaries of the faith. Whence he is fittingly signed with chrism with the sign of the cross on the forehead for two reasons: first, because he is marked with the sign of the cross, as a soldier with the sign of his leader, which indeed ought to be evident and manifest. But among all places of the human body the forehead is most manifest, since it is almost never covered; and therefore the confirmed person is anointed with chrism on the forehead, so that in manifest fashion he may show himself to be a Christian, just as also the apostles, after the Holy Spirit had been received, manifested themselves, who before were hiding in the upper room; second, because someone is hindered from the free confession of the name of Christ on account of two things, namely on account of fear and on account of shame. But the sign of each of these is manifested especially on the forehead... whence those who are ashamed blush, but those who fear grow pale... And therefore he is signed on the forehead with chrism, so that neither on account of fear nor on account of shame may he omit to confess the name of Christ." The Council of Florence teaches the same.

5. Immediately: not by means of an instrument, but by the hand itself imposed.

Thus the Holy Office, January 14, 1885; and can. 781, § 2; otherwise a true imposition of the hand would not be present and the following condition would be lacking.

6. By imposition of the hand, insofar, however, as it is not distinguished from the anointing itself made by the hand, but is necessarily included in it.

The first imposition of hands made over all who are to be confirmed, which is premised to the anointing, does not pertain to the sacramental sign itself, but is a mere ceremony, so that if it has been omitted, the sacrament is not to be repeated for those confirmed, nor is it required that all those to be confirmed themselves be present for it.

For liceity it is required that the anointing be made with the right thumb, with the rest of the hand imposed over the head; but if without a just reason it were done with another finger or with the left hand, it would be a sin: it is not established that it is grave.

183. The form is: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Amen. This is prescribed today by the Ritual and is handed down by the Council of Florence; but previously it underwent several changes. In the Greek Church there is another, substantially equivalent as to sense and certainly valid there: Seal of the gift of the Holy Spirit: Σφραγίς δωρεᾶς Πνεύματος ἁγίου.

St. Thomas, a. 4, shows the fittingness of the form:

"The form of a sacrament ought to contain whatever pertains to the species of the sacrament... In this sacrament the Holy Spirit is given for the strength of spiritual combat. And therefore in this sacrament there are three things necessary, which are contained in the aforesaid form. The first of these is the cause conferring the fullness of spiritual strength, which is the Holy Trinity, which is expressed when it is said: In the name of the Father...; the second is the spiritual strength itself which is conferred upon man through the sacrament of visible matter unto salvation, and this indeed is touched upon when it is said: I confirm thee with the chrism of salvation; the third is the sign which is given to the combatant, just as also in bodily combat soldiers are marked with the insignia of their leaders, and as to this it is said: I consign thee with the sign of the cross, in which, namely, our King triumphed."

The Sacrament of Confirmation must be conferred through the imposition of hands with the anointing of chrism on the forehead and through the words prescribed in the pontifical books approved by the Church (Can. 780).

I say. The form of the Sacrament of Confirmation consists in these words: "I sign you with the sign of the cross, and I confirm you with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit"; although not all and each, just as they stand, are required essentially. This is clear both from Eugene IV, in the cited Decree, and from the constant practice and tradition of the Church. - Cf. De Augustinis, Thesis 2, p. 419.

Question 1. What do the aforesaid words of the form import, or what do they signify?

Resp. Through the words, I sign you with the sign of the cross, it is signified that just as a soldier is accustomed to be adorned with the insignia of his leader, so man through this sacrament is marked outwardly with the cross and inwardly with an invisible character as with the military sign of Christ. Through the words, I confirm you with the chrism of salvation, it is expressed that man through this sacrament, after the manner of an athlete, is anointed outwardly with chrism, but inwardly with the grace and strength of the Holy Spirit. But through the remaining words, in the name of the Father, etc., there is expressed the principal cause conferring the fullness of spiritual strength, which is the Most Holy Trinity; and at the same time the chief mystery of the Christian faith, which is proposed both as to be believed by men in Baptism and as to be held and openly professed in this sacrament. Cf. St. Thomas, 3, q. 72, art. 4. - Second Plenary Council of Baltimore, n. 247.

Question 2. What words of this form are essential?

Resp. For validity the following are altogether essential: 1st. the word I confirm, unless it is supplied by another synonymous word; 2nd. the expression of the Most Holy Trinity, as in Baptism; 3rd. the word you, by which the subject of the sacrament is designated; 4th. the words I sign you with the sign of the cross, and also the words with the chrism of salvation. But to say I strengthen for I confirm, or of sanctification for of salvation, would be only an accidental change. - Cf. St. Alphonsus, n. 168.